Part 8

4. And in every step toward this desirable end, the _overcoming evil with good, love is kind_: (χρηστεύεται· a word not easily translated) it is soft, mild, benign. It stands at the utmost distance from moroseness, from all harshness or sowerness of spirit; and inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection.

5. Consequently, _love envieth not_, it is impossible it should, it is directly opposite to that baneful temper. It cannot be, that he who has this tender affection to all, who earnestly wishes all temporal and spiritual blessings, all good things in this world and the world to come, to every soul that God hath made, should be pained at his bestowing any good gift, on any child of man. If he has himself received the same, he does not grieve but rejoice, that another partakes of the common benefit. If he has not, he blesses God, that his brother at least has, and is herein happier than himself. And the greater his love, the more does he rejoice, in the blessings of all mankind: the farther is he removed from every kind and degree of envy toward any creature.

6. Love οὐ περπερεύεται· Not _vaunteth not itself_, which co-incides with the very next words, but rather (as the word likewise properly imports) _is not rash_ or _hasty_ in judging. It will not hastily condemn any one. It does not pass a severe sentence, on a slight or sudden view of things. It first weighs all the evidence, particularly that which is brought in favour of the accused. A true lover of his neighbour, is not like the generality of men, who even in cases of the nicest nature, “see a little, presume a great deal, and so jump to the conclusion.” No: he proceeds with wariness and circumspection, taking heed to every step: willingly subscribing to that rule of the ancient Heathen, (O where will the modern Christian appear!) “I am so far from lightly believing what one man says against another, that I will not easily believe what a man says against himself. I will always allow him second thoughts, and many times council too.”

7. It follows, love _is not puffed_ up. It does not incline or suffer any man _to think more highly of himself than he ought to think_: but rather _to think soberly_. Yea, it humbles the soul unto the dust. It destroys all high conceits engendering pride, and makes us rejoice to be as nothing, to be little and vile, the lowest of all, the servant of all. They who are _kindly affectioned one to another with brotherly love_, cannot but _in honour prefer one another_. Those who _having the same love_ are _of one accord_, do _in lowliness of mind each esteem other better than themselves_.

8. _It doth not behave itself unseemly._ It is not rude, or willingly offensive to any. It _renders to all their due; fear to whom fear, honour to whom honour_: courtesy, civility, humanity to all the world; in their several degrees _honouring all men_. A late writer defines good-breeding, nay, the highest degree of it, politeness, “a continual desire to please, appearing in all the behaviour.” But if so, there is none so well-bred as a Christian, a lover of all mankind. For he cannot but desire to _please all men, for their good, to edification_. And this desire cannot be hid: it will necessarily appear in all his intercourse with men. For his _love_ is _without dissimulation_; it will appear in all his actions and conversation: yea, and will constrain him, tho’ without guile, to _become all things to all men, if by any means_ he _may save some_.

9. And in becoming all things to all men, _love seeketh not her own_. In striving to please all men, the lover of mankind has no eye at all to his own temporal advantage. He covets no man’s silver, or gold, or apparel: he desires nothing, but the salvation of their souls. Yea, in some sense he maybe be said, _not to seek his own_ spiritual, any more than temporal advantage. For while he is on the full stretch to save their souls from death, he, as it were forgets himself. He does not think of himself, so long as that zeal for the glory of God swallows him up. Nay, at some times, he may almost seem, through an excess of love, to give up himself, both his soul and his body: while he cries out with _Moses, [56]Oh! this people have sinned a great sin. Yet now, if thou wilt, forgive their sin. And if not, blot me out of the book which thou hast written_! Or with St. _Paul, [57]I could wish that myself were accursed from_ Christ, _for my brethren, my kinsmen according to the flesh_!

10. No marvel that such _love is not provoked_: οὐ παροξύνεται· Let it be observed, the word _easily_, strangely inserted in the translation, is not in the original. St. _Paul_’s words are absolute. _Love is not provoked_: it is not provoked to unkindness, toward any one. Occasions indeed will frequently occur; outward provocations of various kinds: but love does not yield to provocation. It triumphs over all. In all trials it looketh unto _Jesus_, and is more than conqueror in his love.

