Luke 6

Luke 6:1-11

In this chapter we have, 1. A proof of the lawfulness of words of necessity and mercy on the Sabbath-day, ver. 1-11. 2. Christ’s retirement for seven prayer, ver. 12. 3. His calling his twelve apostles, ver. 13-16. 4. His saving the mattresses of their under various disciples who made their application to him, ver. 17-19. 5. The sermon that he preached to his disciples and the

multitude, instructing them in their duty both to God and man, ver. 20-49.

1. AND it came to pass on the second Sabbath after the first, that he went through the corn fields: and his disciples’ plucked the ears of corn, and did eat, rubbing them in their hands. 2. And certain of the Pharises said unto them, Why do ye that which is not lawful to do on the Sabbath-days? 3. And Jesus, answering them, said, Have ye not read so much as this, ‘what David did, when himself was an hungred, and they which were with him: 4. How he went into the house of God, and did take and eat the Shew-bread, and gave also to them that were with him, ‘which is not lawful to eat, but for the priest alone? 5. And he said unto them, That the Son of man is Lord also of the Sabbath. 6. And it came to pass also on another Sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7. And the scribes and Pharises watched him, ‘whether he would heal on the Sabbath-day: that they might find an accusation against him. 8. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose, and stood forth. 9. Then said Jesus unto them, I will ask you one thing, Is it lawful on the Sabbath-days to do good, or to do evil? to save life, or to destroy it? 10. And, looking round about upon them all, he said unto the man, ‘Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11. And they were filled with madness; and ‘commenced one with another what they might do to Jesus.

These passages we had before in the other evangelists. The time when the first of these events happened is said to be the second Sabbath after the first, or rather the first Sabbath after the second day of the New-York, from whence were reckoned the seven weeks to the feast of Pentecost.

1. Our Lord vindicates his disciples from the censures of the Pharises; and powers, by the example of David, the lawfulness of rubbing out the ears of corn, and eating them on the Sabbath, when hunger called for food. Nor, (1.) Works of necessity are always allowable. (2.) The greatest censures of the innocent actions of others are often most indulgent to their own iniquities.

2. He vindicates himself from the same malignant cavities. As he preached in the synagogue on another Sabbath, there was a man present who had a withered hand. Jesus had him stand forth in the midst of the congregation; and, knowing the malicious purposes of his watchful enemies, who, from such a gracious work as he was about to do, intended to ground an accusation against him as if he was a Sabbath-breaker, he appeal to themselves whether they thought the fourth commandment could possibly forbid the doing good, or saving a man’s life on the Sabbath-day. Unable to reply, yet resolved to find fault, they were silent. On which he with a word restored the withered hand. And thereat his enemies were so charged, that, with forty rising to madness, they confided how they might destroy him. Nor, (1.) They who would be cured of their spiritual infirmities must be bound in the assembly of the faithful, where Christ usually dispenses his healing grace. (2.) Men’s perseverance and wickedness must not deter nor discourage us from the work in which the Lord would have us employed. (3.) All passion is temporary madness: during its very neither reason nor conscience are regarded.

3. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13. ¶ And when it was day, ‘he called unto him his disciples: ‘and of them’ he chose twelve, whom he also named apostles: 14. Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James the son of Alpheus, and Simon called Zebates. 16. And Judas the brother of James, and Judas of Ecarion, which also was the traitor. 17. ¶ And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judas and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18. And they that were vexed with unclean spirits: and they were healed. 19. And the whole multitude fought to touch him: for ’there went virtue out of him, and healed them all.

In this chapter we have, 1. 2. proof of the lawfulness of words of necessity and mercy on the Sabbath-day, ver. 1—11. 2. Christ’s retirement for secret prayer, ver. 12. 3. His calling his routine applies, ver. 13—16. 4. His caring the multitude of their under various disciples who made their application to him, ver. 17—19. 5. The sermon that he preached to his disciples and the

multitude, instructing them in their duty both to God and man, ver. 20—49.

