Part 12

4. *With this one design, that men may _glorify_ God _in you_, go on in his name, and in the power of his might. Be not ashamed, even to stand alone, so it be in the ways of God. Let the light which is in your heart, shine in all good works, both works of piety and works of mercy. And in order to enlarge your ability of doing good, renounce all superfluities. Cut off all unnecessary expence, in food, in furniture, in apparel. Be a good steward of every gift of God, even of these his lowest gifts. Cutoff all unnecessary expence of time, all needless or useless employments. And _whatsoever thy hand findeth to do, do it with thy might_. In a word, be thou full of faith and love: do good: suffer evil. And herein be thou _stedfast, unmoveable_: yea, _always abounding in the work of the_ Lord; _forasmuch as thou knowest that thy labour is not in vain in the_ Lord.

SERMON XXV.

UPON OUR LORD’S SERMON ON THE MOUNT. DISCOURSE V. MATT. v. 17, 18, 19, 20.

_Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil.

For verily I say unto you, ’till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, ’till all be fulfilled.

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

For verily I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven._

1. AMONG the multitude of reproaches which fell upon him who _was despised and rejected of men_, it could not fail to be one, that he was a teacher of novelties, an introducer of a _new religion_. This might be affirmed with the more colour, because many of the expressions he had used, were not common among the _Jews_: either they did not use them at all, or not in the same sense, not in so full and strong a meaning. Add to this, that the worshipping God _in spirit and in truth_, must always appear a new religion, to those who have hitherto known nothing but outside worship, nothing but the _form of godliness_.

2. And ’tis not improbable, some might hope it was so: that he was abolishing the old religion, and bringing in another; one which they might flatter themselves, would be an easier way to heaven. But our Lord refutes in these words both the vain hopes of the one, and the groundless calumnies of the other.

I shall consider them in the same order as they lie, taking each verse for a distinct head of discourse.

I. 1. And, first, _Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil._

The ritual or ceremonial law, delivered by _Moses_ to the children of _Israel_, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve and utterly abolish. To this bear all the apostles witness: not only _Barnabas_ and _Paul_, who vehemently withstood those who taught, that Christians [90]_ought to keep the law of_ Moses; not only St. _Peter_, who termed the insisting on this, on the observance of the ritual law, a [91]_tempting_ God, _and putting a yoke upon the neck of the disciples, which neither our fathers_, saith he, _nor we were able to bear_: but _all the apostles, elders and brethren, being assembled with one accord_, declared, that to command them to keep this law, was to [92]_subvert their souls_; and that _it seemed good to the Holy Ghost and to them, to lay no_ such _burthen upon_ them. This _hand-writing of ordinances our_ Lord did _blot out, take away and nail to his cross_.

2. But the moral law, contained in the ten commandments, and inforced by the prophets, he did not take away. It was not the design of his coming, to revoke any part of this. This is a law which never can be broken, which _stands fast as the faithful witness in heaven_. The moral stands on an entirely different foundation, from the ceremonial or ritual law; which was only designed for a temporary restraint upon a disobedient and stiff-necked people: whereas this was from the beginning of the world; being _written not on tables of stone_, but on the hearts of all the children of men, when they came out of the hands of the Creator. And however the letters once wrote by the finger of God, are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force, upon all mankind, and in all ages: as not depending either on time or place, or any other circumstances liable to change; but on the nature of God, and the nature of man, and their unchangeable relation to each other.

3. _I am not come to destroy but to fulfil._ Some have conceived our Lord to mean, I am come to fulfil this, by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfil every part of it. But this does not appear to be what he intends here, being foreign to the scope of his present discourse. Without question his meaning in this place is, (consistently with all that goes before and follows after) _I am come_ to establish it in its fulness, in spite of all the glosses of men. I am come to place in a full and clear view, whatsoever was dark or obscure therein. I am come to declare the true and full import of every part of it: to shew the length and breadth, the entire extent of every commandment contained therein: and the height and depth, the inconceivable purity and spirituality of it in all its branches.

