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32X

WESLEY'S
OOOTRINALi JSTANDABDS.

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PART I.

DOi

INTR

, ■ ^ I

WESLEY'S

DOCTRINAL STANDARDS.

PART I.

THE SERMONS,

WITH

INTRODOOTIONS. ANALYSIS. AND NOTES.

/ ■ ^ '

I : }

REV. N. BUR WASH, S.T.D., ?'^' /

Professor of Theology in the University of Victoria College, j '2 2^ I

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TORONTO

WILLIAM BRIGGS

Montreal: C. IV. COATES Halifax: S. F. HUESTIS

Rntend according to the Act of the ParHament of Canada, in the year on«
thousHiiJ eiglit huiiilred and eighty-one, by William B&IQQB, in the
Olhcu of the Miuiater of Acruuuitm-e, at Ottawa.

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obeyed

EDITOR'S PREFACE.

on«
the

This edition of Mr. Wesley's Standard Sermons has been pre-
pared with a special view to the wants of students. It in thought
that there is need in our Church for an authoritative and exact
exposition of our fundamental doctrines, from which candidates
for the ministry, local preachers, Sabbath-school teachers, and
Christian workers generally, might be furnished for their work.

The universal tendency to superficiality is nowhere more
obvious or more dangerous than in religious instruction. Much of
our modern evangelistic work is terribly marred by its super-
ficial and unsoriptural methods. There is little profound dealing
with the conscience, little preaching of the law, little careful
instruction in doctrine, little regard to the depth and thorough-
ness of the work of repentance, and too great haste to extract a
profession of faith, and to enroll and publish names and numbers
of so-called converts. The results are that the so-called converts
are soon back into a state of carelessness worse than before ; or,
having never attained to a satisfactory witness of the spirit, Uiey
fall through the fii-st temptation into the slough of despond and
there abide. On the other hand such superficial work never
gathers into the Church the better and stronger classes of people.
Emotional illustrations and weak hortatory appeals will not move
them. Nothing but strong reasons, such as convince their con-
sciences, will form for them a basis of religious life. While they
are waiting for this, and being disgusted and disappointed because
it is not furnished to them, they are in constant danger of being
carried away by the plausible reasonings of scepticism, which are
unduly aided by the weak, and often erroneous, presentations of
the gospel to which they are opposed. Scepticism! can strike hard
blows at commercial theories of atonement 0.0.^ Antinomian
theories of salvation by faith, and if these things pa ^s iuto popular
currency as being genuine Christianity, what wonder thftt some
men are led to believe that Christianity has been demoiiuhed by
such blows 1

But the Wesleyan evangelical doctrine, with its strong grasp of
ethical truth, its clearly defined doctrine of probation, its constant
recognition of the work of the Holy Ghost, and its view of the
impartial and universal love of God to man, manifest in the Atone-
ment, is unassailable before the bar of conscientious reason. Its
appeal to honest consclenoe cannot be denied, even when it is not
obeyed.

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EDITUU 8 FUKFACK.

It is, therefore, with strong confidence that we call the attention
of all workers in Methodism to the /orm of tfis yospel here pre-
sented. We believe it to be the primitive, the Apostolic gospel,
the gospel for all men and for all ages, and especially for uur age.
We believe that if our preachers and teachers make it the subject
of careful study, and test it by the Word and by experience, and
then, with fvUl assurance of its tnitli, bring its moral power to
bear upon the world, the result will be glorious beyond anything
that the Church has yet seen.

The additions made to the original text in *^he present edition
will generally explain themselves. In the introduciion an aiiempt
is made to show in what sense the sermons are standards of doc-
trine. The habit of testing doctrine by categorical definitions has
so universally prevailed that the various questions investigated in
the introduction are essential to a proper understanding of the
work. The analysis prefixed to each sermon or in some instances
to a group of sermons, is intended to aid the student in testing
and fixing his knowledge of the text. The text of the sermon
should first of all be read through carefully. The analyses will
then aid in printing upon the memory a connected and compacted
view of the whole subject. They will also assist in review, and
in testing the student's knowledge of any particular sermon.
The notes are generally historical. They are drawn from Mr.
Wesley's journals and doctrinal writings, and serve to throw the
doctrines of the text out in stronger relief, sometimes in the light
of experience, sometimes in the light of Cimtroversy with error.
It is hoped that they will ba found of esisunDial utirvicu to the
careful student.

The table of contents may seem unimportant, but careful study
has convinced the editor that these sermons were grouped by Mr.
Wesley in such form as to illustrate and supplement each other,
and to form a complete and progressive view of the whole subject
of experimental and practical religion. He has endeavoured to
elucidate this by an analysis of the table of contents into ten
sections or groups. It is scarcely necessary to add that the con-
stant study of these sermons as a text book of practical theology
has been to the editor an increasing means of spiritual pleasure
and profit ; and it is his earnest prayer that they may be moia
abundantly so to his readers.

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Because

INTRODUCTION.

1. I'HB Necessity and Proper Use of Standards op Doctrine.

It has come to be assorted with great assurance in our day, and,
pcrliaps, by some sincerely believed, that doctrinal standards are no
longer necessary. It is said that genuine and true religion consists in a
right state of heart, by which is signified the religious allections, and in
a right conduct of life flowing from these affections. It is argued that
if these essentials be right, such an one, notwithstanding many and even
serious erroneous beliefs, deserves recognition as a follower of the Lord
Jesua Christ and a member of the Christian Church. One part after
another of Christian dogma is selected, and some individual is found, or
imagined to be found, who has professed disbelief in this dogma, and
yet has evinced genuine marks of Christian character ; and thence the
impression is silently created, or the conclusion boldly asserted, that,
because one imlividual has been so found, the whole Christian world
might have been so found, and genuine religion might have existed
without this particular dogma. Few are bold enough to say that religion
could have existed and have been propagated without any dogma or
opinion regarding God ; but such an impression is certainly left on the
superficial mind. And it is even maintained in some theories that all
dogmas are but helps to the attainment of the religious life, and that all
are nearly equally useful for this purpose, in the various stages of mental
development in which they respectively prevail, and equally untrue in
themselves when brought to the test of severe science.

Now, if it be true that our dugmas are entirely unnecessary, as means
of placing ourselves in right relations to God, or as means of bringing
others into such right relations, then the assertion of such dogmas as
fundamentals and essentials in religion is a falsity and a moral wrong.
And if it be true that such dogmas are mere transitory, mutable,
fictitious forms by which we posit as the object of religious afi'ections the
Unknown and the Unknowable, then the maintenance of these forms,
as permanent doctrinal standards, becomes possible only as the result of
the cessation of all spiritual growth in humanity. Let us examine these
conclusions more carefully.

Fint, then, upon what grounds are certain unwelcome elements of
Christian doctrine excluded from the essential elements of the faith 1
Because it is said that certain persons have been found in possession of

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INTRODUCTION.

genuine religious life without theae beliefs ; hence they are not ensentiaL
But in this conclusion the absolute non-existence of these beliefs is
assumed without sufficient proof.

There is often the most happy inconsistency between men's logically
defined systems of dogma and their religious afTections, because their
religious affections have been developed before their logical apprehension ,
of dogma. And yet they have been developed under the power of the
truth contained in the very dogma which their mistaken logic afterward
rejects. That truth has surrounded them on every side in the religious
life of the entire Christian Church ; and they have caught its influence
before they have learned to formulate it in words. The doctrine of tlie
Deity of Christ is involved in every act of Christian worship, as it is
inwrought into the entire texture of the New Testament Scriptures. It,
therefore, by no means follows that a man who has been brought up
from his childhood in contact with the entire intellectual and spiiitual
life of the Christian Church, but who fornially dtnies this doctrine, if
he becomes possessor of the Christian life, has become £0 independently
(if tliis doctrine. Far leKs fpundation is there for the concluaum L.,ut the
Christian life, in its fulness of New Testament perfection, could have
existed without any knowledge of this doctrine in the Church.

But it is said the Christian life existed in its most glorious perlection,
both individual and ecclesiastical, before ever this aiul otiier myster'jus
doctrines were prescribed in the creeds. Very true, but not before tliey
were preached in concrete, practical, liistorical form. The Church might
have fulfilled her mission of spreading the life of communion vith God
for centuries without an abstract scientific form of dogn">, ; but not
without the reality of truth which gives substance and power to that
form. It may even be granted that tlie abstract scientific form is not
the form in which the truth is most mighty to win her spiritual conquests
in the world. The truth, intermingled in the currents of human life
and history, insinuates itself more easily into the living affections of
men. But whether in the concrete and practical, or in tlie abstract
scientific form, the truth must be held as the condition of the Church's
power among men.

Equally unwarranted and dangerous is the more pretentious, philo-
sophical conclusion, that all forms of religious dogma are but changing
fictions, by which we render objective the successive phases of our
progressive spiritual development ; fictions all equally true from the
practical standpoint, and equally false from the scientific. It is very
true that in the history of religion there has been development. And
it is also true that practically there has been associated with the spirit
and truth of religion very much that belonged to the mere extenial
form. But to conclude that because some things in religious teaching
are fonnal and changing, all things are so, is not good logic. To
conclude that because when the truth enters into the human appre-
hension, it takes mould from the narrow and imperfect vessel into wliich

it Is

contain
this th
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God.
the sen
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apprehei

INTRODUCTIOK.

Vll

it )■ received, it Is therefore the mere product of the veeul — « form
containing emptineM, is scarcf^ly common sense. A striliing example of
this theory, carried to the utmost extreme, we have in the Positivist
Gospel of Humanity, as a substitute for the old form of religion with a
God. Denying the validity of all ideas not immediately derived from
the senses — and hence, the verity of the existence of God — it seeks, in
the relative positive knowledge left to man, a basis for the development
of conscience, and the other moral and religious affuctlona ; and this
George Eliot and others think they have found in humanity. But even
here is the admission that something, positively received ae truth, is
absolutely needful for the development of the moral and religious
affections of our nature. The only question, therefore, is — Is tliis, with-
out which spiritually we cannot live, mere phantaay, or is it eternal verity 1
We come back, then, to the ori(,Mnul belief of the Church in all ages,
that its body of doctrine for the lite and salvation of the world is the
eternal and immutable truth of God ; a treasure in earthen vessels, it is
true, but with the excellent power of God. To preserve this treasure in
its purity ond integrity is the bounden duty of the Christian Church,
and the end of all its doctrinal standards. If the work of the Church
is the extension among men of spiritual life In communion with God ;
and if that life is founded upon the apprehension by mtn of certain
eternal and immutable truths concerning God, then this truth ntust have
A form in which it can be presented, as well as through which it can be
apprehended ; and that /orm constitutes the " doctrine," the " preaching,"
the "word," or the dogma of Christianity. It is never intended to
dwarf, limit, or impede the spiritual growth of men ; but rather to
create that spiritual life without which there can be no true growth.
For thiSf truth is absolutely essential, and trutli must be received and
held in some suitable form. The only question that can be raised is:
What is the bust I'orm 1

|l II. Thb Wesletan Form of Standards.

The most ancient form of doctrinal standard, usually recognized as
euch, was a brief synopsis, called a creed, from the fact that in Latin it
began with the word Credo, " I believe." This synopsis was used in the
formal profession of the Christian faith at baptism, and as the foundation
of the instruction of the catechumens. The creed, in the controversial
age of the Church (A.D. 250-700), became the symholum, or mark of
orthodoxy, and during this period the great declarations of the rule of
faith, made by the authority of the CEcumenicol Councils, all took the
form of a creed.

At the era of the Reformation, the Aristotelian method of cate-
gorical statement universally prevailed. Hence Luther propounded
hia views of essential truth in the form of theses, which were subse-
quently expanded into a confession, consisting of a number of artidea.

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INTRODUCTION.

This form was adopted by all the Protestant Churches of the era of the
Reformation. For purposes of instruction these articles were re-mouldei
into catechisms. Even the Church of Rome, under the same scholastic
influence, adopted this form in the canons and decrees of the Council of
Trent, and the Boman Catechism. .

It remained for Wesley to inaugurate a new form of doctrinal standard,
in making a certain form of preaching and standard of interpretation of
Scripture the rule of faith in his Societies. We shall see presently that
in doing this he did not invent a new form of standard, but in reality
revived the most ancient form.

Of these three forms, the Patristic, the Protestant, and the Wesleyan,
which is the best 1 To answer this question satisfactorily, we must first
consider the purposes to be served by doctrinal standards. These may
be classified as follows : —

1. An authoritative guide or aid to the student or teacher in acquiring
or communicating a knowledge of Divine truth.

2. An authoritative standard to which appeal can be made in matters
of controversy.

3. An authoritative source from which the truth is obtained.

For the second and third of these purposes, to the Protestant, there is
but one ultimate standard — the Word of Qod. This is the only source
from which religious truth comes with authority, binding the conscience,
and commanding the faith of the Christian ; and this is the only authority
from which no appeal can be taken, and which is an end of all controversy.

But the term standard may be used in a lower sense, which may admit
of human and ecclesiastical standards. Doctrine is teaching. A standard
of doctrine is a normal form of teaching. Standards of doctrine in this
sense refer to the work of the teacher of religious truth. Now, the
teacher of religious truth, founding upon the Word of God, must in the
first place interpret it; hence his standard of doctrine must embrace a
right method of interpretation, especially in the use of the analogy of
faith. In the second place, he preaches the Word ; hence his standard
of doctrine must embrace a right form of preaching the truth, with a
view to the salvation of men. In the third place, he teaches, especially
the young and the ignorant ; hence his standard of doctrine should
embrace a norm of teaching, such as the ancient creed, or more modem
catechism or confession.

The precise form which the standards of any church will take, will
thus naturally depend on the circumstances of its origin. A chur«h
arising out of a great intellectual movement, like the churches of the
Reformation, will naturally fortify itself with creeds, confessions, and
catechisms ; inasmuch as its existence and success depend so largely upon
the logical validity of its teachings. A church arising out of a great
§vangelistie movement quite as naturally finds its standard ii; a grandt
distinctive norm or type of preaching; and, in like manner, every Church,
driven to juBtify itseli by final appeal to the Word of Qod, must have ito

canon
will fuj
was an
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exhibit!
Mark,
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as Matl|
this n(
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was wfl

VI.

INTRODUCTION,

eanon of interpretation. The growth of all the great Christian synibola
will furnish illustrations of these principlea The Church of the Apostlea
was an evangelistic Church. Its standard of doctrine was first of all a
type of preaching, of which we doubtless have a compressed yet faithful
exhibit in the synoptic gospels. The Pauline and the Petrine, Luke and
Mark, set forth one Christ, in essentially one gospel, of which John, a
little further on, sets forth the more perfect unification and expansion — ^.just
as Matthew had given the foundation. To this consensus of preaching,
this normal or standard gospel, Paul makes constant reference in his
epistles, although it had not yet been reduced to written form. But it
was well known to all the Christian Churches. No one can read,
especially in the original, such expressions as " another gospel," " the
gospel of Christ," " the gospel which was preached of me," (see Gal. i. 6,
&c.,) without feeling that even then there was a familiar form of preaching
(A.D. 56 or 57.) In the pastoral epistles this fact becomes still more
manifest in such phrases as, " no other doctrine," 1 Tim. i. 3 ; " according
to the glorious gospel," v. 11 ; " words of faith and good doctrine," iv. 6 ,
" the doctrine," v. 16 ; " the doctrine which is according to godliness,"
vi. 3 ; " that which is committed to thy trust," v. 20 ; " tlie form
(wuTvrru'vtt) of sound words," 2 Tim. i. 13. See also 2 Tim. ii. 2, and
iii. 16, in which last passage the norm of preaching is carried up to its
fountain-head in the "Word of God.

The first standard of doctrine was the substance of what the Apostles,
preached; ard even the first Creed, the so-called Apostles', was but a
memorized brief of the same.

