"Blesed are they who hunger and thirst are merciful to their beasts, how much more after righteousness; for they shall be filled." ought they to be merciful one to another. Let it be remembered, that as our mortal Where mercy is to be extended, it ought not bodies cannot enjoy health long, without a to be done sparingly, since thereby, according natural appetite to meat and drink, so our to Christ's blessed doctrine, we are to obtain souls cannot live unto holiness without a mercy. That servant who showed no mercy spiritual hunger and an inward thirst after to his fellow, had no mercy showed to him the righteousness which Christ puts upon his from his lord. It is also recorded, in the saints; not by imputation only, but actually name of the Lord, "He hath shown unto also. Such souls he will fill, as Mary wit-thee, O man! what is good, and what doth nessed and bore her testimony to the truth the Lord require of thee, but to do justly, thereof, viz: "He hath filled the hungry with love mercy, and walk humbly with thy God." good things, and the rich he hath sent empty By which it appears that we are not just away." When we are emptied of sin and in the sight of God, if we are cruel and self, there is room for the Almighty to pour unmerciful one to another. And we ought his spirit into us. If we would fill any thing, not only to be merciful, but to love it, which, it must first be emptied; so must we be if we are truly humble, we shall certainly do. empty, if we hunger and thirst after righte- Mercy will lessen, and not magnify weakness, ousness: then shall we truly pray to our failings, or small and trivial things, one in an heavenly Father for divine food, and it will other; and sometimes, as the case may rebe our meat and drink to do his will; and we quire, larger things. Yet there is room for shall delight to feed upon his word; as Christ seasonable reproof and correction; but mercy says, "Man shall not live by bread alone, must be mixed with justice, else the correcbut by every word that proceedeth out of the tion may end in tyranny. We ought to be mouth of God." This is holy food for the gentle to all men, which is a token of true soul, which nourishes and keeps it alive unto gentility; so to be truly merciful, is to be God; without this it is dead, notwithstanding blessed, and to obtain mercy. it may have the name of a living soul. As this hunger and thirst, or desire, must be spiritual, so must the food be also; "It being the spirit that quickens," and gives life; wherefore let a spiritual hunger and thirst after God and his righteousness, be in the soul. A righteous man being greatly athirst after the living Lord, cries out, "As the hart panteth after the water brooks, so doth my soul after the living God." And this holy thirst was greatly satisfied, so that his heart was many times sweetly opened to praise the Lord. It is true we have an adversary, that would be filling us with many things, fleshly, worldly, and satanical; but we are to shut our hearts against him, to keep out all those things, and to stand open to Christ, empty before him. If we find our adversary too hard for us, we are to flee and cry to the Lord for succour and help, who is a God not only afar off, but also near at hand, a present help in the needful time, as many of his servants and children have experienced. Wherefore, to be hungry and thirsty after Christ and his righteousness, entitles us to his gracious promise, who says they shall be filled. "Blessed are the merciful, for they shall obtain mercy." It is highly necessary for mortals to show mercy in all their words and actions one to another; and also to the creatures which God hath made for the use of man. It is usually said, that a merciful man is merciful to his beast, which generally is true; and if men "Blessed are the pure in heart, for they shall see God." By which we may understand, that we are to take care of our hearts, and to keep a strict watch over them; and not admit unclean or unchaste thoughts, or sinful desires, to have an entrance therein. And if at unawares, they should at any time enter, we must not entertain or love them, but turn them out; for we, in this, should be like our heavenly Father, of purer eyes than to behold iniquity with any allowance or approbation: otherwise it will hinder us from seeing God, and from the sweet enjoyment of his most precious presence, and from beholding the only begot ten of the Father, and the fulness of his grace and truth, which we cannot see if our hearts are impure. We have an instance in the scribes and pharisees, who, though they were outwardly righteous and clean, yet within were very impure, so that they could not see God, though he was in Christ reconciling the world to himself: notwithstanding their nice discerning eyes, yet they could not see him, for the impurity of their hearts; which was so great, that they murdered the just One, their hearts being full of deceit and hypocrisy. "Make clean the inside, and the outside will be clean also," says Christ: from whence it appears, that a true Christian must be clean both within and without. The beginning of the work of purity and sanctity, must be within; and being innocent and pure in heart, we shall then see the glory of the Father, the lovely beauty of the Son, and the power of the Holy Ghost, or Spirit. "Blessed are the peace makers, for they shall be called the children of God." This peace-making is excellent work, and a blessed calling; what pity it is, that there are not workmen in the world who would set themselves heartily to it, which if they did, in a right spirit, God would certainly prosper the work in their hands, and plentifully reward them with his own peace, which passeth the understanding of the natural man. If our ingenious men, our men and women of skill and good natural parts, would take a little pains, nay, when the case requires it, a great deal, the Almighty would richly reward them. This work is not too mean even for princes and nobles; no, not even the greatest monarchs on earth, unless it be too mean for them to be called the children of God. And if the children of God are peace makers, what, and whose