Part 9

6. Such is the purity of heart which God requires, and works in those who believe on the Son of his love. And _blessed are they_ who are thus _pure in heart. For they shall see_ God. He will _manifest himself unto them_, not only _as he doth not unto the world_, but as he doth not always to his own children. He will bless them with the cleared communications of his Spirit, the most intimate _fellowship with the Father and with the Son_. He will cause his presence to go continually before them, and the light of his countenance to shine upon them. It is the ceaseless prayer of their heart, _I beseech thee, shew me thy glory_: and they have the petition they ask of him. They now see him by faith (the veil of flesh being made, as it were, transparent) even in these his lowest works, in all that surrounds them, in all that God has created and made. They see him in the height above, in the depth beneath; they see him filling all in all.

*The pure in heart see all things full of God. They see him in the firmament of heaven, in the moon walking in brightness, in the sun when he rejoiceth as a giant to run his course. They see him _making the clouds his chariots, and walking upon the wings of the wind_. They see him _preparing rain for the earth, and blessing the increase of it; giving grass for the cattle, and green herb for the use of man_. They see the Creator of all, wisely governing all, and _upholding all things by the word of his power_. O Lord, _our governor! How excellent is thy name in all the world!_

7. In all his providences relating to themselves, to their souls or bodies, the pure in heart do more particularly see God. They see his hand ever over them for good; giving them all things in weight, and measure, numbring the hairs of their head, making a hedge round about them and all that they have, and disposing all the circumstances of their life, according to the depth both of his wisdom and mercy.

8. But in a more especial manner, they see God in his ordinances. Whether they appear in the great congregation, to _pay him the honour due unto his name, and worship_ him _in the beauty of holiness_; or _enter into their closets_ and there pour out their souls before their _Father which is in secret_: whether they search the oracles of God, or hear the ambassadors of _Christ_ proclaiming glad tidings of salvation; or by eating of that bread, and drinking of that cup, _shew forth his death till he come_ in the clouds of heaven: in all these his appointed ways, they find such a near approach as cannot be exprest. They see him, as it were, face to face, and _talk with him, as a man talketh with his friend_: a fit preparation for those mansions above, wherein they shall _see him as he is_.

9. But how far were they from seeing God, who having _heard, that it_ had been _said by them of old time, [61]Thou shalt not forswear thyself, but shalt perform unto the_ Lord _thine oaths_: interpreted it thus, Thou shalt not forswear thyself, when thou swearest by the Lord Jehovah. Thou _shalt perform unto the_ Lord these _thine oaths_. But as to other oaths, he regardeth them not.

So the Pharisees taught. They not only allowed all manner of swearing in common conversation: but accounted even forswearing a little thing, so they had not sworn by the peculiar name of God.

But our Lord here absolutely forbids all common swearing, as well as false swearing: and shews the heinousness of both, by the same awful consideration, That every creature is God’s, and he is every where present, in all, and over all.

[62]_I say unto you, swear not at all: neither by heaven, for it is_ God’s _throne_. And therefore this is the same as to swear by him, who sitteth upon the circle of the heavens: [63]_nor by the earth: for it is his footstool_; and he is as intimately present in earth as heaven: _neither by Jerusalem, for it is the city of the great King_, and God is _well known in her palaces. [64]Neither shalt thou swear by thy head; because thou canst not make one hair white or black_: because even this, it is plain, is not thine but God’s, the sole disposer of all in heaven and earth. [65]_But let your communication_, your conversation, your discourse with each other, _be yea, yea; nay, nay_: a bare, serious affirming or denying; for _whatsoever is more than these, cometh of evil_: ἐκ τοῦ πονηροῦ ἔστιν· _is of the evil one_; proceedeth from the devil and is a mark of his children.

