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SERMON X.

MATT. xi. 5.

-And the poor have the gospel preached to them.

THESE words are part of our Saviour's answer to the disciples of John the Baptist, who came to inquire whether Jesus were himself the Messiah, or only a prophet commissioned to foretel his coming. For it appears from the first chapter of St. John's Gospel, that many of the Jews expected, besides Elias, another prophet to precede or accompany their great Deliverer mistaking perhaps the prophet described, Deut. xviii. for an attendant of the Messiah, instead of the Messiah himself, whom they were apt to consider only in the character of a king. And as Jesus had now manifested himself some time to the world, without taking this character upon him, it was natural enough for John's disciples to imagine, that perhaps he came in the other only. John himself indeed knew, and probably had told them the contrary; but finding them still desirous of further satisfaction, was extremely willing they should have it: and to make the inquiry as easy to them as possible, directs them to propose the question, not in their own name, but in his. On their doing it, Jesus performs in their sight a considerable number of his usual beneficent miracles, joined, as it should seem, with suitable instructions; and then, without declaring himself ex

pressly, (which he chose, for wise and kind reasons, to avoid before the multitude) dismisses them with an answer, taken, the greatest part of it, out of the words of Isaiah; in which he had foretold that the Messiah should perform just such miracles, and give just such instructions. For we read, that in that same hour he cured many of their infirmities and plagues, and unto many that were blind he gave sight*. Then he answered and said unto them, Go and shew John again those things, which ye do hear and see. The blind receive their sight, and the lame walk; the lepers are cleansed: and the deaf hear; the dead are raised up, and the poor have the Gospel preached

to them.

The prediction, of his applying himself peculiarly to instruct the lower part of the world, it is probable, he purposely reserved to the last place; because his doing it, (besides its being the completion of a prophecy) was, though not a miracle, as the rest were, yet a singular proof, both of the humanity of his temper and doctrine, and of his disinterestedness too. For this method was incapable of doing him service, and in fact did him no small prejudice with those, who had the power of that nation in their hands. The Jewish teachers and rulers, who were the same, kept the common sort at a very great distance; and on that, amongst other accounts, were highly reverenced by them. The familiarities therefore, to which Jesus condescended, immediately set all these against him; and furnished them with an opportunity of representing him and his disciples as equally contemptible. Thus, when their own officers, (whom it seems his discourses had struck as powerfully as they did the rest of the multitude) could not

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help applauding him before their faces, Never man spake like this Man; their answer is, Have any of the Rulers, or the Pharisees, believed on him? This But people, which knoweth not the law, are cursed*. indeed the humble and unbiassed minds of the illiterate are much better judges of truth, when proposed to them, than such as are blinded with learned prejudice, worldly interest, or sensual pleasures. To the former therefore principally our Saviour vouchsafed his instructions, grieving to see them scattered abroad as sheep having no shepherd†; and they, receiving his doctrine into honest and good hearts ‡, became in great numbers his followers: and at first were almost the only ones he had. For St. Luke tells us, he lifted up his eyes on his disciples and said, Blessed be ye poor, for yours is the kingdom of God §. The Gospel indeed makes all blessed who receive it, both by its useful precepts, and its gracious promises; yet the poor especially, as they have most need of those directions and supports in this life, and assurances of happiness in the next, which it communicates. But then, to receive them, they must be not only poor, but his disciples. It is not being in a low condition, but being virtuous and pious in that condition, that entitles persons to God's favour, as it is not being wealthy and great, but making an ill use of wealth and greatness, that provokes his displeasure. So that the happiest or the wretchedest here, may, according as they behave, be infinitely more happy or wretched hereafter. Our Saviour therefore, we find, in St. Matthew, expresses himself thus: Blessed are the poor in spirit, they whose

* John vii. 45-49.
§ Luke vi. 20.

+ Matth. ix. 36.

Luke viii. 15.

|| Matth. v. 3.

dispositions are suited to their mean circumstances, reasonable and resigned, lowly and submissive.

Preaching the Gospel to the poor comprehends therefore, of necessity, instructing them in the duties, as well as the comforts, belonging to their state. And as our Lord and Master did both, so should his ministers. The duties of the rich and great I have lately recounted, and pressed upon them, very freely, from this place. And now, I hope, you, that are the inferior part of the world, will patiently bear, in your turn, the same well-meaning plainness of speech that your betters have borne; and make the proper use of it, as God grant them to do. Under the general term, poor, is contained a considerable variety of degrees; each therefore should apply peculiarly to themselves the precepts that peculiarly belong to them, and take no offence at the rest. Of such as are common to all, they may all reap the benefit; and the highest may receive some admonition from what is said to the lowest; as it will contribute to regulate, not only their way of thinking and behaving to their inferiors, but their temper and conduct in other respects. For to be poor in spirit, a very different thing from mean-spiritedness, is incumbent on the wealthiest and the noblest.

1. The first duty to be enjoined you, is, contentedness in your poverty. A hard saying, you will be apt to think, when scarce any one is contented in the midst of riches and honours. But the discontent of such, you will own, is without reason. And if it can at all arise from mere humour, without any thing in fact to justify it, possibly yours may be unjustifiable too. In order to try then, whether it be or not, let us consider what ground for complaint you can allege.

That some should have greater plenty than others, is no more a hardship, than that some should have If better health or understandings, or longer lives. there could be a claim of right to any of these things, all men would have an equal claim; but as they are entirely the free gifts of God, he may certainly give them in what proportion he pleases. He hath made some orders of beings, as we see with our eyes, much lower than the lowest of men; he hath made others, as we are taught in Scriptures, much higher than the highest of men; and doubtless he could have made them unspeakably higher than they are. If then any part of the creation may complain of mere inferiority, every part may complain without end. If any part may complain merely because it suffers something, no part, that we are acquainted with, is exempt from all suffering. And amongst other evils, why may not God permit some to feel poverty?

Indeed, without perpetual miracles, how can it be prevented? For supposing equality of circumstances were to be established at this very time, it could never subsist. One person would be industrious and prudent, and mend his affairs; another, negligent or injudicious, and ruin them. Now that each should possess for his own, what his own care and labour hath acquired, is no more than strict justice; that what each dies possessed of, should descend to his own children and relations, preferably to others, is surely but reasonable. And yet from hence will of course follow, by degrees, all the wealth, and all the poverty, that we now see.

The first Christians indeed at Jerusalem had all their possessions in common *; but this neither appears to have been their practice any where else, nor

*Acts ii. 44, 45. iv. 34, 35.

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