Chapter VI: CHRISTIANITY is a doctrine of the cross, that teaches the restoration

CHRISTIANITY is a doctrine of the cross, that teaches the restoration of mankind to the favour of God, by the death and sacrifice of Jesus Christ.

This being the foundation of the Christian religion, it shows us, that all persons, who will act conformably to the nature and reason of Christianity, must make themselves sufferers for sin.

For if there is a reasonableness between sin and suffering, every Christian acts against the reason of things that does not endeavour to pay some part of that debt which is due to sin.

Indeed it would be strange to suppose, that mankind were redeemed by the sufferings of their Saviour, to live in ease and softness themselves; that suffering should be the necessary atonement for sin, and yet that sinners should be excused from sufferings.

"Such an high-priest became us," says the apostle, who is holy, harmless, undefiled, separate from sinners.

Now if the holiness of Christ rendered his sacrifice acceptable to God, does not this teach us that we must labour to be holy, in order to be accepted of God?

But is there not the same reason, and the same example in the sufferings of Christ? If they made God more propitious to sinners, must we not as well take this way of suffering, to make ourselves fitter objects of divine pardon?

There is therefore the same reason, in the nature of the thing, for us sinners to endeavour to conform ourselves to the sufferings, as to labour after the holiness of Christ, since they both jointly conspired to recommend the great atonement for sin, and must jointly conspire to render us proper objects of the benefits of it.

Nor is the sinless state of Christ a better reason for us to avoid and flee from sin, than his suffering state is a reason for renouncing all softness and indulgence in pleasures.

Had Christ wanted either holiness or sufferings, his sacrifice had been wanting in an essential part. If therefore we think to be accepted of God by holiness, without suffering, we seem to contradict the nature of our religion as much, as if we thought to be accepted through sufferings without holiness.

It may perhaps be said, in the words of our Liturgy, That Christ, having by his own oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, Christians have no occasion to make any sufferings for sin.

To this it may be answered, That the sacrifice of Christ is full and sufficient; first, as it takes away the necessity of all the legal sacrifices: secondly, as it has no need to be repeated again: and thirdly, as it fully reconciles God to accept of us upon the terms of the new covenant.

Now there is no occasion to suffer for sin, in order to make the sacrifice of Christ more complete, or to add a further value to the atonement for sin; but then it is to be considered, that if self-suffering for sin be a good and reasonable duty in itself, and proper for a sinner, that the fulness of Christ's sacrifice has no more taken away the necessity of it, than it has taken away the necessity of humility, or any other virtue.

Christ is as well said to be our sanctification, our holiness and righteousness, as our atonement for sin; yet we should much mistake the Scripture, if we should think, that because he is our holiness, therefore we need not endeavour to be holy ourselves.

Yet this is as good a conclusion, as to imagine, that we need not suffer for our sins ourselves, because Christ's sufferings are a full atonement for sin.

For they are no otherwise a sufficient atonement for sin, than as Christ is our sufficient holiness; so that we may as well trust to his holiness, without labouring to be holy ourselves, as trust to his sufferings, without making ourselves also sufferers for sin.

Let it now therefore be observed, that were there no particular precepts or doctrines, that expressly called us to a state of self-denial and self-suffering, the very nature of religion is an undeniable argument, that the way of suffering is the right and certain way for sinners to find God more propitious to their sin.

He that can doubt of this, must suppose, that God required a way of atonement in Jesus Christ, that had nothing of atonement in it; for if it had, it must be undeniable, that all, who, as far as their natures will allow, conform themselves to the similitude of Christ's sacrifice, must make themselves more acceptable to God.

That Christ's sufferings have not made all other sufferings for sin needless, is plain from hence; that all Christians are still left subject to death; for surely it may with truth be affirmed, that death is a suffering for sin.

Now since all Christians are to offer up their bodies at death, as a sacrifice or suffering for sin, this plainly teaches us, that a state of self-denial and suffering is the proper state of this life: for surely it must be proper to make every part of our life suitable to such an end.

Does God unmake us, and dash our very form into pieces, and can we think that a life of pleasure and self-indulgence can become us under such a sentence?

What plainer proof can we have, that we are devoted sufferers for sin, than that we are devoted to death? For death hath no place in a state of allowed pleasure and enjoyment. When the suffering for sin is over, there will be no more death; but so long as death lasts, so long are all beings that are subject to death, in a state that requires humiliation and suffering; and they rebel against God, if they do not make their lives conformable to that mark of divine displeasure, which death signifies.