But this simple standard of gospel preaching was soon followed by
the symbols of a polemic Church, in the form of exact, logical, dogmatic
definitions, the creeds and canons of the universal councils. The circum-
stances of an age of conflict with heresies and errors developed the
discursive form of Christian truth ; and though its symbols still began
with credo, " I believe," in their true nature they were very dilierent
from the original credo of the sub- Apostolic age. In like manner all the
(symbols of the era of the Reformation bear the stamp of sharp, dogmatic
distinction and definition, savouring of the theological conflict out of
which they were born. At the same time they absorbed into themselves
the formularies and theses of the earlier time ; and into such vast
proportions has this type of symbolics grown, that the simpler form of
a standard of preaching, rather than a standard of scientific, dogmatic
teaching, has become quite eclipsed. In fact, the apostolic form revived
by Wesley is almost ignored by the great modem writers on symbolics.
Even Winer and Schaff have not been able to recognize the right of our
" Volumes of Sermons " and " Notes" to rank among the great Christian
symbols, and hence are disposed to assume that as a Church we have no
proper distinctive symbols. I fear that even many Methodists them-
selves have not seen the injustice of this position ; and have felt some-
what ashamed of what they are bidden to regard as the unscientific and

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INTAODUCTIOIt.

nnaatiflfactoTy form of our Btandards of doctrine. They have been
diiiposed to regard the " Articles of Religion " which we have inherited
and appropriated from the days and polemics of the Reformation, and
which have required the most serious pruning to render them at all
harmonious with the theological ideas of our Church, they have been
disposed, we say, to regard these as ranking above the " Sermons and
Notes" as the exponent of our doctrinal system. On the other hand,
we are disposed to maintain that the " Sermons and Notes " were the
natural form of standard for a Church originating as did Methodism,
not out of dogmatic disputations, but out of a glorious era of goipel
preaching; and further, that they are the Apostolic and primitive form of
standard. And if this form is natural, it is truly scientific, as all things
natural are. All that is required is that we discover the law of its
growth, which is also the law of its exposition and logical unity ; and
then what has seemed to be an unscientific medley of disconnected
truths stands forth as a beautifully-proportioned and perfect body of
divinity.

We, therefore, claim for the "Sermons and Notes'* a foremost place
among the Christian symbols. The Sermons set before us that great, dis-
tinctive type and standard of gospel preaching, by which Methodism is wluit
she M as a great, living Church. When she ceases to preach according to
this type and standard she will no longer be Wesleyan Methodism. No
other Church of modem times can boast of such a standard of preaching,
gO mighty and perva^ve in its power to preserve the perfect doctrinal as
well as spiritual unity of the entire body. God save us from the day
when the Methodist ministry shall cease to study this standard, and
to preach according thereto !

The Notes have also their peculiar and unique value. They open up
to us the mode of interpretation by which the grand type of preaching
contained in the Sermons was derived from its fountain-head— the New
Testament of our Lord and Saviour Jesus Christ. They are thus the
Link which binds our subordinate standard to the original Apostolic
standard. Without that link our form of preaching would be deprived
of its Divine authorization.

But the Articles of Religion have their own appropriate place in our
doctrinal foundations. They indicate that which we liave received as
our common heritage from the great principles of the Protestant Refor-
mation, and from the still more ancient conflicts with error in the days
of Augustine and Athanasius. They represent the Methodist Church
in its unity with Christendom and Protestantism ; but the " Sermons
and Notes" represent it in its own completeness as a living form of
religion, called into being by the Spirit and Providence of God.

III. Historical View of thk Standard Sermons.
The Wesleyan standards of doctrine, as held by the Methodist Church
of Canada, are three-fold, viz.:

INTBODUCTIOV.

I. The Standard of Preaching — the fifty-two scrmonB embraced in the
four volumes.

II. The Standard of Interpretation — the notes on the New Testament

III. The Standard of Unity with the Sister Churches of the Reforma
tion — the Twenty-five Articles.

We shall now confine our attention more eflpecially to the sermona.

The historical key to these sermons is to be found in the development
of Mr. Wesley's own spiritual life. The first element in the formation
of all spiritual life is to be found in early training. Wesley's parents
were both born and educated in Nonconformist families, and their
religious life was strongly and permanently moulded by Puritan prin-
ciples. But, strange to say, at a comparatively early age each of them, as
the result of investigation of the controversy, became converted to High
Church views. But, as Isaac Taylor well remarks, they '* could not lay
down that in Nonconformity, which belonged to the inner man. A
stem, moral force, and a religious individuality, went with him (the
father) into the Church, nor left him as he entered it ; and it showed
itself as an inherited quality in his sons." " Some of the very choicest
samples of the firm, consistent, English Christian character have been
the product of the Nonconforming or Puritanical soul, blended with the
better-ordered and more broadly-based Christian temperament of the
Episcopal Church." In the case of the Wesleys, this combination of
the earnest moral character of the Puritan, with the dogmatic positions
of the High Churchman, was of very great importance. At Oxford the
theology and the religious spirit have always been High Church. In
these two respects no portion of the English Church was less affected by
the Reformation than was this University. Both its Church principles
and its views of doctrine continued from the first to look towards
the Roman Church. Especially did it agree with Rome in its high
estimate of the importance of good works in religion ; and, like the
Latin Church, it inclined to views of the freedom of the will
inconsistent with Augustinianism, and leading it to Arminianism, as
the Latins tended to semi-Pelagianism. On this point the English
High Church divines, while, doubtless, owing something to the
Remonstrants of Holland, and to the great Latin fathers, were not
a little moulded in their views, as will be seen from Burnet, by
the Greek 'athers, who were neither semi-Pelagians nor yet fully
developed Arminians, but in whose writings may be found all the
essential scriptural views which have entered into Wesleyan Armini.in-
ism. These data will enable us to estimate the stand-point from which
Mr. Wesley's spiritual life really began. From his father and mother,
as well as at Oxford, he had received an anti-predestinarian theology,
the somewhat imperfectly defined Arminianism prevalent among the
High Church divines of England of that age. This led to convictions
of the responsibility of free-will, and the necessity for holy living.
These convictions were pressed by a pious mother, and received by the

xii

INTRODUCTION.

young Wesley, with all the intensity of religi us feeling which they had
inherited from their Puritan ancestry. Hence the religion of the
Wesleys, at a comparatively early period of their lives, became marked
by a very different character from the easy going, latitudinarian formality
of the High Church Arminianism of that time. It became an intensely
earnest religion of good works and means of grace. At the very com-
mencement of this crisis, which occurred when John Wesley was about
twenty-two years of age, two works fell into his hands which exerted a
marked influence on his religious lite. These were " The Imitation of
Christ," by Thomas a'Kempis, and Bishop Taylor's " Holy Living and
Dying." These works were at once in accord with the Puritan earnest-
ness of his spirit, and with his conception of the prominence of good
works as a condition of human salvation ; but they forever banished
from his mind any reliance upon mere external forms or works, and
works were henceforth good to his judgment only in their motives, as
they proceeded from a right state of heart. Sliortly afterward the
writings of William Law carried this conception of heart holiness a
step higher, and gave him a belief in its perfectibility, which became a
permanent element in his religious system. Tliere remained but one
thing more to render Wesley's religious life, and his conception of
religious life, alike complete, that was the imparting of the Divine
breath to this still inanimate body. He did not yet understand that the
foundation of religious life must be laid, not in a mysterious communi-
cation of sacramental grace, nor yet in a mere intellectual assent to the
great principles of religious truth, but in a conscious reception of justi-
fying, regenerating, and sanctifying grace, through a definite act of
personal faith in Christ. This last lesson was tlie most difficult of all to
learn. Natural reason and conscience, quickened and aided by the
Word and Spirit of God, could help him to an understanding of all
other parts of his religious system ; but the light of the Spirit alone
could teach him the nature of this mystic faith. The Moravians were
tlie instruments, in the providence of God, first, of bringing him to a
sense of the defect of his religious life and views ; and then, by their
prayers and counsels, of leading him to that profound experience of
Divine grace, by which alone that defect could be supplied. The 24th
of May, 1738, supplied the foundation-stone for the superstructure, the
aesign and materials of which had all been previously prepared. Let us
now recapitulate the great principles of scriptural religion which had at
this time demonstrated themselves to Mr. Wesley's head and heart.
These were : —

1. The universality and impartiality of God's grace to man as mani-
fested in the provisions of the Atonement.

2. The freedom of the human will, and man's individual, probational
responsibility to God.

3. The absolute necessity, in religion, of holiness in heart and life.

4. The natural impossibility of this to fallen human nature.

INTF.CIDUCTION.

xUi

liu-

hial

;'j

ft. "he perfect provision for this necessity and impossibility, as well as
{or t'le pardon of past sins, in the salvation offered by Christ

6. The sole condition of this salvation — faith.

7. The coBucious witness of the Spirit to this salvation.

This full-orbed conception of scriptural religion embraced the great
scriptural verities of all ages and schools of Christian thought. It
grasped the wideness of God's love with the old Greek Christian and the
modern Arminian, and it sounded the depths of the human heart with
Augustine. It maintained the necessity of good works with the Roman
Church, and it recognized the peculiar import of faith with Protestantisin.
With the Churchman it held the importance of means, and with tho
evangelical mystic, it recognized the peculiar office of inward grace ;
and it built the doctrines of inward holiness and Christian perfection of
the English mystics upon their true foundation, by uniting them to the
evangelical principle of saving faith.

From the date above referred to, it may be said that Mr. Wesley's
system was in some sense complete. It certainly was filled out and
perfected in some points, and pruned and purified at others ; but from
this date no essential element was wanting. In all its fundamental
principles the gospel which henceforth he preached, and at the same time
verified in his own experience, was unchanged. The first sermou in the
series was preached at Oxford, eighteen days after the date referred to ;
and in that sermon, while the newly-discovered faith stands in the fore-
front, all the foregoing elements are either expressed or implied. There
was subsequent expansion, and, to some extent, correction and perfection
of his earlier views, as witness the footnotes to the Journal of May, 1738,
added som6 thirty years later. Wesley was a life-long student of the
Word of God and of Christian experience, both his own and that of
others ; and both these sources furnished stronger light and wider views.
He learned to recognize the mystic faith where at first he had not
discerned it. He learned also to sympathize with the broad freedom of
the spirit of the gospel, as distinguished from narrow Judaic 'literalism.
But his conception of the fundamental principles of Christianity remained
unchanged. We have seen how those fundamental principles were, in
the providence of God, one after another, revealed to Wesley, and com-
bined and fused in the fervent heat of his religious experience. But
there is a wider historical review which we might take of the growth of
the Church's apprehension of these principles. It would be a great
mistake to suppose that they came forth to light and practical influence,
for the first time, in the age of John Wesley, and in his spiritual life.
These truths had lived in the Church ever since the days of the Apostles.
At divers times and places they had been more or less clearly appre-
hended in the Church's thought. At various periods they had moulded
the Christian life and experience with a deep and abiding impress It
was not the glory of Wesley or of Methodism that he discovered or
preached a new gospel. But all the elements of gospel truth were In

QC
UJ

XIT

INTRODUCTION.

him combined in a burning focus of spiritual light and heat, as, perhaps,
they had not been since the Apostolic age.

The fundamental principle of Wesley's doctrine, the impartial nnlTer-
sality of God's provision of grace in Christ, was clearly apprehended and
taught by all the Greek fathers, and has been unquestioned in all the
eastern Church down to the present time. It was obscured, though not
directly denied by Augustine ; but firmly held by the great body of the
Latin Church, both before and since the Reformation. Though the first
symbols of the Reformation were constructed in the spirit of the
opposite view, yet the great body of the Lutheran Church speedily
vindicated the universality of the Atonement. In the English Church
Calvinism never suflBciently prevailed to lead to a denial of this truth in
the Articles of Religion ; while in the Liturgy and in Article xxxi it
is most explicitly asserted, and so was maintained by reformers and
divines prior to Arminius, e.g., Baro, Trewe, and Latimei. Even in
the very strongholds of Calvinism, the great body of Arminians vin-
dicated this doctrine so fully that they have given it their name,
though it was believed and taught by nine-tenths of the Christian
Church for fifteen hundred years before Arminius was bom. It was,
therefore, no new doctrine, lately imported from Holland, which Wesley
received from parental teaching, and subsequently in his studies at
Oxford, but the primitive and almost universal doctrine of the Christian
Church.

The second grand element in Wesley's theology, the unqualified
responsibility of man, based upon his moral freedom, was equally ancient.
Says Hagenbach on this point : " All the Greek fathers, as well as the
Apologists Justin, Tatian, Athenagoras, Theophilus, and the Latin author
Minucius Felix, also the theologians of the Alexandrian school, Clement
and Origen, exalt avri^ovaio* (the autonomy, self-determination,) of the
human soul with the freshness of youth and a tincture of Hellenistic
idealism. But also influenced by a practical Christian interest, they
know nothing of any imputation of sin except as a voluntary and moral
self-determination, is pre-supposed. Even Irenaeus * * * and Tertullian
strongly insist upon this self-determination in the use of the freedom of
the will. * * ♦ Both were far from considering inherent depravity as
constituting accountability, and still farther from believing in the entire
absence of human liberty." Even after the controversy between
Augustine and Felagius had developed the full difiiculty of the subject,
the great body of the Eastern Church, and, perhapa, full half of the
Latins, held firmly to the doctrine of human freedom, reconciling it as
best they could with the teachings of the New Testament touching the
fall of Adam and human depravity. Their theoretical harmonies were
olten wrong, but their fundamental facts were right. Depravity, freedom,
and responsibility were facts difficult to co-ordinate, but facts, neverthe-
le«, to which they held fast The spiritual life of the Reformation, in
its profound Augustinian views of human sin and depravity, was at first

dispose
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INTRODUCTION.

bject,
If the

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Irthe-

drat

disposed to minify the fact of freedom. But while the Befonned
Churches of Switzerland, France, Holland, and Scotland pushed this
tendency to an extreme length, the Lutherans and the Church of England
were much more guarded in their statements ; and their final position
was much the same as that of the earlier Church. In fact, during Mr.
Wesley's student days, the whole strength of the English Church divines
had been devoted for nearly half a century to the formation of • system
of theology on the basis of the first five centuries. This was evidently
the School of Divinity from which Mr. Wesley most largely received his
opinions, and this revival of patristic theology held as tenaciously as did
the ancients to the dogma of human freedom and responsibility ; and a
dogma so ancient and of such persistent vitality as this has proved itself
to be, would certainly appear to have vindicated its claim to be the truth.

Another proof of the unity of the Wesleyan theology with that of
the Primitive Church is found in the firmness with which he held the
doctrine of the fallen estate of man. The Arminians of the seventeenth
century, who depended more upon the aid of reason in the formation of
doctrine, were not seldom led into semi-Pelagian views, as witness
Whitby. But those who were not in haste to construct a system, but
held firmly by the fundamental verities taught in Scripture and received
by the fathers, were not led into either semi-Pelagian or Arian errors.
The English Church, in common with all the Churches of the Reforma-
tion, had most fully accepted the teachings of Augustine as to the
profound, inherited evil of human nature. And these teachings, relieved
of the theoretical notions of imputation, entered fully into Wesley's
experience and doctrine.

Turning our attention, now, more directly to the sermons, we note
the important fact that they exhibit the actual preaching of original
Methodism. They were not prepared as a text-book for students, or a
catechism for scholars, nor as a series of theological propositions for
controversial discussion, but as an exhibition to the world of a preached
gotpel. Says Mr. Wesley, in a preface to the first volume of sermons,
published first in 1746, (and incorporated into an extended preface in
1771, when he might have said thir^ years instead of eight,) "The
following sermons contain the substance of what I have been preaching
for between eight and nine years past During that time I have frequently
spoken in public on every subject in the ensuing collection ; and I am
not conscious that there is any one point of doctrine, on which I am
accustomed to speak in public, which is not here, incidentally, if not
professedly, laid before every Christian reader. Every serious man who
peruses these will, therefore, see in the plainest manner what these
doctrines are which I embrace and teach as the essentials of religion."
After referring to the Word of Qod as the source from which he had
drawn these truths, he goes on to say, " I have accordingly set down in
the following sermons what I find in the Bible concerning the way to
heaven, with a view to distinguish this way of God from all those which

O
Q

u.
o

>
z

xvi

INTRODUCTION.

are the inventions of men. I have endeavonred to describe the true, the
scriptural, experimental religion so as to omit nothing which is a real
part thereof, and to add nothing thereto which is not And herein it is
more especially my desire, first, to guti ^ those who are just setting their
faces toward heaven, (and who, havng little acquaintance with the
things of God, are the more liable to be turned out of the way,) from
formality, from mere outside relicriou, which has almost driven heart
religion out of the world ; and, secondly, to M'am those who know the
religion of the heart, the faith which worketh by love, lest at any time
they make void the law through faith, and so fall back into the snare of
the devil"

These sermons, then, in Mr. Wesley's own intention, were a full
exhibit of the Methodist preaching. But they were, further, an exhibit
of that preaching in its mature form.

