gifts unto your children, how much more shall your Father which is in heaven," who is pure, unmixed, essential goodness, "give good things to them that ask him?" or, (as he expresses it on another occasion,) "give the Holy Ghost to them that ask him ?" In him are included all good things; all wisdom, peace, joy, love; the whole treasures of holiness and happiness; all that God hath prepared for them that love him.

21. But that your prayer may have its full weight with God, see that ye be in charity with all men. For, otherwise, it is more likely to bring a curse than a blessing on your own head; nor can you expect to receive any blessing from God while you have not charity towards your neighbour. Therefore, let this hinderance be removed without delay. Confirm your love towards one another, and towards all men. And love them not

in word only, but in deed and in truth. "Therefore, all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.

22. This is that royal law, that golden rule of mercy, as well as justice, which even the heathen emperor caused to be written over the gate of his palace; a rule which many believe to be naturally engraved on the mind of every one that comes into the world. And thus much is certain, that it commends itself, as soon as heard, to every man's conscience and understanding; insomuch that no man can knowingly offend against it, without carrying his condemnation in his own breast.

23. This is the law and the prophets." Whatsoever is written in that law which God of old revealed to mankind, and whatsoever precepts God has given by his holy prophets which have been since the world. began, they are all summed up in these few words, they are all contained in this short direction. And this, rightly understood, comprises the whole of that religion which upon earth. It may be understood either in a positive or negative sense. If understood in a negative sense, the

2 Our Lord came to establish

meaning is, "Whatever ye would not that men should do to you, do not ye unto them." Here is a plain rule, always ready at hand, always easy to be applied. In all cases relating to your neighbour, make his case your own. Suppose the circumstances to be changed, and yourself to be just as he is now; and then beware that you indulge no temper or thought, that no word pass out of your lips, that you take no step, which you should have condemned in him, upon such a change of circumstances. If understood in a direct and positive sense, the plain meaning of it is, "Whatsoever you could reasonably desire of him, supposing yourself to be in his circumstances, that do, to the uttermost of your power, to every child of man.'

25. To apply this in one or two obvious instances: It is clear to every man's own conscience, we would not that others should judge us, should causelessly or lightly think evil of us; much less would we that any should speak evil of us,-should publish our real faults or infirmities. Apply this to yourself. Do not unto another what you would not he should do unto you; and you will never more judge your neighbour, never causelessly or lightly think evil of any one; much less will you speak evil; you will never mention even the real fault of an absent person, unless so far as you are convinced it is absolutely needful for the good of other souls.

26. Again: We would that all men should love and esteem us, and behave towards us according to justice, mercy, and truth. And we may reasonably desire, that they should do us all the good they can do, without injuring themselves; yea, that in outward things, (according to the known rule,) their superfluities should give way to our conveniences; their conveniences, to our necessities; and their necessities, to our extremities. Now, then, let us walk by the same rule: let us do unto all as we would they should do to us. Let us love and honour all men. Let justice, mercy, and truth govern all our minds and actions. Let our superfluities give way to our neighbour's conveniences; (and who ther

will have any superfluities left?) our conveniences, to our neighbour's necessities; our necessities, to his extremities.

27. This is pure and genuine morality. This do, and thou shalt live. "As many as walk by this rule, peace be to them and mercy;" for they are "the Israel of God." But then, be it observed, none can walk by this rule, (nor ever did from the beginning of the world,) none can love his neighbour as himself, unless he firs: love God. And none can love God, unless he believe in Christ; unless he have redemption through his blood, and the Spirit of God bearing witness with his spirit that he is a child of God. Faith, therefore, is still the root of all, of present as well as future salvation. Still we must say to every sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved:" thou shalt be saved now, that thou mayest be saved for ever; saved on earth, that thou mayest be saved in heaven. Believe in him, and thy faith will work by love. Thou wilt love the Lord thy God, because he hath loved thee: thou wilt love thy neighbour as thyself: and then it will be thy glory and joy to exert and increase this love; not barely by abstaining from what is contrary thereto, from every unkind thought, word, and action, but by showing all that kindness to every man which thou wouldest he should show unto thee.

16

SERMON XXXI.

UPON OUR LORD'S SERMON ON THE MOUNT.

DISCOURSE XI.

"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

"Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”—MATT. vii. 13, 14.

1. OUR Lord, having warned us of the dangers which easily beset us at our first entrance upon real religion, the ninderances which naturally arise from within, from the wickedness of our own hearts; now proceeds to apprize us of the hinderances from without, particularly ill example and ill advice. By one or the other of these, thousands, who once ran well, have drawn back. unto perdition; yea, many of those who were not novices in religion, who had made some progress in righteousness. His caution, therefore, against these he presses upon us with all possible earnestness, and repeats again and again, in variety of expressions, lest by any means we should let it slip. Thus, effectually to guard us against the former, "Enter ye in," saith he, "at the strait gate for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it" to secure us from the latter, "Beware," saith he, "of false prophets." We shall, at present, consider the former only.

2. "Enter ye in," saith our blessed Lord, "at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which in thereat; because strait is the gate, and narrow is way, which leadeth unto life, and few there be that find it."

go

the

3. In these words we may observe, first, the inseparable properties of the way to hell,-"wide is the gate, broad the way, that leadeth to destruction, and many there be that go in thereat:" secondly, the inseparable properties of the way to heaven,-"strait is that gate, and few there be that find it:" thirdly, a serious exhortation grounded thereon, "Enter ye in at the strait gate."

I. 1. We may observe, first, the inseparable properties of the way to hell: "wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat."

ness!

2. Wide indeed is the gate, and broad the way, that leadeth to destruction! For sin is the gate of hell, and wickedness the way to destruction. And how wide a gate is that of sin! How broad is the way of wickedThe "commandment" of God "is exceeding broad;" as extending not only to all our actions, but to every word which goeth out of our lips, yea, every thought that rises in our heart. And sin is equally broad with the commandment, seeing any breach of the commandment is sin. Yea, rather, it is a thousand times broader; since there is only one way of keeping the commandment; for we do not properly keep it, unless both the thing done, the manner of doing it, and all the other circumstances, are right; but there are a thousand ways of breaking every commandment: that this gate is wide indeed.

3. To consider this a little more particularly: How wide do those parent-sins extend, from which all the rest derive their being; that carnal mind which is enmity against God, pride of heart, self-will, and love of the world! Can we fix any bounds to them? Do