The Church - The Word

Importance of Unity

2010-10-10T14:09:00.000-07:00

Ephesians 4:2-6 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all.

We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Brothers, and sworn enemies to all sin.

1. The meanings of unity:

By lowliness we are to understand humility, which is opposed to pride.

By meekness, that excellent disposition of soul which makes men unwilling to provoke others Brothers, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness.

Long-suffering implies a patient bearing of injuries, without seeking revenge.

Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these infirmities.

The best Christian Brothers have need to support one another, and to make the best of one another, to provoke one another's graces and not their passions. We find sin in ourselves which is hard to forgive; and we find sin in others which makes it hard to forgive them, and yet we must forgive them as we forgive ourselves in order to be forgiven by God. Now without these things unity cannot be preserved.

The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the problems. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes unity. We do not walk worthy of the vocation which we are called if we do not have a meek and lowly heart: Jesus demonstrated meekness and lowliness of heart, and has commanded us to learn that of him.

2. The nature of that unity which these verses prescribes is the unity of the Spirit. The seat of Brotherly unity is in the heart and spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection is the Spirit of God; it is worked by him, and is one of the fruits of the Spirit. This we should endeavor to keep. We must do our utmost.

If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them.

Peace is a bond, as it unites Brothers, and makes them live friendly with each other. A peaceable disposition and conduct bind Brothers together, whereas discord and quarrelling disband and separate their hearts and affections.

Many slender twigs, bound together, become strong. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, stronger even than the thickest and strongest was by itself.

3. Consider how many unities that are the joy and glory of our Christian faith. There should be one heart; for there is one body, and one spirit. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart.

The Church is one mystical body of Christ, and all Christian Brothers make up but one body, incorporated by one charter, that of the gospel, alive by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all put into motion by one and the same Spirit, and therefore should be one. All Christian Brothers are called to the same hope of eternal life. There is one Christ that we all hope in, and one heaven that we are all hoping for; and therefore we should be of one heart.

One Lord, that is, Christ, the head of the church, to whom, by God's appointment, all Christian Brothers are immediately subject to.

One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christian Brothers are to be saved.

One baptism, by which we profess our faith, being baptized in the name of Jesus Christ; and so the same sacramental covenant, whereby we engage ourselves to the Lord Jesus Christ.

One God and Father of all. One God, who owns all the true members of the church for his children; for he is the Father of all such by a special relationship, as he is the Father of all men by creation: and he is above all, and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace.

It would be great if enough could be said, to persuade people to live together in unity. It is good for us, for our honor and comfort; and brings constant delight to those who live in unity. The enjoyment of this is similiar to the holy anointing oil. This is the fruit of the Spirit, the proof of our union with Christ, and adorns his gospel. It is profitable as well as pleasing; it brings blessings as numerous as the drops of dew. The Lord commands the blessing; man can only beg for a blessing.

Psalms 133:1-3 1 Behold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; 3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

1. Brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services.

Sometimes it is chosen, as the best purpose for preserving peace, that Brothers should live at a distance from each other; as when Abram and Lot chose to separate themselves so that they could live in peace. This might indeed prevent enmity and strife, but the goodness and enjoyment are for brethren to dwell together and so to dwell in unity, to dwell even as one, as having one heart, one soul, one interest.

2. Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, earth conforming to heaven. It is good for us, for our honor and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do live in unity.

Behold, how good! We cannot conceive or express the goodness and enjoyment of it. It is a rare thing, and therefore admirable. It is an amiable thing, which will attract our hearts. It is an exemplary thing, which, is to be used by us with a holy effort.

3. How the enjoyment of unity is illustrated.

(1.) This ointment was holy. So must our Brotherly love and unity be, with a pure heart, devoted to God.

(2.) This ointment was a composition made up by a divine dispensation; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us.

(3.) This ointment was a very precious and expensive ointment. So is holy love and unity, in the sight of God, of great price; and this is very precious indeed which is in God's sight.

(4.) It was grateful both to Aaron himself and to all about him. So is holy unity; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows.

(5.) Aaron and his sons were not admitted to minister to the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love and unity; if we don't have it we are nothing, 1 Cor. 13:1, 2 1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

4. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word.

5. The proof of the excellency of Brotherly Love, is that loving people are blessed people.

(1.) Where Brothers dwell together in unity, the Lord commands the blessing. It is God's prerogative to command the blessing, man can only beg for a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done.

(2.) We are everlastingly blessed. The blessing which God commands on those that dwell in unity is life for evermore; that is the blessing of blessings. Those that dwell in unity not only dwell in God, but will dwell in heaven. Those that live in unity, love and peace shall have the God of unity, love and peace with them now, and they shall be with him shortly, in the world of endless unity, love and peace.

Men, you and I need to own for ourselves that same clarity of vision that so marked the life of Christ. We need to give ourselves up for our brides and the Bride as He did. So that the family might live well. There's a world out there that needs some Tender Warriors. It's every man's purpose... every woman's dream.., and every child's hope. It's the definition of a man. I want to head up that road. My prayers are with the men of this church as we plan in our respective ministries. I believe God has some wonderful things in store for us and our families that will be the result. We must come together in unity and reach other men. When a man/father is the first person of the family to come to Jesus Christ, the rest of the family will follow 93% of the time! Let's not overlooked this mission field.

Unity Is Encouraged

2010-10-03T20:30:00.000-07:00

All the saints make up one body in Christ, who is the head of the body, and the common center of our unity. Believers aren't in this world as a confused disorderly heap, but we are organized and knitted together, and we are united to one common head, and are moved to action by one common Spirit.

All believers are members of this body, necessary parts, which makes us parts of the whole, and in relation to the whole, deriving life and spirit from Christ.

Each member has a place and office, for the good and benefit of the whole, and of every member. We are not only members of Christ, but we are members one of another. We stand in relation one to another; we are engaged to do all the good we can for each other, and to act in conjunction for the common benefit. For that reason we must not be puffed up with a conceit of our own accomplishments, because, whatever we have, we received it not for ourselves, but for the good of others.

1 Corinthians 12:12-14
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many.

One body may have many members, and that the many members of the same body make but one body. Christ and his church make one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit. Christians become members of this body by baptism in the name of Jesus: we are baptized into the one body of Christ.

1 Corinthians 12:15, 16
15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

Each member has its necessary form, place, and use. The inferior member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say that they do not belong to the body? So every member of the body can't have the same place and office; but what then? Shall it disown relation to the body? Because it is not fixed in the
same place, or favored with the same gifts as others, shall it say, "I do not belong to Christ?" No, the inferior member of the body of Christ is as much a member as the noblest, and as truly regarded by him. All his members are dear to him.

1 Corinthians 12:17-20
17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body.

There must be a distinction of members in the body and for that reason must have distinction among them, and yet are but one body. One member of a body is not a body; the body is made up of many; and among these many there must be a distinction, difference of situation, shape, use, etc.

So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of
the body contributes to the beauty of it. So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it.

1 Corinthians 12:21-24
21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.

All the members of the body are, in some respect, useful and necessary to each other. God has so fitted and tempered members together that they are all necessary to one another, and to the whole body; there is no one redundant and unnecessary. Every member serves some good purpose or other: he is useful to members, and necessary to the good state of the whole body.

As members of the body of Christ, we ought to be useful to our fellow members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between us as he pleased, yet so as to keep us all in some degree of mutual dependence, and make us valuable to each other, and concerned for each other, because of our mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. The lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. Unity is here encouraged.

1 Corinthians 12:25, 26
25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

God's divine wisdom has planned and ordered things in this manner that the members of the body should not be divided from each other and acting upon separate interests, but intimately affected to each other,
tenderly concerned for each other, having a sympathetic awareness of each other's griefs and a communion in each other's pleasures and joys. God has tempered the members of the body natural in the manner mentioned, that there might be no division in the body, no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. The members should be closely united by the strongest bonds of love. Again unity is encouraged.

Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a division started. The members of the natural body are made to have a care and concern for each other, to prevent a division in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honored in the honors of their fellow Christians, and should suffer in their sufferings. Christian sympathy is a great branch of Christian duty. We should be so far from slighting our Brother's sufferings that we should suffer with them, so far from envying their honors that we should rejoice with them and reckon ourselves honored in them.

Gal. 3:26-29
26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise.

This is the great advantage of the gospel over the law, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger
privileges, than they were. For, having shown for what intent the law was given, in the close of the chapter the Apostle acquaints us with our privilege by Christ, where he particularly declares, that we are the children of God by faith in Christ Jesus.