4. And this our Lord has abundantly performed in the preceding and subsequent parts of the discourse before us: in which he has not introduced a new religion into the world, but the same which was from the beginning: a religion, the substance of which is without question, “as old as the creation:” being coeval with man, and having proceeded from God, at the very time when _man became a living soul_: (the substance, I say, for some circumstances of it, now relate to man as a fallen creature.) A religion witnessed to both by the law, and by the prophets in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood, ’till the great Author of it himself, condescended to give mankind this authentic comment on all the essential branches of it: at the same time declaring it should never be changed, but remain in force to the end of the world.

II. 1. _For verily I say unto you_ (a solemn preface, which denotes both the importance and certainty of what is spoken) _’till heaven and earth pass, one jot or one tittle shall in no wise pass from the law ’till all be fulfilled_.

_One jot_――It is literally, _not one Iota_, not the most inconsiderable vowel, _or one tittle_, μία κεραία, one corner, or point of a consonant. It is a proverbial expression, which signifies that no one commandment contained in the moral law, nor the least part of one, however inconsiderable it might seem, should ever be disannulled.

_Shall in no wise pass from the law_: οὐ μὴ παρέλθη ἀπὸ τοῦ νόμου· The double negative here used, strengthens the sense, so as to admit of no contradiction. And the word παρέλθη, it may be observed, is not barely _future_; declaring what _will_ be: but has likewise the force of an _imperative_; ordering what _shall_ be. It is a word of authority, expressing the sovereign will and power of him that spake: of him whose word is the law of heaven and earth, and stands fast for ever and ever.

_One jot or one tittle shall in no wise pass, ’till heaven and earth pass_; or as it is exprest immediately after, ἕως ἄν πάντᾳ γένηται· _’till all_, (or rather _all things_) _be fulfilled_, ’till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly.) That “no part of the law was to pass away, ’till _all the law_ was fulfilled: but it has been fulfilled by _Christ_; and therefore now must pass, for the gospel to be established.” Not so; the word _all_ does not mean all the law, but all things in the universe: as neither has the term _fulfilled_, any reference to the law, but to all things in heaven and earth.

2. From all this we may learn, that there is no contrariety at all, between the law and the gospel; that there is no need for the law to pass away, in order to the establishing the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and of the gospel: if they are considered as commandments, they are parts of the law; if as promises, of the gospel. Thus, _Thou shalt love the_ Lord _thy_ God _with all thy heart_, when considered as a commandment, is a branch of the law: when regarded as a promise, is an essential part of the gospel: the gospel being no other than the commands of the law, proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is injoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.

3. There is therefore the closest connexion that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel: on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble or holy: we feel that we are not sufficient for these things: yea, that _with man this is impossible_. But we see a promise of God, to give us that love, and to make us humble, meek and holy. We lay hold of this gospel, of these glad tidings: it is done unto us according to our faith: And _the righteousness of the law is fulfilled in us_, through faith which is in _Christ Jesus_.

*We may yet farther observe, that every command in holy writ, is only a covered promise. For by that solemn declaration, _This is the covenant I will make after those days, saith the_ Lord, _I will put my laws in your minds, and write them in your hearts_, God hath engaged to give whatsoever he commands. Does he command us then to _pray without ceasing_? To _rejoice evermore_? To be _holy as he is holy_? It is enough. He will work in us this very thing. It shall be unto us according to his word.

4. But if these things are so, we cannot be at a loss, what to think of those who in all ages of the church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. _Christ_ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him, is designed of God, to be the last of all his dispensations. There is no other to come after this. This is to endure ’till the consummation of all things. Of consequence all such new revelations, are of _Satan_ and not of God; and all pretences to another more perfect dispensation, fall to the ground of course. _Heaven and earth shall pass away: but_ this _word shall not pass away_.

III. 1. _Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven._

*Who, what are they, that make “The preaching of the law,” a character of reproach? Do they not see on whom the reproach must fall? On whose head it must light at last? Whosoever on this ground despiseth us, despiseth him that sent us. For did ever any man preach the law like him? Even when he _came, not to condemn but to save the world_: when he came purposely to _bring life and immortality to light through the gospel_? Can any “preach the law” more expresly, more rigorously, than _Christ does_ in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God, how to preach? Who will teach him a better way of delivering the message which he hath received of the Father?

2. _Whosoever shall break one of these least commandments_, or one of the least of these commandments――_These commandments_, we may observe, is a term used by our Lord as equivalent with _the law_: or the _law and the prophets_, which is the same thing, seeing the prophets added nothing to the law; but only declared, explained, or inforced it, as they were moved by the Holy Ghost.