The great Wesleyan revival had now lasted for more than thirty years.
In that time it had been purified from many accidental blemishes and
defects in the apprehension of the religious intellect. All the great
phases of Christian life, repentance, faith, justification, the witness of
the Spirit, regeneration, the conflict with sin in believers, and perfect
love had become prominent in its preaching, and had been exemplified
by the living experience of thousands of witnesses. This Christian life
had also maintained itself in conflict with its two great spiritual dangers
— formalism and Antinomianism ; and had asserted itself as the truth of
Qod in opposition both to the one and the other. The standard type of
preaching which was thus formed was, therefore, no hasty congeries of
immature doctrine, no hotbed growth of a few montha' revival, but the
digested result of a lifetime of religious experience and labour in the
midst of mjrriads of examples and illustrations of every phase of religious
life. Of this religions life, as exemplified in hia societies, and as he
came in contact with it in his meeting of the classes, Mr. Wesley was a
constant student and most accurate observer ', and to that peculiar
institution of Methodism — the Class, or Fellowship, or Society Meeting
— ^we owe not a little of the breadth and completeness of our doctrinal
system as a preached gospeL

Again, the marked experimental character of the sermons, must be kept
constantly in view by every one who would properly understand them.
Here is Divine truth drawn directly from the Word of Qod ; not as a
subject of intellectual contemplation ; not as a speculation, a philosophy
of Qod, and man, and the universe ; not as a mere theory of religion, or
of Atonement, or of faith, or of the plan of salvation. But here is
Divine truth as it has entered into the heart of the preacher, and become
in him the life of Qod, and as from his own heart he presents it to the
heart of his hearers. The student, then, must read these standards by
the constant inward light of the Divine Spirit, and must allow the truth
presented to enter into his heart, for only then will he understand and
appreciate it

Nool
ti overs j
nomianl
which l|
have ii
But it
theologj

INTRODUCTION.

xvU

No one can properly read these standards who losses sij^ht cf theii con-
lioversial aspect. They defend the truth as»ain8t formalism and Anti-
nomianism. It might be supposed that this controversial character,
which has not moulded, but only somewhat modified their form, would
have interfered with their peculiarly practical and spiritual character.
But it is not so. First of all, that which appears here is not a mere
theological polemic, but a practical conflict. It is not so much against
an erroneous theory that these standards have erected a defence, as
against the evil influence of error. There were a thousand speculative
errors abroad in the world in Mr. Wesley's time, but he lifts up his
voice against them only as they endanger the existtnce of the life of
God in the souls of men, or mar its beauty and perfection.

Methodism from the beginning had been a living protest against the
cold externalism and formalism, which had well-nigh extinguished all
genuine religion in England, in the beginning of the eighteenth century.
It was likewise in uncompromising antagonism with all those doctrines
of legalism, sacramentarianism, and churchism, which ally themselves
so naturally to formality. The Wesleys themselves, while free from the
frivolities of modem ritualism, and while 8trenuon.sly oppostid to the
easy-going legality of latitudinarianism, were still prejudiced high
churchmen and sacramentarians in the beginning of their career.
But by the time of the origin of our standards, the evangelical leaven
had eliminated almost every vestige of these antagonistic principles.
But the evangelical doctrine was not without its peculiar dangers.
The doctrine of faith, by what appeared to be a very slight modification,
but which was in reality a total perversion of its principles, was easily
imitated by an antinomian theory of salvation by logical deduction.
A commercial view of the atonement, a disregard of the profound work
of the Spirit, and of the necessfty of repentance, and a resting in an
intellectual assurance instead of the God-given witness of the Spirit,
these were the elements out of which was constructed an imitation of
evangelical religion which, even in Mr. Wesley's day, threatened to
pervert the great work of grace which God had wrought through his
preaching. The four volumes of sermons appeared in their final form
just at the juncture when the conflict with Antinomianism culminated
in the Calvinistic controversy. But a quarter of a century before this
the doctrinal minutes had guarded the preachers against antinomian
error ; so that as, during that time, these sermons had grown into form,
they embodied the opposition of the true christian life to all varieties ol
teaching which might favour this spurious imitation.

There were other minor forms of error, such as the Moravian stillness,
and certain enthusiastic extravagances, which have left their impress
on the form of the sermons. But in their opposition to all these
things, the sermons did not cease to be sermons. They maintained their
practical and spiritual character, and aimed only and directly at the
extension and perfection of the religious life.

zviii

INTBODUOTIOM.

Another cause which prevented this controversial aspect of the
sermons from marring their perfection as standards of doctrine for all
time, was the fact that the essential principles of these controversies
belong to all time. They are as old as the days of Paul, and have
repeated themselves in every subsequent age of the Church's history.
It was, therefore, imperatively necessary that standards of doctrine
should give no uncertain sound in regard to the questions herein
involved.

Finally, in the study of these documents, it must be borne in mind
that they were proposed as standards of preaching. That which was to
be tested by them was the pulpit in every Methodist Church. This was to
be the type of preaching for which these houses were erected. The relation
in which Methodism stood to the Established Church in England, during
Mr. Wesley's life, provided for the doctrinal unity of Methodism with
the Protestant Reformation. When, in the United States of America,
Methodism became an independent Church, the same provision was
made by the abridged and amended Articles of Beligion. But tlie
introduction of the Sermons and Notes, as the standard of preacliing,
into every Trust Deed of a chapel or church in the Connexion, assured,
so far as human means can do so, an Arminian evangelical preaching and
exposition of Qod's Word for all time.

To interpret these standards or apply them after the manner of
Articles of Religion, or Creeds, or Confessions of Faith, which cate-
gorically define the doctrines to be professed or believed, would be
contrary to their very nature. It is to the spirit and type of this preaching
that our obligations bind us. There may be in the Notes and Sermons
many things, accidental and personal, to which no Methodist minister or
layman would feel bound to profess assent. But Methodism demands
that in all our pulpits we should preach this gotpel, and expound the
Word of God according to this analogy of fjiit]^

•I"

PKEFACE.

Thk following Sermons contain the substance of what I have been
preaching for between eight and nine years last past.''' During that
time I have frequently spoken in public, on every subject in the en-
suing collection : and I am not conscious, that there is any one point
of doctrine, on which I am accustomed to speak in public, which is
not here, incidentally, if not professedly, laid before every Christian
reader. Every serious man, who peruses these, will therefore see
in the clearest manner, what these doctrines are, which I embrace
and teach, as the essentials of true religion.

2. But I am thoroughly sensible, these are not proposed in such
a manner as some may expect. Nothing here appears in an
elaborate, elegant, or oratorical dress. If it had been my desire or
design to write thus, my leisure would not permit. But, in truth,
I, at present, designed nothing less ; for I now write as I generally
speak, ad populum : to the bulk of mankind, to those who neithei
relish nor understand the art of speaking ; but who, notwithstand-
ing, are competent judges of these truths, which are necessary tt
present and future happiness. I mention this, that curious readen
may spare themselves the labour of seeking for what they vriji noi
find.

3. I design plain truth for plain people : therefore, of sut pur'ioae,
I abstain from all nice and philosophical speculations ; Irou all per-
plexed and intricate reasonings : and, as far as possible, from even
the show of learning, unless in sometimes citing the original Scrip-
ture. I labour to avoid all words which are not easy to be under-
stood, all which are not used in common life ; and, in particular,
those kinds of technical terms that so frequently occur in bodies of
divinity, — those modes of speaking, which men of reading are in-
timately acquainted with, but which, to common people, are an
unknown tongue. Yet I am not assured that I do not sometimes
slide into them unawares : it is so extremely natural to imagine,
that a word which is familiar to ourselves is so to all the world.

4. Nay, my design is, in some sense, to forget all that ever I have
road in my life. I mean to speak, in the general, as if I had never

* In the year 1747.

rUKKACK

read ono author, ancient or modern : (alwayH excoptinj; the innpired.)
I am pt>i'H<ia<le(l, that on tli(> oiin hand, this may \ui a moans of
enabling mo more clearly to oxpreHS tho HotitimtMilH of my heart,
while I simply follow the chain of ray own thoughtH, without en-
tangling myself with those of other men ; and that, on the other,
I shall come with fewer weights upon my mind, with Iohh of prejudice
and prepoHSfSHion either to search for myHelf, or to delivor to otliois
tho nnked truths of the Gospel.

5. To candid, reasonahlo men, I am not afraid to lay open what
have been the inmost thoughts of my heart. I hive thought, I am
a creature of a day, passing through life, as an arrow through the
air. I am a spirit come from God, and returning, to God ; just
hovering over the great gulf; till a few moments hence, I am no
more seen I I drop into an uiicliangt'able eternity ! I want to know
one thing, the way to heaven : how to land safe on that happy shore.
God himself has condescended to teach the way ; for this very end
he came from heaven. He hath written it down in a book I Oh
give me that book 1 At any price, give me the book of God ! I
have it : here is knowledge enough for mc. Let me be homo uniua
libri.'^ Here then 1 am, far from the busy ways of men. I sit
down alone : only God is here. In his presence I open, I read this
book ; for this end, to find the way to heaven. Is there a doubt
concerning the meaning of what I read 1 Does any thing appear
dark or intricate ] I lift up my heart to the Father of light. — Lord,
is it not thy word, " If any man lack wisdom, let him ask of God ]"
Thou " givest liberally and upbrnidest not." Thou hast said, '• If
any be williug to do thy will, he shall know." I am willing to do :
let me know tliy will. I then search after, and consider parallel
passages of Scripture, "comparing spiritual things with spiritual."
I meditate thereon, with all the attention and earnestness of which
my mind is capable. If any doubt still remains, I consult those
who are experienced in the things of God : and then, the writings
whereby, being dead, they yet speak. And what I thus learn, that
I teach.

6. I have accordingly set down in the following sermons, what I
find in the Bible concerning the way to heaven ; with a view to dis-
tinguish this way of God, from all those which are the inventions of
men. I have endeavoured to describe the true, the scriptural,
experimental religion, so as to omit nothing which is a real part
thereof, and to add nothing thereto which is not. And herein it is

* A man of one book.

rREFAUB.

V
If

more especially tnj desire, first, to guard those who are just setting
their faces towards heaven, (and wlio, having little acquaintance
with the things of God, are the more liable to be turned out of the
way,) from formality, from more outside religion, which has almost
driven heart religi'ni out of the world ; and, secondly, to warn thoso
who know the religion of the heart, the faith which workoth by
love, lest at any tiuio they inako void the law through faith, and so
fall back into tho snare of the devil.

7. By the advic(i, and at the requei^t of some of my friends, I
have pielixed to the 'ther seiiuuns contained in this volume, three
sermons of my own, and on« of my brother's, preKch<!d before the
university of Oxford. My deHign requin-d some discourses on those
heads. And T ix'eferred these before any others, as being a stronger
answer than anv which can oo drawn up now, to those wno have
frequently asHerted, that we have changed our doctrine of late, and
do not preach now, what we did some years ago. Any man of
understanding may now judge for himself, when he has compared
the latter with the former sermons.

8. But some may say, T have mistaken the way myself, although
I take upon me to teach it to others. It is probable many will think
this, and it is very possible that I have. But I trust, whereinso-
ever I have mistaken, my mind is open to conviction. I sincerely
desire to be better informed. I say to God and man, " What I
know not, teach thou me ! "

9. Are you persuaded you tee more clearly than mel It is not
unlikely that you may. Then treat me aa you would desire to be
treated yourself upon a change of circumstances. Point me out a
better way than I have yet known. Show me it is so, by plain
proof of Scripture. And if I linger in the path I have been accus.
tomed to tread, and am therefore unwilling to leave it, labour with
me a little ; take me by the hand, and lead me as I am able to bear.
But be not displeased if I entreat you not to beat me down in order
to quicken my pace : I can go but feebly and slowly at best ; then,
I should not be able to go at all. May I not request of you, farther,
not to give me hard names in order to bring me into the right way.
Suppose I were ever so much in the wrong, I doubt thio would not
set me right. Kather, it would make me run so much the farther
from you, and so get more and more out of the way.

10. Nay, perhaps, if you are angry, so shall I be too ; and then
there will be small hopes of finding the truth. If once anger arise,
tjutS ;t«'^i Of 1 (as Homer somewhere expresses it,) this smoke will ao

PREFAOK.

dim the eyes of my sonl, that I shall be able to see nothing clearly.
For God's sake, if it be possible to avoid it, let us not provoke one
another to wrath. Let us not kindle in each other this fire of hell ;
much less blow it up into a flame. If we could discern truth by
that dreadful light, would it not be loss, rather than gain 1 For,
how far is love, even with many wrong opinions, to be preferred
before truth itself without love 1 We may die without the know-
ledge of many truths, and yet be carried into Abraham's bosom.
But if we die without lovb, what will knowledge avail 1 Just as
much as it avails the devil and his angels !

The Gk>d of love forbid that we should ever make the trial ! May
he prepare us for the knowledge of all truth, by filling our hearts
with all his love, and with all J07 and peace in believinfr 1

ANALYSIS OF CONTENTS.

PAGB

1. In four sermons before the University of Oxford, the fundamental
evangelical doctrine of "Salvation by Faith" is placed in contrast
with the imperfect Christianity of outward works, and the indiflference
of woildly minds, as a work of the Holy Ghost.

Sermon I. — Salvation by Faith.
By grace are yo saved, through faith. Ephesians ii. 8 I

Sermon II. — T?ie Almost Christian.
Almost thou persuadest me to be a Christian. Acts xxvi. 2S 11

Sermon III. — Awake, thou that steepest.

Awake, thou that sleepest, and arise from the dead, and Christ shall give
thee light. Ephesians v. 14 17

Sermon IV. — Scriptural Christianity.
And they were all filled with the Holy Ghost. Acts iv. 31 26

3. In eight sermons, being the substance of Mr. Wesley's evangelical
preaching during the earlier period of his itinerant ministry, (one,
the second, on the Witness of the Spirit, was added twenty years
later,) the Gospel Salvation is expounded as Justification or Righteous-
ness by Faith, with its antecedent conditions, Repentance and Faith ;
and its concomitant results, the Fruits of the Spirit, the Spirit of
Adoption, and the two-fold Witness of the Spirit of God with our
own spirits.

Sermon V. — Justification by Faith.
To him that worketh not, but believeth on him that justifieth the
ungodly, his faith is eounted to him for righteousness. Romans iv. 5 39

Sermon VI. — The JtighteousMss of Faith.

Moses describeth the righteousness which is of the law, That the man

which doeth those things shall live by them.
Bat the righteousness which is of faith speaketh on this wise : Say not in

thine neart, Who shall ascend into heaven ? (that is, to bring Christ

down from above :)
Or, Who shall descend into the deep ! (that is, to bring up Christ again

from the dead.)
But what saith it ? The word is nigh thee, even in thy mouth, and in thy

heart : that is, the word of faith which we preach. Romans x. 5-8 . . 51

Sermon VII. — The Way to the Kinrjdom.
The kingdom of God is at hand : repent ye, and believe the gospel. Maik
L 16 61

Sermon VIII.— 7%« First Fruits of the Spirit,

There Is therefore now no condemnation to them which are in Christ Jesna,
who walk not after the flesh, but after the Spirit. Romans viii. 1 . . 70

Li.
O

u
>

1
X.XIV ANALYSIS OF CONTENTS.

Sermon IX. — The Spirit of Bondage and of Adoption.

Ye have not received the spirit of bondaf^e again unto fear ; but ye have
received the Spirit of adoption, whereby we cry, Abba, Father.
Romans viiL 15 79

Sermon X.—The Witness of the Spirit.
mscouiisis I.

The Spirit itself beareth witness with our spirit, that we are the children

of God. Romans viii. 16 90

Sermon XI. — The Witness of the Spirit.

DISCOURSE II.

The Spirit itself beareth witness with our spirit, that we are the children
of God. Romans viii. 16 101

Sermon XII. — The IVitncss of our own Spirit.
This is our rejoicing, the testimony of our conscience, that in simplicity
and godly sincerity, not with fleshly wisdom, but by the grace ot God,
we have had our conversfition in the world. 2 Corinthians i. 1 2 .... 109

3. In two supplementary sermons, inserted in 1771, the evangelical doc-

trine is guarded against the erroneous perfectionism of the Moravians,
and weak Christians are so directed as to prevent discouragement.

Sermon XIII. — On Sin in Believers.
If any man be in Christ, he is a new creature. 2 Corinthians v. 17 117

Sermon XIV. — T/ie Repentance of Believers.
Repent ye, and believe the gospel. Mark i. 15 127

4. A special sermon on the Judgment, preached in 1758, and inserted in

1771.

Sermon XV. — The Great Assize.
We shall all stand before the judgment seat of Christ. Romans xiv. 10. . 138

6. A sermon guarding the evangelical doctrine of faith against Moravian

stillness.

Sermon XVI. — The Means of Grace,
Ve are gone away from mine ordinances, and have not kept them.

Malachi iii. 7 149

6. In twenty sermons followi.ig, the evangelical doctrine is guarded
against Antinomianism, and is united to the doctrine of holiness of
heart and life which Mr. Weslej' had early received from Thomas
a'Kempis, Taylor, and Law. Into this series was inserted, in 1771,

. the sermon on The Lord our Righteousness, as an exposition and
defence of the harmony between evangelical faith in the Atonement
and Scriptural holiness. The three sermons concluding this section
are distinctly controversial, and pointed at Antinomianism.