1. AND it came to pass on the second Sabbath after the first, that he went through the corn fields: and his disciples’ plucked the ears of corn, and did eat, rubbing them in their hands. 2. And certain of the Pharises said unto them, Why do ye that which is not lawful to do on the Sabbath-days? 3. And Jesus, answering them, said, Have ye not read so much as this, ‘what David did, when himself was an hungred, and they which were with him: 4. How he went into the house of God, and did take and eat the shew-bread, and gave also to them that were with him,’ which is not lawful to eat, but for the priests alone? 5. And he said unto them, That the Son of man is Lord also of the Sabbath. 6. And it came to pass also on another Sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7. And the scribes and Pharises watched him, ‘whether he would heal on the Sabbath-day: that they might find an accusation against him. 8. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose, and stood forth. 9. Then said Jesus unto them, I will ask you one thing, Is it lawful on the Sabbath-days to do good, or to do evil? to save life, or to destroy it? 10. And, looking round about upon them all, he said unto the man, ‘Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11. And they were filled with madness; and ‘commenced one with another what they might do to Jesus.

These passages we had before in the other evangelists. The time when the first of these events happened is said to be the second Sabbath after the first, or rather the first Sabbath after the second day of the New-York, from whence were reckoned the seven weeks to the feast of Pentecost.

1. Our Lord vindicates his disciples from the censures of the Pharises; and prays, by the example of David, the lawfulness of rubbing out the ears of corn, and eating them on the Sabbath, when hunger called for food. Note, (1.) Works of necessity are always allowable. (2.) The greatest censures of the innocent actions of others are often most indulgent to their own iniquities.

2. He vindicates himself from the same malignant cavities. As he preached in the synagogue on another Sabbath, there was a man present who had a withered hand. Jesus had him stand forth in the midst of the congregation; and, knowing the malicious purposes of his watchful enemies, who, from such a gracious work as he was about to do, intended to ground an accusation against him as if he was a Sabbath-breaker, he appears to themselves whether they thought the fourth command-mandment could possibly forbid the doing good, or saving a man’s life on the Sabbath-day. Unable to reply, yet resolved to find fault, they were silent. On which he with a word restored the withered hand. And thereat his enemies were so engaged, that, with fury rising to madness, they considered how they might destroy him. Note, (1.) They who would be cured of their spiritual infirmities must be found in the assembly of the faithful, where Christ usually dispenses his healing grace. (2.) Men’s perversion and wickedness must not deter nor discourage us from the work in which the Lord would have us employed. (3.) All passion is temporary madness: during its fury neither reason nor conscience are regarded.

3. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13. ¶ And when it was day, he called unto him his disciples: ‘and of them he chose twelve, whom he also named apostles: 14. Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James the son of Alpheus, and Simon called Zeolites. 16. And Judas the brother of James, and Judas of Eriarion, which also was the traitor. 17. ¶ And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judas and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their disciples; 18. And they that were vexed with unclean spirits: and they were healed. 19. And the whole multitude fought to touch him: for there were virtue out of him, and healed them all.

Luke 6:12-19

We have here,

1. Our Lord’s retirement. He went out to a mountain to pray, and continued all night in prayer to God, (or to worship, to the Lord) which may signify either the object to whom his prayer was directed, or the fervency of his requests, or, as some suppose, the house of prayer, or preform, to which he retired, such oratories, it seems, being common in that country. The length of the time he spent there before the importance of the occasion; he being about to chuse and ordain his twelve apostles. Note, When matters of deep concern lie upon our souls, we are especially called to spread the case before God for his direction and blessing.

2. The calling and appointment of the twelve apostles. There he ordained to be his chief ministers in that kingdom which he was come to establish, putting them to trust with his gospel, and empowering them to work miracles in confirmation of their mission. The names of the apostles are the same as before; only he who was called Lebbeur, and forwarded Thaddeus, to here called Judas the brother of James, these names belonging to the same person; and Simon the Caesarsis is here named Simon Zeletes, being probably, before his conversion, of the sect of the Zealots.

3. Having finished this work, he came down with the twelve to the plain, where great multitudes attended from the most distant parts of the country, to hear his discourse and to partake of his wondrous cures. Nor were they disappointed: he graciously taught them and richly dispensed his favours, leading all the abused, and calling out the unclean spirits from such as were possessed; yea, such virtue went out of him, that the whole multitude of miserable patients, who came to him, single but to touch him, fully persuaded that this would be effectual to heal them; and found, according to their faith, that their cure was instantly effected.

4. ¶ And he lifted up his eyes on his disciples, and said, ‘Bleffed be ye poor: for yours is the kingdom of God. 11. ‘Bleffed are ye that hunger now: for ye shall be filled. ‘Bleffed are ye that weep now: for ye shall laugh. 12. ‘Bleffed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. 13. ‘Rejoice ye in that day, and leap for joy: for behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 14. But ‘wo unto you that are rich: for ye have received your consolation. 15. ‘Wo unto you that are full: for ye shall hunger. ‘Wo unto you that laugh now: for ye shall mourn and weep. 16. ‘Wo unto you when all men shall speak well of you: for fo did their fathers to the false prophets.