Thus as the mortality of our condition is a certain proof that our life is in disorder, and unacceptable to God, so is it also a proof, that we ought to refuse pleasures and satisfactions, which are the pleasures of a state of disorder, and stay for joy and delights till we are removed to such a state of perfection, as God will delight to continue to all eternity.

The apostle tells us, that flesh and blood cannot enter into the kingdom of God; must we not therefore be very unreasonable, if we can cast about for mirth in such a condition, or give up ourselves to the vain pleasures and indulgences of a flesh and blood, which are too corrupt, too unholy to enter into the kingdom of God?

This may suffice to show us the excellency and reasonableness of our Saviour's doctrine.

He said unto them all, if any man will come after me, let him deny himself, take up his cross daily, and follow me.

For whosoever will save his life shall lose it; and whosoever will lose his life for my sake, the same shall save it.

Here is a common condition proposed to all that would be Christ's disciples; they are called to deny themselves, and take up their cross daily. To show us that this belongs to all Christians, the apostle saith, He said unto them all; St. Mark hath it thus, And when he had called the people unto him, with his disciples also, he said unto them.

The church of Rome refuses to give the cup in the holy sacrament to the laity. We reckon it a very good argument against that custom, that our Saviour, when he delivered the cup, said unto them, Drink ye all of this.

Now if it be an argument that all Christians are to receive the cup, because in the institution of the sacrament it is said, Drink ye all of this, is it not as good an argument that all Christians are here called to deny themselves, and take up their cross daily, because it is delivered in the same manner, He said unto them all; and again, When he called the people unto him, with his disciples also, he said unto them?

To me this place seems as general a call to all Christians, as, Drink ye all of this, is a general command to all Christians.

Let any one try to evade the obligation of this...text, and he will find that he must use such arguments, as will equally serve to get rid of any other part of holy Scripture.

If this passage only called the first disciples of Christ to an external state of sufferings and persecutions from other people, it might with some pretence be supposed only to relate to people, when they are in such a state of persecution.

But as it calls them to deny themselves, to take up their cross daily, it is plain, that it calls them to a suffering and self-denial which they were to inflict upon themselves.

Now if they are thus called to deny themselves, and subject themselves to a voluntary cross, in order to be Christ's disciples, it will be hard to show that self-denials are not as lasting terms of Christianity, as baptism and the Lord's supper.

Water-baptism is necessary, because our Saviour has instituted it, and the reason for continuing it is the same as for observing it at first. But still it is but an external rite or sacrament, which, in its own nature, hath nothing relating to holiness and purification of the soul, but has all its excellency from the institution of Christ.

This cannot be said of these kinds of sufferings, for they have an internal and essential relation to holiness and purification in the present state of man.

I say in the present state of man, because though these self-denials or mortifications are only proper to man whilst he is in this state of corruption, yet they are as true parts of holiness, and as essential virtues, as those which will last for ever.

Charity to the poor is founded in the necessities and infirmities of this life, yet it is as real a degree of holiness, and as much to be performed for its own sake as that charity which will never have an end.

It is the same in these self-denials, they only belong to a state of sin, but whilst such a state continues they are the indispensable duty of sinners, and as necessary and acceptable to God as relieving the poor.

This must be allowed, or we must deny that there was any real atonement for sin in the sufferings and death of Christ; for if there was any real atonement in the sufferings of Christ, if his sufferings rendered God propitious and reconciled to sinners, it is undeniable, that all who suffer with the same spirit that Christ suffered, must in their degree recommend themselves to the favour of God, on the same account, and for the same reasons, that the sufferings of Christ procured peace and reconciliation.

If Christ, the Lord of all, and head of the church, is still making intercession for us at the right hand of God, does not this plainly teach us, that we cannot be accepted by God, unless we live in a state of supplication and prayer for ourselves?

And if he, who had no sin of his own, was obliged to such sufferings, to make himself to be heard as an advocate for sinners, surely sinners themselves cannot presume to sue for their own pardon, without putting themselves in the like state of humiliation and suffering. For since the atonement is made by sufferings, this as truly recommends sufferings to sinners, as if it had been made by prayer, that would have shown the way of prayer to have been the way of finding pardon.

Self-denial, therefore, and sufferings, are duties essential to the present state of sin, and recommend us to God, as holiness and purity recommend us, by their own nature, and intrinsic fitness, that is, they are good, as prayer, humility, and charity are good.

When we shall be removed to a state that is free from sin, self-denial and mortification will then be no part of our duty; but so long as this state of sin lasts, so long does the necessity and reason of self denial and mortification last; they are as necessary as prayers and devotion, and are as truly essential parts of holiness, as charity and humility.