Sermon XVII. — The Circumcision of tlic Heart.
Circumcision is that of the heart, in the spirit, and not in the letter.

Romans ii. 29 16.*^

Sermon XVIII. — The Marks of the New Birth.
So is every one that is born of the Spirit. John iii. 8 172

Sermon XIX. — The Great Privilege of those that are Bom of Ood.
Whosoever is born of God, doth not commit sin. 1 John iii. 9 181

ANALYSIS OF CONTENTS. XXV

8F.BM0N XX. — The Lord our Righteouanesa.

This is his name whereby he shall be called, The Loru our Riqhteous-
NESS. Jeremiah xxiii. 6 189

Sermon XXI. — Upon our Lord's Sermon on the Mount.

DISCOURSE I.

And seeing the multitudes, he went up into a mountain ; and when he

v»s set, his disciples came unto him, &c. Matthew v. 1-4 199

Sermon XXII. — Upon our Lord's Sermon on the Mount.

DISCOURSE It.

Blessed are the meek, for they shall inherit the earth, &c. Matthew v. 6-7 214
Sermon XXIII. — Upon our Lord's Sermon on the Mount.

DISCOURSE HI.

Blessed are the pure in heart : for they shall see God, &u. Matthew 7. 8-12 225

Sermon XXIV. — Upon our LordHa Sermon on the Mount.

discourse IV.

Ye »re the salt of the earth ; but if the salt have lost its savour, where*
with shall it be salted ? it is thenceforth good for nothing, but to be
cast out, and to be trodden under foot of men, &c. Matthew v. 13-16 236

Sermon XXV. — Upon our Lord's Sermon on the Mount.

DISCOURSE V.

Think not that I am come to destroy the law, or the prophets : I am not
come to destroy, but to fultil, dec Matthew v. 17-20 247

Sermon XXVI. — Upon our Lord's Sermon on the Mount.

DISCOUSSE VI.

Take heed that ye do not your alma before men, to be seen of them :
otherwise ye have no reward from your Father which is in heaven, &c.
Matthew vi. 1-15 259

Sekmon XXVII. — Upon our Lord's Sermon on the Mount.

DISCOURSE VII.

Moreover when ye fast, be not as the hypocrites, of a sad countenance : for
they disfigure their faces, that they may appear unto men to fast.
Verily I say imto you. They have their reward, &c. Matthew vi.
16-18 270

Sermon XXVIII. — Upon our Lord's Sermon on the Mount.

DISCOURSE VIII.

Lay not up for yourselves treasures upon earth, where moth and rust
doth corrupt, and where thieves break through and steal, &<?.
Matthew vi. 19-23 282

Sarmon XXIX. — Upon our Lord's Sermon o» the Mount.

DISCOURSE rx.

No man can serve two masters : for either he will hate the one, and love
the other; or else he will hold to the one, and despise the other.
Te oannot serve Ood and mammon, &c. Matthew vi. 24-34 294

o
o

ZZVi AMALTSIS OF 0OMTENT8.

Sbuion XXX. — Upon our Lord's Sermon on the Mount

DISCOURSE z.

Judge not, that ye be not judged, be. Matthew vii. I<12 30#

SXBIIOM XXXI. — Upon our Lord's Sermon on the Mount.

DISCOURSE XI.

Enter ye in at the strait gate : for wide ia the gate, and broad is tit
way, that leadeth to destniction, and many there be which go iu
thereat, &c. Matthew vii. 13, 14 81>

Sermon XXXII. — Upon our Lord's Sermon on the Mount.

DISCOURSE XII.

Beware of false prophets, which come to you in sheep's clothing, but
inwardly they are rarening wolves, &c. Matthew vii. 15-20 S18

Sermon XXXIII. — Upon our Lord^s Sermon on the Mount.

DISCOURSE XIII.

Not every one that saith nnto me, Lord, Lord, shall enter into the king*
dom of heaven ; but he that doeth the will of my Father which is in
heaven, &c Matthew vii. 21-27 326

Sermon XXXIV. — The Original, Nature, Properties, and Use of the Law.

Wherefore the law is holy, and the commandment holy, and just, and
good. Romans vii. 12 333

Sermon XXXY. — The Law established through Faith.

DISCOURSE I.

Do we then make void the law through faith T God forbid : yea, we
establish the law. Romans iii. 31 846

Sermon XXXYI. — The Law established through Faith.

DISCOURSE II.

Do we then make void the law through faith f God forbid : yea we
establish the law. Romans liL 31 354

7. In three following discourses the deep earnestness of spiritual religion
is guarded against enthusiasm, bigotry, and narrowness.

Sermon XXXYII. — The Nature of Enthtcsiaim.

And Festus said with a loud voice, Paul, thou art beside thyself. Acts
xxvi. 24 360

Sermon XXXVIII. — A Caution against Bigotry.
And John answered him, saying, Master, we saw one casting out devils in
thy name, and he followeth not us : and we forbade him, because he
foUoweth not us. But Jesus said. Forbid him not. Mark ix. 38, 39 369

Sermon XXXIX. — Catholic Spirit.
And when he was departed thence, he lighted on Jehonadab the son rrf
Reuhab coming to meet him : and he saluted him, and said to him,
Is thine heart r.'ght, as my heart is with thy heart ? And Jelionadab'
answered. It is. If it be, give me thine hand. 2 Kings x. 15 879

t> In four sermons the Wesleyen doctrine of Christian Perfection is
defined and defended. Those seeking this grace are guarded against
difficulties, and the way of its attainment is pointed out.

90#

846

354

ANALYSIS OF CONTENTS. < XXVii

Sermon XL. — On Christian Perfection.
Not as though I had already attained, either were already perfect Phil. iii. 12 389

Sbrmon XLI. — Wandering ThougfUs.
Bringing into captivity every thought to the obedience of Christ. 2 Cor. x. 5 409

Sermon XLII. — Satan's Devices.
We are not ignorant of his devices. 2 Cor. ii. 11 416

Sermon XLIII. — The Scripture Way of Salvation.
Ye ire saved through faith. Ephesians ii. 8 426

9. In connection with this doctrine we have an exposition of the related

aabjects — Original Sin and the New Birth — and a guard against sub-
jective difficulties common to those who search deeply their own
hearts, and seek inward perfection.

Sermon XLIV. — Original Sin.

And Ood saw that the wickedness of man was great in the earth, and that
every imagination of the thoughts of his heart was only evil con-
tinually. Genesis rL 6 436

Sermon Xh^.—The New Birth.
Ye most be bom again. John iiL 7 446

Sermom XLYI.— TAd JFildemeu State.

Ye now have sorrow : but I will see you again, and yonr heart shall
TCjjoice, and your joy no man taketh from you. John xvi. 22 456

Sermon XLVII. — Heaviness through manifold Temptations.

Now for a season, if need be, ye are in heaviness through manifold temp-
tations. 1 Peter i. 6 467

10. A concluding section on subjects touching the practical life of Christians.

Sbkmon XlNlll.— Self-Denial
And he said to them all, If any man will come after me, let him deny
himself; and take up his cross daily, and follow me. Luke ix. 23 . . . . 476

Sermon XLIX.— rA« Cure of Evil Speaking.
If thy brother shall trespass against thee, go and tell him his fault
between thee and him alone : if he shall hear thee, thou hast gained
thy brother, &C. Matthew xviii. 15-17 486

Sermon L. — The Use of Monty,
I say unto you, Make to yourselves friends of the mammon of unrighteous-
ness ; that, when ye fail, they may receive you into everlasting habi-
tations. Luke xvi. 9 493

Sermon LI.— The Oood Stowurd.

Give an account of thy stewardship ; for thou mayest be no longer steward.
Luke xvL 2 501

Sermon LIL — The BeformtUion of Maimers.
Who will rise up with me against the wicked f Psalm xciv. 16. 610

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SERMONS ON SEVERAL OCCASIONS.

SEPtMON I.— Salvation by Faith.
Preached at St. Mary's, Oxford, before the Universitij, June 11th, 1738.
*' By grace are ye saved through Faith." — Eph. ii. 8.

AITALYSIS.

Grace is the source of all blessings to man, and in his
fallen condition must be pre-eminently the source of his
salvation. Faith is its condition.

I. What Faith is it through which we are saved ?

1. Not barely the faith of a heathen in God as Moral
Governor.

2. Not the intellectual faith of a devil.

3. Not barely the faith of the Apostles before the Eesur-
rection.

4. But a faith in Christ, of the heart, in the Atonement.

5. Hence Christian faith is not only an assent to the whole
Gospel of Christ, but also a full reliance on the blood of
Christ ; a trust in the merits of his life, death, and resurrec-
tion ; a recumbency on him as our atonement and our life,
as given for us, and living in us. It is a sure confidence
which a man hath in God, that through the merits of Christ
his sins are forgiven, and he reconciled to the favour of God ;
and, in consequence hereof, a closing with him, and a cleaving
to him, as our " wisdom, righteousness, sanctification, and
redemption," or, in one word, our salvation.

O
O

SALVATION BY FAITH.

[sermon L

8ERM(

II. What is the Salvation which is through Faitli ?

1. A present salvation. 2. From sin. 3. From guilt. 4
From fear. 5. From the power of sin. He that is born of
God sinneth not by habitual sin, nor by wilful sin, nor by
sinful desire, nor by infirmities.

III. Answer to ObjectiooK.

1. Salvation by faith is not opposed to good works, for —

2. It does not reduce God's law to the limits of human
weakness, but points out its true spiritual fulfilment.

3. It does not lead to pride, for it excludes boasting.

4. It does not encourage in sin, since God's goodness will
lead all the sincere to repentance.

5. It drives to despair only of ourselves, that we may find
salvation in Christ.

6. It is the doctrine of true comfort.

7. It is the scriptural foundation doctrine.

8. It is the effectual antidote to Komanism.

9. And the true secret of the power of rrotestantism.

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"I
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INTEODUCTORY NOTES.

This sermon was preached by Mr. Wesley, before the University, iltuie
11th, 1738, (not June 18th, as appears in all the editions of his works,)
eighteen days alter his conscious experience of the new life. It consists
of three parts — the definition of faith, the definition of salvation, aad
the answer to objections.

The definition of faith is evidently a transcription of his own expe-
rience, as will appear from the following extract from his journal, under
date May 24th, 1738 :* " Accordingly, the next day he (Peter Boehler)
came again with three others, all of whom testified, of their own per-
sonal experience, that a true living faith in Christ is inseparable from a
sense of pardon for all past, and freedom from all present, sins. They
added with one mouth that this faith was the gift, the free gift of God ;
and that he would surely bestow it upon every soul who earnestly and
perseveringly sought it. I was now thoroughly convinced ; and by the
grace of God I resolved to seek it unto the end — 1. By absolutely re-
nouncing all dependence, in whole or in part, upon my ovm works or
righteousness ; on which I had really grounded my hope of salvation,
though I knew it not, from my youth up. 2. By adding to the constant
use of all the other means of grace, continual prayer for the very thing,
justifying saving grace, a Jul! reliance on the blood of Christ shed for nw;

* Pp. 73, 74, Vol. III., Wesley'* Works, Amarican Edition.

SERMON I.]

SALTATION BY FAITU.

a trust in him, as my Christ, as my sole justification, sanctification, and
redemption.

" I continued thus to seek it (tliough with strange indifference, dul-
ness, and coldness, and unusually frequent relapses into nin) till Wed-
nesday, May 24th. 1 think it was about five this morning that I opened
my Testament on those words, Ta fAfyig-Ta »)fi(» xai t//x/« iirayyiX/nar*
SsJcipTjTai, iva ysvriaSs Oiias xo/»w»oi (pvatus : ' There are given iinto us
exceeding great and precious promises, even that ye should be partakers
of the Divine nature,' 2 Pet. i. 4. Just as I went out, I opened it again
on those words, ' Thou art not far from the kingdom of God.* In the
afternoon I was asked to go to St. Paul's. The anthem was, * Out of the
deep have I called unto thee, Lord : Lord, hear my voice. let thine
ears consider well the voice of my complaint. If thou, Lord, wilt be
extreme to mark what is done amiss, Lord, who may abide it ? For
there is mercy with thee ; therefore thou shalt be feared. Israel, trust
in the Lord : for with the Lord there is mercy, and with him is plenteous
redemption. And he shall redeem Israel from all his sins.'

"In the evening I went very unwillingly to a society in Aldersgate
Street, where one was reading Luther's preface to the Epistle to the
Romans. About a quarter before nine, while he was describing the
change which God works in the heart through faith in Christ, I felt my
heart strangely warmed. I felt I did trust in Christ, Christ alone, for
salvation ; and an assurance was given me that he had taken away my
sins, even mine, and saved me from the law of sin and death."

Such was the progress and culmination of this saving faith in Mr.
Wesley's own experience ; — First, an apprehension of the way, and a
determination to forsake his own works, and seek saving faith as a gift
from God. Then the answer to his prayer in rays of Divine light from
the Word of God, and finally in the clear vision of full and present
assurance. It is this fully assured faith which Mr. Wesley has embodied
in his definition, rather than the gradual process of dawning light, falling
on a receptive heart, which preceded it ; not because he did not regard
the latter as of the nature of faith, but because the perfected faith alone
introduced him into a conscious present possesssion of salvation. We
shall see hereafter how clearly Mr. Wesley defines the various degrees of
faith, and the corresponding states of grace.

The definition of salvation is also very clearly illustrated by his own
experience. The very night of his happy change he says, "After my
return home I was much buffeted with temptations ; but cried out, and
they fled away. They returned again and again. I as often lifted up
my eyes, and He 'sent me help from His holy place.' And herein I
found the difference between this and my former state chiefly consisted.
I was striving, yea, fighting with all my might under the Law, as well as
under grace. But then I was sometimes, if not often, conquered ; now I
was always conqueror." Five days later he writes, " I have constant peace,
not one uneasy thought ; and I have freedom from $in, not one unholy-

>
3

SALVATION BY FAITH.

("sermon I.

desire." "Yet on Wednesday," (two days after,) "did I grieve the Spirit
of God, not only by not watcliiiig unto prayer, but likewise by speaking
with eliarpness, instead of tender love, of one that was not sound in the
faith. Immediately CJod hid his face, and I was troubled ; and in this
heaviness I continued till the next morning, June 1, when it pleased God,
while I was exhorting another, to give comfort to my soul."

The student will note the correspondence of the objections considered
with those still urged against the doctrine. Mr. Wesley's prognostica-
tion of the increase of Romish delusion at Oxford was strikingly verified
by the Tractariun movement just a century later.

SERMON I.

1. All the blessings which God hath bestowed upon man, are ol
his mere grace, bounty, or favour ; his free, undeserved favour ; favour
altogether undeserved ; man having no claim to the least of his mer«
cies. It was free grace that " formed man of the dust of the ground,
and breathed into him a living soul," and stamped on that soul the
image of God, and " put all things under his feet." The same free
grace continues to us, at this day, life and breath, and all things. For
there is nothing we are, or have, or do, which can deserve the least
thing at God's hand. " All our works, thou, oh God ! hast wrought
in us." These, therefore, are so many more instances of free mercy :
and, whatever righteousness may be found in man, this is also the gift
of God.

2. Wherewithal then shall a sinful man atone for any, the least of
his sins 1 With his own works ? No. Were they ever so many or
holy, they are not his own, but God's. But indeed they are all unholy
and sinful themselves, so that every one of them needs a fresh atone>
ment Only corrupt fruit grows on a corrupt tree. And his heart is
altogether corrupt and abominable; being "come short of the glory of
God," the glorious righteousness at first impressed on his soul, after the
image of his great Creator. Therefor? having nothing, neither right,
eousness nor works to plead, his mouth i-, utterly stopped before God.

3. If then sinful men find favour with God, it is "grace upon grace !"
If God vouchsafe still to pour fresh blessings upon us, yea, the great-
est of all blessings, salvation ; what can we say to these things, but,
" Thanks be unto God for his unspeakable gift !" And thus it is.
Herein "God commendeth his love towards us, in that while we were
yet sinners, Christ died" to save us. " By grace, then, are ye saved,
through faith." Grace is the source, faith the condition, of salvation.

Now, that we fall not short of the grace of God, it concerns us
carefully to inquire,

I. What Faith it is through which we are saved ?

II. What is the Salvation which is through Faith ?

III. How we may answer some Objections.

1. What faith it is through which we are saved ?

1. And first. It is not barely the faith of a heathen.

Now God requireth of a heathen to believe, " That God is ; that
he is a rewarder of them that diligently seek him ;" and that he is to
be sought by glorifying him as God, by giving him thanks for all
things, and by a careful practice of moral virtue, of justice, mercy and

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SALVATION BY b'AlTIt.

hat
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truth towards their fellow creatures. A Greek ( Koiii m, th«"*'°fore,
ycu, a Scythian or Indian, was without excuse n he huiI not ilieve
thus much : The being and attributes ot'Ciod, a tut ire state oi eward
and punishment, and the obligatory nature of nioru^ virtue, i >r this
is barely the faith of a heathen.