We have here,

1. Our Lord’s retirement. He went out to a mountain to pray, and continued all night in prayer to God, (or vs wome, vs vs thul) which may signify either the object to whom his prayer was directed, or the fervency of his requests, or, as some suppose, the house of prayer, or pressecha, to which he retired, such orator, it feems, being common in that country. The length of the time he spent there bespoke the importance of the occasion; he being about to chute and ordain his twelve aposiles. Note. When matters of deep concern lie upon our fouls, we are specially called to spread the case before God for his direction and blessing.

2. The calling and appointment of the twelve aposiles. These he ordained to be his chief minifters in that kingdom which he was come to essahlss, putting them in trust with his gospel, and empowering them to work miracles in confirmation of their mission. The names of the aposiles are the face as before; only he who was called Lebbeus, and surnamed Thaddeus, in here called Judas the brother of James, these names belonging to the same person; and Simon the Canaenite is here named Simon Zalets, being probably, before his convesion, of the sect of the Zealots.

3. Having sinshed this work, he came down with the twelve to the plain, where great multitudes attended from the most disant parts of the country, to hear his discourses and to partake of his wondrous cures. Nor were they disappointed: he graciously taught them and richly objected his favours, leading all the dirested, and calling out the unclean spirits from such as were possested; yea, such virtue went out of him, that the whole multitude of miserable patients, who came to him, single but to touch him, fully persoaded that this would be effectual to heal them; and found, according to their faith, that their cure was unstantly effected.

4. ¶ And he lifted up his eyes on his disciples, and ‘faid, ‘Blessed he ye poor: for yours is the kingdom of God. 21. ‘Blessed are ye that hunger now: ‘for ye shall be filled. ‘Blessed are ye that weep now: for ye shall laugh. 22. ‘Blessed are ye when men shall hate you, and when they ‘shall separate you from their company, and shall reproach you, and call out your name as evil, for the Son of man’s fake. 23. ‘Rejoice ye in that day, and leap for joy: for behold, your reward is great in heaven: ‘for in the like manner did their fathers unto the prophets. 24. But ‘wo unto you that ‘are rich: for ‘ye have received your consolation. 25. ‘Wo unto you that are full: for ye shall hunger. ‘Wo unto you that laugh now: for ye shall mourn and weep. 26. ‘Wo unto you when all men shall speak well of you: for so did their fathers ’to the falle prophets.

Luke 6:22-23

Some have supposed this is an abrisgment of the same discourse preached Mait. v.—vi. others that it was delivered at a different time and place, though the matter be sunilar. And this feems most probable, as there it is said he went up into a mountain and sat; here, that he came down and stued in the plain.

As the disciples of Jesus would, for their attachment to him, be called to endure many hardshops and susferings, he here, fesing his eyes upon them, adsireses them for their encouragement.

1. He pronounces those blessed whom the world in general counts to be of all men most miserable. (1.) Blessed are ye poor, destiture of all earthly sussance, or who have left all to follow ver, and whose spirits are humbled into the dust under the sexse of your sinsalneis and spiritual poverty: yours is the kingdom of God; the present riches of grace are your treasors, and the eternal inheritance above is referred for you as your exceeding great reward. (2.) Blessed are ye that hunger new, either wanting mercilary food for the sake of Christ and his gospel, or so earned after spiritual blessings as the hungry crave for meat; for ye shall be filled with food to satisfy the cravings of hunger, or better, with that supply of righteousness and grace which the soul dessures. (3.) Blessed are ye that weep new, under afflictions for Christ’s fake, or mourning over son in yourselves and others; for ye shall laugh, filled with eternal consolations in that kingdom where every tear shall be for ever wiped away from your eyes. (4.) Blessed are ye when men shall hate you for your attachment to Christ and his gospel, and when they shall separate you from their company, counting it sosamous to affliction with a preson so obnoxious, as well as from their religious affeehlies; and shall reproach you, branding you with every malicious flunder, and treating you with infusit and contempt as the vilest of mankind; and cost out your name as evil, never mentioning you but with malignity, obloquy, and virulence, abusing you wherever they go; and all this for the Son of man’s fake, because you espouse his interests, prurses your faith in him, and live to his glory; which is indeed the cause of all their enmity at the bottom, with whatever specious pretences they cloak their malevolence. Not-