For repentance and sorrow for sin is as necessary to a being in a state of sin, as necessary on its own account, and from the nature of the thing, as the love of God is necessary for a being that receives all his happiness from God.

For to express our indignation, and inflict punishment on that which displeases God, is as reasonable in itself, and as much an act of holiness as to love and cherish that which God loves. So that all our self-denials, as punishments of sin, as expressions of sorrow for guilt, and as preventions of temptation, may be considered as so many instances of our love of purity.

While therefore we continue in a state of corruption, it is as necessary that we continue in a state of repentance, self-denial, and sorrow, as it is necessary to continue our desires and endeavours after purity.

If we can find a time when we have no sin to lament, no occasion for the severities of repentance, it may be granted, that that would be a time for the abstaining from self-denial, and voluntary sufferings.

But if human life knows of no such season; if we can never look at ourselves, but under the weight of sin, it is a demonstration, that indignation at ourselves, and a voluntary suffering for sin, is the necessary constant state of Christians.

Indeed if it be allowed that repentance and sorrow for sin is necessary, and that it ought to be the constant habit of a Christian's mind, till this life be at an end, we need no stronger proof of the constant necessity of self-denial and mortification.

For what reason can there be for sorrow and grief for sin, which is not the same reason for self-denial, and the daily cross? Is not grief and sorrow for sin a suffering and punishment for sin? Or can we grieve and afflict ourselves for our sins, unless we express that grief by a hearty indignation and real self-denial?

If therefore we consider the reason and fitness of repentance, we see the reason and fitness of self-denial and voluntary sufferings; and consequently we must acknowledge that these self-denials are not less necessary, nor less recommended to us, than repentance and sorrow for sin.

For since they are of the same nature, and for the same end, and also essential to true repentance, it follows that all Christians are obliged to be as constant in their self-denials and mortifications, as they are to be constant in their repentance.

Because such voluntary sufferings have the same essential relation to holiness, that charity and the love of God have.

For though charity and the love of God will never cease, but this self-denial will have an end; yet this self-denial, during this state of sin, is as essential to the holiness of persons in such a state as any other virtue.

It being the same degree of inward purity, and as right a spirit and temper to mourn and afflict ourselves for our sins, as to love that which God loves, or be thankful for his mercies.

Now if a person was to give himself up to sorrow in a state of happiness, or to unthankfulness, though in the midst of mercies, he would act just as unreasonably, just as contrary to the nature of things, as he that gives himself up to pleasures and indulgences in a state of corruption and sin.

Let it therefore be carefully observed, that self-denial and mortification are only other words for repentance and sorrow for sin; and he that can distinguish them one from another, may distinguish grief from sorrow.

He therefore, that can doubt whether Christian ...are called to a daily practice of self-denial, seems to know as little of true religion, as if he doubted whether they were called to a daily repentance; for when we may live in a state contrary to repentance, then, and then only, may we live in a state contrary to self-denial.

Let a Christian ever cease from self-denial, let him ever forbear the mortification of his appetites, and at that time he ceases to consider himself as a sinner, and behaves himself as though he were then free from the guilt and danger of sin.

But as he never is in this state of freedom, so if he acts as if he were so, he acts as falsely as if he took himself to be an angel.

There is, therefore, as much reason, that the daily cross, or self-denial, should be imposed upon Christians as a daily prayer or repentance, and there is the same impiety, the same false judgment in refusing a daily self-denial, as in refusing or ceasing from a daily devotion and sorrow for sin.

For a man may as well imagine that he prays, or gives thanks to God, when he only repeats the words of a prayer or thanksgiving, as that he repents for his sins, unless his repentance be a real punishment, a true state of mortification.

We may now observe, that this doctrine of self-suffering is founded upon the most important fundamental articles of our religion.

If we consider our redemption as an atonement made by suffering, does not this show us the necessity of seeking pardon by a fellowship in the sufferings of Christ?

Need we any other argument, that there is no state so suitable to a sinner as that of suffering, when God has appointed sufferings as the atonement for sin?

If we consider that we are devoted to death, and under a necessity of falling into dust, as a sacrifice for sin, does not this teach us the necessity of making our life conformable to the intention of such a death?

For could there be any necessity that we should die as a sacrifice for sin, if we might lead a life of a contrary nature? Or could we act more contrary to God, than by making that life a state of pleasure and indulgence, which he has laid under the curse of death? Ought we to indulge a life, which God considers as too unholy to continue in being?

Lastly, If we consider that repentance is the chief, the most constant and perpetual duty of a Christian, that our holiness has hardly any other existence than what arises from a perpetual repentance, can it be doubted that mortification and self-denial are essential, perpetual parts of our duty?

