[G.] To show us the true nature of mortification, which consists not in a bare abstinence and shameful retreat from temptations, but in a spirit fortified against them ; not in a monkish discontent with the world, but a holy contempt of it when we most freely use it ; and in bridling and governing the appetite and desire, rather than in scrui)U- lous refraining from the object itself; in a using of the world, but not abusing of it, 1 Cor. vii. 3i ; not so much scrupling the comforts of the present life, as a valuing and esteeming the comforts of a better life ; prizing more the Christian vow than any by-laws of our own. The apostle telleth us, 1 Tim. iv. 8, that 'bodily exercise profitetih little, but godliness is profitable to all things.' Abstinence from daily meats, wines, marriage, is an act of self-denial, but a very small one; for all the guod it dotli is to tame the members of the body, and its external motions and actions, without sanctifying tlie heart and in- ward part, as a lively faith, fear, and love of God doth. The profit of bodily exercise is little in comparison of inward piety, which is neces- sary to a comfortable lite here, and a blessed hereafter.
Thirdly/, The observations which we may build thereon.
Mat. XL IS, 19.] of her children. • 99
1. We may observe the humanity, goodness, and kindness of that religion which we profess, both with respect to ourselves and others.
[1,] Ourselves. Man consists of a body and a soul, and hath respects for either, else he were unnatural. The body, indeed, we are apt to overprize, and therefore we need not a spur but a bridle for our affections to the bodily life ; and therefore religion, in the precepts of it, interposeth by way of restraint rather than exhortation : Titus ii. 12, ' That we should live soberly,' &c. ; and Rom. xiii. 14, ' Make no provision for the flesh, to fulfil the lusts thereof.' Do not cherish carnal desires. The apostle telleth you, ' No man ever yet hated his own flesh, but nourisheth and cherisheth it,' Eph. v. 29. Our usual fault is an excessive pampering of the flesh. Some have hated their own souls, at least, by consequence and interpretation ; therefore we dare not let' loose the reins, and give either encouragement or allowance to men to indulge their carnal desires ; yet, to avoid prej udice, we must grant what may be granted, for men are apt to think that religion is a sour thing, and abridges them of all the comforts of their lives. No ; besides the rich comforts it provideth for the soul, it alloweth and for- biddeth not so much sensitive pleasure as tendeth to the holiness of the soul, and furthereth us in Grod's service. It rebuketh and forbiddeth nothing but what really may be a snare ta us ; it considereth all things, meats, drinks, marriage, wealth, honours, and dignities of the present world, as they have respect to God and a better world, and as they help and hinder us in the pleasing God and seeking immortality.
[2.] With respect to others. The spirit of our religion may be known by the example of our dearest Lord. It is not a proud, dis- dainful spirit, that refuseth the company of the meanest and worst, so we may do them good. He came to save sinners, and conversed with sinners. He came to redress the miseries of mankind, and went up and down doing good ; though his familiarities were with the most godly, yet he disdained not the company of others. And surely his religion, where it prevaileth in the hearts of any, it causes them not only to deal justly with all, but to love all, all mankind, with a love of benevolence ; it maketh us to long for the good of their souls, and desirous also to do good to the bodies of those that are in need. It is said, indeed. Pro v. xxix. 27, ' An unjust man is an abomination to the just ; and he that is upright in the way is an abomination to the wicked.' But we must distinguish of the hatred of abomination, and the hatred of enmity. We hate our sinful neighbour, as we must our- selves much more, in opposition to the love of complacency, but not iu opposition to the love of benevolence ; so we must neither hate our- selves, nor our neighbour, no, nor our enemy. The business of your lives must be, to do good to all^, especially to the household of faith. God's natural image is on all men, his spiritual image on his saints ; and we must love God in all his creatures, especially in his children. This is true religion, consecrated by our Lord's example.
2. We may observe, that an external holiness, which consisteth in an outside strictness, without that faith, love, charity, hope, usefulness, and activity which is the very soul and life of Christianity, usually puffeth up men with a vain conceit of their own righteousness, and a censuring and a despising of others. This text showeth us both the
100 WISDOM IS JUSTIFIED [Mat. XL 18, 19.
spirit of Pharisaism and the spirit of Christianity. The pharisees, who abounded in outward observances, censured Christ for his free converses, and disdained those sinners whom he invited to a better life, Luke xviii. 9-12 ; and they were ignorant of true wisdom, which is justified, embraced, and received by all her children. Learn, then, that an unruly, fierce, censorious spirit, which is only borne up by ex- ternal advantages, is not the right spirit of the gospel. True religion maketh men humble and low in their own eyes, acquainteth them with their desert, sin, and misery, and maketh them pitiful and compas- sionate to others, and more ready to help them than to censure them, and to use all ways and means to do them good.