withstanding their curses, ye are truly blessed. Rejoice ye in that day therefore, and leap for joy; such reproach is your highst honour, and will prove your eternal advantage; for behold your reward is great in heaven; and this reward in glory will infinitely overpay all your loses and susferings: for in she mourn did their fathers unto the prophets. In every age, the faithful, from the beginning, have met the same treatment from the world of the ungodly. It is your honour to be made vile in such company; and to partake of the same cries they endured is the way to the crown they have won. Let us weigh well these things, and we shall say, welcome reproach, welcome every opprobrious name, welcome enmity, reviling, insolence. This is the way to glory.

2. He pronounces fearful woes on those whom the world calls happy; so different are God’s thoughts from man’s thoughts. (1.) We unto you that are rich, who, prossesed of affluence, idolize the creature, seck your happiness from worldly enjoyment, and trust in these vanities; for ye have received your consolation; you have your all in hand, and have nothing to hope for in eternity. (2.) We unto you that are full, living in all feebly gratification, and faring sumptuously every day: for ye shall hunger, emptied of all your present abundance, and left to the rage of craving appetite, that can never be satisfied, and to raging thirst, where not a drop of water is granted to cool a flaming tongue. (3.) We unto you that laugh now, spending your days in muth, pleasure, and sersual joy; for ye shall mourn and weep, where the forrow will be as unavailing as the moment which occasions it will be intolerable and eternal. (4.) We unto you when all men shall speak well of you, a fore sign that you do nothing to reprove them, either by your prosesion or Christian conversation, flattering them in their tin, and never offending them by your fidelity to their fouls; then you will gain their approsations; for so did their fathers to the sasse prophets, whose smooth and deceitful prophecies obtained them the careses of their countrymen, whilst the faithful prophets, who knew not to flatter, were abhorred and perstruted. And all these things are eminently verified and verifying every day.

3. ¶ But I say unto you which hear, ‘Love your enemies,’ do good to them which has your aid. ‘Bless them that cure you, and ‘pray for them which despite: fully use you. 29. And ‘unto him that smireth thee on the one cheek, offer also the other: and ‘him that taketh away thy cloke, forbid not to take thy coat also. 30. ‘Give to every man that afketh of thee; and of him that taketh away thy goods, alse dem not again. 31. And ‘as ye would that men should do to you, do ye also to them likewise. 32. For ‘if ye love them which love you, what thank have ye? for sinners also love those that love them. 33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34. And ‘if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35. But ’love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ‘ye shall be the children of the Highst: for he is kind unto the unthankful, and to the evil. 36. ‘Be ye therefore merciful, as your Father also is merciful.

Luke 6:27-30

The same truths are here delivered as March. v. 38—44. Our Lord indicates that universal charity which is the eminent characteristic of his religion. Our love must extend even to our bitterest enemies, and make us ready to every good word and work for their fervors, rendering to them blessing for curses. Love will make us return prayers for despised usage. Christian charity must lead us to put up with affections without resentment, and to suffer wrongs without avenging them, or seeking litigious redress. v. 29. Charity must open our hearts to feel the distresses of the indigent, and our hands liberally, according to our ability, to relieve them; often lending without the hope of repayment, and willing to cancel the debts of the insolvent, whom unforeseen providences have disabled from the power of discharging. v. 30. Charity teaches us to put ourselves in the place of others, and act towards them in such a manner as, in their circumstances, we could with reason have expected from them. v. 31. And there are three reasons urged for this gracious conversation:

1. That this is the distinguishing badge of our profession. To love, serve, and tend to those who make us a return in kind, is no more than the most self-interested worldly doth: and the faith which worketh by love must carry us much farther than their.

2. Our reward will be great in heaven, whatever ungrateful returns we may more from men on earth.

3. As we shall herein most strikingly resemble the Father of mercies, who is good to the evil and unthankful. He will acknowledge

away: a foul rejoicing in God, as his Saviour, hath nothing to complain of. (4.) When we have received mercy at God’s hand, we are bound to afcribe to him the glory due unto his name, and to speak to his praise.