children are they, who break the peace of nations, communities and families? Wherefore, we should seek peace with all men, and ensue it, or sue for it, by our continual seeking of it, being a precious jewel, when found; and though this office may seem a little unthankful at first, yet in the end it brings forth the peaceable fruits of righteousness, as many so labouring have witnessed. And Christ, to encourage the work, says, "They shall be called the children of God;" which are the words of the King of kings; and if the princes of this world would promote this work among themselves, it would save a vast expense of treasure and of blood; and as these peace makers are to be called the children of God, they who are truly concerned herein, are not only so called, but are so in deed and in truth. "Blessed are they who are persecuted for righteousness sake; for theirs is the kingdom of heaven." him the kingdom of heaven. By which doctrine it may be safely concluded, that the members of his true church never persecuted any, though they have been often persecuted; but the eyes of many are now open to see the evil of it, and a spirit of moderation begins to grow and spring in divers parts of the earth. It is to be desired, that the moderation of Christians might more and more increase, and appear to all men; because God is at hand, who will justify the innocent, whom he knows better than any man, because he sees their hearts, and he will condemn none but the guilty. How shall the Jews be converted, or the Turks be convinced of the verity of the Christian religion, while its professors are tearing and rending one another: had it not been for the immoderation and persecution among professors of Christ in christendom, so called, it is probable Christianity would have made far greater progress in the four quarters of the world long before this time, than it hath done. Persecution hath been proposed by the immoderate, to allay heats and divisions, and cure breaches; but the ancient history of persecution, and the modern practice of it, fully convince us, that it hath always tended to make the hot, hotter, the divisions greater, and the breach wider, and so the contention to grow endless; which nothing will end, but a calm and quiet temper, the mind being cooled by the gentle influences of the holy Spirit of Christ, the immaculate Lamb; who came not to destroy, or devour, but to seek and to save that which was lost and gone astray, that he might bring them home to his fold of rest, in his Father's kingdom. "Blessed are ye when men shall revile you and persecute you, and 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, who were before you.' Persecution may be considered in relation to calumny and reproach, and in imprisonments, confinements, or the like, or taking There is a persecution as before hinted, away life or goods on a religious account, for by calumny and reproach, or reviling, by evil conscientious scruples, &c. What sad work speaking and falsities, which, for the most hath there been on this account in the world, part, it is better patiently and quietly to suffer not among Turks and Jews only, but among for Christ's sake, and if we are abused to approfessors of Christianity, which is indeed a peal to him; for many times words beget great reproach to that holy name. Perse- words, till at last it comes to prejudice, and cution for righteousness sake, is not fit for breaks the unity and peace of brethren and Turks or Jews, much less for the professors families. So that in a general way one had of our meek Lord; his dispensation and gos- better suffer the calumnies and reproaches of pel being absolutely the reverse of it, which evil men, with a tender concern for God's is a shameful sin to all men, in all nations. glory, resting in the blessing of Christ, and However, the persecuted have this comfort in that thou wilt most surely feel if thou canst the midst of all their sufferings, they are appeal to him on this wise, "Lord, thou blessed of Christ their Lord; who himself knowest I suffer this wrong for thy sake." suffered for them, and they are promised by In such sufferings there is an inward joy, a spiritual rejoicing; and the heart of the per- for a season, then they are good guides to the secuted is abundantly more glad, through the sea-faring man; and likewise in the wilderness blessing and goodness of Christ, than the per- on the land. This world is like a wilderness, secutor, whose conscience accuseth him in and like the troubled sea, to some poor souls; secret. And as to personal persecution, it is and good men and good women are serno more than the prophets, and our Lord suf-viceable, to reprove and instruct in righteousfered before us and with that consideration ness: "Such, says Daniel the prophet, shall Christ comforts his suffering seed: Those shine as the brightness of the firmament, and who suffer with him and his seed, these have as the stars, for ever and ever." And these the promise of reigning with him; and him- are like a city set upon a hill, which cannot self hath promised them a reward, no less be hid. than the kingdom of heaven. "Ye are the salt of the earth: but if the salt hath lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot by men." Here Christ showeth that his followers must season the earth, by living a savoury life, and by walking according to his doctrine, which is wonderfully set forth in this excellent sermon. If we live up to those holy rules, we shall be serviceable in our generation, and our lives will teach the people as well as our words, and better too, by how much example is better than precept. And indeed Christians ought to be careful in both; in life to live holy, and in words to be sparing, observing to "Let their words be few and savoury, and seasoned with grace, that they may minister grace to the hearers." Thus should we season the world, and salt it with the salt of the covenant; but if we lose this savour of grace, and take a liberty which Christ and his truth do not allow of, speaking things at random, which are not convenient or edifying, but altogether unsavoury; then, according to our Master who is in heaven, we are