2. Nor, secondly. Is it the faith of a devil, (hough he goes much
farther than that of a heathen. For the devil believes, not only that
there is a wise and powerful God, gracious to reward, and just to pun.
ish ; but also that Jesus is the Son of God, the Christ, the Saviour of
the world. So we find him declaring in express terms, Luke iv, 34,
" I know thee, who thou art ; the Iloly One of God." Nor can we
doubt but that unhappy spirit believes all those words which came out
of the mouth of the Holy One ; yea, and whatsoever else was written
by those holy men of old, of two of whom he was compelled to give
that glorious testimony, "These men are the servants of the Most
High God, who show unto you the way of salvation." Thus much,
then, the great enemy of God and man believes, and trembles in be.
lieving, that God was made manifest in the llcsh ; that he will "tread
all enemies under his feet ;" and that " all Scripture was given by in.
spiration of God." Thus far goeth the faith of a devil.

3. Thirdly. The faith through which we are saved, in that sense of
the word which will hereafter be explained, is not barely that which
the apostles themselves had while Christ was yet upon earth ; though
they so believed on him as to " leave all and follow him ;" although
they had then power to work miracles, to " heal all manner of sick,
ness, and all manner of disease ;" yea, they had then " power and au-
thority over all devils ;" and, which is beyond all this, were sent by
their Master to "preach the kingdom of God."

4. What faith is it then through which we are saved ? It mav b«
answered, first, in general, it is a faith in Christ ; Christ, and God
through Christ, are the proper objects of it. Herein, therefore, it is
sufficiently, absolutely distinguished from the faith, either of ancient
or modern heathens. And from the faith of a devil, it is fully distin-
guished by this, it is not barely a speculative, rational thing, a cold,
lifeless assent, a train of ideas in the head ; but also a disposition of
the heart. For thus saith the Scripture, "With the heart man believ
eth unto righteousness." And, "If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe with thy heart, that God hath raised
him from the dead, thou shalt be saved."

5. And herein does it differ from that faith which the apostles
themselves had while our Lord was on earth, that it acknowledges the
necessity and merit of his death, and the power of his resurrection.
It acknowledges his death as the only sufficient means of redeeming
man from death eternal, and his resurrection as the restoration of us
all to life and immortality ; inasmuch as he " was delivered for our
sins, and rose again for our justification." Christian faith is then,
not only an assent to the whole Gospel of Christ, but also a full reliance
on the blood of Christ ; a trust in the merits of his life, death, and re-
surrection ; a recumbency upon him as our atonement and our life, (U
given for us, and Jiving in us. It is a sure confidence which a man
hath in God, that through the merits of Christ, his sins are forgiven,
and he^ reconciled to the favour of God ; and. in consequence liere(»£

O
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SALVATION BY FAITH.

[srRMON I.

B cloiiing with him, and cleaving to him, as our "widdom, righteous*
ne.ss, sanctiBcation, and redemption," or, in one word, our salvation.

II. What salvation it is, which is through this t'aith, is the second
thing to be considered.

1. And tirst, whatsoever else it imply, it is a present salvation. It
IS something attainable, yea, actually attained on earth, by those who
are partakers of this faith. For thus saith the apostle to the believ.
era at Ephesus, and in them to the believers of all ages, not ye shall
be, (though that also is true,) but *'ye are saved through faith."

2. Ye are saved ("to comprise all in one word) from sin. This is
the salvation which is through fnith. This is that great salvation
foretold by the angel, before God brought his First-bogotten into the
world: "Thou shalt call his name Jksus, for he shall save his people
from their sins." And neither here, nor in other parts of Holy Writ,
is there any limitation or restriction. All his people, or as it is else-
where expressed, " all that believe in him," he will save from all their
sins ; from original and actual, past and present sin, " of the flesh
and of the spirit." Through faith that is in him, they are saved both
from the guilt and from the power of it.

3. First from the guilt of all past sin : for, whereas all the world is
guilty before God, insomuch, that should he "be extreme to mark what is
done amiss, there is none that could abide it ;" and whereas, "by the law
is" only "the knowledge of sin," but no deliverance from it, so that, "by
fulfilling the deeds of the law, no flesh can be justified in his sight;"
now, "the righteousness of God, which is by faith of Jesus Christ, is
manifested unto all that believe." Now, "they are justified freely by
his grace, through the redemption that is in Jesus Christ." "Him God
hath set forth to be a propitiation, through faith in his blood ; to declare
his righteousness for (or by) the remission of the sins that are past."
Now hath Christ taken away " the curse of the law, being made a curse
for us." He hath " blotted out the hand writing that was against us,
taking it out of the way, nailing it to his cross." "There is, there-
fore, no condemnation now, to them which" believe in Christ Jesus.

4. And being saved from guilt, they are saved from fear. Not in.
deed from a filial fear of offending ; but, from all servile fear ; from
that fear which hath torment ; from fear of punishment ; from fear of
the wrath of God, whom they now no longer regard as a severe Master,
but as an indulgent Father. "They have not received again the spirit
of bondage, but the spirit of adoption, whereby they cry Abba, Father •
the Spirit itself also bearing witness with their spirits, that they are
the children of God." They are also saved from the fear, though not
from the possibility, of falling away from the grace of God, and com-
ing short of the great and precious promises : they are " sealed with
the Holy Spirit of promise, which is the earnest of their inheritance,"
Fiph. i, 13. Thus have they "peace with God through our Lord Jesus
Christ. They rejoice in hope of the glory of God. And the love of
God is shed abroad in their hearts, through the Holy Ghost, which is
given unto them." And hereby they are persuaded, (though perhaps
not at all times, nor with the same fulness of persuasion,) that " nei-
ther death, nor life, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate them from
the love of God, which is in Christ Jesus our Lord."

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S2HMON I.]

SALVATION UY FAITH.

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5. Again, through this faith they are saved from the power of sin,
M wdl as from the guilt of it. So the apostle declares, " Ye know that
he was manifested to take away our sins, and in him is no sin. Who*
soever «bideth in him, sinneth not," 1 John iii, 5, Aic. Again, " Little
childr(!>n, let no man deceive you. He that committoth sin is of the
devil. Whosoever believeth is born of God. And whosoever is Iwrn
of God doth not commit sin, for his seed remaineth in him : and he
cannot sin, because he is born of (iod." Once more, " We know, that
whoM( stiver is born of God sinneth not : hut he that is begotten of God.
keepeth himself, and that wicked one toucheth him not," chap, v, 18.

6. He that is, by faith, born of God, sinneth not, 1, by any habitual
sin ; fi'tr all habitual sin, is sin reigning : but sin cannot reign in any
that b lieveth. Nor, 2, by any wilful sin, for his will, while he abideth
in tht faith, is utterly set against all sin, and abhorreth it as deadly
poison. Nor, 3, by any sinful desire ; for he continually desireth the
holy and perfect will of (iod ; and any tendency to an unholy desire,
he, by the grace of God, stifleth in the birth. Nor, 4, doth he sin by
infirmities, whether in act, word or thought : for his infirmities have
no concurrence of his will ; and without this they are not properly sins.
Thus, "He that is born of God doth not commit sin." And though
he cannot say, he hath not sinned, yet, now " he sinneth not."

7. This then is the salvation which is through faith, even in the
present world : a salvation from sin, and the consequences of sin, both
often expressed in the word justification ; which, taken in the largest
sense, implies, a deliverance from guilt and punishment, by the atone-
ment of Christ actually applied to the soul of the sinner now believing
on him, and a deliverance from the whole body of sin, through Christ,
formed in his heart. So that he who is thus justified, or saved by faith,
is indeed born again. He is born again of the Spirit unto a new life,
•' which is hid with Christ in God." " He is a new creature : old things
are passed away : all things in him are become new." And as a new-
born babe he gladly receives the aJoXov, "sincere milk of the word, and
grows thereby ;" going on in the might of the Lord his God, from faith
to faith, from grace to grace, until at length he comes unto " a perfect
man, unto the measure of the stature of the fulness of Christ."

HL The first usual objection to this is,

1. That to preach salvation, or justification, by faith only, is to
preach against holiness and good works. To which a short answer
might be given : It would be so, if we spake, as some do, of a faith
which was separate from these : but we speak of a faith which is not
80, but necessarily productive of all good works and all holiness.

2. But it may be of use to consider it more at large ; especially since
it is no new objection, but as old as St. Paul's time : for even then it
was asked, "Do we not make void the law through faith?" We answer,
first, All who preach not faith, do manifestly make void the law ; either
directly and grossly by limitations and comments, that eat out all the
spirit of the text ; or, indirectly, by not pointing out the only means
whereby it is possible to perform it. Whereas, secondly, " we establish
the law," both by showing its full extent and spiritual meaning ; and by
calling all to that living way, whereby " the righteousness of the law
may l^ fulfilled in them." These, while they trust in the blood of Christ
alone, use all the ordinances which he hath appointed, do all the " good

SALVATION BY FAITH.

[sermon 1.

works which he had before prepared that they should walk therein,"
and enjoy and manifest all holy and heavenly tempers, even the same
mind that WuS in Christ Jesus.

3. But does not preaching this faith lead men into pride ? We an-
swer, Accidentally it may : therefore ought every believer to be ear-
nestly cautioned, in the words of the great apostle, " Because of unbelief,,
the first branches were broken off; and thou standest by faith Be not
high minded, but fear. If God spared not the natural branches, take
heed lest he spare not thee. Behold, therefore, the goodness and seve-
rity of God ! On them which fell, severity; but tov >.rds thee, good-
ness, if thou continue in his goodness ; otherwise thou also shalt be cut
off." And while he continues therein, he will remember those words of
St. Paul, foreseeing and answering this very objection, Rom. iii, 27,
" Where is boasting then ? It is excluded. By what law ? Of works?
Nay, but by the law of faith. If a man were justified by his works, he
would have whereof to glory." But there is no glorying for him " that
worketh not, but believeth on him that justifieth the ungodly," Rom.
iv, 5. To the same effect are the words both preceding and following
the text: Eph. ii, 4, &.c, "God, who is rich in mercy, even wlien we
were dead in sins, hath quickened us together with Christ, (by grace ye
are saved,) that he might show the exceeding riches of his grace, in his
kindness towards us through Christ Jesus. For, by grace are ye saved,
through faith ; and that not of yourselves." Of yourselves conieth
neither your faith nor your salvation : " It is the gift of God ;" the free,
undeserved gift ; the faith through which ye are saved, as well as the
salvation, which he of his own good pleasure, his mere favour, annexes
thereto. That ye believe, is one instaTice of his grace ; that believing
ye are saved, another. " Not of works, lest any man should boast."
For all our works, all our righteousness, -which were before our believ-
ing, merited nothing of God but condemnation. So far were they from
deserving faith, which, therefore, whenever given, is not of wcrh.
Neither is salvation of the works we do when we believe : for it is then
God that worketh in us : and, therefore, that he giveth us a reward for
what he himself worketh, only commendeth the riches of his mercy,
but leaveth us nothing whereof to glory.

4. However, may not the speaking thus of the mercy of God, as
saving or justifying freely by faith only, encourage men in sin ] Indeed
it may and will : many will " continue in sin that grace may abound :"
But their blood is upon their own head. The goodness of God ought to
l«ad them to repentance ; and so it will those who are sincere of heart.
When they know there is yet forgiveness with him, they will cr} aloud
that he would blot out their sins also, through faith which is in Jesus.
And if they earnestly cry and faint not ; if they seek him in all the
moans he hath appointed ; if they refiise to be comforted till he come ;
" he will come and will not tarry." And he can do much work in a
short time. Many are the examples, in the Acts of the Apostles, of
God's shedding abroad this faith in men's hearts, even like lightning
falling from heaven. So in the same hour that Paul and Silas began to
preach, the jailer "repented, believed, and was baptized:" as were
three thousand, by St. Peter, on the day of Pentecost, who all repented
and believed at his first preaching. And blessed be God, there are
now many living proofs that he is still " mighiy to save."

SERMON. l]

SALVATION BY FAITH.

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5. Yet to tlic same truth, placed in another view, a quito contrary
objection is made : " If a man cannot be saved by all that he can do,
this will drive men to despair." True, to despair of being saved by
their own works, their own merits, or righteousness. And so it ought ;
for none can trust in the merits of Christ, till he has utterly renounced
his own. He that " goeth about to establish his own righteousness,"
cannot receive the righteousness of God. The righteousness which is
of faith cannot be given him while he trusteth in that which is of the law.

6. Put this, it is said, is an uncomfortable doctrine. The devil spoke
like himself, that is, without either truth or shame, when he dared to
suggest to men that it is such. It is the only comfortable one, it is
" very full of comfort," to all self-destroyed, self-condemned sinners.
That " whosoever believeth on him shall not be ashamed : that the
same Lord over all, is rich unto all that call upon him :" Here is com-
fort, high as heaven, stronger than death ! What ! Mercy for all ? For
Zaccheus, a public robber 1 For Mary Magdalene, a common harlot ?
Methinks 1 hear one say. Then I, even I, may hope for mercy ! And
so thou mayest, thou afflicted one, whom none hath comforted ! God
will not cast out thy prayer. Nay, perhaps he may say the next hour,
" Be of good cheer, thy sins are forgiven thee ;" so forgiven, that they
shall reign over thee no more ; yea, and that " the Holy Spirit shall
bear witness with thy spirit that thou art a child of God." O glad
tidings ! Tidings of great joy, which are sent unto all people ! " Ho,
every one that thirsteth, come ye to the waters : Come ye, and buy,
without money and without price." Whatsoever your sins be, " though
red, like crimson," though more than the hairs of your head, " return
ye unto the Lord, and he will have mercy ujwn you ; and to our God,
for he will abundantly pardon."

7. When no more objections occur, then we are snupiy told, that
salvation by faith only ought not to be preached as the first doctrine, or,
at least, not to be preached to all. But what saith the Holy Ghost 1
" Othej- foundation can no man lay, than that which is laid, even Jesus
Christ." So then, that " whosoever believeth on him, shall be saved,"
is, and must be, the foundation of all our preaching ; that is, must be
preached first. " Well, but not to all." To whom then are we not to
preach it ? Whom shall we except 1 The poor ? Nay ; they have a
peculiar right to have the gospel preached unto them. The unlearned ?
No. God hath revealed these things unto unlearned and ignorant men
from the beginning. The young ? By no means. Suffer these, in any
wise, to come unto Christ, and forbid them not. The sinners ? Least
of all. " He came not to call the righteous, but sinners to repentance.'
Why then, if any, we are to except the rich, the learned, the leputable,
the moral men. And, it is true, they too often except themselves from
hearing ; yet we must speak the words of our Lord. For thus the tenoi
of our commission runs, " Go and preach the gospel to every creature.'
If any man wrest it, or any part of it, to his destruction, he must bear
his own burden. But still, " as the Lord liveth, whatsoever the Lord
saith unto us, that we will speak."

8. At this time, more especially, will we speak, that ** by grace ye
are saved, through faith :" because, never was the maintaining thisj
doctrine more seasonable than it is at this day. Nothing but this can
effecluallv prevent the increase of the Romish delusion among us. It

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SALVATION BY FAITH.

[sermon I.

SEKHON II.

is endless to attack, one by one, all the errors of that church. But
salvation by faith strikes at the root, and all fall at once where this ia
established. It was this doctrine, which our church justly calls the
strong rock and foundation of the Christian religion, that first drove
ix>pery out of these kingdoms, and it is this alone can keep it out.
Nothing but this can give a check to that immorality, which hath
* overspread the land as a flood." Can you empty the great deep, drop
by drop ? Then you may reform us by dissuasives from particular vices.
But let the " righteousness which is of God by faith" be brought in, and
so shall its proud waves be stayed. Nothing but this can stop tho
mouths of those who " glory in their shame, and openly deny the Lord
that bought them." They can talk as sublimely of the law, as he that
hath it written, by God, in his heart. To hear them speak on this head,
might incline one to think they were not far from the kingdom of God :
but take them out of the law into the gospel ; begin with the righteous-
ness of faith ; with Christ, " the end of the law, to every one that
believeth;" and those who but now appeared almost, if not altogether
Christians, stand confessed the sons of perdition ; as far from life and
salvation (God be merciful unto them !) as the depth of hell from the
height of heaven.