27. ¶ And after these things he went forth, and saw a publican named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28. And he left all, rose up, and followed him. 29. And Levi made him a great fealt in his own house: and there was a great company of publicans, and of others that far down with them. 30. But their scribes and Pharises murmured again his disciples, saying, ‘Why do ye eat and drink with publicans and sinners? 31. And Jesus, answering, said unto them, They that are whole need not a physician, but they that are sick. 32. I came not to call the righteous, but sinners to repentance. 33. ¶ And they said unto him, ‘Why do the disciples of John fall often, and make prayers, and likewise the disciples of the Pharises; but thine eat and drink? 34. And he said unto them, Can ye make the children of the bride-chamber fall, while the bridegroom is with them? 35. But the days will come, when the bridegroom shall be taken away from them, and then shall they fall in those days. 36. ¶ And he spake also a parable unto them, ‘No man puteth a piece of a new garment upon an old, if otherwise, then both the new maketh a tent, and the piece that was taken out of the new agreeth not with the old. 37. And no man puteth new wine into old bottles; else the new wine will burth the bottles, and be spilled, and the bottles shall perish. 38. But new wine must be put into new bottles, and both are preferred. 39. No man also, having drunk old wine, straightway desireth new: for he saith, The old is better.

28. 37—39. The conversion of the sinners to God is equally a matter of wonder, and as great an evidence of divine power, as cleansing the leper, or raising the dead. We have here,

29. The calling of Matthew, or Levi the publican, and his realy obedience to the command of Jesus; instantly having all, he followed him. The vilest sinners, and those who have the greatest obstacles lying in the way of their salvation, are, when Jesus speaks to the heart, effectually wrought upon: Nothing is above his almighty grace.

30. The gracious condemnation of the Lord to those publicans, whom Matthew invited to his house. Our Lord disdained not to sit down with them, and vindicates his conduct from the perilous, malicious, and centurious suggestions of the Pharises. He associated not with them as approving their ways, or countenancing them in evil, but as a physician visits the deceased, the whole, at least they who fancy themselves so, need not his care. The business of the Saviour in the world was not with the righteous, or those who were vainly poised up with a conceit of their own excellence, as was the case of the Pharises, he came to call your sinners, as the publicans were, to repentance; and would kindly receive them, when feasible of their guilt and sinfulness they turned to him. And he is still the same gracious Lord; no miserable sinner need despair; let him look unto Jesus and be saved; only those perish who know not their need of him, or proudly fancy they are righteous.

31. He vindicates his disciples from the censures of the Pharises respecting failing. It was not fit they should fail, whilst their Master was with them: they were not yet prepared to endure this discipline. Such authorities might tempt them to draw back, as new fermenting wine would burth old bottles; their exercises must be proportioned to their strength. At present they could not bear it; but hereafter the time would come when losing their Master, and called out to labour in his cause, they would learn to fail, 1 Cor. iv, 11. Not that the Pharises need lay such a stress upon their own bodily services: though, like new fermenting wine that sparkles high, they made a fair show in the flesh, their form of godliness was not to be compared with the life and power of religion, the old wine, which the disciples possessed, and which every spiritual person, who hath a true relish for the things of God, far prefers.

The same truths are here delivered as March. v. 38—44. Our Lord incidents that universal charity which is the eminent characseristic of his religion. Our love must extend even to our bitterst enemies, and make us ready to every good word and work for their servors, rendering to them blessings for curses. Love will make us return prayers for despiritful usage. Christian charity must lead us to put up with affisents without resentment, and to susser wrongs without avenging them, or seking litigious redress. v. 29. Charity must open our hearts to feel the dissireses of the indigent, and our hands liberally, according to our ability, to relieve them; often lending without the hope of repayment, and willing to cancel the debts of the insolvent, whom unsorescen providences have disabled from the power of discharging. v. 30. Charity teaches us to put our selves in the place of others, and adst towards them in such a manner as, in their circumstances, we could with reason have expected from them. v. 31. And there are three realsons urged for this gracious convestion:

1. That this is the disinguishing badge of our prosesion. To love, serve, and lend to those whom man or a return in kind, is no more than the most self-interested worldling doth: and the faith which worketh by love must carry us much farther than these.

2. Our reward will be great in heaven, whatever ungrateful returns we may more from men on earth.

3. As we shall herein most strikingly resemble the Father of mercies, who is good to the evil and unthankful. He will

acknowledge us as his children, which is the most exalted honour and dignity.

Luke 6:32-35

Some have supposed this is an abridgment of the same discourse preached Most.—viii. others that it was delivered at a different time and place, though the matter be similar. And this seems most probable, as there it is said he went up into a mountain and sat; here, that he came down and stood in the plain.