10. That our Lord does not here forbid, the _swearing in judgment and truth_, when we are required so to do by a magistrate, may appear, 1. From the occasion of this part of his discourse, the abuse he was here reproving, which was false swearing and common swearing; the swearing before a magistrate being quite out of the question. 2. From the very words wherein he forms the general conclusion, _Let your communication_, or discourse, _be yea, yea; nay, nay_. 3. From his own example; for he answered himself upon oath, when required by a magistrate. When [66]_the high priest said unto him, I adjure thee by the living_ God, _that thou tell us, whether thou be the_ Christ, _the Son of_ God? _Jesus_ immediately answered in the affirmative, _Thou hast said_ (i.e. the truth). _Nevertheless_ (or rather, _Moreover_) _I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven_. 4. From the example of God, even the Father, [67]who _willing the more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath_. 5. From the example of St. _Paul_, who, we _think had the Spirit of_ God, and well understood the mind of his master. [68]God _is my witness_, saith he, to the _Romans, that without ceasing, I make mention of you always in my prayers_: to the _Corinthians, [69]I call_ God _to record upon my soul, that to spare you I came not as yet unto Corinth_: and to the _Philippians_. [70]God _is my record, how greatly I long after you, in the bowels of_ Jesus Christ. (Hence it undeniably appears, that if the apostle knew the meaning of his Lord’s words, they do not forbid swearing on weighty occasions, even to one another: how much less before a magistrate?) And lastly, from that assertion of the great apostle, concerning solemn swearing in general, (which it is impossible he could have mentioned without any touch of blame, if his Lord had totally forbidden it) [71]_Men verily swear by the greater_, (by one greater than themselves) _and an oath for confirmation is to them the end of all strife_.

11. But the great lesson which our blessed Lord inculcates here, and which he illustrates by this example, is, that God is in all things, and that we are to see the Creator in the glass of every creature; that we should use and look upon nothing as separate from God, which indeed is a kind of practical atheism; but with a true magnificence of thought, survey heaven and earth and all that is therein, as contained by God in the hollow of his hand, who by his intimate presence holds them all in being, who pervades and actuates the whole created frame, and is, in a true sense, the soul of the universe.

II. 1. Thus far our Lord has been more directly employed, in teaching the religion of the heart. He has shewn, what Christians are to be. He proceeds to shew, what they are to do also: how inward holiness is to exert itself, in our outward conversation. _Blessed_, saith he, _are the peace-makers; for they shall be called the children of_ God.

2. _The peace-makers_: The word in the original is οἱ εἰρηνοποιοί· It is well known that εἰρήνη in the sacred writings, implies all manner of good; every blessing that relates either to the soul or the body, to time or eternity. Accordingly when St. _Paul_ in the titles of his epistles, wishes _grace and peace_ to the _Romans_ or the _Corinthians_, it is as if he had said, “As a fruit of the free, undeserved love and favour of God, may you enjoy all blessings, spiritual and temporal, all the good things which God hath prepared for them that love him.”

3. Hence we may easily learn, in how wide a sense, the term, _peace-makers_ is to be understood. In its literal meaning it implies, those lovers of God and man, who utterly detest and abhor all strife and debate, all variance and contention: and accordingly labour with all their might, either to prevent this fire of hell from being kindled, or when it is kindled, from breaking out, or when it is broke out, from spreading any farther. They endeavour to calm the stormy spirits of men, to quiet their turbulent passions, to soften the minds of contending parties, and, if possible, reconcile them to each other. They use all innocent arts, and employ all their strength, all the talents which God has given them, as well to preserve peace, where it is, as to restore it, where it is not. It is the joy of their heart, to promote, to confirm, to increase mutual good-will among men: but more especially among the children of God, however distinguished by things of smaller importance; that as they have all _one_ Lord, _one faith_; as they _are_ all _called in one hope of their calling_, so they may all _walk worthy of the vocation wherewith they are called: with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit, in the bond of peace_.

4. But in the full extent of the word, a _peace-maker_ is one, that as he hath opportunity, _doth good unto all men_: one that being filled with the love of God and of all mankind, cannot confine the expressions of it to his own family, or friends, or acquaintance, or party: or to those of his own opinions; no, nor those who are partakers of like precious faith: but steps over all these narrow bounds, that he may do good to every man: that he may some way or other manifest his love to neighbours and strangers, friends and enemies. He doth good to them all, as he hath opportunity, that is on every possible occasion; _redeeming the time_, in order thereto, _buying up every opportunity_, improving every hour, losing no moment wherein he may profit another. He does good, not of one particular kind, but good in general: in every possible way, employing herein all his talents of every kind; all his powers and faculties of body and soul; all his fortune, his interest, his reputation; desiring only, that when his Lord cometh he may say, “Well done, good and faithful servant!”