For to suppose a repentance without the pain of mortification, and the punishment of self-denial, is as absurd as to suppose a labour after holiness, which takes not one step towards it.

For if repentance be not an exercise of mortification and self-denial, it is no more a state of repentance, than the lifting up our hands without our hearts is a state of prayer and devotion.

Repentance is a hearty sorrow for sin; sorrow is a pain or punishment, which we are obliged to raise to as high a degree as we can, that we may be fitter objects of God's pardon.

So that self-denial and mortification is only another word for a real repentance.

If Christians will still so far forget the nature and design of their religion, as to imagine that our Saviour's call to a daily cross and self-denial, was only a call to his first disciples to expect sufferings and death from their enemies; they are governed by as little reason, as if they should think, Repent ye, for the kingdom of heaven is at hand, only obliged those to repentance, who first entered into the kingdom of God.

For there is nothing in the nature of repentance that shows it to be a more constant duty, or more essential to the Christian life, than there is in this mortification and self-suffering.

It is also very absurd to suppose, that a command to deny themselves, and take up their own cross daily, should mean only the enduring and expecting of sufferings from others.

Let us now suppose the contrary, that Christians are not called to this state of mortification, or denial of their appetites. Let us suppose that Christian churches are full of fine gay people, who spend their days in all the pleasures and indulgences which the spirit of the world can invent.

Can it in any sense be said of such, that they live in a state of repentance and sorrow for sin? May they not, with as much regard to truth, be said to live in sackcloth and ashes? Can their hearts feel any sorrow, or be mourning for the weight and misery of sin, who live only to the studied enjoyments of ease and pleasure? Can they be said to grieve at guilt, or be afraid of sin, who pamper all their appetites, and seek all the enjoyments that lead to temptation? Can they, who live in the gratifications of the flesh, and scenes of pleasure, be said to be working out their salvation with fear and trembling? May they not as justly be said to be walking bare-foot to Jerusalem?

If therefore we will not destroy the whole state of religion, if we will but own it to be a state of trial and probation, we must also allow, that self-denial and abstinence from pleasures are daily essential duties of it.

For a life of sorrow for sin, and mourning for the guilt of it, and a life of pleasure and indulgence, are inconsistent states, and as necessarily destroy one another, as motion puts an end to rest.

Repentance will have no place in heaven because that will be a state of perfection; and for the same reason it ought never to be laid aside on earth, because there is no time when we are not under the guilt, and subject to the danger of sin.

This does not suppose, that we are always to be uttering forms of confession from our mouths; but it supposes, that we are always to live with so much watchfulness as becomes penitent sinners, and never do any thing, but what highly suits with a state of repentance.

So that whenever we can abate our self-denials, without abating our sorrow for sin, when we can find pleasures that neither soften the mind, nor make it less fearful of temptation; then, and so far only, may we seek our ease.

For repentance, whilst it is only a lip-work at stated times, is nothing; it has not had its effect, till it has entered into the state and habit of our lives, and rendered us as fearful of sin in every part of our lives, as when we are making our confessions.

Now this state of penitence, which alone is suited to a state of corruption and infirmity, can no more exist without constant daily self-denial, than we can daily govern our appetites, without daily looking after them.

To proceed: Our Saviour saith, Blessed are they that mourn, for they shall be comforted.

Now, this is another direct call to self-denial, and abstinence from pleasures, as must appear to every one that knows mourning to be different from pleasure and indulgence.

The blessedness that is here ascribed to mourning, must be understood in relation to mourning, as it is a state of life, and not as to any transient acts, or particular times of mourning.

For no actions are valuable or rewardable, but as they arise from a state or temper of mind that is constant and habitual.

If it had been said, Blessed are the charitable, it must have meant, Blessed are they who live in a state and habit of charity. For the same reason, are we to understand the blessedness, which is due to mourning, to be only due to a state and life of mourning.

Secondly, Blessed are they that mourn, shows us, that this mourning concerns all men as such, without any distinction of time or persons; so that its excellency and fitness must be founded upon something that is common and constant to all times and all persons. For if there was any time when we might change this state of mourning, or were there any persons that might be excused from it, it could not be said in general, Blessed are they that mourn.

If therefore this mourning be a reasonable and excellent temper, that equally leads all orders of men to blessedness, its reasonableness must be founded in the common state and condition of man; that is, if mourning be good for all men, it must be because the state and condition of all men, as such, requires mourning.

But if this mourning be founded in the present state of man, as suitable to his condition in this life, it must be always the same excellent and proper temper, till death changes his state, and puts him in a condition that requires another temper.