1. The great and excellent privilege which real Christians enjoy under the gospel: We are the children of God; we are no longer accounted as bondsmen or slaves, but sons; we are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yes, we are admitted into the number, and have a right to all the privileges, of his children.

2. How we come to obtain this privilege, by faith in Christ Jesus. Having accepted him as our Lord and Savior, baptized in His name, and relying on him alone for justification and salvation, we are admitted
into this happy relation to God, and are entitled to the privileges of it.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to
those that believe on his name.

And this faith in Christ, where we become the children of God, the Apostle reminds us, was what we professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ.
Having in baptism professed our faith in him, we are devoted to him, and have declared ourselves to be his servants and disciples; and having thus become the members of the body of Christ, we are through
him owned and accounted as the children of God.

In our baptism we put on Christ; we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity, we should die unto sin, and walk in newness of life.

Rom. 6:3, 4
3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

It would be of great advantage to us to remember this. This unites us together, for we are the Children of God, many, but as one. Again Unity is Encouraged.

The Similitudes

2010-09-19T08:23:00.000-07:00

Matthew 5:13-16

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14 Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Christ had lately called his disciples, and told them that they should be fishers of men; here he tells them further what he designed them to be--the salt of the earth, and lights of the world, that they might be indeed what it was expected they should be.

I. Ye are the salt of the earth. This would encourage and support them under their sufferings, that, though they should be treated with contempt, yet they should really be blessings to the world, and the more so for their suffering thus. The prophets, who went before them, were the salt of the land of Canaan; but the apostles were the salt of the whole earth, for they must go into all the world to preach the gospel. It was a discouragement to them that they were so few and so weak. What could they do in so large a province as the whole earth? Nothing, if they were to work by force of arms and dint of sword; but, being to work silent as salt, one handful of that salt would diffuse its savor far and wide; would go a great way, and work insensibly and irresistibly as leaven. The doctrine of the gospel is as salt; it is penetrating, quick, and powerful (Hebrews 4:12); it reaches the heart Acts 2:37. It is cleansing, it is relishing, and preserves from putrefaction. We read of the savour of the knowledge of Christ (2 Corinthians 2:14); for all other learning is insipid without that. An everlasting covenant is called a covenant of salt (Numbers 18:19); and the gospel is an everlasting gospel. Salt was required in all the sacrifices (Leviticus 2:13), in Ezekiel's mystical temple, Ezekiel 43:24. Now Christ's disciples having themselves learned the doctrine of the gospel, and being employed to teach it to others, were as salt. Note, Christians, and especially ministers, are the salt of the earth.

1. If they be as they should be they are as good salt, white, and small, and broken into many grains, but very useful and necessary. Without salt human life cannot be sustained. See in this,

(1.) What they are to be in themselves--seasoned with the gospel, with the salt of grace; thoughts and affections, words and actions, all seasoned with grace, Colossians 4:6. Have salt in yourselves, else you cannot diffuse it among others, Mark 9:50.

(2.) What they are to be to others; they must not only be good but do good, must insinuate themselves into the minds of the people, not to serve any secular interest of their own, but that they might transform them into the taste and relish of the gospel.

(3.) What great blessings they are to the world. Mankind, lying in ignorance and wickedness, were a vast heap of unsavoury stuff, ready to putrefy; but Christ sent forth his disciples, by their lives and doctrines, to season it with knowledge and grace, and so to render it acceptable to God, to the angels, and to all that relish divine things.

(4.) How they must expect to be disposed of. They must not be laid on a heap, must not continue always together at Jerusalem, but must be scattered as salt upon the meat, here a grain and there a grain; as the Levites were dispersed in Israel, that, wherever they live, they may communicate their savor. Some have observed, that whereas it is foolishly called an ill omen to have the salt fall towards us, it is really an ill omen to have the salt fall from us.

2. If they be not, they are as salt that has lost its savour. If you, who should season others, are yourselves unsavory, void of spiritual life, relish, and vigour; if a Christian be so, especially if a minister be so, his condition is very sad; for,

(1.) He is irrecoverable: Wherewith shall it be salted? Salt is a remedy for unsavoury meat, but there is no remedy for unsavoury salt. Christianity will give a man a relish; but if a man can take up and continue the profession of it, and yet remain flat and foolish, and graceless and insipid, no other doctrine, no other means, can be applied, to make him savory. If Christianity do not do it, nothing will.

(3.) He is doomed to ruin and rejection; He shall be cast out--expelled the church and the communion of the faithful, to which he is a blot and a burden; and he shall be trodden under foot of men. Let God be glorified in the shame and rejection of those by whom he has been reproached, and who have made themselves fit for nothing but to be trampled upon.

II. Ye are the light of the world. This also bespeaks them useful, as the former (Nothing more useful than the sun and salt), but more glorious. All Christians are light in the Lord (Ephesians 5:8), and must shine as lights (Philippians 2:15), but ministers in a special manner. Christ call himself the Light of the world (John 8:12), and they are workers together with him, and have some of his honor put upon them. Truly the light is sweet, it is welcome; the light of the first day of the world was so, when it shone out of darkness; so is the morning light of every day; so is the gospel, and those that spread it, to all sensible people. The world sat in darkness, Christ raised up his disciples to shine in it; and, that they may do so, from him they borrow and derive their light.

This similitude is here explained in two things:

1. As the lights of the world, they are illustrious and conspicuous, and have many eyes upon them. A city that is set on a hill cannot be hid. The disciples of Christ, especially those who are forward and zealous in his service, become remarkable, and are taken notice of as beacons. They are for signs (Isaiah 7:18), men wondered at (Zechariah 3:8); all their neighbours have any eye upon them. Some admire them, commend them, rejoice in them, and study to imitate them; others envy them, hate them, censure them, and study to blast them. They are concerned therefore to walk circumspectly, because of their observers; they are as spectacles to the world, and must take heed of every thing that looks ill, because they are so much looked at. The disciples of Christ were obscure men before he called them, but the character he put upon them dignified them, and as preachers of the gospel they made a figure; and though they were reproached for it by some, they were respected for it by others, advanced to thrones, and made judges (Luke 22:30); for Christ will honor those that honor him.

2. As the lights of the world, they are intended to illuminate and give light to others, and therefore,

(1.) They shall be set up as lights. Christ has lighted these candles, they shall not be put under a bushel, not confined always, as they are now, to the cities of Galilee, or the lost sheep of the house of Israel, but they shall be sent into all the world. The churches are the candlesticks, the golden candlesticks, in which these lights are placed, that they light may be diffused; and the gospel is so strong a light, and carries with it so much of its own evidence, that, like a city on a hill, it cannot be hid, it cannot but appear to be from God, to all those who do not wilfully shut their eyes against it. It will give light to all that are in the house, to all that will draw near to it, and come where it is. Those to whom it does not give light, must thank themselves; they will not be in the house with it; will not make a diligent and impartial enquiry into it, but are prejudiced against it.

(2.) They must shine as lights,

[1.] By their good preaching. The knowledge they have, they must communicate for the good of others; not put it under a bushel, but spread it. The talent must not be buried in a napkin, but traded with. The disciples of Christ must not muffle themselves up in privacy and obscurity, under pretence of contemplation, modesty, or self-preservation, but, as they have received the gift, must minister the same, Luke 12:3.

[2.] By their good living. They must be burning and shining lights (John 5:35); must evidence, in their whole conversation, that they are indeed followers of Christ, James 3:13. They must be to others for instruction, direction, quickening, and comfort, Job 29:11.

See here, First, How our light must shine--by doing such good works as men may see, and may approve of; such works as are of good report among them that are without, and as will therefore give them cause to think well of Christianity. We must do good works that may be seen to the edification of others, but not that they may be seen to our own ostentation; we are bid to pray in secret, and what lies between God and our souls, must be kept to ourselves; but that which is of itself open and obvious to the sight of men, we must study to make congruous to our profession, and praiseworthy, Philippians 4:8. Those about us must not only hear our good words, but see our good works; that they may be convinced that religion is more than a bare name, and that we do not only make a profession of it, but abide under the power of it.

Secondly, For what end our light must shine--"That those who see your good works may be brought, not to glorify you (which was the things the Pharisees aimed at, and it spoiled all their performances), but to glorify your Father which is in heaven." Note, The glory of God is the great thing we must aim at in every thing we do in religion, 1 Peter 4:11. In this center the lines of all our actions must meet. We must not only endeavor to glorify God ourselves, but we must do all we can to bring others to glorify him. The sight of our good works will do this, by furnishing them,

1. With matter for praise. "Let them see your good works, that they may see the power of God's grace in you, and may thank him for it, and give him the glory of it, who has given such power unto men."

