Sivut kuvina
PDF
ePub

all that the Art of Man can invent, or the Coft of the greatest Princes procure; fo that all the Glories even of Solomon's Court, were dull and mean in comparifon of these.

30. If then God thus clothes the fhortlived Flowers, which are but of a few Days continuance: How unreasonable is it for you to diftruft his Care and Providence, whom he hath fent into the World for fo much nobler Purposes!

31. Be not therefore anxioufly follicitous for the things of this prefent World; for Meat, and Drink, and Cloathing.

32. For upon thefe things do the Gentiles, who know not the Greatnefs of God's Power and Goodnefs, and the Excellency of his true Religion, employ their Thoughts. But God, who hath revealed to you far nobler things to be the Objects of your Care and Meditation, knoweth that these things are neceflary for your prefent Subfiftence, and will provide them for you.

33. Make it therefore your firft and principal Bufinefs, to underftand true Religion, and live according to the Precepts thereof: And all these fmaller things fhall be abundantly fupplied to you by the Providence of God.

34. And be not too eagerly concerned to make provifion of thefe earthly things against the Time to come: For 'tis time enough to take Care for thefe things by a moderate Industry, as they are wanted. Sufficient to the prefent Time are the present Troubles of Life; and God would not have you add to them by an unreafonable follicitoufnefs for the future.

even Solomon in all his glory, was not arrayed like one of these.

30 Wherefore if God fo clothe the grafs of the field, which to day is, and to morrow is caft into the oven, shall he much

more

not
clothe you, O ye of

little faith?

no thought, faying, 31 Therefore take What fhall we eat? or what fhall we

drink? or wherewithal fhall we be clothed? thefe things do the 32 (For after all Gentiles feek) for your heavenly Father knoweth that ye have need of all thefe things.

[blocks in formation]

CHAP. VII.

Of Cenforioufness and rash Judgment, ver. 1. Of importunate Prayer, ver. 7. Of Equity, ver. 12. Of the difficulty of a Religious Life, ver. 13. Of falfe Teachers, ver. 15. Of the Neceffity of Obedience, ver. 21. Conclufion of Chrift's Sermon, ver. 28.

I Judge

ed.

I.
Udge not, that
ye be not judg-

2 For with what judgment ye judge, ye fhall be judged: fure ye meet, it fhall be measured to you again.

and with what mea

3 And why beholdeft thou the mote that is in thy brothers eye, but confidereft not the beam that is in thine own eye?

4 Or how wilt thou fay to thy brother, Let me pul

out the mote out of thine eye; and behold, a beam is in thine own eye?

5 Thou hypocrite, firft caft out the beam out of thine own eye;

and then halt thou

The

BE not fevere and cenforious in

your Judgment upon others, that ye provoke not God to use severity towards you.

2. For in what manner ye judge, and deal with others; whether with Candour, Mercy and Charity; or with Severity and Rigour: in the fame manner will God, when he comes to Judgment, deal with you.

3. Be not therefore fo rigid in paffing Judgment upon others, as the hypocritical Pharifees and Jewish Doctors are; but be more ftrict in the examination of your own Lives. For how exceedingly unreafonable is it, to condemn the lighter Offences of others, while you are guilty of greater Crimes your felves!

4. With what ground and confidence can you undertake to reprove others for their finaller Sins, while ye your felves are confcious of more heinous ones? Or with what Skill can you inftruct and direct others to correct and amend their Faults, while ye have not Judgment or Integrity enough to be fenfible of your own?

5. Lay afide therefore this foul Hypocrify. First effectually amend and reform your own Lives: And then уси may with judgment direct, and with

Authority

[blocks in formation]

you do with Faith, Constancy, and Importunity; ye fhall certainly obtain whatever ye defire; at least so far, and in fuch manner and degree, as is needful for you.

