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But in the language of God, all is blessing: it is a precious balm, prepared by the wisdom of God, and variously dispensed among his children, according to the various sicknesses of their souls. And he gives in one day, sufficient for that day; proportioned to the want and strength of the patient. If, therefore, thou snatchest to-day, what belongs to thee to-morrow; if thou addest this to what is given thee already, it will be more than thou canst bear: this is the way not to heal, but to destroy thy own soul. Take, therefore, just as much as he gives thee to-day: to-day, do and suffer his will. To-day, give up thyself, thy body, soul, and spirit to God, through Christ Jesus: desiring nothing, but that God may be glorified in all thou art, all thou dost, and all thou sufferest: seeking nothing, but to know God, and his Son Jesus Christ, through the eternal Spirit: pursuing nothing, but to love him, to serve him, and to enjoy him at this hour, and to all eternity!

Now unto God the Father, who hath made me and all the world;-unto God the Son, who hath redeemed me and all mankind ;-unto God the Holy Ghost, who sanctifieth me and all the elect people of God: be honour and praise, majesty and dominion, for ever and ever! Amen.

पर

SERMON XXXII.

DISCOURSE X.

ON OUR LORD's SERMON ON THE MOUNT.

MATTHEW VII. 1-12.

"Judge not, that ye be not judged.

"For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

"Or, how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold, a beam is in thine own eye?

"Thou hypocrite, first cast out the beam out of thine own

eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

"Give not that which is holy unto the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you.

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

"For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

"Or, what man is there of you, who, if his son ask bread, will he give him a stone?

"Or, if he ask a fish, will he give him a serpent ?

"If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven, give good things to them that ask him?

"Therefore, all things whatsoever you would that men should do to you, do ye even so to them; for this is the Law and the Prophets."

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1. OUR blessed Lord, having now finished his main design, having first delivered the sum of true Religion, carefully guarded against those glosses of men, whereby they would make the Word of God of none effect: and having next, laid down Rules touching that right Intention, which we are to preserve in all outward actions: now proceeds to point out the main hindrances of this Religion, and concludes all with a suitable application. 99.

2. In the fifth chapter, our great Teacher has fully described inward Religion in its various branches. He has there laid before us those dispositions of soul, which constitute real Christianity; the tempers contained in that holiness, without which, no man shall see the Lord;" the affections, which, when flowing from their proper fountain, from a living faith in God through Christ Jesus, are intrinsically, and essentially good, and acceptable to God. In the sixth he hath shewn how all our actions, likewise, even those that are indifferent in their own nature, may be made holy, and good, and acceptable, to God, by a pure and holy intention. Whatever is done without this, he declares is of no value with God: whereas, whatever outward works are thus consecrated to God, are, in his sight, of great price.

3. In the former part of this chapter, he points out the most common, and most fatal hindrances of this holiness.

In the latter, he exhorts us by various motives, to break through all, and secure that prize of our high calling.

4. The first hindrance he cautions us against is judging. "Judge not, that ye be not judged." Judge not others, that ye be not judged of the Lord, that ye bring not vengeance on your own heads. "For with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again :" a plain and equitable rule, whereby God permits you to determine for yourselves, in what manner he shall deal with you in the judgment of the great day.

5. There is no station of life, nor any period of time, from the hour of our first repenting and believing the gospel, till we are made perfect in love, wherein this caution is not needful for every child of God. For occasions of judging can never be wanting. And the temptations to it are innumerable: many whereof are so artfully disguised, that we fall into the sin, before we suspect any danger. And unspeakable are the mischiefs produced hereby, always to him that judges another: thus wounding his own soul, and exposing himself to the righteous judgment of God: and frequently to those who are judged, whose hands hang down, who are weakened and hindered in their course, if not wholly turned out of the way, and caused to draw back even to perdition. Yea, how often, when this " root of bitterness springs up, are many defiled thereby :" by reason whereof the way of truth itself is evil spoken of, and that worthy name blasphemed whereby we are called.

6. Yet it does not appear, that our Lord designed this caution only, or chiefly for the children of God: but rather for the children of the world, for the men who know not God. These cannot but hear of those, who are not of the world, who follow after the Religion above described; who en deavour to be humble, serious, gentle, merciful, and pure in heart; who earnestly desire such measures of these holy tempers, as they have not yet attained: and wait for them in doing all good to all men, and patiently suffering evil. Whoever go but thus far, cannot be hid, no more than "a VOL. VIII. G

city set upon a hill." And why do not those, who "see their good works, glorify their Father who is in heaven ?" What excuse have they, for not treading in their steps? For not imitating their example, and being followers of them, as they are also of Christ? Why, in order to provide an excuse for themselves, they condemn those whom they ought to imitate. They spend their time in finding out their neighbours' faults, instead of amending their own. They are so busied about others going out of the way, that they them selves never come into it at all: at least, never get forward, never go beyond a poor dead form of godliness, without the power.

7. It is to these more especially that our Lord says, (6 Why beholdest thou the mote that is in thy brother's eye," the infirmities, the mistakes, the imprudence, the weakness of the children of God; "but considerest not the beam that is in thine own eye?" Thou considerest not the damnable impenitence, the satanic pride, the accursed self-will, the idolatrous love of the world, which are in thyself, and which make thy whole life an abomination to the Lord. Above all, with what supine carelessness and indifference art thou dancing over the mouth of hell? And "how then," with what grace, with what decency or modesty, "wilt thou say to thy brother, Let me pull out the mote out of thine eye," the excess of zeal for God, the extreme of self-denial, the too great disengagement from worldly cares and employments, the desire to be day and night in prayer, or hearing the words of eternal life? "And behold a beam is in thine own eye!" Not a mote, like one of these. "Thou hypocrite!" Who pretendest to care for others, and hast no care for thy own soul! Who maketh a show of zeal for the cause of God, when in truth thou neither lovest nor fearest him! 66 First, cast out the beam out of thine own eye." Cast out the beam of impenitence. Know thyself. See and feel thyself a sinner. Feel, that thy inward parts are very wickedness, that thou art altogether corrupt and abominable, and that the wrath of God abideth on thee. Cast out the beam of pride. Abhor thyself. Sink down as in dust and ashes.

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