2. With motives of piety. "Let them see your good works, that they may be convinced of the truth and excellency of the Christian religion, may be provoked by a holy emulation to imitate your good works, and so may glorify God." Note, The holy, regular, and exemplary conversation of the saints, may do much towards the conversion of sinners; those who are unacquainted with religion, may hereby be brought to know what it is. Examples teach. And those who are prejudiced against it, may hereby by brought in love with it, and thus there is a winning virtue in a godly conversation.

The Beatitudes

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Matthew 5:3-12
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Christ begins his sermon with blessings, for he came into the world to bless us (Acts 3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Genesis 12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Malachi 4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Psalms 4:6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honorable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (Psalms 10:3); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deuteronomy 27:12, etc. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand Matthew 4: 23, 24), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway (Isaiah 35:8); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Savior.
Our Savior here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered.

Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. The poor in spirit are happy. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare--cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is,

1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Philippians 4:12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befall us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Hebrews 10:34. Job was poor in spirit, when he blessed God in taking away, as well as giving.

2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Revelation 3:17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand.

3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

(1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor (Psalms 74:19); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

Matthew 5:4 Blessed are they that mourn: for they shall be comforted. They that mourn are happy; Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness--the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow.

1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zechariah 12:10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honor, mourn also for the sins of others, and sigh and cry for their abominations, Ezekiel 9:4.

2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion (Zephaniah 3:18; Psalms 137:1), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners,

(1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. They are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace.

(2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luke 16: 25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Psalms 126:5, 6); a mountain of joy, to which our way lies through a vale of tears.

Matthew 5:5 Blessed are the meek: for they shall inherit the earth. The meek are happy; Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men (Titus 3:2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world.

1. They are blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die.

2. They shall inherit the earth; it is quoted from Psalms 37:11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

Matthew 5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. They that hunger and thirst after righteousness are happy. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Psalms 103:6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favor.

1. Righteousnessis here put for all spiritual blessings. See Psalms 24:5. They are purchased for us by the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises--this is righteousness.

2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; "Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else." Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labor for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings.

(1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amos 2:7; Isaiah 55:2.

(2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry (Luke 1:53), satiates them, Jeremiah 31:25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favor of God and his image, both in their full perfection.

Matthew 5:7 Blessed are the merciful: for they shall obtain mercy. The merciful are happy. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job 6:14), and bowels of mercy put on (Colossians 3:12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job 16:5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, James 2:15, 16; 1 John 3:17. Draw out they soul by dealing thy bread to the hungry, Isaiah 58:7-10. No, a good man is merciful to his beast.

Now as to the merciful.

1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Psalms 41:1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Acts 20:35.

2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Psalms 18:25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy, supplying mercy (Proverbs 19:17), sustaining mercy (Psalms 41: 2), mercy in that day (2 Timothy 1:18); may, they shall inherit the kingdom prepared for them; whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

Matthew 5:8 Blessed are the pure in heart: for they shall see God. The pure in heart are happy. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jeremiah 4:14. We must lift up to God, not only clean hands, but a pure heart, Psalms 24:4, 5; 1 Timothy 1:5. The heart must be pure, in opposition to mixture--an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied. The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note,

(1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Psalms 17:15); and to see him for ever, and never lose the sight of him; this is heaven's happiness.

(2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires worked in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

Matthew 5:9 Blessed are the peacemakers: for they shall be called the children of God. The peace-makers are happy. The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceable toward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have,

1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Psalms 120:7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet.

2. A peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbors, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

(1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth.

(2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

Matthew 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, "Blessed are ye--ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did bear a wolf's head, as an outlaw is said to do--any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old-Testament times, as we find, Hebrews 11:35, etc. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1 John 3:13. He has left us an example.

(2.) They are reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Psalms 35:11; Jeremiah 20:18; Acts 17:6, 7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for (Jude 1:15), and cruel mockings, Hebrews 11:36. They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts; they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers.

(3.) All this is for righteousness' sake; for my sake. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Psalms 69:9; Romans 8:36.

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things (Luke 16:25), and receive them upon a good account. They are blessed; for it is an honor to them (Acts 5:41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2 Corinthians 1:5; Daniel 3:25; Romans 8:29.

(2.) They shall be recompensed; Theirs is the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a reward; Great is your reward in heaven: so great, as far to transcend the service. It is in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose for him, though it be life itself, shall not lose by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages--this joy set before them.

(3.) "So persecuted they the prophets that were before you. They were before you in excellency, above what you are yet arrived at; they were before you in time, that they might be examples to you of suffering affliction and of patience, James 5:10. They were in like manner persecuted and abused; and can you expect to go to heaven in a way by yourself? Was not Isaiah mocked for his line upon line? Elisha for his bald head? Were not all the prophets thus treated? Therefore marvel not at it as a strange thing, murmur not at it as a hard thing; it is a comfort to see the way of suffering a beaten road, and an honor to follow such leaders. That grace which was sufficient for them, to carry them through their sufferings, shall not be deficient to you. Those who are your enemies are the seed and successors of them who of old mocked the messengers of the Lord," 2 Chronicles 36:16; Matthew 23:31; Acts 7:52.

Penitential Psalms

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Psalms 6

David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward. Is any afflicted? Is any sick? Let him sing this psalm. The method of this psalm is very observable, and what we shall often meet with. He begins with doleful complaints, but ends with joyful praises; like Hannah, who went to prayer with a sorrowful spirit, but, when she had prayed, went her way, and her countenance was no more sad. Three things the psalmist is here complaining of:

1. Sickness of body.

2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness.

3. The insults of his enemies upon occasion of both. Now here,

I. He pours out his complaints before God, deprecates his wrath, and begs earnestly for the return of his favour, ver. 1-7.

II. He assures himself of an answer of peace, shortly, to his full satisfaction, ver. 8-10. This psalm is like the book of Job.

1. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. 2. Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. 3. My soul is also sore vexed: but thou, O LORD, how long? 4. Return, O LORD, deliver my soul: oh save me for thy mercies' sake. 5. For in death there is no remembrance of thee: in the grave who shall give thee thanks? 6. I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. 7. Mine eye is consumed because of grief; it waxeth old because of all mine enemies. 8. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping. 9. The LORD hath heard my supplication; the LORD will receive my prayer. 10. Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

Psalms 25

This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his promises. We may learn out of it,

I. What it is to pray, (ver. 1, 15).

II. What we must pray for, the pardon of sin (ver. 6, 7, 18), direction in the way of duty (ver. 4, 5), the favour of God (ver. 16), deliverance out of our troubles (ver. 17, 18), preservation from our enemies (ver. 20, 21), and the salvation of the church of God, (ver. 22).

III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5, 20, 21), our distress and the malice of our enemies (ver. 17, 19), our sincerity, (ver. 21).

IV. What precious promises we have to encourage us in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of the covenant (ver. 10), and the pleasure of communion with God, (ver. 13, 14). It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace.

1.Unto thee, O LORD, do I lift up my soul. 2. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. 4. Shew me thy ways, O LORD; teach me thy paths. 5. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day. 6. Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old. 7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD. 8. Good and upright is the LORD: therefore will he teach sinners in the way. 9. The meek will he guide in judgment: and the meek will he teach his way. 10. All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies. 11. For thy name's sake, O LORD, pardon mine iniquity; for it is great. 12. What man is he that feareth the LORD? him shall he teach in the way that he shall choose. 13. His soul shall dwell at ease; and his seed shall inherit the earth. 14. The secret of the LORD is with them that fear him; and he will shew them his covenant. 15. Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net. 16. Turn thee unto me, and have mercy upon me; for I am desolate and afflicted. 17. The troubles of my heart are enlarged: O bring thou me out of my distresses. 18. Look upon mine affliction and my pain; and forgive all my sins. 19. Consider mine enemies; for they are many; and they hate me with cruel hatred. 20. O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. 21. Let integrity and uprightness preserve me; for I wait on thee. 22. Redeem Israel, O God, out of all his troubles.

Psalms 32

This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes "the blessedness of the man unto whom God imputes righteousness without words," Romans 4:6. We have here a summary,

I. Of gospel grace in the pardon of sin (ver. 1, 2), in divine protection (ver. 7), and divine guidance, ver. 8.

II. Of gospel duty. To confess sin (ver. 3-5), to pray (ver. 6), to govern ourselves well (ver. 9, 10), and to rejoice in God, ver. 11. The way to obtain these privileges is to make conscience of these duties, which we ought to think of--of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement.