’Tis not improbable, that our translators inserted that word, as it were to _excuse_ the apostle; who, as they supposed, might otherwise appear to be wanting, in the very love which he so beautifully describes. They seem to have supposed this from a phrase in the _Acts of the apostles_: which is likewise very inaccurately translated. When _Paul_ and _Barnabas_ disagreed concerning _John_, the translation runs thus, [58]_And the contention was so sharp between them, that they departed asunder_. This naturally induces the reader to suppose, that they were equally sharp therein: that St. _Paul_, who was undoubtedly right, with regard to the point in question (it being quite improper to take _John_ with them again, who had deserted them before) was as much provoked as _Barnabas_, who gave such a proof of his anger, as to leave _the work_ for which he had been _set apart by the Holy Ghost_. But the original imports no such thing; nor does it affirm, that St. _Paul_ was provoked at all. It simply says καὶ ἐγένετο παροξυσμός· _And there was a sharpness, a paroxism_ of anger: in consequence of which _Barnabas_ left St. _Paul_, took _John_ and went his own way. _Paul_ then _chose_ Silas _and departed, being recommended by the brethren to the grace of_ God; (which is not said concerning _Barnabas_) _and he went through_ Syria _and_ Cilicia, as he had proposed, _confirming the churches_. But to return.

11. Love prevents a thousand provocations which would otherwise arise, because _it thinketh no evil_. Indeed the merciful man cannot avoid knowing many things that are evil, he cannot but see them with his own eyes, and hear them with his own ears. For love does not put out his eyes, so that it is impossible for him, not to see that such things are done. Neither does it take away his understanding, any more than his senses, so that he cannot but know that they are evil. For instance: when he sees a man strike his neighbour, or hears him blaspheme God, he cannot either question the thing done or the words spoken, or doubt of their being evil. Yet οὐ λογίζεται τὸ κακόν· The word λογίζεται (_thinketh_) does not refer, either to our seeing and hearing, or to the first and involuntary acts of our understanding: but to our willingly _thinking_ what we need not: our _inferring_ evil, where it does not appear: to our _reasoning_ concerning things which we do not see; our _supposing_ what we have neither seen nor heard. This is what true love absolutely destroys. It tears up, root and branch, all _imagining_ what we have not known. It casts out all jealousies, all evil surmisings, all readiness to believe evil. It is frank, open, unsuspicious; and as it cannot design, so neither does it fear evil.

12. *_It rejoiceth not in iniquity_: common as this is, even among those who bear the name of _Christ_; who scruple not to rejoice over their enemy, when he falleth either into affliction or error or sin. Indeed how hardly can they avoid this, who are zealously attached to any party? How difficult is it for them not to be pleased with any fault which they discover in those of the opposite party? With any real or supposed blemish, either in their principles or practice? What warm defender of any cause is clear of these? Yea, who is so calm as to be altogether free? Who does not rejoice when his adversary makes a false step, which he thinks will advantage his own cause? Only a man of love. He alone weeps over either the sin or folly of his enemy, takes no pleasure in hearing or in repeating it, but rather desires that it may be forgotten for ever.

13. *But he _rejoiceth in the truth_, wheresoever it is found, in the _truth which is after Godliness_, bringing forth its proper fruit, holiness of heart and holiness of conversation. He rejoices to find, that even those who oppose him, whether with regard to opinions or some points of practice, are nevertheless lovers of God, and in other respects unreprovable. He is glad to hear good of them, and to speak all he can consistently with truth and justice. Indeed, good in general is his glory and joy, wherever diffused through out the race of mankind. As a citizen of the world he claims a share in the happiness of all the inhabitants of it. Because he is a man, he is not unconcerned in the welfare of any man: but enjoys whatsoever brings glory to God, and promotes peace and good-will among men.

14. *This love _covereth all things_. (So without all doubt πάντα στέγει should be translated: for otherwise it would be the very same with πάντα ὑπομένει. _endured all things_.) Because the merciful man _rejoiceth not in iniquity_, neither does he willingly make mention of it. Whatever evil he sees, hears, or knows, he nevertheless conceals, so far as he can, without making himself _partaker of other men’s sins_. *Wheresoever or with whomsoever he is, if he sees any thing which he approves not, it goes not out of his lips, unless to the person concerned, if haply he may gain his brother. So far is he from making the faults or failings of others the matter of his conversation, that of the absent he never does speak at all, unless he can speak well. A talebearer, a backbiter, a whisperer, an evil-speaker, is to him all one as a murderer. He would just as soon cut his neighbour’s throat, as thus murder his reputation. Just as soon would he think of diverting himself by setting fire to his neighbour’s house, as of thus _scattering abroad arrows, firebrands and death, and saying, Am I not in sport?_

*He makes one only exception. Sometimes he is convinced, that it is for the glory of God, or (which comes to the same) the good of his neighbour, that an evil should not be covered. In this case, for the benefit of the innocent, he is constrained to declare the guilty. But even here, 1. He will not speak at all, ’till love, superior love constrains him. 2. He cannot do it from a general confused view of doing good, or promoting the glory of God, but from a clear sight of some particular end, some determinate good which he pursues. 3. Still he cannot speak, unless he be fully convinced, that this very means is necessary to that end; that the end cannot be answered, at least not so effectually by any other way. 4. He then doth it with the utmost sorrow and reluctance, using it as the last and worst medicine, a desperate remedy in a desperate case, a kind of poison never to be used but to expel poison. Consequently, 5. He uses it as sparingly as possible. And this he does with fear and trembling, least he should transgress the law of love by speaking too much, more than he would have done by not speaking at all.