8. For whofoever thus prays, with Faith, Earneftnefs and Perfeverance; God, as a merciful and tender Father cannot deny him any thing that is neceflary for him.

you

9&10. For if even among who are frail and Mortal Men,tenacious, paffionate, and froward, there is no one who when his Son begs of him any thing ufeful or neceffary for Life, can either deny to give it him, or give him any thing hurtful or ufelefs in its ftead:

11. If Men, I fay, who are wicked and peevish and ill-natured, cannot but give good things to their Children; How much more fhall God, who is infinitely good and merciful, the gra

fee clearly to caft out the mote out of thy brothers eye. 6 Give not that the dogs, neither caft which is holy unto ye your pearls before fwine, left they trample them under their feet, and turn again and rent you.

7 Ask, and it fhall be given you: seek, and fhall ye fhall be opened unto find, knock, and it

you.

[blocks in formation]

*The words, is 21⁄2 iμär ävlgar®, are very emphatical. What Man? Or who among you Men?

gifts unto your children, how much

more fhall

your

Fa

ther which is in hea

to them that ask

him?

12 Therefore all things whatsoever ye would that men fhould do to you, do ye even fo to them for this is

cious Creator and Preferver of all things, give fuch things as are needful to thofe who earnestly pray for them?

12. And now if God thus deals ven give good things with Mankind, as to give them whatever they could reafonably expect from a moft kind and loving Father; Then ought ye alfo fo to deal with one another, as that every one be willing to do That always to another, which he can in reafon expect another fhould do to him. This is that great Rule, wherein is contained our whole Duty towards our Neighbour: This is the fum of true Religion, of Righteousness and Equity: This is what Nature and the Reafon of Things teaches: And this is what all God's Revelations to Mankind, in the Law and the Prophets, tend ultimately to eftablish.

the law and the prophets.

[blocks in formation]

13. Thefe Precepts may perhaps feem hard to Men that are covetous, fenfual, and lovers of the World; and there are indeed but few who will be at the pains to practise them fincerely. But if ye will attain eternal Happiness, ye must resolve to be Imitators of those few, and to be content to follow them in the narrow Path of Virtue. The Way to Deftruction is broad, foft and eafie; and 'tis in This that the careless Multitude walk.

14. But the Way to Happiness is narrow, and the Paths of Virtue are rough; and there are but few that can deny themfelves the unlawful Pleasures, and Vanities, and Gaieties of the World, that they may be able to walk therein.

15. There are many indeed that will pretend to conduct you in this Way VOL. I.

D

to

to Happiness. But take care that be ye not deceived by falfe Pretenders. They will come to you with great fhows of Piety, and specious appearances of Humility and Innocence: But their fecret Defign will be to pervert you by false Doctrines, to ferve their Lufts; and promote their own gain, by robbing and devouring you.

16. Ye fhall know them from fincere

Preachers of Righteoufnefs, by the tendency of their Doctrine, and by their Works and Actions; by their Pride, or their Covetoufnefs, or their Senfuality, or their Contentiousness, or the like. For as Thorns cannot bring forth Grapes, or Thiftles bear Figs; fo the Scope of a Man's Do&trine and the Actions of his Life, will difcover themselves to be fuitable to the Difpofitions of his Mind.

17. As every good Tree bringeth forth good Fruit, and every corrupt Tree bad Fruit; fo every good Man doth good things, and every evil Man evil things.

18. A good Man can no more do evil things, than a good Tree can bring forth bad Fruit; And a bad Man, notwithstanding all his Hypocrifie, can no more really and habitually do good things, than a corrupt Tree can bring forth good Fruit.

19. Every Tree that bringeth not forth good Fruit, however it may look fair and be full of Leaves, is yet by Men counted good for nothing, but to be cut down and burnt. In like manner every Man, whofe Doctrine tends not to Virtue, and whofe Works are not righteous, and juft, and good; whatever Pretences he may make to Piety and Religion; is certainly a bad

[blocks in formation]
« EdellinenJatka »