1. Blessed is he whose transgression is forgiven, whose sin is covered. 2. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. 3. When I kept silence, my bones waxed old through my roaring all the day long. 4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. 7. Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. 8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9. Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. 10. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. 11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

Psalms 38

This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains,

I. Of God's displeasure, and of his own sin which provoked God against him, (ver. 1-5).

II. Of his bodily sickness, (ver. 6-10).

III. Of the unkindness of his friends, (ver. 11).

IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God, ver. 12-20. Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help, (ver. 21, 22). In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy.

1. O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. 2. For thine arrows stick fast in me, and thy hand presseth me sore. 3. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. 4. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. 5. My wounds stink and are corrupt because of my foolishness. 6. I am troubled; I am bowed down greatly; I go mourning all the day long. 7. For my loins are filled with a loathsome disease: and there is no soundness in my flesh. 8. I am feeble and sore broken: I have roared by reason of the disquietness of my heart. 9. Lord, all my desire is before thee; and my groaning is not hid from thee. 10. My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. 11. My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off. 12. They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. 13. But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. 14. Thus I was as a man that heareth not, and in whose mouth are no reproofs. 15. For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. 16. For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me. 17. For I am ready to halt, and my sorrow is continually before me. 18. For I will declare mine iniquity; I will be sorry for my sin. 19. But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. 20. They also that render evil for good are mine adversaries; because I follow the thing that good is. 21. Forsake me not, O LORD: O my God, be not far from me. 22. Make haste to help me, O Lord my salvation.

Psalms 51

Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David's psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David's repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (1 Kings 15:5), That "he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite." In this psalm,

I. He confesses his sin, (ver. 3-6).

II. He prays earnestly for the pardon of his sin, (ver. 1, 2, 7, 9).

III. For peace of conscience, (ver. 8, 12). IV. For grace to go and sin no more, (ver. 10, 11, 14). V. For liberty of access to God, (ver. 15).

IV. He promises to do what he could for the good of the souls of others (ver. 13) and for the glory of God, (ver. 16, 17, 19). And, lastly, concludes with a prayer for Zion and Jerusalem, (ver. 18). Those whose consciences charge them with any gross sin should, with a believing regard to Jesus Christ, the Mediator, again and again pray over this psalm; nay, though we have not been guilty of adultery and murder, or any the like enormous crime, yet in singing it, and praying over it, we may very sensibly apply it all to ourselves, which if we do with suitable affections we shall, through Christ, find mercy to pardon and grace for seasonable help.

1. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2. Wash me throughly from mine iniquity, and cleanse me from my sin. 3. For I acknowledge my transgressions: and my sin is ever before me. 4. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5. Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9. Hide thy face from my sins, and blot out all mine iniquities. 10. Create in me a clean heart, O God; and renew a right spirit within me. 11. Cast me not away from thy presence; and take not thy holy spirit from me. 12. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13. Then will I teach transgressors thy ways; and sinners shall be converted unto thee. 14. Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15. O Lord, open thou my lips; and my mouth shall shew forth thy praise. 16. For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19. Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

Psalms 102

Some think that David penned this psalm at the time of Absalom's rebellion; others that Daniel, Nehemiah, or some other prophet, penned it for the use of the church, when it was in captivity in Babylon, because it seems to speak of the ruin of Zion and of a time set for the rebuilding of it, which Daniel understood by books, Daniel 9:2. Or perhaps the psalmist was himself in great affliction, which he complains of in the beginning of the psalm, but (as in Psalms 77:1-20. and elsewhere) he comforts himself under it with the consideration of God's eternity, and the church's prosperity and perpetuity, how much soever it was now distressed and threatened. But it is clear, from the application of (ver. 25, 26), to Christ (Hebrews 1:10-12), that the psalm has reference to the days of the Messiah, and speaks either of his affliction or of the afflictions of his church for his sake. In the psalm we have,

I. A sorrowful complaint which the psalmist makes, either for himself or in the name of the church, of great afflictions, which were very pressing, (ver. 1-11).

II. Seasonable comfort fetched in against these grievances,

1. From the eternity of God, (ver. 12, 24, 27).

2. From a believing prospect of the deliverance which God would, in due time, work for his afflicted church (ver. 13-22) and the continuance of it in the world, (ver. 28). In singing this psalm, if we have not occasion to make the same complaints, yet we may take occasion to sympathize with those that have, and then the comfortable part of this psalm will be the more comfortable to us in the singing of it.

1. Hear my prayer, O LORD, and let my cry come unto thee. 2. Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily. 3. For my days are consumed like smoke, and my bones are burned as an hearth. 4. My heart is smitten, and withered like grass; so that I forget to eat my bread. 5. By reason of the voice of my groaning my bones cleave to my skin. 6. I am like a pelican of the wilderness: I am like an owl of the desert. 7. I watch, and am as a sparrow alone upon the house top. 8. Mine enemies reproach me all the day; and they that are mad against me are sworn against me. 9. For I have eaten ashes like bread, and mingled my drink with weeping. 10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. 11. My days are like a shadow that declineth; and I am withered like grass. 12. But thou, O LORD, shall endure for ever; and thy remembrance unto all generations. 13. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come. 14. For thy servants take pleasure in her stones, and favour the dust thereof. 15. So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory. 16. When the LORD shall build up Zion, he shall appear in his glory. 17. He will regard the prayer of the destitute, and not despise their prayer. 18. This shall be written for the generation to come: and the people which shall be created shall praise the LORD. 19. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; 20. To hear the groaning of the prisoner; to loose those that are appointed to death; 21. To declare the name of the LORD in Zion, and his praise in Jerusalem; 22. When the people are gathered together, and the kingdoms, to serve the LORD. 23. He weakened my strength in the way; he shortened my days. 24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. 25. Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27. But thou art the same, and thy years shall have no end. 28. The children of thy servants shall continue, and their seed shall be established before thee.

Psalms 130

This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses,

I. His desire towards God, (ver. 1, 2).

II. His repentance before God, (ver. 3, 4).

III. His attendance upon God, (ver. 5, 6).

IV. His expectations from God, (ver. 7, 8). And, as in water face answers to face, so does the heart of one humble penitent to another.

1. Out of the depths have I cried unto thee, O LORD. 2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? 4. But there is forgiveness with thee, that thou mayest be feared. 5. I wait for the LORD, my soul doth wait, and in his word do I hope. 6. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7. Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. 8. And he shall redeem Israel from all his iniquities.

Psalms 143

This psalm, as those before, is a prayer of David, and full of complaints of the great distress and danger he was in, probably when Saul persecuted him. He did not only pray in that affliction, but he prayed very much and very often, not the same over again, but new thoughts. In this psalm,

I. He complains of his troubles, through the oppression of his enemies (ver. 3) and the weakness of his spirit under it, which was ready to sink notwithstanding the likely course he took to support himself, (ver. 4, 5).

II. He prays, and prays earnestly (ver. 6),

1. That God would hear him, (ver. 1-7).

2. That he would not deal with him according to his sins, (ver. 2).

3. That he would not hide his face from him (ver. 7), but manifest his favour to him, ver. 8.

4. That he would guide and direct him in the way of his duty (ver. 8, 10) and quicken him in it, (ver. 11).

5. That he would deliver him out of his troubles, (ver. 9, 11).

6. That he would in due time reckon with his persecutors, (ver. 12). We may more easily accommodate this psalm to ourselves, in the singing of it, because most of the petitions in it are for spiritual blessings (which we all need at all times), mercy and grace.

1. Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness. 2. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. 3. For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. 4. Therefore is my spirit overwhelmed within me; my heart within me is desolate. 5. I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. 6. I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah. 7. Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. 8. Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. 9. Deliver me, O LORD, from mine enemies: I flee unto thee to hide me. 10. Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. 11. Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble. 12. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.

The Lord's Prayer

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Matthew 6:9-13 - 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect.

That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out: yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very concise, yet very comprehensive, in compassion to our infirmities in praying. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably no further than it is used with understanding and without vain repetition.

The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day.

There are three parts of the prayer.

I. The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honors we give in prayer, nor can give favors we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace.

1. We must address ourselves to him as our Father, and must call him so. He is a common Father to all mankind by creation, Malachi 2:10; Acts 17:28. He is in a special manner a Father to the saints, by adoption and regeneration, Ephesians 1:5; Galatians 4:6; and an unspeakable privilege it is. In this manner we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not to arouse fear in; nothing more pleasing to God, nor pleasant to ourselves, than to call God Father. Christ in prayer mostly called God Father. If he be our Father, he will pity us under our weaknesses and infirmities (Psalms 103:13), will spare us (Malachi 3:17), will make the best of our performances, though very defective, will deny us nothing that is good for us, Luke 11:11-13. We have access with boldness to him, as to a father, and have an advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did (Luke 15:18; Jeremiah 3:19); when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we come to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jeremiah 3:4.