9. For this reason the adversary so rages, whenever " salvation by
faith" is declared to the world : for this reason did he stir up earth and
hell, to destroy those who first preached it. And for the same reason,
knowing that faith alone could overturn the foundations of his kingdom,
did he call forth all his forces, and employ all his arts of lies and calumny
to afiright that champion of the Lord of Hosts, Martin Luther, from
reviving it. Nor can we wonder thereat ; for as that man of God
observes, " How would it enrage a proud strong man armed, to be
stopped and set at nought by a little child coming against him with a
reed in his hand ?" Especially, when he knew that little child would
surely overthrow him, and tread him under foot. Even so, Lord Jesus !
Thus hath thy strength been ever " made perfect in weakness !" Go
forth then, thou little child that believest in him, and " his right hand
shall teach thee terrible things !" Though thou art helpless and weak
as an infant of days, the strong man shall not be able to stand before
thee. Thou shalt prevail over him, and subdue him, and overthrow
him, and trample him under thy feet. Thou shalt march on, under the
great Captain of thy salvation, '* conquering, and to conquer," until all
thine enemies are destroyed, and " death is swallowed up in victory."
" Now, thanks be to God, which giveth us the victory through our
Lord Jesus Christ," to whom with the Father and the Holy Ghost, be
blessmg, and glory, and wisdom, and thanksgiving, and honour, and
power, and might, for ever. Amen.

SEKMON II.]

THK ALMOST CHRISTIAN.

SERMON II.— The Ahnost Christian.

Preached at St. Mary's, Oxford, before the University, Jxdy 25th, 1741.

" Almost tliou persuadest me to be a Chiistian." — Acts xxvi. 28.

ANALYSIS.

I. What is implied in being almost a Christian ?

1. Heathen honesty; including justice, truth, and love.

2. The form of godliness ; in abstaining from outward sins,
doing good, even to labour and suffering, and using the means
of grace, publicly in his family, and privately.

3. Sincerity, or a real design to serve God.

II. What is implied in being altogether a Christian ?

1. Love to God.

2. Love to our neighbour.

3. Faith ; not dead, speculative faith, but that which assures
of forgiveness of sins, and is followed by a loving heart to
obey God's commandments.

INTRODUCTORY NOTES.

The character of the almost Christian, as portrayed in this sermon, ha"
gome very interesting historical parallels. It represents, with very great
exactness, the religion of the early Oxford Methodists, of whom for so
many years Mr. Wesley was a leader. It doubtless also represents the
best type of religion to be found in the University at the date of this
sermon, when the preacher spent some three weeks in Oxford examining
tlie course of study in Divinity, and also inquiring particularly into the
state of religion there. Tliat he did not overlook the elements of genuine
religion to be found in the character here presented is evident from the
ninth sermon, where this same legal sincerity is contrasted with natural
enmity and indifference. Nothing could mark more decidedly his sense
of the supreme importance of the crisis known as conversion, than the
fact that he here makes all antecedent grace avail nothing without that
crowning experience which transforms the almost into the altogether
Christian. This sermon was not prepared for Oxford alone. About a
month before, he had preached it in London; and doubtless in most parts
of England he found sincere, good, moral servants of God who needed
to be awakened to seek the full Christian Sonship. Wliile the heathen
and the Jew might be saved from a lower state of grace, Mr. Wesley
evidently did not consider any Christian safe short of the assurance of
Adoption. " Unto whom much is given," &c.

The heads of the form of godliness in this sermon are a summary of
the Rules of Society which were niiblishcd about two years later. This
is an example of the careful process of elaboration in his own mind,

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THE ALMOST CHRISTIAN.

[sermon II.

which these important documents passed through before they were sent
forth to the Church and the world.

Note. — This and the discourse introduced and defended the Gospel
as preached by the Wesleys to the University, with earnest Christian
simplicity and love, but with the moderation of that charity which
"hopeth all thinr^s." The two which follow are marked by the severer
virtues of faithful reproof and warning.

SERMON II.

And many there are who go thus far: ever since the Christian reli-
gion was in the world, there have been many in every age and nation,
who were " almost persuaded to be Christians." But seeing it avails
nothing before God, to go only thus far, it highly imports us to consider,

First, What is implied in being almost;

Secondly, What in being altogether a Christian.

1. (I.) 1. Now, in the being almost a Christian is implied, first,
heathen honesty. No one, I suppose, will make any question of this
especially, since by heathen honesty here, 1 mean, not that which is
recommended in the writings of their philosophers only, but such as the
common heathens expected one of another, and many of them actually
practised. By the rules of this they were taught, that they ought not
to be unjust; not to take away their neighbour's goods, eitiier by rob-
bery or theft ; not to oppress the poor, neither to use extortion towards
any ; not to cheat or overreach either the poor or rich, in whatsoever
commerce they had with them ; to defraud no man of his right ; and,
if it were possible, to owe no man any thing.

2. Again, the common heathens allowed, that some regard was to
be paid to truth as well as to justice. And, accordingly, they not only
held him in abomination, who was foresworn, who called God to witness
to a lie ; but him also, who was known to be a slanderer of his neigh-
bour, who ftilsely accused any man. And, indeed, little better did they
esteem wilful liars of any sort, accounting them the disgrace of human
kind, and the pests of society.

3. Yet, again there was a sort of love and assistance, which they
expected one from another. They expected, whatever assistance any
one could give another, without prejudice to himself. And this they
extended not only to those little offices of humanity, which are per-
formed without any expense or labour, but likewise, to the feeding the
hungry, if they had food to spare ; the clothing the naked, with their
own superfluous raiment ; and, in general, the giving, to any that need-
ed, such things as they needed not themselves. Thus far, in the lowest
iccount of it, heathen honesty went, the first thing implied in the being
almost a Christian.

(II.) 4. A second thing implied in the being almost a Christian, is,
tlie having a form of godliness, of that godliness which is prescribed in
the gospel of Christ ; the having the outside of a real Christian. Ac-
cordingly the almost Christirin does nothing which the gospel forbids.
He takeih not the name of God in vain : he blesseth and curseth not :
he sweareth not at all, but his communication is yea, yea ; nay, nay.
He profanes not the day of the Lord, nor suffers it to be profaned, even
by the stranger that is within his gates. He not only avoids all actual
aiiultery, fornication, and uncleanness, but every word or look, tuit

:h they
ICC any

lan, IS,

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dSRMON II,] THE ALMOST CHBIdTIAN. 13

either directly or indirectly tends thereto ; nay, and all idle words,
abstaining both from all detraction, backbiting, tale bearing, evil speak
•Jig, and from ** all foolish talking and jesting," — s^jt^uvskiu, a kind of
virti'e in the heathen moralist's account ; — briefly, from all conversation
that is not " good to the use of edifying," and that, consequently,
" grieves the Holy Spirit of God, whereby we are sealed to the day of
redemption."

5. He abstains from " wine wherein is excess ;" from revellings and
gluttony. He avoids, as much as in him lies, all strife and contention,
continually endeavouring to live peaceably with all men. And, if he
suffers wrong, he avengeth not himself, neither returns evil for evil.
He is no railer, no brawler, no scoffer, either at the faults or infirmities
of his neighbour. He does not willingly wrong, hurt, or grieve any
man ; but in all things acts and speaks by that plain rule, " Whatsoever
thou wouldest not he should do unto thee, that do not thou to another."

6. And, in doing good, he does not confine himself to cheap and
easy offices of kindness, but labours and suffers for the profit of many,
that by all means he may help some. In spite of toil or pain, " What-
soever his hand findeth to do, he doeth it with all his might;" whether
it be for his friends, or for his enemies ; for the evil, or for the good.
For, being not slothful in this, or in any business, as he hath opportu-
nity he doeth good, all manner of good to all men ; and to their souh
as well as their bodies. He reproves the wicked, instructs the ignorant
confirms the wavering, quickens the good, and comforts the afflicted
He labours to awaken those that sleep ; to lead those whom God hatl
already awakened to the fountain opened for sin and for uncleanness
that they may wash therein and be clean ; and to stir up those who are
Raved, through faith, to adorn the gospel of Christ in all things.

7. He that hath the form of godliness, uses also the means of grace ;
yea, all of them, and at all opportunities. He constantly frequents the
house of God ; and that, not as the manner of some is, who come into
the presence of the Most High, either loaded with gold and costly ap-
parel, or in all the gaudy vanity of dress, and either by their unseasona-
ble civilities to eacli other, or the impertinent gayety of their behaviour,
disclaim all pretensions to the form, as well as to the power of godliness.
Would to God there were none even among ourselves who fall under
ihe same condemnation : who come into this house, it may be, gazing
about, or with all the signs of the most listless, careless indifference,
though sometimes they may seem, to use a ])rayer to God for his blessing
on what they are entering upon ; who, during that awful service, are
either asleep, or reclined in the most convenient posture for it ; or, as
though they supposed God was asleep, talking with one another, or
looking round, as utterly void of employment. Neither let these be
accused of the form of godliness. No ; he who has even this, behaves
with seriousness and attention in every part of that solemn service.
More especially when he approaches the table of the Lord, it is not
with a light or careless behaviour, but with an air, gesture, and deport-
ment, which speak nothing else, but " God be merciful to me a sinner."

8. To this, if we add the constant use of family prayer, by those who
are masters of families, and the setting times apart for private addresses
to God, with a daily seriousness of behaviour ; he who uniformly prac-
tises this outward religion has the form of godliness. There needs but

O
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14 THE ALMObT CHKIISTIAN. [bLRMOM II,

one tniRg inore in order to his being almost a Christian, and that is,
sincerity.

(III.) 9. By sincerity, I mean a real, inward principle of religion
from whence these outward actions flow. And, indeed, if we have not
this, we have not heathen honesty ; no, not so much of it as will nnswci
the demand of a heathen Epicurean poet. Even this poor v r«>tch, in
his sober intervals, is able to testify,

Oderunt peccare boni, virtutis amore ;
Odorunt peccare mali, formidine pcenffi.*

So that, if a man only abstains from doing evil in order to avoid punish-
ment, Non pasces in cruet corvos,f saith the pagan ; there, " Thou hast
thy reward." But even he will not allow such a harmless man as this,
to be so much as a good heathen. If then, any man, from the same
motive, viz. to avoid punishment, to avoid the loss of his friends, or his
gain, or his reputation, should not only abstain from doing evil, but also
do ever so much good ; yea, and use all the means of grace ; yet we
could not, with any propriety, say, this man is even almost a Christian.
If he has no better principle in his heart, he is only a hypocrite alto-
gether.

10. Sincerity, therefore, is necessarily implied in the being almost a
Christian ; a real design to serve God, a hearty desire to do his will :
it is necessarily implied, that a man have a sincere view of pleasing God
in all things ; in all his conversation ; in all his actions ; in all he does,
or leaves undone. This design, if any man be almost a Christian, runs
through the whole tenor of his life. This is the moving principle,
both in hifi doing good, his abstaining from evil, and his using the ordi
nances of God.

11. But here it will probably be inquired. Is it possible, that any man
living should go so far as this, and nevertheless, be only almost a Chris-
tian ? What more than this can be implied in the being a Christian
altogether 1 I answer, first, that it is possible to go thus far, and yet
be but almost a Christian, I learn, not only from the oracles of God, but
also from the sure testimony of experience.

12. Brethren, great is " my boldness towards you in this behalf."
And " forgive me this wrong," if I declare my own folly upon the house
lop, for yours and the gospel's sake. — Suffer me then, to speak freely
of myself, even as of another man. I am content to be abased, so ye
may be exalted, and to be yet more vile, for the glory of my Lord.

13. I did go thus far for many years, as many of this place can tes-
tify ; using diligence to eschew all evil, and to have a conscience void
of offence; redeeming the time ; buying up every opportunity of doing
all good to all men ; constantly and carefully using all the public and
all the private means of grace ; endeavouring after a steady seriousness
of behaviour, at all times, and in all places ; and, God is my record,
l)efore whom I stand, doing all this in sincerity ; having a real design
to serve God ; a hearty desire to do his will in all things ; to please him,
who had called me to " fight the good fight," and to *' lay hold on eter-
nal life." Yet my own conscience beareth me witness in the Holy
Ghost, that all this time I was but almost a Christian.

* Good men avoid sin from the love of viriue :

Wicked men avoid sin from a fear of punithin«nt.
tThou xhalt not be hanged.

b£BMON II

bi£BMON II.j 'XHK ALMOUT CUB13TJAN. 15

II. If it be inquired, What more than this is implied in the beinj;
altogether a Christian 1 I answer,

(I.) 1. First, The love of God. For thus saitli his word, "Thou
shalt love the Lord thy God, with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength." Such a love of God
is this, as engrosses the whole heart, as takes up all the affections, as
fills the entire capacity of the soul, and employs the utmost extent o'
all its faculties. He that thus loves the Lord his God, his spirit, con-
tinually " rejoiceth in God his Saviour." His delight is in the Lord,
his Lord and his All, to whom " in every thing he giveth thanks."
" All his desire is unto God, and to the remembrance of his name."
His heart is ever crying out, ** Whom have I in heaven but thee, and
there is none upon earth that I desire beside thee." Indeed, what can
he desire beside God ? Not the world, or the things of the world. For
he is " crucified to the world, and the world crucified to him." He is
crucified to the desire of the flesh, the desire of the eye, and the pride
of life. Yea, he is dead to pride of every kind ; for, " love is not
puffed up ;" but " he that, dwelling in love, dwelleth in God, and God
in him," is less than nothing in his own eyes.

(II.) 2. The second thing implied in the being altogether a Christian^
IS, the love of our neighbour. For thus said our Lord, in the follow-
ing words, " Thou shalt love thy neighbour as thyself." If any man
ask. Who is my neighbour 1 we reply, every man in the world ; every
child of his, who is the Father of the spirits of all flesh. Nor may we
in any wise except our enemies, or the enemies of God and their own
souls. But every Christian loveth these also as himself, yea, •* as Christ
loved us." He that would more fully understand what manner of love
this is, may consider St. Paul's description of it. It is " longsuffering
and kind." It " envieth not." It is not rash or hasty in judging. It
" is not puffed up," but maketh him that loves, the least, the servant of
all. Love " doth not behave itself unseemly," but becometh " all things
to all men." She " seeketh not her own," but only the good of others,
that they may be saved. " Love is not provoked." It casteth out wrath,
which he who hath, is not ** made perfect in love." " It thinketh no
evil. It rejoiceth not in iniquity, but rejoiceth in the truth. It covereth
all things, believeth all things, hopeth all things, endureth all things."

(III.) 3. There is yet one thing more that may be separately con-
sidered, though it cannot actually be separate from the preceding, which
is implied in the being altogether a Christian, and that is the ground oi
all, even faith. Very excellent things are spoken of this throughout
the oracles of God. " Every one," saith the beloved disciple, " that
believeth, is born of God." " To as many as received him, gave he
power to become the sons of God. even to them that believe in his
name." And " this is the victory that overcometh the world, even our
faith." Yea, our Lord himself declares, " He that believeth in the Son
hath everlasting life ; and cometh not into condemnation, but is passed
from death unto life."

4. But here let no man deceive his own soul. " It is diligently to
be noted, the faith, which bringeth not forth repentance, and love, and
all good works, is not that right living faith which is here spoken of,
but a dead and devilish one. For, even the devils believe that Christ
was born of a virgin ; that he wrought all kinds of miracles, declaring

-J

THK ALMOST CHRIS:iTIAN,

[hKUMON II«

himself very God ; tha», for our sakes he suffered a most painful death,
to redeem us from death everlasting ; that he rose again the third day -,
that he ascended into heaven, and sitteth at the right hand of the Fatlier,
and at the end of the world shall come again to judge both the qrick
and dead. These articles of our fnith the devils believe, and so they
believe all that is written in the Old and New Testament. And yet,
for all this faith they be but devils. They remain still in their damnable
estate, lacking the very true Christian faith."*

5. " The right and true Christian faith is," to go on in the words ot
oui own church, " not only to behtve, that holy Scripture, and the
articles of our faith, are true, but also to have a sure trust and confidence
to be saved from everlasting damnation by Christ. It is a sure trust and
confidence which a man hath in God, that by the merits of Christ, his
sins are forgiven, and he reconciled to the favour of God ; whereof doth
follow, a loving heart, to obey his commandments."

6. Now, whosoever has this faith, which purifies the heart, (by the
power of God, who dwelleth therein,) from pride, anger, desire, from
all unrighteousness, from " all filthiness of flesh and spirit ;" which fills
it with love stronger than death, both to God and to all mankind ; love
that doth the works of God, glorying to spend and to be spent for all
men, and that endureth with joy, not only the reproach of Christ, the
being mocked, despised, and hated of all men, but whatsoever the
wisdom of God permits the malice of men or devils to inflict ; whosoever
has this faith, thus working by love, is not almost only, but altogether,
a Christian.