Now what can this state of mourning be, but a godly sorrow founded upon a true sense and feeling of the misery of our state, as it is a state of fallen spirits, living in sin and vanity, and separation from God?

What can it be, but a ceasing to enjoy, and rejoice in, the false goods and enjoyments of this life, because they delude and corrupt our hearts, increase our blindness, and sink us deeper in our distance from God?

What mourning can be blessed, but such as mourns at that which displeases God, which condemns and rejects what the wisdom of God rejects, which loosens us from the vanity of the world, le senses the weight of our corruption, and quickens our motions and aspirings towards perfection?

This is not a mourning that shows itself in occasional fits of sorrow, or dejection of mind; but it is a regular temper, or rather a right judgment, which refuses pleasures, that are not only the pleasures of a corrupted state, but such as also increase and strengthen our corruption.

One constant property of a true mourning, is abstinence from pleasures; and we generally reckon a sorrow very near its end, when diversions and amusements begin to be relished.

This mourning therefore to which this blessedness is ascribed, must be a constant abstinence from vain joys; it must preserve itself by rejecting and disrelishing all those worldly delights and satisfactions, which, if admitted, would put an end to its state of mourning.

Now what is all this, but that state of self-denial and daily-cross, to which our Saviour called his disciples?

For we may imagine any thing, if we can imagine that a state of religious mourning is not a state of religious self-denial.

Unless therefore we will say, that the blessedness of mourning was also only preached to Christ's first followers; we must allow, that all Christians are equally called to that daily cross and self-denial which was then required.

It ought also here to be observed, that we are called to these duties upon our hopes of happiness.

For Blessed are they that mourn, for they shall be comforted, is the same thing as saying, miserable and cursed are they that do not mourn, for they shall not be comforted.

Again, Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Nothing can carry a greater denial and contr...diction to all the tempers and ways of the world than this doctrine; it not only puts an end to all that we esteem wicked and immoderate desires of worldly satisfactions, but calls us from all worldly satisfactions, which any way fasten the soul to any false goods, and make it less ardent after true happiness. As the Christian religion regards only the salvation of our souls, and restoring us to a life with God in heaven, it considers every thing as ill, that keeps us in a state of any false enjoyment, and nothing as good, but what loosens us from the world, and makes us less slaves to its vanities. Blessed are the poor in spirit, because it is a spirit of disengagement and disrelish of the world, that puts the soul in a state of liberty and fitness to relish and receive the offers of true happiness.

The doctrine of this text is purely the doctrine of self-denial and daily cross, to which our Saviour called his disciples.

For let any one consider, how it is possible for a man to be poor in spirit, but by renouncing those enjoyments, which are the proper delights of such as are high and rich in spirit. Now a man is high in spirit, when his own state and dignity give him a pleasure; he is rich in spirit, who seeks and delights in the enjoyments and felicities which riches afford: he is therefore poor in spirit, that mortifies all vain thoughts, rejects every self-pleasure, and avoids and dislikes the empty satisfactions which riches and fortune give.

Now this, which is undoubtedly the doctrine of this passage, is the very essence and soul of all self-denial and mortification, which is nothing else but a constant checking all our vain tempers, and a denying ourselves such enjoyments as naturally strengthen and support them. So that the blessedness of poverty of spirit, is the blessedness of self-denial and mortification.

For surely if we are called to a constant poverty of spirit, we are called to a constant refusal of all enjoyments, but such as poverty of spirit requires.

For it is to be observed, that when it is said, Blessed are the poor in spirit, that the meaning is, Blessed are they that are governed by this spirit, for that is only a man's spirit and temper which rules and directs his actions.

An ambitious man is one that is governed by his spirit of ambition; so a man is poor in spirit, when that is the spirit that governs his actions.

As the rich in spirit are such as seek the felicity and gratifications of riches, so the poor in spirit is he that avoids and dislikes all such gratifications, and seeks such things as properly suit with such a mortified habit of mind.

So that no one is to reckon himself poor in spirit, till it makes him not only reject all instances of pride and self-enjoyment, but till he seeks and desires things that are as proper to a poverty of spirit, as food is proper to hunger, or water to thirst.

For as hunger is known by its being a desire of food, and thirst by its desire of liquor, so poverty of spirit can only be known by its seeking such things as are true signs of it, as the seeking of water is a sign of thirst.

For this is undeniable, that every spirit or temper must only be known by the nature of the things it covets.

