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and of the Lamb shall be in it; and his servants shall serve him.”. If ever you go to heaven, your heart must be brought beforehand to such a temper as freely to choose such employments, you must have a relish of them, and must account them excellent and delightful employments. 5. You must be pure in heart, and clean in hands. The pure in heart alone shall see God. Matt. v. 8. They that shall ascend into God's holy hill, are those that are of pure hearts and clean hands. Ps. Xxiv. 4. You must hate and abhor all sin, and allow none in your life. Sin must become to you a great burden. You must loathe yourself for it, and fight and strive against it, to purge yourself more and more from it; striving more and more to mortify sin, earnestly desiring and seeking to be more holy, more conformed to the will of God, and to walk more becoming a Christian. 6. You must be brought to sell all for heaven. Matth. xiii. 44, 45, 46. Heaven must be to you like the treasure hid in a field; or like the pearl of great price. If you would have heaven, you must take it as your whole portion; you must in your heart part with all other things for it, and it must be your manner actually to part with them whenever they stand in the way of your getting forward towards heaven. If you would have heaven, you must sell your worldly profit and your credit, and the good will of your neighbours, and your worldly pleasures and conveniences, and whatever stands in your way. Many flatter themselves that they shall obtain heaven without this, and think they have a right to heaven, though they were never brought to this, but they are sure to find themselves disappointed. 7. You must never expect to go to heaven in any other than a strait and narrow way. Some expect to get heaven who are not walking in a narrow way. The way they are walking in is a way of indulging their ease and of shifting off the hard and difficult parts of religion. It is not the way of self-denial, and toil, and labouriousness, but they walk in a broad way, a way wherein they are not pinched, but can go on without labour, or watchfulness, or bearing the cross. But such as these, let their hopes be what they may, and their profession what it may, and their pretences to experiences what they may, are not like to get to heaven. To some, the way that the scripture has laid out is too narrow and strait; therefore they are endeavouring to get to heaven, in a broad way, but it is in vain for you to contrive this. If you can find out any way of getting to heaven that is not a strait and narrow way, it will be a way that you are the first inventor of. If you go thither, you must go in the way of the footsteps of the flock. If you would go to heaven, you must be content to go there in the way of self-denial and sufferings, WOL. VIII. 36

you must be willing to take up the cross daily and follow Christ, and through much tribulation to enter into the kingdom of heaWen, 6. This subject furnishes ground of solemn exhortation to the godly, to strive earnestly after holiness of life. What manner of persons ought you to be in all holy conversation and godliness, who have received such infinite mercy of God, and entertain such glorious hopes; seeing God has admitted you to such happiness, earnestly to labour that you may walk in some measure answerably; seeing God has admitted you to the happiness of children, walk as children. Eph. v. 1. Beye therefore followers of God as dear children; imitate your heavenly Father; be ye holy, for he is holy. Seeing that you are admitted to the blessedness of disciples and friends of Jesus, and walk as the friends of Christ, imitate your glorious Lord and head. IIere consider several things: particularly, 1. What great love God hath bestowed upon you in choosing you to such unspeakable blessedness before the foundation of the world. How wonderful was the love of God in giving his Son to purchase this blessedness for you, and how wonderful was the love of the Son of God in shedding his own blood to purchase such glory for you! how ought you therefore to live to God's glory! Let me therefore beseech, by those great mercies of God, that you give yourself up a living sacrifice, holy and acceptable to God, which is your reasonable service. And be not slothful in business, but fervent in spirit, serving the Lord. Give the utmost diligence that you may keep all the commandments of God: study that you may prove what is that good, and acceptable, and perfect will of God; study that in all things you may be found approved, seeing God hath so loved you; strive earnestly that you may bring forth the fruits of the love of God, and seeing Christ hath so loved you, see that you love one an: other; let love be without dissimulation; be ye kindly affectioned one with another with brotherly love; be of the same mind one towards another, in honour preferring one another; have fervent charity among yourselves. Seeing God hath mercy on you, be ye merciful as your Father which is in heaven is merciful. Look not every one on his own things; be pitiful, be courteous; be ready to distribute, willing to communicate; be kind one to another, tender-hearted, forgiving one another. Christ hath thus loved you while an enemy; therefore recompense to no man evil for evil, but contrariwise blessing; do good to them that do evil to you. Such things as these become those that are the heirs of the glory that we have heard of. 2. Consider how much above the world that blessedness is which God has given; how therefore ought you to live above