2. As our Father in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne (Psalms 103:19), and it is to believers a throne of grace: in that direction we must direct our prayers, for Christ the Mediator is now in heaven, Hebrew 8:1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Psalms 5:1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Leviticus 10:3. From heaven God beholds the children of men, Psalms 33:13, 14. And we must in prayer see his eye upon us: then he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Psalms 150:1. He is not only, as a Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Ecclesiastes 5:2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the center to which we are all tending. By prayer, we send before us there, where we profess to be going.

II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then through faith that other things shall be added.

1. Hallowed be thy name. It is the same word that in other places is translated sanctified. But here the old word hallowed is retained, only because people were used to it in the Lord's prayer. In these words,

(1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them.

(2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. "Father, glorify thyself in giving me my daily bread and pardoning my sins," etc. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers (to be seen of men), in opposition to which we are directed to make the name of God our chief end; let all our petitions center in this and be regulated by it. "Do so and so for me, for the glory of thy name, and as far as is for the glory of it."

(3.) We desire and pray that the name of God, that is, God himself, in all that through which he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy. Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord, what wilt thou do to thy great name?" When we pray that God's name may be glorified,

[1.] We make a virtue of necessity; for God will sanctify his own name, whether we desire it or not; I will be exalted among the heathen, Ps. 46:10.

[2.] We ask for that which we are sure shall be granted; for when our Saviour prayed, Father glorify thy name, it was immediately answered, I have glorified it, and will glorify it again.

2. Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach--the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise, surely I come quickly? our hearts should answer, Even so, come. Ministers should pray over the word: when they preach, the kingdom of God is at hand, they should pray, Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly; thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan. 9: 2. See Luke 19:11. It was the Jews' daily prayer to God, Let him make his kingdom reign, let his redemption flourish, and let his Messiah come and deliver his people. "Let thy kingdom come, let the gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character."

3. Thy will be done in earth as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come, let God's will be done; and by this let is appear that it is come as a kingdom of heaven, let it introduce a heaven upon earth. We make Christ having the nature of a Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe,

(1.) The thing prayed for, thy will be done; "Lord, do what thou please with me and mine; 1 Sam. 3:18. I refer myself to thee, and am well satisfied that all thy counsel concerning me should be performed." In this sense Christ prayed, not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men (1 Pet. 4:2), much less Satan's will (John 8:44), that we may neither displease God in any thing we do, nor be displeased at any thing God does".

(2.) The pattern of it, that it might be done on earth, in this place of our trial and probation (where our work must be done, or it never will be done), as it is done in heaven, that place of rest and joy. We pray that earth may be made more like heaven by the observance of God's will (this earth, which, through the prevalency of Satan's will, has become so near akin to hell), and that saints may be made more like the holy angels in their devotion and obedience. We are on earth, blessed be God, not yet under the earth; we pray for the living only, not for the dead that have gone down into silence.

4. Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him, Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world (Prov. 30:8), food convenient for us and our families, according to our rank and station.

Every word here has a lesson in it:

(1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice.

(2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the bread of deceit (Prov. 20:17), not the brad of idleness (Prov. 31:27), but the bread honestly gotten.

(3.) We ask for our daily bread; which teaches us not to take thought for the morrow, but constantly to depend upon divine Providence, as those that live from hand to mouth.

(4.) We beg of God to give it us, not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread,

(5.) We pray, "Give it to us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together.

(6.) We pray that God would give us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer.

5. And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have,

(1.) A petition; Father in heaven forgive us our debts, our debts to thee. Note,

[1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we.

[2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge.

(2.) An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us, and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having worked in us the condition of forgiveness.

6. And lead us not into temptation, but deliver us from evil. This petition is expressed,

(1.) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Ps. 19:13), for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow.

(2.) Positively: But deliver us from evil; from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them."

III. The conclusion: For thine is the kingdom, and the power and the glory, for ever. Amen. Some refer this to David's doxology, 1 Chron. 29:11. Thine, O Lord, is the greatness. It is,

1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments (Job 23:4) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them. The plea here has special reference to the first three petitions; "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it;" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer.

2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it--he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgement, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Ps. 71:14.

Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his decree is, it shall be so; our Amen is only a summary desire; our decree is, let it be so: it is in the token of our desire and assurance to be heard, that we say Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savor upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs (1 Cor. 14:16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence.

Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. Selfish nature is loth to comply with this, and therefore it is here instilled.

1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation: trespasses is an extenuating term for offences, stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight (Gen. 43:12), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befalls him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before.

2. In a threatening. "But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon: and therefore your Father, whom you call Father, and who, as a father, offers you his grace upon reasonable terms, will nevertheless not forgive you. And if other grace be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirit brought down by some affliction or other to comply with this duty." Note, Those who would have found mercy with God must show mercy to their brethren; no can we expect that he should stretch out the hands of his favour to us, unless we lift up to him pure hands, without wrath, 1 Tim. 2:8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, Prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peace-Maker, and not only to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon. Men's passions shall not frustrate God's word.

Seven Remarkable Words of Christ

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Jesus Christ's prayer for his enemies: Father, forgive them. Seven remarkable words Christ spoke after he was nailed to the cross, and before he died. One reason why he died the death of the cross was that he might have liberty of speech to the last, and so might glorify his Father and edify those about him. As soon as ever he was fastened to the cross, or while they were nailing him, he prayed and spoke, in which observe,

Father, forgive them; for they know not what they do (Luke 23:34)
1. The petition: Father, forgive them. One would think that he should have prayed, "Father, consume them; the Lord look upon it, and requite it." The sin they were now guilty of might justly have been made unpardonable, and justly might they have been excepted by name out of the act of indemnity. No, these are particularly prayed for. Now he made intercession for transgressors, as was foretold (Isaiah 53:12), and it is to be added to his prayer (John 17:1-26), to complete the specimen he gave of his intercession within the veil: that for saints, this for sinners. Now the sayings of Christ upon the cross as well as his sufferings had a further intention than they seemed to have. This was a mediatorial word, and explicatory of the intent and meaning of his death: "Father, forgive them, not only these, but all that shall repent, and believe the gospel;" and he did not intend that these should be forgiven upon any other terms. "Father, that which I am now suffering and dying for is in order to this, that poor sinners may be pardoned." Note,

(1.) The great thing which Christ died to purchase and procure for us is the forgiveness of sin.

(2.) This is that for which Christ intercedes for all that repent and believe in the virtue of his satisfaction; his blood speaks this: Father, forgive them.

(3.) The greatest sinners may, through Christ, upon their repentance, hope to find mercy. Though they were his persecutors and murderers, he prayed, Father, forgive them.

2. The plea: For they know not what they do; for, if they had known, they would not have crucified him, 1 Corinthians 2:8. There was a veil upon his glory and upon their understandings; and how could they see through two veils? They wished his blood on them and their children: but, had they known what they did, they would have unwished it again. Note,

(1.) The crucifiers of Christ know not what they do. They that speak ill or religion speak ill of that which they know not, and it is because they will not know it.

(2.) There is a kind of ignorance that does in part excuse sin: ignorance through want of the means of knowledge or of a capacity to receive instruction, through the infelicities of education, or inadvertency. The crucifiers of Christ were kept in ignorance by their rulers, and had prejudices against him instilled into them, so that in what they did against Christ and his doctrine they thought they did God service, John 16: 2. Such as to be pitied and prayed for. This prayer of Christ was answered not long after, when many of those that had a hand in his death were converted by Peter's preaching.

This is written also for example to us. First, We must in prayer call God Father, and come to him with reverence and confidence, as children to a father. Secondly, The great thing we must beg of God, both for ourselves and others, is the forgiveness of sins. Thirdly, We must pray for our enemies, and those that hate and persecute us, must extenuate their offences, and not aggravate them as we must our own (They know not what they do; peradventure it was an oversight); and we must be earnest with God in prayer for the forgiveness of their sins, their sins against us. This is Christ's example to his own rule (Matthew 5:44, 45, Love your enemies); and it very much strengthens the rule, for, if Christ loved and prayed for such enemies, what enemies can we have that we are not obliged to love and pray for?