If we are high-minded, our care will be exercised about high things, and if we are lowly in heart, we shall as certainly not only condescend, but seek after things that are lowly. Let a man therefore, who would deal faithfully with himself, consider not only whether he is proud, luxurious, indulgent of himself, and devoted to the pleasures and satisfactions of this life, but let him consider whether he is poor in spirit, whether the things that he seeks, the designs he has on foot, the happiness he aims at 'and the course of his life, be such as is really directed by a true poverty of spirit.

For he ought not to think that he is governed by this spirit, till he finds himself an enemy to every pleasure, every care, and every labour that is contrary to it. When he hates self-indulgence, as the epicure hates self-denial; when he studies humility, as the ambitious man aims at greatness; when he avoids the vanities of the world, as the sailor avoids rocks; then may he reckon himself entitled to that blessedness which belongs to those who are poor in spirit.

This is that self-denial, holy discipline, daily cross, to which all Christians are called; that by thus losing their lives, that is, thus ceasing to live the life of this world, they may purchase to themselves a life of endless happiness in another state.

I believe there are few Christians who do not acknowledge that Christianity is still in some degree a doctrine of the cross, and that the texts above cited have still some meaning with regard to all Christians; but then they believe this in some such loose and general way, or live with so little regard to what they do believe of it, that they feel no condemnation of themselves, whatever their lives are, from hearing these doctrines.

But notwithstanding all this, it is certain, that Christians are as much obliged to conform exactly to these doctrines of the cross, as to the observance of the ten commandments. For the ten commandments were not more certainly laws to the Jews, than the doctrines of self-denial, and poverty of spirit, are laws to all Christians.

Another plain and remarkable instance of self-denial, is to be seen in the following words:

Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth; but I say unto you, that ye resist not evil, but whosoever will smite thee on thy right cheek, turn to him the other also. And if any...man sue thee at law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go with him a mile, go with him twain.

Our blessed Saviour's first proposal was this, If any man will come after me, let him deny himself, take up his cross daily, and follow me.

In the text before us, he instructs them in several instances, wherein this self-denial and daily cross consisted, which are now the common terms of salvation to all Christians.

We are to deny ourselves in not demanding a tooth for a tooth; we are to take up our daily cross by turning our cheek to the smiter, and suffering such ill usage as we could prevent by resistance.

We are to deny ourselves in not defending ourselves by suits at law, and must take up the cross of one injury after another, rather than appeal to the contention of a trial. This is sufficiently taught by our being required to expose ourselves to the farther loss of our cloak, rather than have recourse to law to secure our coat.

The words which deliver this doctrine are so very plain and express, that they need no illustration; it is so plain also, that they equally belong to all Christians of all ages. The manner of our Saviour's delivering himself upon these points, puts it out of all question, that they were doctrines of the cross, which were to be perpetual marks of his followers.

Ye have heard that it hath been said, an eye for an eye, amp;c. But I say unto you, that ye resist not evil, amp;c.

It was not possible for our Saviour to express himself in a more authoritative manner, than he has here done; or to show us more plainly, that he was here acting as the great lawgiver of Christians, and delivering doctrines which should be perpetual law to all his disciples, and such as should con stantly distinguish them from all the world. Nor is it possible for any one to evade the literal and open meaning of these doctrines, but in such a way as must destroy the sense of any other part of Scripture.

If it could be shown, that we are not obliged by the plain and express doctrine of these passages, it might as well be shown, that the next doctrine, But I say unto you love your enemies, bless them that curse you, does not oblige us in the plain and literal sense of the words.

For both the passages are equally supported by the same authority of our Saviour, expressed in the same manner, I say unto you. This degree also of love which we are to show to our enemies, is as much a doctrine of the cross, as contrary to all our natural tempers and worldly interests, as that of patience, meekness, and submission, to those who treat us injuriously. These virtues are also necessary to one another: we cannot thus love, and do good to our enemy, unless we are thus patient under sufferings, and deny ourselves all instances of anger and uneasiness at them.

It is pretended by some, that these passages only forbid our prosecution of spightful and malicious suits at law.

But such people might as well pretend, that the eighth commandment only forbids wanton and spightful stealing, but allows it when it is done soberly and with no spightful intention.

For the case which our Saviour put, is directly intended against such a pretence as this.

It is the case of a man who has a suit commenced against him for his coat, he is not allowed to consider that it is his own coat, and that he enters no farther into the trial than to secure his coat; he is not allowed to show this degree of contention or anger at injustice, or impatience under suffering, but is patiently to permit his coat to be taken from him, though that patience be the means of losing his cloak also.