_Whosoever shall break one of these least commandments_――especially if it be done wilfully or presumptuously: _one_:――for _he that keepeth the whole law and_ thus _offends in one point, is guilty of all_: the wrath of God abideth on him, as surely as if he had broken every one. So that no allowance is made for one darling lust; no reserve for one idol: no excuse for refraining from all besides, and only giving way to one bosom sin. What God demands is, an entire obedience: we are to have an eye to all his commandments: otherwise we lose all the labour we take in keeping some, and our poor souls for ever and ever.

_One of these least_, or one of the least of these _commandments_.―― Here is another excuse cut off, whereby many, who cannot deceive God, miserably deceive their own souls. “This sin, saith the sinner, is it not a little one? Will not the Lord spare me in this thing? Surely he will not be extreme to mark this, since I do not offend in the greater matters of the law.” Vain hope! Speaking after the manner of men, we may term these great and those little commandments. But in reality, they are not so. If we use propriety of speech, there is no such thing as a little sin: every sin being a transgression of the holy and perfect law, and an affront of the great Majesty of heaven.

3. _And shall teach men so_――In some sense it may be said, that whosoever openly breaks any commandment, teaches others to do the same: for example speaks, and many times louder than precept. In this sense it is apparent every open drunkard, is a teacher of drunkenness: every sabbath-breaker is constantly teaching his neighbour, to profane the day of the Lord. But this is not all: an habitual breaker of the law, is seldom content to stop here. He generally teaches other men to do so too, by word as well as example: especially when he hardens his neck, and hateth to be reproved. Such a sinner soon commences an advocate for sin: he defends what he is resolved not to forsake. He excuses the sin which he will not leave, and thus directly teaches every sin which he commits.

_He shall be called least in the kingdom of heaven_: that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that righteousness and peace and joy in the Holy Ghost. Nor by consequence can he have any part, in the glory which shall be revealed.

4. But if those who even thus _break and teach_ others to break, _one of the least of these commandments, shall be called least in the kingdom of heaven_, shall have no part in the kingdom of _Christ_ and of God; if even these shall be cast into _outer darkness, where is wailing and gnashing of teeth_: then where will they appear, whom our Lord chiefly and primarily intends in these words? They who bearing the character of teachers sent from God, do nevertheless themselves break his commandments, yea and openly teach others so to do: being corrupt both in life and doctrine.

5. *These are of several sorts. Of the first sort are they, who live in some wilful, habitual sin. Now if an ordinary sinner teaches by his example, how much more a sinful minister? Even if he does not attempt to defend, excuse or extenuate his sin. If he does, he is a murderer indeed, yea, the murderer-general of his congregation. He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, _Hell from beneath is moved to meet him at his coming_. Nor can he sink into the bottomless pit, without dragging a multitude after him.

6. *Next to these are the good-natured, good sort of men: who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness: men who are remarkable neither one way nor the other; neither for religion nor irreligion: who are very regular both in public and private; but don’t pretend to be any stricter than their neighbours. A minister of this kind breaks, not one, or a few only of the least commandments of God; but all the great and weighty branches of his law, which relate to the power of godliness: and all that require us to _pass the time of our sojourning in fear_, to _work out our salvation with fear and trembling_; to have our _loins always girt and our lights burning_; to strive or _agonize to enter in at the strait gate_. And he _teaches men so_, by the whole form of his life, and the general tenor of his preaching: which uniformly tends to sooth those in their pleasing dream, who imagine themselves Christians and are not; to persuade all who attend upon his ministry, to sleep on and take their rest. No marvel therefore if both he and they that follow him, wake together in everlasting burnings.

7. *But above all these, in the highest rank of the enemies of the gospel of _Christ_, are they who openly and explicitly _judge the law_ itself, and _speak evil of the law_: who teach men to break (λῦσαι· to dissolve, to loose, to untie the obligation of) not one only, whether of the least, or of the greatest, but all the commandments at a stroke: who teach, without any cover, in so many words, “What did our Lord do with the law? He abolished it.” “There is but one duty, which is that of believing.” “All commands are unfit for our times.” “From any demand of the law no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel.” This is indeed carrying matters with a high hand. This is withstanding our Lord to the face, and telling him, that he understood not how to deliver the message on which he was sent. O Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do!