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise (Luke 23:43)

First, To whom this was spoken: to the penitent thief, to him, and not to his companion. Christ upon the cross is like Christ upon the throne; for now is the judgment of this world: one departs with a curse, the other with a blessing. Though Christ himself was now in the greatest struggle and agony, yet he had a word of comfort to speak to a poor penitent that committed himself to him. Note, Even great sinners, if they be true penitents, shall, through Christ, obtain not only the pardon of their sins, but a place in the paradise of God, Hebrews 9:15. This magnifies the riches of free grace, that rebels and traitors shall not only be pardoned, but preferred, thus preferred.

Secondly, By whom this was spoken. This was another mediatorial word which Christ spoke, though upon a particular occasion, yet with a general intention to explain the true intent and meaning of his sufferings; as he died to purchase the forgiveness of sins for us, so also to purchase eternal life for us. By this word we are given to understand that Jesus Christ died to open the kingdom of heaven to all penitent obedient believers.

1. Christ here lets us know that he was going to paradise himself. His human soul was removing to the place of separate souls; not to the place of the damned, but to paradise, the place of the blessed. By this he assures us that his satisfaction was accepted, and the Father was well pleased in him, else he had not gone to paradise; that was the beginning of the joy set before him, with the prospect of which he comforted himself. He went by the cross to the crown, and we must not think of going any other way, or of being perfected but by sufferings.

2. He lets all penitent believers know that when they die they shall go to be with him there. He was now, as a priest, purchasing this happiness for them, and is ready, as a king, to confer it upon them when they are prepared and made ready for it. See here how the happiness of heaven is set forth to us.

(1.) It is paradise, a garden of pleasure, the paradise of God (Revelation 2:7), alluding to the garden of Eden, in which our first parents were placed when they were innocent. In the second Adam we are restored to all we lost in the first Adam, and more, to a heavenly paradise instead of an earthly one.

(2.) It is being with Christ there. That is the happiness of heaven, to see Christ, and sit with him, and share in his glory, John 17:24.

(3.) It is immediate upon death: This day shalt thou be with me, to-night, before to-morrow. Thou souls of the faithful, after they are delivered from the burden of the flesh, immediately are in joy and felicity; the spirits of just men are immediately made perfect. Lazarus departs, and is immediately comforted; Paul departs, and is immediately with Christ, Philippians 1:23.

Woman, behold thy son! Behold thy mother! (John 19:26-27)

He tenderly provides for his mother at his death. It is probable that Joseph, her husband, was long since dead, and that her son Jesus had supported her, and her relation to him had been her maintenance; and now that he was dying what would become of her? He saw her standing by, and knew her cares and griefs; and he saw John standing not far off, and so he settled a new relation between his beloved mother and his beloved disciple; for he said to her, "Woman, behold thy son, for whom henceforward thou must have a motherly affection;" and to him, "Behold thy mother, to whom thou must pay a filial duty." And so from that hour, that hour never to be forgotten, that disciple took her to his own home. See here,

1. The care Christ took of his dear mother. He was not so much taken up with a sense of his sufferings as to forget his friends, all whose concerns he bore upon his heart. His mother, perhaps, was so taken up with his sufferings that she thought not of what would become of her; but he admitted that thought. Silver and gold he had none to leave, no estate, real or personal; his clothes the soldiers had seized, and we hear no more of the bag since Judas, who had carried it, hanged himself. He had therefore no other way to provide for his mother than by his interest in a friend, which he does here.

(1.) He calls her woman, not mother, not out of any disrespect to her, but because mother would have been a cutting word to her that was already wounded to the heart with grief; like Isaac saying to Abraham, My father. He speaks as one that was now no more in this world, but was already dead to those in it that were dearest to him. His speaking in this seemingly slight manner to his mother, as he had done formerly, was designed to obviate and give a check to the undue honors which he foresaw would be given to her in the Romish church, as if she were a joint purchaser with him in the honors of the Redeemer.

(2.) He directs her to look upon John as her son: "Behold him as thy son, who stands there by thee, and be as a mother to him." See here, First, An instance of divine goodness, to be observed for our encouragement. Sometimes, when God removes one comfort from us, he raises up another for us, perhaps where we looked not for it. We read of children which the church shall have after she has lost the other, Isaiah 49:21. Let none therefore reckon all gone with one cistern dried up, for from the same fountain another may be filled. Secondly, An instance of filial duty, to be observed for our imitation. Christ has here taught children to provide, to the utmost of their power, for the comfort of their aged parents. When David was in distress, he took care of his parents, and found out a shelter for them (1 Samuel 22:3); so the Son of David here. Children at their death, according to their ability, should provide for their parents, if they survive them, and need their kindness.

2. The confidence he reposed in the beloved disciple. It is to him he says, Behold thy mother, that is, I recommend her to thy care, be thou as a son to her to guide her (Isaiah 51:18); and forsake her not when she is old, Proverbs 23:22. Now,

(1.) This was an honor put upon John, and a testimony both to his prudence and to his fidelity. If he who knows all things had not known that John loved him, he would not have made him his mother's guardian. It is a great honor to be employed for Christ, and to be entrusted with any of his interest in the world. But,

(2.) It would be a care and some charge to John; but he cheerfully accepted it, and took her to his own home, not objecting the trouble nor expense, nor his obligations to his own family, nor the ill-will he might contract by it. Note, Those that truly love Christ, and are beloved of him, will be glad of an opportunity to do any service to him or his.

Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 27:46 and Mark 15:34)

How he complained of it; About the ninth hour, when it began to clear up, after a long and silent conflict. Jesus cried, Eli, Eli, lama sabachthani? The words are related in the Syriac tongue, in which they were spoken, because worthy of double remark, and for the sake of the perverse construction which his enemies put upon them, in putting Elias for Eli. Now observe here,

1. Whence he borrowed this complaint--from Psalms 22:1. It is not probable (as some have thought) that he repeated the whole psalm; yet hereby he intimated that the whole was to be applied to him, and that David, in spirit, there spoke of his humiliation and exaltation. This, and that other word, Into thy hands I commit my spirit, he fetched from David's psalms (though he could have expressed himself in his own words), to teach us of what use the word of God is to us, to direct us in prayer, and to recommend to us the use of scripture-expressions in prayer, which will help our infirmities.

2. How he uttered it--with a loud voice; which bespeaks the extremity of his pain and anguish, the strength of nature remaining in him, and the great earnestness of his spirit in this expostulation. Now the scripture was fulfilled (Joel 3:15, 16); The sun and the moon shall be darkened. The Lord shall also roar out of Zion, and utter his voice form Jerusalem. David often speaks of his crying aloud in prayer, Psalms 55:17.

3. What the complaint was--My God, My God, why hast thou forsaken me? A strange complaint to come from the mouth of our Lord Jesus, who, we are sure, was God's elect, in whom his soul delighted (Isaiah 42:1), and one in whom he was always well pleased. The Father now loved him, no, he knew that therefore he loved him, because he laid down his life for the sheep; what, and yet forsaken of him, and in the midst of his sufferings too! Surely never sorrow was like unto that sorrow which extorted such a complaint as this from one who, being perfectly free from sin, could never be a terror to himself; but the heart knows its own bitterness. No wonder that such a complaint as this made the earth to quake, and rent the rocks; for it is enough to make both the ears of every one that hears it to tingle, and ought to be spoken of with great reverence. Note,

(1.) That our Lord Jesus was, in his sufferings, for a time, forsaken by his Father. So he said himself, who we are sure was under no mistake concerning his own case. Not that the union between the divine and human nature was in the least weakened or shocked; no, he was now by the eternal Spirit offering himself: nor as if there were any abatement of his Father's love to him, or his to his Father; we are sure that there was upon his mind no horror of God, or despair of his favor, nor any thing of the torments of hell; but his Father forsook him; that is, First, He delivered him up into the hands of his enemies, and did not appear to deliver him out of their hands. He let loose the powers of darkness against him, and suffered them to do their worst, worse than against Job. Now was that scripture fulfilled (Job 16:11), God has turned me over into the hands of the wicked; and no angel is sent from heaven to deliver him, no friend on earth raised up to appear for him. Secondly, He withdrew from him the present comfortable sense of his complacency in him. When his soul was first troubled, he had a voice from heaven to comfort him (John 12:27, 28); when he was in his agony in the garden, there appeared an angel from heaven strengthening him; but now he had neither the one nor the other. God hid his face from him, and for awhile withdrew his rod and staff in the darksome valley. God forsook him, not as he forsook Saul, leaving him to an endless despair, but as sometimes he forsook David, leaving him to a present despondency. Thirdly, He let out upon his soul an afflicting sense of his wrath against man for sin. Christ was made Sin for us, a Curse for us; and therefore, though God loved him as a Son, he frowned upon him as a Surety. These impressions he was pleased to admit, and to waive that resistance of them which he could have made; because he would accommodate himself to this part of his undertaking, as he had done to all the rest, when it was in his power to have avoided it.