As the disciples of Jesus would, for their attachment to him, be called to endure many hardships and sufferings, he here, fixing his eyes upon them, addresses them for their encouragement.

1. He pronounces those blessed whom the world in general counts to be of all men most miserable. (1.) Blessed are ye poor, destitute of all earthly sufferance, or who have left all to follow you, and whose spirits are humbled into the dust under the feuds of your sinfulness and spiritual poverty: yours is the kingdom of God; the present riches of grace are your treasure, and the eternal inheritance above is reserved for you as your exceeding great reward. (2.) Blessed are ye that hunger now, either wanting necessary food for the sake of Christ and his gospel, or so earnest after spiritual blessings as the hungry crave for meat; for ye shall be filled with food to satisfy the cravings of hunger, or better, with that supply of righteousness and grace which the soul desires. (3.) Blessed are ye that weep now, under afflictions for Christ’s sake, or mourning over sin in yourselves and others; for ye shall laugh, filled with eternal consolation in that kingdom where every tear shall be for ever wiped away from your eyes. (4.) Blessed are ye when men shall hate you for your attachment to Christ and his gospel, and when they shall separate you from their company, counting it infamous to associate with a person so obnoxious, as well as from their religious assemblies; and shall reproach you, branding you with every malicious burden, and treating you with insult and contempt as the viles of mankind; and cast out your name as evil, never mentioning you but with malignity, obloquy, and virulence, abusing you wherever they go; and all this for the Son of man’s sake, because you espouse his interests, profess your faith in him, and love to his glory; which is indeed the cause of all their enmity at the bottom, with whatever specious pretences they cloak their malevolence. Not-

withstanding their curses, ye are truly blessed. Rejoice ye in that day therefore, and leap for joy; such reproach is your highest honour, and will prove your eternal advantage; for behold your reward is great in heaven; and this reward in glory will infinitely overpay all your indies and sufferings: for ye like manner did their fathers unto the prophets. In every age, the faithful, from the beginning, have met the same treatment from the world of the ungodly. It is your honour to be made vile in such company; and to partake of the same cries they endured is the way to the crown they have won. Let us weigh well these things, and we shall say, welcome reproach, welcome every opportune name, welcome enmity, reviling, influence. This is the way to glory.

2. He pronounces fearful woes on those whom the world calls happy; so different are God’s thoughts from men’s thoughts. (1.) We unto you that are rich, who, possessed of affluence, idolize the creature, seek your happiness from weakly enjoyment, and trust in these vanities; for ye have received your consolation; you have your all in hand, and have nothing to hope for in eternity. (2.) We unto you that are full, living to all bodily gratifications, and faring sumptuously every day; for ye shall hunger, emptied of all your present abundance, and left to the rage of craving appetite, that can never be satisfied, and to raging thrift, where not a drop of water is granted to God a flaming tongue. (3.) We unto you that laugh now, spending your days in mirth, pleasure, and fearful joy; for ye shall mourn and weep, where the sorrow will be an unavoiding as the moment which occasions it will be intolerable and eternal. (4.) We unto you when all men shall speak well of you, a fore sign that you do nothing to reprove them, either by your protection or Christian conversation, flattering them in their sin, and never offending them by your fidelity to their souls; then you will gain their approbation; for ye did their fathers to the false prophets, whose smooth and deceitful prophecies obtained them the caresses of their countrymen, whilst the faithful prophets, who knew not to flatter, were abhorred and persecuted. And all these things are eminently verified and verifying every day.

3. ¶ But I say unto you which hear, ‘Love your enemies,’ do good to them which hate you: 28. ‘Bleffed them that curse you, and ‘pray for them which despise, fully use you. 29. And ‘unto him that imixteth thee on the one cheek, offer also the other: and ‘him that taketh away thy cloke, forbid not to take thy coat also. 30. ‘Give to every man that asketh of thee; and of him that taketh away thy goods, ask dem not again. 31. And ‘as ye would that men should do to you, do ye also to them likewise. 32. For ‘if ye love them which love you, what thank have ye? for sinners also love those that love them. 33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34. And ‘if ye tend to them of whom ye hope to receive, what thank have ye? for sinners also tend to sinners, to receive as much again. 35. But ’love ye your enemies, and do good, and tend, hoping for nothing again: and your reward shall be great, and ‘ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil. 36. ‘Be ye therefore merciful, as your Father also is merciful.