7. But who are the living witnesses of these things ? I beseech you,
brethren, as in the presence of that God, before whom " hell find de-
struction are without a covering, — how much more the hearts of the
children of men ;" — that each of you would ask his own heart, " Am 1
of that number 1 Do I so far practise justice, mercy, and truth, as even
the rules of heathen honesty require ? If so, have I the very onUide of
a Christian ? The form of godliness ? Do I abstain from evil, from
whatsoever is forbidden in the written word of God ] Do I, whatever
good my hand findeth to do, do it with my might ? Do I aeriously
use all the ordinances of God at all opportunities ? And, is all i.'iis done,
»vith a sincere design and desire to please God in all things ?"'

8. Are not many of you conscious, that you never came thus far :
that you have not been even almost a Christian ; that you have not
come up to the standard of heathen honesty ; at least, not to the form
of Christian godliness ? — much less hath God seen sincerity in you, a
real design of pleasing him in all things. You never so much as
intended to devote all your words and works, your business, studies,
diversions, to his glory. You never even designed or desired, that
whatsoever you did should be done " in the name of the Lord Jesus,"
and as such, should be a " spiritual sacrifice, acceptable to God through
Christ."

9. But supposing you had, do good designs and good desires make
a Christian 1 By no means, unless they are brought to good eftect.
" Hell is paved (saith one) with good intentions." The great question
of all, then, still remains. Is the love of God shed abroad in your heart ?
Cdfl you cry out, ' \Iy God, and my All '.'" Do you desire nothing but

* Moinity on the Salvation of Mod

BBHMON III,} AWAKE, THOU THAT SLEEl'EbT, 17

him ? Are you happy in God ? Is lie your glory, your delight, your
crown of rejoicing ? And is tliis conuuundment written in your heart.
That he who loveth God love his brother also ? Uo you then love your
neighbour as yourself? Do you love every man, even your enemies, even
the enemies of God, as your own soul ! As Christ loved you ? Yea,
(lost thou believe that Christ loved thee, tuid gave himself for thee ?
Hast thou faith in his blood? Believest thou the Lamb of God hath
taken away thy sins, and cast them as a stone into the depth of the sea?
That he hath blotted out the hand writing that was against thee, taking
it out of the way, nailing it to his cross ? Ilast thou indeed redemption
tlirough his blood, even the remission of thy sins ? And doth his Spirit
hear witness with thy spirit, that thou art a child cf God ?

10. The God and Father of our Lord Jesus Christ, who now stand-
eth in the midst of us, knoweth, that if any man die without this faith
and this love, good it were for him that he had never been born. "Awake,
then, thou that sleepest, and call upon thy God : call in the day when
he may be found. Let him not rest, till he make his goodness to pass
before thee," till he proclaim unto thee the name of the Lord ; " the
Lord, the Lord God, merciful and gracious, long suffering, and abun-
dant in goodness and truth, keeping mercy for thousands, forgiving
iniquity, and transgression, and sin." Let no man persuade thee, by
vain words, to rest short of this prize of thy high calling. But cry unto
him day and night, who, " wliile we were without strength, died for
the ungodly," until thou knowest in whom thou hast believed, and canst
say, " My Lord, and my God !" Remember, " always to pray, and not
to faint," till thou also canst lift up thy hand unto heaven, and declare to
Him that liveth for ever and ever^ ' Lord, thou knowest all things, thou
knowest that I love thee."

1 1. May we all thus experience what it is to be, not almost only, but
altogether Christians ; being justified freely by his grace, through the
redemption that is in Jesus ; knowing we have peace with God through
Jesus Christ ; rejoicing in hope of the glory of God ; and having the
love of God slied abroad in our hearts, by the Holy Ghost given unto us '

SERMON" in. — Awake thou that sleepest.
Preached on Sunday, April 4th, 1742, before the University of Oxford.

By CiiARLRS Wkslbv, M.A., student of Christ Church.

"Awake thou that sleepest, and arise from the dead, and Christ shall give
t'.iee light." — Eiiiiesians v. 14.

ANALYSIS.
I. Description of the sleepers.

1. That state of natural insensibility, darkness, deceptive
peace, and self-satisfaction, whether of the outwardly
vicious, or of the good-natured professor of the religion of Lis

AWAKE THOU THAT SLEKPE8T.

[sermon hi

SERMON

fathers, or of the zealous and orthodox Pharisee, who has a
form of godliness, but denies its power.

2. But, however regarded by men, this is a state denounced
by Christ — a state of death, of insensil)ility to spiritual things,
in which the Spirit of God neither comforts nor convinces of
sin.

II. The exhortation enforced.

By the threatenings of God's word. By the responsibilities
of eternity and judgment. By the soul's want of the indwell-
ing Spirit, of the inward change, and of a good reason for hope
of salvation.

III. Exposition of the promise.

God is light. By faith we receive his Spirit, through which
we " know the things that are freely given to us of God."
This experimental knowledge througli the Spirit of Truth is
alone true Christianity. This conscious con'imunion of the
Holy Ghost is the doctrine of the English Church. Lamenting
the overspreading iniquity of the land and of the University,
the preacher concludes with a solemn appeal to God and to
his congregation.

INTRODUCTORY NOTES.

In this sermon we observe the unity of the Gospel as preached by
John and Charles Wesley. In both the central idea is the definite con-
scious life of love, wrouj^ht by the Holy Ghost, and received by faith.
The peculiar characteristics of Charles Wesley's style, poetic imagery
largely borrowed from the Scriptures, flaming zeal which spake " with
irresistible power and authority," are fully exhibited. Mr. Jackson says
that " it is doubtful whether any sermon in the English language, or in
any language whatever, has passed through so many editions, or has
been a means of so much spiritual good."

SERMON III.

In discoursing on these words, I shall, with the help of God,
First, Describe the sleepers to whom they are spoken :
Secondly, Enforce the exhortation, " A. wake, thou that sleepest,

arise from the dead : " And,

Thirdly, Explain the promise made to such as do awake and

arise ; •' Christ shall give thee light."

I. 1. And first, as to the sleepers here spoken to. By sleep is sig-
nified the natural state of man; that deep sleep of the soul into which
the sin of Adam bath cast all who spring I'rom hia loins; that 8upine>

nesH, int

SERMON III.] AWAKE, THOU THAT SLKKPEST.

ness, mduleiice, and stupidity, that insensibility of ins real condition,
whcruin every man conies into the world, and continues till the voice of
Ciod awakes iiim.

2. Now, " they that sleep, sleep in the night." The state of nature
is a state of utter darkness ; a state wherein " darkness covers the earth,
and grossdarkness the peo|)lo." The poor unawakcncd sinner, how much
knowledge soever he may have as to other things, has no knowledge of
hiinseH*: in this respect *' he knoweth nothing yet as he ought to know.'*
Ilt> knows not that he is a fallen spirit, whose only business, in this
world, is to recover from his fall, to regain that image of God wherein
lie was created, lie sees no tiecessiti/ for the one thing needful, even
that inward universal change, that " birth from above," figured out by
baptism, which is the beginning of that total renovation, that sanctiti-
cation of spirit, soul, and body, " without which no man shall see the
I.ord."

3. Full of all diseases as he is, he fancies himself in perfect health .
fast bound in misery and iron, he dreams that he is happy, and at
liberty, lie says, " Peace, peace !" while the devil, as " a strong man
armed," is in full possession of his soul. Ho sleeps on still, and takes
his rest, though hell is moved from ^sneath to meet him; though the
pit, from whence there is no return, hath opened its mouth to swallow
him up: a fire is kindled around him, yet he knoweth it not; yea, it
burns him, yet he lays it not to heart.

•1. By one who sleeps, we are, therefore, to understand (and would to
God we might all understand it!) a sinner satisfied in his sins: con-
tented to remain in his fallen slate, to live and die without the image of
God ; one who is ignorant both of his disease, and of the only remedy
for it ; one who never was warned, or never regarded the warning voice
of God, " to flee from the wrath to come ;" one that never yet saw he
was in danger of hell fire, or cried out, in the earnestness of his soul,
" What must I do to be saved ?"

3. If this sleeper be not outwardly vicious, his sleep is usually the
deepest of all : whether he be of the Laodicean spirit, " neither cold nor
hot," but a quiet, rational, inoffensive, good natured professor of the
religion of his fathers ; or whether he be zealous and orthodox, and,
" after the most straitest sect of our religion," live " a Pharisee ;" that
is, according to the Scriptural account, one that " justifies himself;"
one that labours " to establish his own righteousness," as the ground of
his acceptance with God.

6. This is he, who, " having a form of godliness, denies the power
thereof;" yea, and probably reviles it, wheresoever it is found, as a
mere extravagance and delusion. Meanwhile, the wretched self de
ceiver thanks God, that he " is not as other men are ; adulterers, unjust,
extortioners :" no, he doeth no wrong to any man. He " fasts twice in
a week," uses all the means of grace, is constant at church and sacra
ment ; yea, and " gives tithes of all that he has ;" does all the good that
he can : " touching the righteousness of the law," he is " blameless :"
he wants nothing of godliness, but the power ; nothing of religion, but
the spirit ; nothing of Christianity, but the truth and the life.

7. But know ye not, that however highly esteemed, among men, such
a Christian as this may be, he is an abomination in the sight of God,
and an heir of every wo which the Son of God, yesterday, to day. and

!•

20 AWAKK, TIIOi; THAT SLEEPE8T. [sEflMON MI.

forever, denounces against "scribes and Pharisees, hypocrites." He
hath " made clean tlie oulsiih; ol' the cup and the phitter," hut, within,
19 full of ail tilthinetss. " An evil disease cieaveth still unto him, so tliat
liis inward parts are very wickedness." Our Lord fitly compares him
to a painted se|)ulchre, which " a|>|)ear8 beautiful v/ithout ;" but, never-
llieless, is ** full of dead men's bones, and of all uncleanncss." The
bones indeed arc no longer dry ; the sinews and tiesh are come upon
them, and the skin covers them above: but there is no breath in theui
no Spirit of tlii. living (iod. And, *' if any man have not the Spirit of
Christ, he is none of his." " Ye arc Christ's, if so [<e that the Spirit
of God dwell in you :" but, if not, God knoweth that ye abide in death,
even until now.

8. This is another character of the sleeper here spoken to. He
abides in death, though he knows it not. He is dead unto God, " dead
in trespasses and sins." For, " to be carnally minded is death." Even
as it is written, " By one nun sin entered into the world, and death by
sin ; and so death passed upon all men," not only temporal death, but
likewise spiritual and eternal. " In that day that thou eatest, (said God
to Adam,) thou shalt surely die :" not bodily, (uidess as he then became
mortal,) but spiritually: thou shalt lose the life of thy soul; thou shalt die
to God ; shalt be sej)arated from him, thy essential life and happiness.

9. Thus first was dissolved the vital union of our soul with God ;
insomuch, that in the midst of natural life, we are now in spiritual
death. And herein we remain t^ll the second Adam becomes a (]uick<
ening Spirit to us, till he raises the dead, the dead in sin, in pleasure,
riches, or honours. Hut, before any dead soul can live, lie hears
^ hearkens to) " the voice of the Son of God :" he is made sensible of
his lost estate, and receives the sentence of de.ith in himself. He knows
himself to be dead while he liveth ; dead to God, and all the things of
God ; having no more power to perform the actions of a living Chris
tian, than a dead body to perform the functions of a living man.

10. And most certain it is, that one dead in sin has not "senses
exercised to discern spiritual good and evil." " Having eyes, he sees
not ; he hath ears, and hears not." He doth not " taste and see that
the Lord is gracious." He " hath not seen God at any time," nor
" heard his voice," nor " handled the word of life." In vain is the
name of Jesus " like ointment poured forth, and all his garments smell
of myrrh, aloes, and cassia." The soul that sleepeth in death, hath no
perception of any objects of this kind. His heart is past feeling, and
understandeth none of these things.

11. And hence, having no spiritual senses, no inlets of spiritual
knowledge, the natural man receiveth not the things of the Spirit of
God; nay, he is so far from receiving them, tliat whatsoever is spiritually
discerned, is mere foolishness unto him. He is not content with being
utterly ignorant of spiritual things, but he denies the very existence of
them. And spiritual sensation itself is to him the foolishness of folly.
Haw (saith he) can these things be 1 How can any man knoro that he
is alive to God 1" Even as you know that your body is now alive.
Faith is the life of the soul ; and if ye have this life abiding in you,
ye want no marks to evidence it to yourself, but sXefx'S nvsufAarog, that
divine consciousness, that witness of God, which is more and greaiei
.han ten th.ousand human witnesses

SKRMU.N III

.SKRMO.V III.] AWAKK, TIloU THAT SLKKI'KST.

lie

12. If He (lotli not now boar witness with tliy spirit, that thou art a
rhild of God, oh that he might convince thee, thon [)oor iinawakfncd
snnior, by iiis demonstration and powrr, that thou art a chihi of the
ilevil ! Oh that, as 1 |»ro|>h(!sy, there inijrht now he " a noise and a
>haking ;" and may " the hones come tog<'lher, hone to his hone I"
I'hcn, " come from the f(»ur winds, oh Breath, and hreathe on these
shiin, that they may live !" And do not ye harden your hearts, and
resist the Holy Ghost, who even now is come to ronvirire you of sin,
" hecause you helieve not on the name of the oidy begotten Son of God."

II. 1. Wiierefore, "Awake, thou that sieepest, and arise from the
dead." God callcth thee now by my moutli; and bids thee know th)-
sclf, thou fallen spirit, thy true state and only concern below. " Whht
meanest thou, oh slee|)er I Arise ! call upon thy God, if so be thy Got!
uill think upon thee, that thou perish not." A mighty tempest is
>iirred up round about thee, and thou art sinking into the de|)ths ol
perdition, the gulf of God's judgments. If thou wouldst escape them,
cast thyself into them. " Judge thyself, and thou shalt not be judged
of the Lord."

2. Awake, awake! Stand up this moment, lest thou "drink at the
Lord's hand the cup of his fury." Stir up thyself to lay liold on the
Ix)rd, the Lord thy righteousness, mighty to save ! " Shake thyseJi
from the dust." At least, let the earthquake of God's threateninga
shake thee. Awake, and cry out with the trembling jailer, " What
must I do to be saved ?" And never rest, till thou believesl on the Lord
Jesus, with a faith whicli is his gift, by the operation of his Spirit.

3. If I speak to any one of you more than to another, it is to thee,
who thinkest thyself unconcerned in this exiiortation. " I have a
message from God unto thee." In his name, I warn thee to " flee from
the wrath to come." Thou unlioly soul, see thy picture in condemned
Peter, lying in the dark dungeon, between the soldiers, bound with two
chains, the keepers before the door keeping the prison. The night is
far spent, the morning is at hand, when thou art to be brought Ibrth to
execution. And in these dreadful circumstances, thou art fast asleep;
thou art fast asleep in the devil's arms, on the brink of the pit, in the
jaws of everlasting destruction !

4. Oh may the angel of the Lord come upon thee, and the light shine
into thy prison ! And mayest thou feel the stroke of an almighty hand,
raising thee, with " Arise up quickly, gird thyself, and bind on thy san-
dals, cast thy garment about thee, and follow mc."

5. Awake, thou everlasting spirit, out of thy dream of worldly hap-
l)iness! Did not God create thee for himself? Then, thou canst not
rest till thou restest in him. Return, thou wanderer ! Fly back to thy
ark. This is not thy home. Think not of building tabernacles here
Thou art but a stranger, a sojourner upon earth ; a creature of a day,
but just launching out into an unchangeable state. Make haste. Eter-
nity is at hand. Eternity depends on this moment. An eternity of
happiness, or an eternity of misery !

6. In what state is thy soul 1 Was God, while I am yet speaking,
to require it of thee, art thou ready to meet death and judgment 1
Canst thou stand in his sight, who is of " purer eyes than to behold
iniquity?" Art thou "meet to be partaker of the inheritance of the
saints in light 1" TIast thou " fought a good fight, and kept the faith 1"

»•

AWAKE, TUOU THAT SLEEPKbf. [SEUAIUM 111.

SiSRMON ll

Hast thou secured the one thing needful? Hast thou recorered the
image of God, even righteousness and true holiness ? Hast thou put off
the old man, and put on the new ? Art thou clothed upon with Christ 1

7. Hast thou oil in thy lamp ? Grace in thy heart 1 Dost thou " love
the Lord thy God with all thy heart, and with all thy mind, and with
all thy soul, and with all thy strength ? Is that mind in thee, which
was also in Christ Jesus 1 Art thou a Christian indeed ? that is, a new
creature ? Are old things passed away, and all things become new ?