the world. God has redeemed you out of the world, and therefore do not live as though you had your portion in this life. Live as pilgrims and strangers; as those that are not at home; as fellow-citizens with the saints and of the household of God. Be ye not conformed to this world, but be ye transformed by the renewing of your mind. How dishonourable will it be to you that God had so advanced and entitled you to such glory, to set your heart upon the dust of the earth; how you dishonour the grace of God in giving you such blessedness; and how will you dishonour the blessedness that God has given, no more to set your heart on it, and to set it so much on the world ! 3. Consider what a vast difference has God made between you and other men, how vastly different is your relative state from theirs, how much more has God done for you than for them. Seek therefore those things which are above, where God is. Will it not be a shame if onc that is entitled to such glory conducts no better than a child of the devil? Consider it seriously; and let it not be asked with reference to you, Matth. v. 47, What do ye more than others ? Other men love those that love them; other men do good to those that do good to them : walk worthy of the vocation wherewith ye are called; and let it appear that you are of a spirit more excellent than your neighbour; manifest more love, and more meekness, and more humility, with all lowliness and meekness, with long suffering, forbearing one another in love; walk worthy of the Lord to all pleasing, strengthened with all might according to his glorious power unto all patience and long suffering. Put ye on as the elect of God, holy and beloved, bowels of mercies, kindness, gentleness of mind, meekness, long suffering, forbearing one another, forgiving one another; and let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven. Seeing God has given you so much, God and men may well expect of you, that you should be greatly distinguished in your life from other men.

SERMON IX.

MATTHEw v. S.
Blessed are the pure in heart: for they shall see God.

GoD formerly delivered his law from mount Sinai, by an audible voice, with the sound of a trumpet, with the appearance of devouring fire, with thunders, and lightnings, and earthquakes. But the principal discoveries of God’s word and will to mankind were reserved to be given by Jesus Christ, his own Son, and the Redeemer of men, who is the light of the world. In this sermon of Christ, of which the text is a part, we hear him delivering the mind of God also from a mountain. Here is God speaking, as well as from mount Sinai, and as immediately, but after a very different manner. There God spake by a preternatural formation of sounds in the air; here he becomes incarnate, takes on him our nature, and speaks, and converses with us, not in a preternatural, awful, and terrible manner, but familiarly as one of us. His face was beheld freely by all that were about him; his voice was human without those terrors which made the children of Israel desire that God might speak to them immediately no more; and the revelation which he makes of God’s word is more clear and perfect, and fuller of the discoveries of spiritual duties, of the spiritual nature of the command of God, of our spiritual and true happiness, and of mercy and grace to mankind. John i. 17. “For the law was given by Moses, but grace and truth came by Jesus Christ.” This discourse of Christ on the mount seems principally levelled against the false notions, and carnal prejudices that were at that day embraced by the nation of the Jews; and those benedictions, which we have in the beginning of his sermon, were sayings that were mere parodoxes to them, wholly contrary to the notions which they had received. That he, who was poor in spirit, was blessed, was a doctrine contrary to the received opinion of the world, and especially of that nation, who were exceedingly ambitious of the praise of men, and highly conceited of their own righteousness. And that he was a blessed and happy man, who mourned for sin, and live mortified to the pleasures and vanities of the world, was contrary to their notions, who placed their highest happiness in

worldly and carnal things. So also that they who were meek, were blessed, was another doctrine very contrary to their notions, who were a very haughty, proud nation, and very revengeful, and maintained the lawfulness of private revenge, as may be seen in the 38th verse. Equally strange to them was the declaration that they who hungered and thirsted after righteousness were happy; for they placed their happiness, not in possessing a high degree of righteousness, but in having a great share of worldly good. They were wont to labour for the meat that perisheth, they had no notion of any such thing as spiritual riches, or of happiness in satisfying a spiritual appetite. The Jews were dreadfully in the dark at that day about spiritual things. The happiness which they expected by the Messiah was a temporal and carnal, and not a spiritual happiness. Christ also tells them that they were blessed who were merciful, and who were peace-makers; which was also a doctrine that the Jews especially stood in need of at that day, for they were generally of a cruel, unmerciful, persecuting spirit. The truth which Christ teaches them in the text, that they were blessed who were pure in heart, was a thing wholly beyond their conceptions. The Jews at this time placed almost the whole of religion in external things, in a conformity to the rites and ceremonies of the law of Moses. They laid great stress on tithing mint, and anise, and cumin, and on their traditions, as in washing hands before meat, and the like; but they neglected the weightier matters of the law, and especially such as respected holiness of heart. They took much more care to have clean hands, and a clean outside, than a clean heart, as Christ tells them, Matth. xxiii. 25, 27. “Wo unto you, scribes, and Pharisees, hypocrites' for ye make clean the outside of the cup and of the platter, but within ye are full of extortion and excess. Thou blind Pharisee cleanse first that which is within the cup and platter, that the outside of them may be clean also.” We may observe concerning the words of the text, 1. That Christ pronounces the pure in heart, blessed. Christ here accommodates his instructions to the human nature. He knew that all mankind were in the pursuit of happiness, he has directed them in the true way to it, and he tells them what they must become in order to be blessed and happy. 2. He gives the reason why such are blessed, or wherein the blessedness of such consists; that they shall see God. It is probable the Jews supposed that it was a great privilege to see God, from those passages in the law, where there is an account of Moses’ earnestly desiring to see God's glory; and from the account that is given of the seventy elders, Exod. xxiv. 9, 10, 11, “Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and they saw the God of Israel; and there was

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