It is not therefore spiteful prosecutions, but the most seemingly reasonable self-defence that is here forbidden. Further, malice and revenge were not allowed to the Jews, yet we are here commanded to deny ourselves such methods of self-defence, and rules of justice, as were allowed to them.

If Christians will still think that they may defend all their rights, and enter into all such contentions for them, as the laws of the land will support them in; if they will think that they need bear no other injuries, but such as courts of law cannot redress, they are as much mistaken as if they imagine they need practise no other charity, or worship of God, but such as human laws demand.

For Christian meekness, self-denial, and patience under sufferings, are no more to be formed by the standard of human laws, than our devotion to God.

In these things Jesus Christ is our only law-giver, and his laws are to be complied with as the certain terms of our salvation.

Notwithstanding therefore we may be able, either by personal power, or legal contention, to repel injuries, return evil for evil, and demand a tooth for a tooth; yet as disciples of Christ, we are to turn our cheek to the smiter; let him that would take our coat have our cloak also; and be rather content to suffer many injuries than, by defending ourselves, raise our passions, embitter our tempers, and destroy that charity which we owe to our neighbour.

Now this meekness and self-denial is highly suitable to the spirit and temper of Christianity.

It is highly suitable to a religion that restores sinners to God by sufferings; it is suited to such as have forsaken all to follow Christ; it is suited to such as are to be dead and crucified to the world; to such as are to be meek and lowly as Christ; it is suited to such as are commanded to love and do all good to their most violent enemies, and who are to love their neighbours as themselves.

And whatever pride, self-love, or human wisdom may suggest against this doctrine, may, with equal strength, be objected against all those other doctrines, which are thus of a spirit like unto it.

But let Christians consider, that it is of these doctrines of the cross, that our Saviour saith, Whoever shall be ashamed of me, and of my word, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. Farther.

This is my commandment, saith Christ, that ye love one another, as I have loved you. Now this as plainly forbids all strife and angry contentions with others, as when we are commanded to part with our coat, rather than contend for it. For it is as impossible to love our adversary whilst we are contending with him, as Christ loved us, as to follow Christ, and at the same time depart from him.

His love towards mankind (which is the example for our love) knew of no enemies, nor refused any sufferings, but was a continual labour for the salvation of all men. If, therefore, we treat any persons as our enemies, or fly in the face of those who injure us, and are impatient under sufferings, we are fallen from that love which is to govern all our actions.

Men may fancy what they please of the charity of their tempers, whilst they are resisting evil, and carrying on the contentions of law, as others may think they have their conversation in heaven, whilst they are labouring after riches on earth; but if they would consider, that Christian charity is to be like the charity of Christ, who died for his enemies, they would soon find, that it must be a charity of another kind, that allows them to contend with their enemies.

Every resistance or contention of any kind is a quarrel, and necessarily begets some degrees of spight and ill-will; and though they may often be carried on with some show of external decency, yet the inward temper partakes of the contention, is tainted with some little and ill-natured resentments, and destroys that divine spirit of love to which we are called.

So that to talk of the charity of resisting, and contentious suits at law, is almost like talking of the charity of duels.

The only way, therefore, to preserve our Christian spirit, and show ourselves more like Christ than those who injure us, is to act as he did under injuries, and bear them with patience, for such reasons as rendered him patient. We are sure, that whilst we follow him we follow the way, the truth, and the life; but as soon as we resent, and form designs of conquering our oppressor, we partake of his spirit, and offend against meekness and charity, as he offended against justice.

We must therefore bear with injuries and wrongs; not because it is difficult to redress them, but because it is difficult, and next to impossible, to resist and contend with our adversaries, without forfeiting that humility, meekness, and divine love, to which we are called.

We must suffer with patience, because such patience is an exercise of our self-denial, that renders us more like our Lord and Master.

This cannot be doubted of, since we are told of our blessed Saviour, That though he were a Son, yet learned he obedience by the things which he suffered.

Now if this be true, is it not true in the same degree, that we are not only to bear sufferings with patience, but even receive them with thankfulness, as proper means to teach us obedience to the laws of God?

For if he, who was a Son, who was without sin, and so full of divine knowledge, yet received instruc- tion from sufferings, surely we, who are poor infirm creatures, must want that instruction which is to be learnt from them.

For to suppose that we can be obedient to God without sufferings, is to suppose, that we can do our duty without such helps as the Son of God had. Sufferings are therefore to be considered amongst the graces of God, which purify our souls, enlighten our minds with divine knowledge, and prepare us to perfect holiness in the fear of God.

But how contrary to the spirit of Christ do we act, if our sufferings provoke us into methods of retaliation; and instead of teaching us obedience to God, lead us into a state of enmity towards our brethren?