good for nothing but to be cast out, i. e., out of the church, to be trampled upon by men, as in truth we deserve: not that our bodies are to be killed or destroyed; for the door of the church is always open to receive true penitents. But for this end and good purpose we are chastened of the Lord, that the soul may be saved in the day of the Lord. And those who know godly sorrow for their sins, and turn from the evil of their ways by amendment of life, those Christ forgives, and adviseth his church to do the same, saying, "If he repent, forgive him;" which repentance is best manifested by a new life and a holy and blameless conversation. "Ye are the light of the world: a city set on a hill cannot be hid." "Neither do men light a candle, and set it under a bushel; but on a candlestick, and it giveth light to all that are in the house." Men, when divinely enlightened by the grace and spirit of Christ, ought to exert themselves to their Master's glory and excite others, and stir them up to their duty; and to endeavour, as much as in them lies, to promote the kingdom and interest of our dear Lord. For men are God's candles, as the Scripture saith, "The spirit of man is the candle of the Lord;" and this candle is often lighted by Christ, who "Lighteth every man that cometh into the world," and is the true light of the great Father of lights. The great and good end of Christ's lighting man's spirit, and illuminating him with divine light, is, that he may shine out to others in a good conversation and a holy life, which is serviceable to others and himself also, and answers the end of Him who enlightened him by the fire of his word, or with a coal from his holy altar; being thus lighted and walking in it, as the nations of them that are saved, shall walk in the light of the Lamb. Here all the house, or society, is truly lighted by such lights; and those who have received greater gifts, or degrees of divine light from Christ, than some others, and may have a larger share of natural or acquired parts, ought not to hide it, as our Lord phrases it, under a bushel, but put it in its proper place, on a candlestick; and as the candle is of little use when it is put out, therefore we ought to be very careful to keep to watchfulness and prayer, that it be kept lighted in time of darkness; for "The candle of the wicked is often put out." "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Since there is a bright and shining nature and quality in the holy lives of Christ's servants, and in the conversation of his faithful followers, therefore it should be manifest and appear before men; our lamp should be burn True and faithful Christians are indeed as stars in God's firmament, which are of ex-ing and our light shining; and we should take cellent use to people in the night, and more especially when they are not clouded, and in a particular manner to those who travel on the seas, for when they have not seen the sun care to keep holy oil in our vessels, that therewith our lamps may be supplied, otherwise folly instead of wisdom will appear in our conversations, which will be a hindrance, when our great bridegroom cometh, to our say, Thou fool, shall be in danger of hell entrance into life, or God's kingdom, and fire." greatly hindereth our Master's glory, of which Here we may learn that the law provided we are by all means, to endeavour the fur-nothing against anger, only in this case, against therance. Men generally take more notice shedding of blood, and many times if anger is of our evil works, and when an evil eye is open, will sooner see them, than our good ones; so that we had need to be very careful, and keep a holy watch in our conversations, that our light may so shine, that our Father who is in heaven may be glorified, in our bringing forth much good fruit. "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." The excellency of the dispensation of the glorious gospel of Jesus Christ, is wonderful! having no tendency to destroy the law of God given by Moses; for Christ's doctrine comes up through it, fulfils it, and goes beyond it, in perfection and in the beauty of holiness, and in the life and power of pure religion. "For I say unto you, except your righteousness shall exceed that of the scribes and pharisees, ye shall in no case enter the kingdom of heaven." too much kindled it sets the soul on fire of hell, if it be not timely quenched. People, as it grows hotter, call one another out of their names, and take the name of the Lord in vain, break the third commandment, swearing by him, and cursing men. We may plainly see by Christ's doctrine, that anger, without cause, is dangerous. Soft words from a sedate mind will wonderfully help in this case: it is not easily conceived what a mighty advantage satan hath upon one that is angry without a cause: and we are often apt to think we have cause when we have none at all; and then we make work for repentance, without which we are in danger of hell fire. Wherefore every true Christian ought to watch against the evil of anger; and yet there may be anger where there is real cause, without sin. "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; "Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Those scribes and pharisees had a righte- The Christian religion admits of no malice ousness, but it was one of their own making, or guile; the worship of it is in spirit and truth, an outside one only; whereas, within they and love, without hypocrisy, without deceit or were full of deceit and hypocrisy; they cried hatred: if we come with these to the altar, they up righteousness in words, and yet cried out will hinder our acceptance. Though we may against him who taught it in the greatest indeed have a gift, we are to seek reconciliapurity, and sought his destruction; they were tion, and not say, let him come to me, I will notable examples to all persecutors for reli- not go to him; but Christ tells us we must gion. Our Lord and his servants did not go to him; and if thou go to the offended in speak against outward holiness, but that the a meek and Christian spirit, and seek reconinside should be the same; for living righte-ciliation, if thy brother will not be reconciled, ousness leads to inward and outward purity, if the fault be in him, thou hast done thy duty, which is manifest by its fruit; and those fruits and thy gift will be received, and Christ will are fruits of the spirit, which are, Love, manifest himself to thee by his grace and meekness, temperance, patience, experience, spirit. But yet art thou to seek for peace, he hope and charity, or brotherly love; of which having ordained it, and laid it as a duty inthose people showed very little to Christ. He cumbent on thee. was sensible of their envy and malice, which were very contrary fruits to holiness; and therefore he tells them that hear him, that their "Righteousness must exceed that of the scribes and pharisees, or they in no case shall enter the kingdom of heaven." "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judg ment. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 66 Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing." It is plain from hence, that Jesus is for a quick and speedy end to differences; "Agree "But I say unto you, that whosoever is with him quickly;" for it is of dangerous angry with his brother without a cause, shall consequence to let disagreements lay long, be in danger of the judgment; and whosoever they eat like a canker, and they destroy the shall say to his brother, Raca, shall be in very nature of religion. Personal differences danger of the council; but whosoever shall are a great hurt to families, to churches, ing our Lord's doctrine, and being sensible of the powerful working of Christ's word and spirit, says, "Now also the axe is laid to the root of the trees, every tree therefore, which bringeth not forth good fruit, is hewn down and cast into the fire." and to nations and countries, especially when its stroke: the holy baptist, John, understand. espoused by parties; then what rending, tearing and devouring work it makes: wherefore take Christ's counsel and agree quickly. If the difference be on the account of debt, and the debt be just, it is better to offer up one's self and all that he has in the world, than to stand out with one's adversary, till it come to the utmost extremity; and for Christians to go to law one with another, is contrary to the apostle's advice; and oftentimes the gainer of the cause loses by going to law; so that it is good to agree quickly; it being profitable so to do, both spiritually and naturally. « Ye have heard that it was said by them of old time, Thou shalt not commit adultery. "But I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." "Again ye have heard, that it hath been said by them of old time, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. "But I say unto you, swear not at all, neither by heaven, for it is God's throne: "Nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great king. "Neither shalt thou swear by thy head, because thou canst not make one hair white or black. "But let your communication be yea, yea; nay, nay; for whatsoever is more than these, cometh of evil." The law was against adultery; but the gospel is against lust; and where there is no lust, there can be no adultery; for then the occasion of adultery is taken away; and the It was allowed to the Jews to vow to the cause being taken away, the effect of course Lord, and swear by his name, provided they ceaseth. Behold the chaste and pure doctrine performed their vows and oaths. But here of Christ, and his holy dispensation, greatly our Lord prohibits and abolishes all swearexcelling the law, or Mosaic dispensation ! | ing, with an I say unto you, swear not at Our blessed Saviour doth not admit of an all." Though swearing Christians will have unchaste or lustful looking upon women; it that he here prohibits only vain swearing, much less of immodest salutations, touches, embraces, or discourses, which all tend to beget lust in the hearts of men; and lust conceived, brings forth sin; and sin when | finished, brings forth death to the soul. "And 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. or common swearing; this cannot be, because the oaths he here speaks of were solemn, and to the Lord. And the apostle James tells us, “We must not swear by any oath." Neither did the primitive Christians swear at all; and Christians ought to be so just in their conversation, as that their solemn words or promises would give them credit without any need of oaths. If more than yea, yea, and nay, nay, be evil, it must also be evil to "And if thy right hand offend thee, cut require more, and that it is evil if it be it off, and cast it from thee; for it is profit - | more, as all vows and oaths are, we have able for thee that one of thy members should|Christ for our author, a good foundation to perish, and not that thy whole body should be build upon. cast into hell." "Ye have heard that it hath been said, an Christ compares the sinful lusts and incli-eye for an eye, and a tooth for a tooth. nations, which are the cause of men's destruction, and their being cast into hell, to a right eye, or a right hand, two of the most useful and serviceable members of the body; not that he intended that we should cut off our natural members, but that we should cut off these sinful lusts, and cast them from us, though they were as a right eye, or hand. It is very much against nature, and very painful to pull out an eye, or cut off a hand; so sin of many kinds, is very agreeable to the natural man, and it is very hard for him to part with it; he pleads the use of it, and when Christ the physician of the soul, comes to put his knife to it, which is his word, poor man is too apt to fly from it, and to shrink from under "But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." There was liberty by the law of Moses, for a man to revenge himself, if he had an injury done to him; but Christ teacheth patient suffering; we are not to give any of fence, but we are to take them quietly for his sake, in which Jesus was an excellent example to us, whose sufferings were not for himself, but for us; he turned his cheek to the smiter, and his face to those that plucked off the hair. To a man of courage and choler, |