5. He doth good, to the uttermost of his power, even to the bodies of all men. He rejoices to _deal his bread to the hungry_, and to _cover the naked with a garment_. Is any a stranger? He takes him in, and relieves him according to his necessities. Are any sick or in prison? He visits them, and administers such help as they stand most in need of. And all this he does, not as unto man; but remembring him that hath said, _Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me_.

6. How much more does he rejoice, if he can do any good to the soul of any man? This power indeed belongeth unto God. It is he only that changes the heart, without which every other change is lighter than vanity. Nevertheless it pleases him who worketh all in all, to help man chiefly by man; to convey his own power and blessing and love, through one man to another. Therefore, although it be certain, that _the help which is done upon earth_ God _doth it himself_, yet has no man need, on this account, to stand idle in his vineyard. The peace maker cannot: he is ever labouring therein, and as an instrument in God’s hand, preparing the ground for his Master’s use, or sowing the seed of the kingdom, or watering what is already sown, if haply God may give the increase. According to the measure of grace which he has received, he uses all diligence, either to reprove the gross sinner, to reclaim those who run on headlong in the broad way of destruction; or _to give light to them that sit in darkness_, and are ready to _perish for lack of knowledge_; or to _support the weak_, to _lift up the hands that hang down and the feeble knees_; or to bring back and heal that which was _lame_ and _turned out of the way_. Nor is he less zealous to confirm those who are already striving to enter in at the strait gate; to strengthen those that stand, that they may _run with patience the race which is set before them_; to _build up in_ their _most holy faith_, those that know in whom they have believed: to exhort them to stir up the gift of God which is in them, that daily _growing in grace, an entrance may be ministered unto them abundantly, into the everlasting kingdom of our_ Lord _and Saviour Jesus Christ_.

7. Blessed are they who are thus continually employed, in the work of faith and the labour of love. _For they shall be called_, that is, _shall_ be (a common hebraism) _the children of_ God. God shall continue unto them the Spirit of adoption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; _and if sons, then heirs; heirs of_ God _and joint heirs with Christ_.

III. 1. One would imagine such a person as has been above described, so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so devoted to God, and such an active lover of men, should be the darling of mankind. But our Lord was better acquainted with human nature, in its present state. He therefore closes the character of this man of God, with shewing him the treatment he is to expect in the world. _Blessed_, saith he, _are they which are persecuted for righteousness sake; for theirs is the kingdom of heaven_.

2. In order to understand this throughly, let us, first enquire, who are they that are persecuted. And this we may easily learn from St. _Paul: [72]As of old, he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. Yea_, saith the apostle, _and all that will live godly in_ Christ Jesus, _shall suffer persecution_. The same we are taught by St. _John. [73]Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren._ As if he had said, the brethren, the Christians cannot be loved, but by them who have passed from death unto life. And most expresly, by our Lord: [74]_If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world――therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his_ Lord. _If they have persecuted me, they will also persecute you._

By all these scriptures it manifestly appears, who they are that are persecuted: namely, the righteous, _he that is born after the Spirit; all that will live godly in_ Christ Jesus: they that are _passed from death unto life_; those who _are not of the world_: All those who are meek and lowly in heart, that mourn for God, that hunger after his likeness; all that love God and their neighbour, and therefore as they have opportunity, do good unto all men.

3. *If it be, secondly, enquired, why they are persecuted? The answer is equally plain and obvious. It is _for righteousness sake_; because they are righteous; because they are _born after the Spirit_; because they _will live godly in_ Christ Jesus; because they _are not of the world_. Whatever may be pretended, this is the real cause: be their infirmities more or less, still if it were not for this, they would be borne with, and the world would love its own. They are persecuted, because they are _poor in spirit_, that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” Because they _mourn_; “they are such dull, heavy, lumpish creatures, enough to sink any one’s spirits that sees them: they are mere death-heads; they kill innocent mirth, and spoil company wherever they come.” Because they are _meek_; “tame, passive fools, just fit to be trampled upon:” Because they _hunger and thirst after righteousness_; “a parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” Because they are merciful, lovers of all, lovers of the evil and unthankful; “encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” Because they are pure in heart: “uncharitable creatures! That damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” Above all, because they are peace-makers, because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be ’till the restitution of all things.

“If they would but keep their religion to themselves, it would be tolerable. But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor. But this too, is only done to gain the more to their party; and so, in effect, to do the more mischief.” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers; the more mischief is done, in their account. Consequently, the more are they enraged, against the authors of this, and the more vehemently will they persecute them.