Farther; it became him, saith the apostle, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. Heb. ii. 10.

We are here plainly taught, not only that Christ was made perfect through sufferings, but that it was fit he should be made perfect that way, as the only way that could bring many sons unto glory.

So that we see one end of Christ's sufferings, before his being crowned with glory and honour, was to teach us, that sufferings is the way to arrive at glory, and that those who desire to be sons of glory must first be made perfect through sufferings.

We therefore forget the nature of our religion, we mistake the one great design of Christ's sufferings, we go out of the road to glory, if we do not patiently submit to sufferings, if we are not thankful that we suffer with Christ, that we may reign with him.

Men in vain pretend that they only defend themselves against injustice. For these are the very hardships which Christ suffered, and which they are, if they would be guided by his Spirit, to suffer with patience.

St. Peter, speaking to servants, saith, This is thank-worthy, if a man for conscience toward God, endure grief, suffering wrongfully. If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps.

Here the apostle founds the duty of servants being subject to masters that treat them injuriously, upon the common doctrine of Christianity, because to suffer wrongfully is thank worthy before God, and because Christ's example has called us to bear with patience those injurious and wrongful hardships.

Let it therefore be carefully observed, that as sure as the apostle here speaks by the Spirit of God, so sure it is that our behaviour is not thank worthy, or acceptable with God, unless we endure wrongful sufferings with patience; and that if we lay aside this meekness, we leave the example of Christ, who only saves such as follow his steps.

I have now gone through several instances of that mortification, self-denial, and suffering, to which the Christian world are called.

If the doctrines of this chapter seem hard and grievous, they can only seem so to such as have wrong notions of human life.

Too many people imagine this life to be something that is substantial in itself, and valuable for its own goods, and look upon religion as something that is added to it, to make a worldly life more easy, regular, and happy; and so embrace religion with no other spirit, nor to any farther degree than as it complies with the ease, order, and happiness of that way of life in which they live.

Our blessed Saviour has fully confuted this opinion, by teaching us that there is but one thing needful. If therefore we are but so far Christians, as to believe that what our Saviour has here taught is strictly true; then all the pretended grievances of self-denial and suffering are all struck off at once.

For what though meekness, patience, and humility, may often make us sufferers, yet if such sufferings make us not only lose such things as are not needful for us, where is any ground for complaint?

But farther, such sufferings are not only without any real hurt, but they promote our happiness, and become matter of real and solid joy.

Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil of you falsely for my sake, rejoice and be exceeding glad, for great is your reward in heaven. -- Matt. v. 11.

Christ does not endeavour to comfort us in this state, as if it was a hard or melancholy state, which we must bear, because it is made easier with patience, or because God has pleased to impose it upon us, but he looks at it in quite another view, not as needing comfort, but as having matter fit for congratulation.

What Christians are they therefore, what strangers to the Spirit of Christ, who reckon those things amongst the hardships of religion, which Christ recommends to us as reasons of rejoicing, and being exceeding glad?

The whole matter therefore plainly comes to this; if our sufferings, our injuries or hardships, be such as we undergo, because we dare not depart from that meekness, and patience, and charity, which Christ has taught, because we had rather love our enemies than be revenged on them, rather suffer like Christ, and be full of his Spirit, than avoid sufferings by a contrary temper, such sufferings are our greatest gains.

If, on the contrary, you know of any meekness and patience which is not after the example of Christ, any injuries or sufferings which you can resist, and yet shew that you follow the example of Christ's patience, and meekness, and charity, the doctrine of this chapter has no recommendation of such sufferings.

You are only here exhorted to bear such injuries and sufferings as make you more like Christ, such as are true instances of that meekness, patience, and charity, which were the principal tempers of his Spirit.

Now be the hardships or self-denials what they will, if they make us more like to Christ, they have done more for us, than all the prosperity in the world can do, and he that defends himself at the expense of any temper, that was the temper of Christ, has done himself an injury, greater than the worst and most powerful of his enemies can bring upon him.

And all this is founded upon this one reason, because there is but one thing needful, the salvation of our souls. It is this that changes the natures of all human things, and makes everything good or evil only so far as it promotes or hinders this one end of life. The salvation of the world is the only happiness of the world, and he that has secured his share in that, has secured to himself all the joy and gladness that can befal human nature.

A Christian, therefore, that is not content with salvation, that wants to add a worldly joy and pleasure to the great things of religion, is more senseless than the man, that should think he had hard usage to be saved from a shipwreck, unless he was carried off upon a cedar plank. __________________________________________________________________