8. *The most surprizing of all the circumstances, that attend this strong delusion, is that they who are given up to it really believe, that they honour _Christ_, by overthrowing his law, and that they are magnifying his office, while they are destroying his doctrine! Yea, they honour him just as _Judas_ did, when he _said, Hail, Master, and kissed him_. And he may as justly say, to every one of them, _Betrayest thou the Son of man with a kiss_? It is no other than betraying him with a kiss, to talk of his blood and take away his crown: to set light by any part of his law, under pretence of advancing his gospel. Nor indeed can any one escape this charge, who preaches faith in any such manner, as either directly or indirectly tends, to set aside any branch of obedience: who preaches _Christ_ so as to disannul, or weaken in any wise the least of the commandments of God.

9. It is impossible indeed to have too high an esteem for _the faith of_ God’s _elect_. And we must all declare, _By grace ye are saved through faith:――not of works, lest any man should boast_. We must cry aloud to every penitent sinner, _Believe in the_ Lord Jesus Christ, _and thou shalt be saved_. But at the same time we must take care to let all men know, we esteem no faith but that _which worketh by love_: and that we are not _saved by faith_, unless so far as we are delivered from the power as well as the guilt of sin. And when we say, _Believe and thou shalt be saved_; we do not mean, “Believe and thou shalt step from sin to heaven; without any holiness coming between; faith supplying the place of holiness:” but, believe and thou shalt be holy: believe in the Lord Jesus, and thou shalt have peace and power together. Thou shalt have power from him in whom thou believest, to trample sin under thy feet; power to love the Lord thy God with all thy heart, and to serve him with all thy strength. Thou shalt have power, _by patient continuance in well-doing_, to _seek for glory and honour and immortality_. Thou shalt both _do and teach_ all the commandments of God, from the least even to the greatest. Thou shalt teach them by thy life as well as thy words, and so _be called great in the kingdom of heaven_.

IV. 1. Whatever other way we teach to the kingdom of heaven, to glory, honour and immortality, be it called the way of faith, or by any other name, it is in truth, the way to destruction. It will not bring a man peace at the last. For thus saith the Lord, _Verily I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven_.

_The Scribes_, mentioned so often in the New Testament as some of the most constant and vehement opposers of our Lord, were not secretaries, or men, employed in writing only, as that term might incline us to believe. Neither were they _lawyers_, in our common sense of the word (altho’ the word νομικοί is so ♦rendered in our translation.) Their employment had no affinity at all, to that of a lawyer among us. They were conversant with the laws of God, and not with the laws of man. These were their study: it was their proper and peculiar business, to read and expound the law and the prophets; particularly in the synagogues. They were the ordinary, stated preachers among the _Jews_. So that if the sense of the original word was attended to, we might render it, the divines. For these were the men who made divinity their profession; and they were generally (as their name literally imports) men of letters; men of the greatest account for learning that were then in the Jewish nation.

2. The Pharisees were a very antient sect, or body of men, among the _Jews_: originally so called from the _Hebrew_ word ‏פרש‎, which signifies, to separate or divide. Not that they made any formal separation from, or division in the national church. They were only distinguished from others, by greater strictness of life, by more exactness of conversation. For they were zealous of the law in the minutest points; paying tithes of mint, anise and cummin. And hence they were had in honour of all the people, and generally esteemed the holiest of men.

Many of the Scribes were of the sect of the Pharisees. Thus St. _Paul_ himself, who was educated for a Scribe, first at the university of _Tarsus_, and after that in _Jerusalem_, at the feet of _Gamaliel_ (one of the most learned Scribes or doctors of the law that were then in the nation) declares of himself before the council, [93]_I am a Pharisee the son of a Pharisee_: and before king _Agrippa, [94]After the straitest sect of our religion I lived a Pharisee_. And the whole body of the Scribes generally esteemed and acted in concert with the Pharisees. Hence we find our Saviour so frequently coupling them together, as coming in many respects under the same consideration. In this place they seem to be mentioned together, as the most eminent professors of religion: the former of whom were accounted the wisest, the latter the holiest of men.