4. Let us, thirdly, enquire, who are they that persecute them? St. _Paul_ answers, _He that is born after the flesh_; every one who is not _born of the Spirit_, or at least, desirous so to be: all that do not, at least, labour to _live godly in Christ Jesus_: all that are not _passed from death unto life_, and consequently cannot _love the brethren: the world_, that is according to our Saviour’s account, _they who know not him that sent me_: they who know not God, even the loving, pardoning God, by the teaching of his own Spirit.

The reason is plain. The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world, will be opposite to those who are of God. There is the utmost contrariety between them, in all their opinions, their desires, designs, and tempers. And hitherto _the leopard and the kid_, cannot _lie down_ in peace _together_. The proud, because he is proud, cannot but persecute the lowly; the light and airy, those that mourn: and so in every other kind; the unlikeness of disposition, (were there no other) being a perpetual ground of enmity, therefore (were it only on this account) all the servants of the devil, will persecute the children of God.

5. *Should it be inquired, fourthly, how they will persecute them? It may be answered in general, just in that manner and measure which the wise Disposer of all, sees will be most for his glory; will tend most to his children’s growth in grace, and the enlargement of his own kingdom. There is no one branch of God’s government of the world, which is more to be admired than this. His ear is never heavy to the threatnings of the persecutor, or the cry of the persecuted. His eye is ever open, and his hand stretched out, to direct every the minutest circumstance. When the storm shall begin, how high it shall rise, which way it shall point its course, when and how it shall end, are all determined by his unerring wisdom. The ungodly are only a sword of his: an instrument which he uses, as it pleaseth him, and which itself, when the gracious ends of his providence are answered, is cast into the fire.

At some rare times, as when Christianity was planted first, and while it was taking root in the earth; as also when the pure doctrine of _Christ_ began to be planted again in our nation: God permitted the storm to rise high, and his children were called to resist unto blood. There was a peculiar reason why he suffered this with regard to the apostles, that their evidence might be the more unexceptionable. But from the annals of the church, we learn another, and a far different reason, why he suffered the heavy persecutions which arose in the second and third centuries: namely, because the mystery of iniquity did so strongly work, because of the monstrous corruptions which even then reigned in the church: these God chastised, and at the same time strove to heal, by those severe but necessary visitations.

Perhaps the same observation may be made, with regard to the grand persecution in our own land. God had dealt very graciously with our nation; he had poured out various blessings upon us. He had given us peace abroad and at home; and a king wise and good, beyond his years. And above all, he had caused the pure light of his gospel, to arise and shine amongst us. But what return did he find? _He looked for righteousness. But behold a cry!_ A cry of oppression and wrong, of ambition and injustice, of malice and fraud and covetousness. Yea, the cry of those who even then expired in the flames, entered into the ears of the Lord of sabbaoth. It was then God arose to maintain his own cause, against those that held the truth in unrighteousness. Then he sold them into the hands of their persecutors, by a judgment mixt with mercy: an affliction to punish and yet a medicine to heal the ♦grievous backslidings of his people.

6. But it is seldom God suffers the storm to rise so high, as torture or death or bonds or imprisonment. Whereas his children are frequently called to endure those lighter kinds of persecution; they frequently suffer the estrangement of kinsfolks; the loss of the friends that were as their own soul. They find the truth of their Lord’s word (concerning the event, though not the design of his coming) [75]_Suppose ye that I am come to give peace upon earth? I tell you nay; but rather division._ And hence will naturally follow loss of business or employment, and consequently of substance. But all these circumstances likewise are under the wise direction of God, who allots to every one what is most expedient for him.

7. But the persecution which attends all the children of God, is that our Lord describes in the following words. _Blessed are ye when men shall revile you and persecute you_ (shall persecute, by reviling you) _and say all manner of evil against you, falsely, for my sake_. This cannot fail: it is the very badge of our discipleship: it is one of the seals of our calling. It is a sure portion, entailed on all the children of God: if we have it not, we are bastards and not sons. Strait thro’ _evil report_, as well as _good report_, lies the only way to the kingdom. The meek, serious, humble, zealous lovers of God and man, are of good report among their brethren; but of evil report with the world, who count and treat them _as the filth and off-scouring of all things_.