(2.) That Christ's being forsaken of his Father was the most grievous of his sufferings, and that which he complained most of. Here he laid the most doleful accents; he did not say, "Why am I scourged? And why spit upon? And why nailed to the cross?" Nor did he say to his disciples, when they turned their back upon him, Why have ye forsaken me? But when his Father stood at a distance, he cried out thus; for this as it that put wormwood and gall into the affliction and misery. This brought the waters into the soul, Psalms 69:1-3.

(3.) That our Lord Jesus, even when he was thus forsaken of his Father, kept hold of him as his God, notwithstanding; My God, my God; though forsaking me, yet mine. Christ was God's servant in carrying on the work of redemption, to him he was to make satisfaction, and by him to be carried through and crowned, and upon that account he calls him his God; for he was now doing his will. See Isaiah 49:5-9. This supported him, and bore him up, that even in the depth of his sufferings God was his God, and this he resolves to keep fast hold of.

I thirst (John 19:28)

How much respect Christ showed to the scripture: Knowing that all things hitherto were accomplished, that the scripture might be fulfilled, which spoke of his drinking in his sufferings, he saith, I thirst, that is, he called for drink.

1. It was not at all strange that he was thirsty; we find him thirsty in a journey, and now thirsty when he was just at his journey's end. Well might he thirst after all the toil and hurry which he had undergone, and being now in the agonies of death, ready to expire purely by the loss of blood and extremity of pain. The torments of hell are represented by a violent thirst in the complaint of the rich man that begged for a drop of water to cool his tongue. To that everlasting thirst we had been condemned, had not Christ suffered for us.

2. But the reason of his complaining of it is somewhat surprising; it is the only word he spoke that looked like complaint of his outward sufferings. When they scourged him, and crowned him with thorns, he did not cry, O my head! or, My back! But now he cried, I thirst. For,

(1.) He would thus express the travail of his soul, Isaiah 53:11. He thirsted after the glorifying of God, and the accomplishment of the work of our redemption, and the happy issue of his undertaking.

(2.) He would thus take care to see the scripture fulfilled. Hitherto, all had been accomplished, and he knew it, for this was the thing he had carefully observed all along; and now he called to mind one thing more, which this was the proper season for the performance of. By this it appears that he was the Messiah, in that not only the scripture was punctually fulfilled in him, but it was strictly eyed by him. By this it appears that God was with him of a truth--that in all he did he went exactly according to the word of God, taking care not to destroy, but to fulfil, the law and the prophets. Now, First, The scripture had foretold his thirst, and therefore he himself related it, because it could not otherwise be known, saying, I thirst; it was foretold that his tongue should cleave to his jaws, Psalms 22:15. Samson, an eminent type of Christ, when he was laying the Philistines heaps upon heaps, was himself sore athirst (Judges 15:18); so was Christ, when he was upon the cross, spoiling principalities and powers. Secondly, The scripture had foretold that in his thirst he should have vinegar given him to drink, Psalms 69:21. They had given him vinegar to drink before they crucified him (Matthew 27:34), but the prophecy was not exactly fulfilled in that, because that was not in his thirst; therefore now he said, I thirst, and called for it again: then he would not drink, but now he received it Christ would rather court an affront than see any prophecy unfulfilled. This should satisfy us under all our trials, that the will of God is done, and the word of God accomplished.

It is finished (John 19:30)

What he said, and we may suppose him to say it with triumph and exultation, Tetelestai--It is finished, a comprehensive word, and a comfortable one.

1. It is finished, that is, the malice and enmity of his persecutors had now done their worst; when he had received that last indignity in the vinegar they gave him, he said, "This is the last; I am now going out of their reach, where the wicked cease from troubling."

2. It is finished, that is, the counsel and commandment of his Father concerning his sufferings were now fulfilled; it was a determinate counsel, and he took care to see every iota and tittle of it exactly answered, Acts 2:23. He had said, when he entered upon his sufferings, Father, thy will be done; and now he saith with pleasure, It is done. It was his meat and drink to finish his work, and the meat and drink refreshed him, when they gave him gall and vinegar.

3. It is finished, that is, all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished and answered. He speaks as if, now that they had given him the vinegar, he could not bethink himself of any word in the Old Testament that was to be fulfilled between him and his death but it had its accomplishment; such as, his being sold for thirty pieces of silver, his hands and feet being pierced, his garments divided, etc.; and now that this is done. It is finished.

4. It is finished, that is, the ceremonial law is abolished, and a period put to the obligation of it. The substance is now come, and all the shadows are done away. Just now the veil is rent, the wall of partition is taken down, even the law of commandments contained in ordinances, Ephesians 2:14, 15. The Mosaic economy is dissolved, to make way for a better hope.

5. It is finished, that is, sin is finished, and an end made of transgression, by the bringing in of an everlasting righteousness. It seems to refer to Daniel 9:24. The Lamb of God was sacrificed to take away the sin of the world, and it is done, Hebrews 9:26.

6. It is finished, that is, his sufferings were now finished, both those of his soul and those of his body. The storm is over, the worst is past; all his pains and agonies are at an end, and he is just going to paradise, entering upon the joy set before him. Let all that suffer for Christ, and with Christ, comfort themselves with this, that yet a little while and they also shall say, It is finished.

7. It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world. This is like that of blessed Paul (2 Timothy 4:7), I have finished my course, my race is run, my glass is out, mene, mene--numbered and finished. This we must all come to shortly.

8. It is finished, that is, the work of man's redemption and salvation is now completed, at least the hardest part of the undertaking is over; a full satisfaction is made to the justice of God, a fatal blow given to the power of Satan, a fountain of grace opened that shall ever flow, a foundation of peace and happiness laid that shall never fail. Christ had now gone through with his work, and finished it. For, as for God, his work is perfect; when I begin, saith he, I will also make an end. And, as in the purchase, so in the application of the redemption, he that has begun a good work will perform it; the mystery of God shall be finished.

Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost (Luke 23:46)

Christ's dying explained by the words with which he breathed out his soul. Jesus had cried with a loud voice when he said, Why hast thou forsaken me? So we are told in Matthew and Mark, and, it should seem, it was with a loud voice that he said this too, to show his earnestness, and that all the people might take notice of it: and this he said, Father, into thy hands I commend my spirit.

1. He borrowed these words from his father David (Psalms 31:5); not that he needed to have words put into his mouth, but he chose to make use of David's words to show that it was the Spirit of Christ that testified in the Old-Testament prophets, and that he came to fulfil the scripture. Christ died with scripture in his mouth. Thus he directs us to make use of scripture language in our addresses to God.

2. In this address to God he calls him Father. When he complained of being forsaken, he cried, Eli, Eli, My God, my God; but, to show that dreadful agony of his soul was now over, he here calls God Father. When he was giving up his life and soul for us, he did for us call God Father, that we through him might receive the adoption of sons.

3. Christ made use of these words in a sense peculiar to himself as Mediator. He was now to make his soul an offering for our sin (Isaiah 53:10), to give his life a ransom for many (Matthew 20:28), by the eternal Spirit to offer himself, Hebrews 9:14. He was himself both the priest and the sacrifice; our souls were forfeited, and his must go to redeem the forfeiture. The price must be paid into the hands of God, the party offended by sin; to him he had undertaken to make full satisfaction. Now by these words he offered up the sacrifice, did, as it were, lay his hand upon the head of it, and surrender it; tithemi--"I deposit it, I pay it down into thy hands. Father, accept of my life and soul instead of the lives and souls of the sinners I die for." The animus offerentis--the good will of the offerer, was requisite to the acceptance of the offering. Now Christ here expresses his cheerful willingness to offer himself, as he had done when it was first proposed to him (Hebrews 10:9, 10), Lo, I come to do thy will, by which will we are sanctified.

4. Christ hereby signifies his dependence upon his Father for his resurrection, by the re-union of his soul and body. He commends his spirit into his Father's hand, to be received into paradise, and returned the third day. By this it appears that our Lord Jesus, as he had a true body, so he had a reasonable soul, which existed in a state of separation from the body, and thus he was made like unto his brethren; this soul he lodged in his Father's hand, committed it to his custody, resting in hope that it should not be left in hades, in its state of separation from the body, no, not so long as that the body might see corruption.