15. Love _believeth all things_. It is always willing to think the best; to put the most favourable construction on every thing. It is ever ready to believe whatever may tend to the advantage of any one’s character. It is easily convinced of (what it earnestly desires) the innocence or integrity of any man; or, at least, of the sincerity of his repentance, if he had once erred from the way. It is glad to excuse whatever is amiss; to condemn the offender as little as possible, and to make all the allowance for human weakness, which can be done without betraying the truth of God.

16. *And when it can no longer believe, then _love hopeth all things_. Is any evil related of any man? Love hopes, that the relation is not true, that the thing related was never done? Is it certain it was?――“But perhaps it was not done with such circumstances as are related; so that allowing the fact, there is room to hope, it was not so ill as it is represented.” Was the action apparently, undeniably evil? Love hopes the intention was not so. Is it clear, the design was evil too?――“Yet might it not spring from the settled temper of the heart: but from a start of passion, or from some vehement temptation, which hurried the man beyond himself.” And even when it cannot be doubted, but all the actions, designs and tempers are equally evil: still love hopes that God will at last make bare his arm, and get himself the victory; and that _there shall be joy in heaven over this one sinner that repenteth, more than over ninety and nine just persons that need no repentance_.

17. *Lastly, _It endureth all things_. This compleats the character, of him that is truly merciful. He endureth not some, not many things only, not most, but absolutely _all things_. Whatever the injustice, the malice, the cruelty of men, can inflict, he is able to suffer. He calls nothing intolerable; he never says of any thing, “This is not to be borne.” No; he can, not only do, but suffer all things thro’ Christ which strengtheneth him. And all he suffers does not destroy his love, not impair it in the least. It is proof against all. It is a flame that burns even in the midst of the great deep. _Many waters cannot quench his love, neither can the floods drown it._ It triumphs over all. It _never faileth_, either in time or in eternity.

“In obedience to what heaven decrees, Knowledge shall fail and prophecy shall cease. But lasting charity’s more ample sway, Nor bound by time, nor subject to decay, In happy triumph shall for ever live, And endless good diffuse, and endless praise receive.”

So shall _the merciful obtain mercy_: not only by the blessing of God, upon all their ways, by his now repaying the love they bear to their brethren, a thousand fold into their own bosom: but likewise by _an exceeding and eternal weight of glory_, in the _kingdom prepared for them from the beginning of the world_.

18. *For a little while you may say, _Wo is me that I am constrained to dwell with Mesech, and to have my habitation among the tents of Kedar_! You may pour out your soul, and bemoan the loss of true, genuine love in the earth. Lost indeed! You may well say, (but not in the antient sense) “See how _these Christians_ love one another!” These Christian kingdoms, that are tearing out each other’s bowels, desolating one another with fire and sword! These Christian armies, that are sending each other by thousands, by ten thousands quick into hell! These Christian nations, that are all on fire with intestine broils, party against party, faction against faction! These Christian cities, where deceit and fraud, oppression and wrong, yea, robbery and murder go not out of their streets! These Christian families, torn asunder with envy, jealousy, anger, domestic jars, without number, without end! Yea, what is most dreadful, most to be lamented of all, these Christian churches!――Churches, (_tell it not in_ Gath――but alas, how can we hide it, either from _Jews_, _Turks_, or _Pagans_?) that bear the name of _Christ_ the Prince of peace, and wage continual war with each other! That convert sinners by burning them alive: that are _drunk with the blood of the saints_!――Does this praise belong only to Babylon _the Great, the Mother of Harlots and abominations of the earth_? Nay, verily: but reformed churches (so called) have fairly learned to tread in her steps. Protestant churches too know to persecute, when they have power in their hands, even unto blood. And mean while, how do they also anathematize each other! Devote each other to the nethermost hell! What wrath, what contention, what malice, what bitterness, is every where found among them? Even where they agree in essentials, and only differ in opinions, or in the circumstantials of religion. Who _follows after_ only _the things that make for peace, and things wherewith one may edify another_? O God! How long? Shall thy promise fail? Fear it not, ye little flock. Against hope believe in hope. It is your Father’s good pleasure, yet to renew the face of the earth. Surely all these things shall come to an end, and the inhabitants of the earth shall learn righteousness. _Nation shall not lift up sword against nation, neither shall they know war any more. The mountain of the_ Lord’s _house shall be established on the top of the mountains_: and all the kingdoms of the world shall become the kingdom of our God. _They shall not_ then _hurt or destroy, in all his holy mountain_: but _they shall call their walls salvation and their gates praise_. They shall all be without spot or blemish, loving one another, even as _Christ_ hath loved us.――Be thou part of the first-fruits, if the harvest is not yet. Do thou love thy neighbour as thyself. The Lord God fill thy heart with such a love to every soul, that thou mayest be ready to lay down thy life for his sake! May thy soul continually overflow with love, swallowing up every unkind and unholy temper, ’till he calleth thee up into the region of love, there to reign with him for ever and ever!