5. Christ has hereby left us an example, has fitted those words of David to the purpose of dying saints, and has, as it were, sanctified them for their use. In death our great care should be about our souls, and we cannot more effectually provide for their welfare than by committing them now into the hands of God, as a Father, to be sanctified and governed by his Spirit and grace, and at death committing them into his hands to be made perfect in holiness and happiness. We must show that we are freely willing to die, that we firmly believe in another life after this, and are desirous of it, by saying, Father, into thy hands I commend my spirit.

How to Give the Invitation

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(Revelation 22:17) 17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

Invite the person (to whom you are witnessing) to by faith accept the Lord Jesus Christ as their personal Savior. As you finish reading "It is a fact that you can be saved by faith in the Lord Jesus Christ", you can simply say something like this:

"Will you kneel with me in prayer as I ask the Lord to save you, right here and now?"

Don't wait for them to get on their knees. You lead the way. If they will not kneel with you, don't force it. Pray a short prayer that the Lord will convict them of sin and bring them to repentance. Get up and make an appointment to return for another witness session. If they kneel with you, pray a brief prayer. Ask the Lord to save him now.

Now ask them to pray after you the prayer of acceptance: "Lord Jesus, I know You love me, because You died on the cross bearing my sins. Thank You, Lord, for revealing to me my lost, sinful condition. I confess that I am a sinner, dead in sin, and cannot save myself. I do now, by faith, gladly accept You as my personal Savior, and thank You, Lord, for eternal salvation. Amen!"

When you have finished leading them in the prayer, stand up, shake their hand, or preferably give them a hug (Christians are big on hugging!) and say something like this, "Welcome aboard! Upon the authority of God's Word you are now a child of God!" Then invite them to be Baptized In Jesus Name for the remission of their sins.

How to Follow Up (Acts 2:41-47) 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

Here is the happy success and issue of this. The Spirit worked with the word, and worked wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not worked upon by them, were yet worked upon by the preaching of the word, for it is this that is the power of God unto salvation.

1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it.

2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen.

3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. Those that receive the Christian covenant ought to receive the Christian baptism.

4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize in Jesus name, as they had been instructed; for it was time to be busy, when such a harvest was to be gathered in.

The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Genesis 14:21, margin, Give me the souls; Genesis 46:27, seventy souls), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.

When you have led a soul to Christ your responsibility does not end. You have a spiritual baby, and that baby needs help if it is to grow in the grace and knowledge of the Lord Jesus Christ. There are some things that you can do to help the new Christian to grow spiritually.

(1) Give them "The Open Bible" if they do not already have and introduce them to this website: The Church - The Word: Christian Life Outline With Commentary From Matthew Henry

(2) Explain the The Church - The Word system of study. Show them all Fifteen Outlines and how they work.

(3) Now show them how they can know that they are saved ("It is a fact that you can be saved by faith in the Lord Jesus Christ"). As they study, make sure they go to each scripture link to prove the word is true themselves and to see that we have a "now salvation."

(4) Have them go to God's Plan of Salvation. Start them out right, stress the fact that we are to obey the Lord in all things. At this juncture, the new Christian should be fully prepared to "go with the gospel!" You have accomplished a great thing! Now, don't rest on your laurels, go find another lost soul!

How to Share God's Plan of Salvation

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(Acts 4:12). 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone: Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." Observe here,

First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts--our rescue from wrath and the curse, and our restoration to God's favour and blessing.

Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves.

Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it.

Fourthly, It is only by Christ and his name that those favors can be expected from God which are necessary to our salvation, and that our services can be accepted with God.

This is the honor of Christ's name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness; and we cannot be saved by any other. How far those may find favor with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favor such may receive it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me, Isaiah 45:4.

Notes: There are seven simple steps to take in sharing God's plan of salvation:

(1)   Share your personal experience of salvation. Don't give your life story. It should not take more that a few minutes to tell how the Lord saved you. As you come to the close of your testimony, bring out your Bible and say, "May I share with you God's plan of salvation that changed my life?"

(2)   Now share fact number one, "It is a fact that God loves you." Read (John 3:16-17 “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 “For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.). When you come to the close of the study notes, say something like this: "Will you now admit that God loves you?" Lead them to admit it, if you can. This will get them involved in the plan of salvation.

(3)   Now share fact number two, "It is a fact that you are a sinner." Read Romans 3:23   For all have sinned and fall short of the glory of God. When you come to the close of the study notes, ask them to admit that they are a lost sinner. When they admit that they are a lost sinner, say something like this, "Isn't it wonderful? God loves you even though you are a sinner!"

(4)   Now share fact number three, "It is a fact that you are now dead in sin." Read Romans 6:23   23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. When you come to the close of the study notes, ask them to admit that they are dead in sin. When they admit that they are dead in sin, say something like this, "Isn't it great? Even though you are a lost sinner, dead in sin, God loves you!"

(5)   Now share fact number four, "It is a fact that Christ died for you." Read Rom. 5:6 For when we were still without strength, in due time Christ died for the ungodly. When you come to the close of the study notes, ask them to admit that Christ died on Calvary for them. When they admit that Christ died for them, say something like this, "Isn't it wonderful? Isn't it great that God loves you so much that He died on Calvary bearing your sins?"

(6)   Now share fact number five, "It is a fact that you can be saved by faith in the Lord Jesus Christ." Read Acts 16:30, 31   And he brought them out and said, "Sirs, what must I do to be saved?" 31 So they said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household."

(7)   Now share fact number six. Lead them to call upon the name of the Lord in prayer: Read (Rom. 10:13   For "whoever calls on the name of the LORD shall be saved.").

That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he has enough to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favors to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be inquired of (Ezekiel 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.

That the promise is the same to all: Whoever shall call--one as well as another, without exception. This extent, this undifference extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joel 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more?

When you come to the close of the study notes, be ready to ask them to accept, by faith, Christ as their personal Savior! Then inform them of the next important step:

Baptism In Jesus Name

"Now repent; now at length, now in time, repent; for you have too long gone on in sin. Now in time repent, for it will be too late shortly. Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, for the propitiation for your sins, be baptized in the name of Jesus." For we can only be saved but by Jesus Christ.

The Follow-Through

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(Matthew 13:3-8; 18-23). 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold.

18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

The seed sown is the word of God, here called the word of the kingdom: the kingdom of heaven, that is the kingdom. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1 Peter 1:23); it is the gospel that brings forth fruit in souls, Colossians 1:5, 6.

The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1 Corinthians 3:9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isaiah 21:10.

The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Proverbs 24:30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis--The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call.

Now observe the characters of these four sorts of ground.

1. The highway ground. They had pathways through their corn-fields, and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.

First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.

Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.--Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.

2. The stony ground. Some fell upon stony places, which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,

First, How far they went.

(1.) They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven.

(2.) They are quick in hearing, swift to hear, he anon receiveth it, euthys, he is ready to receive it, forthwith it sprung up, it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1 Thessalonians 5:21.

(3.) They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Hebrews 6:5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again.

(4.) They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere; they did run well, but something hindered them, Galatians 5:7.

Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun.

And the reason is,

(1.) They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note,

[1.] It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him.

[2.] Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.

(2.) Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note,

[1.] After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Revelations 3:10), then is the trial, who keeps it, and who does not, Revelations 1:9. It is wisdom to prepare for such a day.

[2.] When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Galatians 5:11. Observe, Persecution is represented in the parable by the scorching sun; the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Philippians 1:12.
Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."

3. The thorny ground. Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.

Now what are these choking thorns?

First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Samual 23:6, 7); they are entangling, vexing, scratching, and their end is to be burned, Hebrews 6:8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.

Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jeremiah 5:4, 5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.

4. The good ground. Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isaiah 55:10, 11.

Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, John 15:8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.

The hearers represented by the good ground are,

First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.

Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practice according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.

Thirdly, Not all are the same fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Genesis 26:12), abounding in the work of the Lord, John 15:8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.

Notes: The parable of the sower illustrates the importance of the follow-through. Only one fourth of the soil was ready for the seed, so only one fourth of the seed brought forth fruit. Jesus explains the parable in (Matthew 13:18-23), and we learn that:

(1)   The sower is the witness.

(2)   The seed is the word of God.

(3)   The soil is the heart.

We also learn that there are four types of hearts. They are:

4)    The hard heart; this is the wayside soil, fertile but hard.

5)    The shallow heart; this is the stoney soil, fertile but depthless.

6)    The worldly heart; this is the thorny soil, fertile but possessed.

7)    The understanding heart: this is good soil, fertile and prepared.

The lesson here is a simple one if we expect the seed, the word of God, to bear fruit, the heart must be made ready. The hard heart must be broken; the shallow heart must be given depth; the worldly heart must be taught that the things of this world are temporal (Mark 8:36, 37). This requires time, work, and patience.