SERMON XXIII.

UPON OUR LORD’S SERMON ON THE MOUNT. DISCOURSE III. MATT. v. 8, 9, 10, 11, 12.

_Blessed are the pure in heart; for they shall see God. Blessed are the peace-makers; for they shall be called the children of God. Blessed are they which are persecuted for righteousness-sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before you._

I. 1. HOW excellent things are spoken of the love of our neighbour! It is _the fulfilling of the law, the end of the commandment_. Without this all we have, all we do, all we suffer, is of no value in the sight of God. But it is that love of our neighbour which springs from the love of God: otherwise itself is nothing worth. It behoves us therefore to examine well upon what foundation our love of our neighbour stands: whether it is really built upon the love of God? Whether _we_ do _love him, because he first loved us_? Whether we are _pure in heart_? For this is the foundation, which shall never be moved. _Blessed are the pure in heart; for they shall see_ God.

2. _The pure in heart_ are they, whose hearts God hath _purified even as he is pure_; who are purified thro’ faith in the blood of _Jesus_, from every unholy affection; who being _cleansed from all filthiness of flesh and spirit, perfect holiness in the_ loving _fear of_ God. They are, through the power of his grace, purified from pride, by the deepest poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and gentleness; from every desire but to please and enjoy God, to know and love him more and more, by that hunger and thirst after righteousness, which now engrosses their whole soul: so that now they love the Lord their God, with all their heart, and with all their soul and mind and strength.

3. But how little has this _purity of heart_ been regarded, by the false teachers of all ages? They have taught men barely, to abstain from such outward impurities, as God hath forbidden by name. But they did not strike at the heart; and by not guarding against, they in effect, countenanced inward corruptions.

A remarkable instance of this, our Lord has given us, in the following words: _Ye have heard, that it was said by them of old time, Thou shalt not commit adultery_.[59] And in explaining this, those blind leaders of the blind, only insist on men’s abstaining from the outward act. [60]_But I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart_, for God requireth truth in the inward parts. He searcheth the heart and trieth the reins. And _if_ thou _incline unto iniquity with_ thy _heart, the_ Lord _will not hear_ thee.

4. And God admits no excuse for retaining any thing, which is an occasion of impurity. Therefore _if thy right eye offend thee, pluck it out and cast it from thee: for it is profitable for thee that one of ♦thy members should perish, and not that thy whole body should be cast into hell_, ver. 29. If persons as dear to thee as thy right eye, be an occasion of thy thus offending God, a means of exciting unholy desire in thy soul; delay not; forcibly separate from them. _And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell_, ver. 30. If any who seem as necessary to thee as thy right hand, be an occasion of sin, of impure desire; even though it were never to go beyond the heart, never to break out in word or action: constrain thyself to an entire and final parting: cut them off at a stroke; give them up to God. Any loss, whether of pleasure or substance or friends, is preferable to the loss of thy soul.

Two steps only it may not be improper to take, before such an absolute and final separation. First, Try whether the unclean spirit may not be driven out by fasting and prayer, and by carefully abstaining from every action and word and look, which thou hast found to be an occasion of evil. Secondly, If thou art not by this means delivered, ask council of him that watcheth over thy soul, or at least of some who have experience in the ways of God, touching the time and manner of that separation. But confer not with flesh and blood, lest thou be _given up to a strong delusion to believe a lie_.

5. Nor may marriage itself, holy and honourable as it is, be used, as a pretence for giving a loose to our desires. Indeed, _It hath been said, Whosoever will put away his wife, let him give her a writing of divorcement_. And then all was well, tho’ he alledged no cause, but that he did not like her; or liked another better. _But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication_ (that is, adultery; the word πορνεία signifying unchastity in general, either in the married or unmarried state) _causeth her to commit adultery_; if she marry again; _and whosoever shall marry her that is put away, committeth adultery_, ver. 31, 32.

All Polygamy is clearly forbidden in these words, wherein our Lord expresly declares, That for any woman who has a husband alive, to marry again is adultery. By parity of reason, it is adultery for any man to marry again, so long as he has a wife alive. Yea, altho’ they were divorced: unless that divorce had been for the cause of adultery. In that only case, there is no scripture, which forbids to marry again.