8. Art thou a " partaker of the divine nature 1" Knowest thou not,
that " Christ is in thee, except thou be reprobate ?" Knowest thou,
that Ggd " dwelleth in thee, and thou in God, by his Spirit, which he
hath given thee ?" Knowest thou not that " thy body is a temple of the
Holy Ghost, which thou hast of God ?" Hast thou the witness in thy-
self? The earnest of thine inheritance? Art thou "sealed by thai
Spirit of promise, unto the day of redemption ?" Hast thou " received
the Holy Ghost?" Or, dost thou start at the question, not knowing
" whether there be any Holy Ghost ?"

9. If it offend thee, be thou assured, that thou neither art a Chris-
tian, nor desirest to be one. Nay, thy very prayer is turned into sin ;
and thou ha '■ . )lemnly mocked God this very day, by praying for the
inspiration : s Holy Spirit, when thou didst not believe there was any
euch thing to ue received.

10. Yet, on the authority of God's word, and our own Church, I must
repeat the question, " Hast thou received the Holy Ghost?" If thou
hast not, thou art not yet a Christian. For a Christian is a man that
is " anointed with the Holy Ghost, and with power." Thou art not yet
made a partaker of pure religion and undefiled. Dost thou know what
religion is ? That it is a participation of the divine nature, the life of
God in the soul of man : Christ formed in the heart, " Christ in thee,
the hope of glory ?" Happiness and holiness; heaven begun upon
earth ? *' A kingdom of God within thee ; not meat and drink," no out-
ward thing ; *' but righteousness, and peace, and joy in the Holy Ghost ?"
An everlaiiting kingdom brought into thy soul ; a " peace of God, that
passeth all understanding ;" a " joy unspeakable, and full of glory ?"

11. Knowest thou, that "in Jesus Christ, neither circumcision availeiij
any thing, nor uncircumcision ; but faith that worketh by love ;" but a
new creation ? Seest thou the necessity of that inward change, that
spiritual birth that life from the dead, that holiness ? And art thou
thoroughly convinced, that without it no man shall see the Lord ? Art
thou labouring after it ? " Giving all diligence, to make thy calling and
election sure ? " Working out thy salvation with fear and trembling ?"
Agonizing to enter in at the strait gate ?" Art thou in earnest about
thy soul ? And canst thou tell the searcher of hearts, " Thou, oh God,
art the thing that I long for ! Lord, thou knowest all things ! Thou
knowest that I would love thee ?"

12. Thou hopest to be saved ; but what reason hast thou to give oi
the hope that is in thee ? Is it because thou hast done no harm ? Or,
because thou hast done much good ? Or, because thou art not like other
men ; but wise, or learned, or honest, and morally good ? Esteemed of
men, and of a fair reputation ? Alas ! all this will never bring thee to
God. It is in his account lighter than vanity. Dost thou know JesuR
Christ, whom he hath sent ? Hath he taught thee, that, " by grace we

SiiRMON lll.j AWAKE, TilOU THAT 8LEEPEST.

are saved, through faith ; and that not of ourselves : it i& the gifl of God ;
not of works, lest any man should boast 1" Hast thou received the
faithful saying, as the whole foundation of thy hope, " that Jesus Christ
came into the world to save sinners ?" Hast thou learned what that
meaneth, " i came not to call the righteous, but sinners to repentance?
I am not sent, but unto the lost sheep 1" Art thou (he that hearcth, let
him understand !) lost, dead, damned already 1 Dost thou know thy de-
serts ? Dost thou feel thy wants ? Art thou poor in spirit ? Mourning for
God, and refusing to be comforted? Is the prodigal come to himself, and
well content to be therefore thought beside himself, by those who are
still feeding upon the husks which he hath left? Art thou willing to live
godly in Christ Jesus ? And dost thou therefore suffer persecution ? Do
men say all manner of evil against thee falsely, for the Son of man's sake?

13. Oh that in all these questions ye may hear the voice that wakes
the dead ; and feel that hammer of the word, which breaketh the rocks in
pieces ! " If ye will hear his voice to day, while it is called to day, harden
not your hearts." Now, awake, thou that sleepest in spiritual death,
that thou sleep not in death eternal ! Feel thy lost estate, and arise from
the dead. Leave thine old companions in sin and death. Follow thou
Jesus, and let the dead bury their dead. " Save thyself from this unto-
ward generation." " Come out from among them, and be thou separate,
and toiich not the unclean thing, and the Lord shall receive thee."
'' Christ shall give thee light."

in. 1. This promise, I come, lastly, to explain. And how encou-
raging a consideration is this, that whosoever thou art who obeyest
his call, thou canst not seek his face in vain ' If thou even now awakest
and arisest from the dead, he hath bound himself to give thee light.
The Lord shall give thee grace and glory ; the light of his grace here,
and the light of his glory when thou receivest the crown that fadeth
not away. " Thy light shall break forth as the morning, and thy dark-
ness be as the noon day." " God, who commandeth the light to shine
out of darkness, shall shine in thy heart ; to give the knowledge of
the glory of God in the face of Jesus Christ." " On them that fear the
Lord shall the Sun of righteousness arise, with healing in his wings."
And in that day it shall be said unto thee, ** Arise, shine ; for thy light
is come, and the glory of the Lord is risen upon thee." For Christ
shall reveal himself in thee : and he is the true light.

2. God is light, and will give himself to every awakened sinner, that
waiteth for him : and thou shalt then be a temple of the living God, and
Christ shall " dwell in thy heart by faith :" and, " being rooted and
grounded in love, thou shalt be able to comprehend with all saints, what
is the breadth, and length, and depth, and height of that love of Christ
which passeth knowledge, that thou mayest be filled with all the fuUneRs
of God."

3. Ye see your calling, brethren. We are called to be " a habita-
tion of God through his Spirit ;" and through his Spirit dwelling in us,
to be sain>s here, and partakers of the inheritance of the saints in light.
So exceed ng great are the promises which are given unto us, actually
given unto us who believe ! For by faith we " receive, not the spirit of
the world, but the Spirit which is of God," the sum of all the promises,
* that w.i may know the things that are freely given to us of God."

4 The Spirit of Chrisi. is that great gif\ of God, which, at finndry

•• I

24 AWAKE, THOU THAT SLEEPEST. [SEKMON III.

times, and in divers manners, he hath promised to man, and hatn (uUy
bestowed, since the time that Christ was glorified. Those promises
before made to the fathers, he hath thus fulfilled : " I will put my Spirit
within you, and cause you to walk in my statutes," Ezek. xxxvi, 27.
" I will pour water upon him that is thirsty, and floods upon the dry
ground : I will pour my Spirit upon thy seed, and my blessing upon
thine offspring," Isaiah xliv, 3.

5. Ye may all be living witnesses of these things ; of remission of
sins, and the gift of the Holy Ghost. " If thou canst believe, all things
are possible to him that believeth." " Who among you is there, that
feareth the Lord, and yet walketh in darkness, and hath no light ?" I
ask thee, in the name of Jesus, believest thou that his arm is not short-
ened at all ? That he is still mighty to save ? That he is the same yes-
terday, to day, and for ever ? That he hath now power on earth to for-
give sins ? " Son, be of good cheer ; thy sins are forgiven." God, for
Christ's sake, hath forgiven theo. Receive this, " not as the word of man ;
but as it is, indeed, the word of God ;" and thou art justified freely
through faith. Thou shalt be sanctified also through faith which is in
Jesus, and shalt set to thy seal, even thine, that " God hath given unto
us eternal life, and this life is in his Son."

6. Men and brethren, let me freely speak unto you ; and suffer ye
the word of exhortation, even from one the least esteemed in the church.
Your conscience beareth you witness in the Holy Ghpst, that these
things are so, if so be ye have tasted that the Lord is gracious. " This
is eternal life, to know the only true God, and Jesus Christ whom he
hath sent." This experimental knowledge, and this alone, is true
Christianity. He is a Christian who hath received the Spirit of Christ.
He is not a Christian who hath not received him. Neither is it possi-
ble to have received him, and not know it. " For, at that day," (when
he Cometh, saith our Lord,) " ye shall know that I am in my Father, and
you in me, and I in you." This is that Spirit of Truth, whom the world
cannot receive, because it seeth him not, neither knoweth him. But ye
know him ; for he dwelleth with you, and shall be in you," John xiv, 17.)

7. The world cannot receive him, but utterly reject the promise of
the Father, contradicting and blaspheming. But every spirit which
confesseth not this, is not of God. Yea, " this is that spirit of antichrist,
whereof ye have heard that it should come into the world, and even
now it is in the world." He is antichrist whosoever denies the inspi-
ration of the Holy Gho«t, or that the indwelling Spirit of God is the
common privilege of all believers, the blessing of the gospel, the un-
speakable gift, the universal promise, the criteiion of a real Christian.

8. It nothing helps them to say, " We do not deny the assistaiKc ol
God's Spirit; but only this inspiratiou, this receiving the Holy Ghost,
and being sensible of it. It is only i\\\?, feeling of the Spirit, this being
viovcd by the Spirit, or filled with it, which we deny to have any place
in sound religion." But, in only denying this, you deny the whole
Scriptures; the wlioie truth, and ])romise, and testimony of God.

9. Our own excellent cluircli knows nothing of this devilish distinc-
tion ; but speaks plainly of "feeling the Spirit of Christ;"* of being
"moved by the Holy Ghost,"+ and knowing and " feeling there is no
other name than that of Jesus, "J whereby we lan receive life and sal-

♦ Art. 17. t Office of consecrating priests. { Visitation of the sick.

,17.)

lise of

hich

irist,

even

ilace
.'hole

SliRMON III.J AWAKE, THOU THAT SLEEPEbT. 25

vation. She teaches us all to pray for the " inspiration of the Holy
Spirit ;"* yea, that we may be " filled with the Holy Ghost."t Nay
and every presbyter of hers professes to receive the Holy Ghost by the
imposition of hands. Therefore to deny any of these, is, in effect, to
renounce he church of England, as well as the whole Christian reve-
lation.

10. But " the wisdom of God" was always " foolishness with men."
No marvel, then, that the great mystery of the gospel should be now
also " hid from the wise and prudent," as well as in the days of old ;
tl;at it should be almost universally denied, ridiculed, and exploded, as
mere frenzy ; and that all who dare avow it still, are branded with the
names of madmen and enthusiasts ! This is that falling away which
was to come : that general apostasy of all orders and decrees of men,
which we even now find to have overspread the earth. " Run to and
fro in the streets of Jerusalem, and see if ye can find a man," a mat;
that loveth the Lord his God with all his heart, and serveth him with
all his strength. How does our own land mourn (that we look no far
ther) under the overflowings of ungodliness ! What villanies of every
kind are committed day by day ; yea, too often with impunity, by those
who sin with a high hand, and glory in their shame ! Who can reckon
UD the oaths, curses, profaneness, blasphemies ; the lying, slandering,
evil speaking ; the sabbath breaking, gluttony, drunkenness, revenge :
the whoredoms, adulteries, and various uncleanness ; the frauds, injus-
tice, oppression, extortion, which overspread our land as ri flood ?

11. And even among those who have kept themselves pure iroin
these grosser abominations ; how much anger and pride, how much
sloth and idleness, how much softness and efferninacy, how much luxury
;in<l r^ '''-indulgence, how much covelousness and ambition, how much
thir ■ ' :-aise, how much love of the world, how much fear of man is
10 L "J! Meanwhile, how little of true religion ! For, where is he
that loveth either God or his neighbour, as he hath given us com-
mandment ? On the one hand are those who have not so much as the
form of godliness ; on the other, those wlio have the form only : there
stands the open, there the painted sepulchre. So that in very deed,
whosoever were earnestly to behold any public gathering together ol
the people, (I fear those in our churches are not to be excepted,) might
easily perceive, " that the one part were Sadducees, and the other
Pharisees:" the one having almost as little concern about religion,
as if there were "no resurrection, neither angel nor spirit;" and
the other, making it a mere lifeless torm, a dull round of external per-
formances, without either true faith, or the love of God, or joy in the
Holy Ghost!

12. Would to God 1 coidd except us of this place ! " Brethren, my
heart's desire and prayer to God, for you is, that ye may bo saved"
from this overflowing of ungodliness, and that here may its proud waves
')e stayed ! But is it so indeed ? God knoweth, yea, and our own con-
sciences, it is not. Ye have not kept yourselves pure. Corrupt are we
aiso and abominable ; and few are there that understand any more ;
Tew that worship God in spirit and in truil:. We too are " a generation
:liat set not our hearts aright, and whose spirit cleaveth not steadfastly
unto God :" he hath appointed us indeed to be " the salt of the earth :

• «"^oIlecl before the Holy Communion, f Order of Confirmation

o
o

SCRlPiURAL «aai«TIANITY.

[sermon IV.

3ut if the salt hath lost its savour, it is thenceforth good for nothing ;
but to he cast out, and to be trodden under foot of men."

13. And " Shall I not visit for these things, saith the Lord 1 Shall
not my soul be avenged on such a nation as this ?" Yea, we know not
how soon he may gay to the sword, " Sword, go through this land !"
He hath given us long space to repent. He lets us alone this year also :
but he warns and awakens us by thunder. His judgments are abroad
in the earth. And we have all reason to expect the heaviest of all, even
that he " should come unto us quickly and remove our candlestick out
of its place, except we repent and do the first works ;" unless we return
to the principles of the reformation, the truth and simplicity of the gos-
pel. Perhaps we are now resisting the last effort of divine grace to save
us. Perhaps we have well nigh " filled up the measure of our iniquities,"
by rejecting the counsel of God against ourselves, and casting out his
messengers.

14. Oh God, " in the midst of wrath remember mercy !" Be glorified
in our reformation, not in our destruction ! Let us hear the rod, and
him that appointed it ! Now that thy " judgments are abroad in the
earth, let the inhabitants of the world learn righteousness !"

15. My brethren, it is high time for us to awake out of sleep ; before
the " great trumpet of the Lord be blown," and our land become a
field of blood. Oh may we speedily see the things that make for our
peace, before thny are hid from our eyes ! " Turn thou us, oh good
Lord, and let thine anger cease from us. Oh Lord, look down from
heaven, behold and visit this vine ;" and cause us to know " the time
of our visitation." " Help us, oh God of our salvation, for the glory of
thy name ! Oh deliver us, and be merciful to our sins, for thy name's
sake ! And so we will nrft go back from thee : Oh let us live, and we
shall call upon thy name. Turn us again, oh Lord God of hosts ! Show
the light of thy countenance, and v.-e shall be whole."

" Now unto him that is able to do exceeding abundantly above all
that we can ask or think, according to the power that worketh in us,
unto him be glory in the church, by Christ Jesus, throughout all ages,
world without end. Amen."

SERMON lY.— Scriptural Christianity.
Preached at St. Mary's, Oxford, before the University, August S4th, 1744.

*' Whosoever heareth the sound of the trampet, and laketh not warning ; if
the sword come, and take him away, his blood shall be upon his own
head." — Ezekiel xxxiii. 4.

" And they were all filled with the Holy Ghost."— Acts iv. 31.

ANALYSIS.

Historical summary of Pentecost. The extraordinary and
ordinary gifts of the Spirit at this time. Tlie lattei alone the
subject of discourse.

SERMON IV.] SCUIPTURAL CHRISTIANITf. 27

I. Christianity as beginning to exist in individuals. Con-
viction of sin, repentance, faith, followed by the spirit of
adoption. The fruits of this spirit.peace, joy, love to God and
to man, leading to all inward holiness, abstinence from sin,
use of the means of grace, and practice of good works.

II. Christianity as spreading from one to another. God's
rule. Impelling love. Resulting labours. The success of
their work. Opposition and persecution. Ending in still
t^reater victories.

III. Christianity as covering the earth. Predicted in the
Old Testament. In the New. Ideal description of the state
of the world.

IV. Application. Where does this Christianity now exist ?
Is this a Christian country ? Is this a Christian city ? Ap-
peal to the officers, professors, clergymen, and youth of the
University. Solemn appeal to God for salvation.

INTRODUCTORY NOTES.

This was the last sermon preached by Mr. Wesley before the Univer-
sity. His career as leader in an extraordinary religious movement had
attracted the attention, not only of the masses of the people, but also of
Oxford itself. This style of religious excitement was so distasteful to the
collegiate mind, that they would readily have dispensed with the pre-
sence and services of one who, in their estimation, was lowering the
dignity of his clerica' and literary standing. But tlie law required that
each fellow should preach in his turn, or pay three guineas for a substi-
tute. The University could refuse his services only by finding the sub-
stitute. After the present sermon, the authorities agreed to do this for
Mr. Wesley, and notified him accordingly. The first part of the sermon
is evidently a vindication, from the example of the Apostolic history, of
the work of grace which God had wrought by his own preaching. He
says nothing about himself or his work ; but every sentence which he
applies to the great religious movement of Apostolic times could be

SCRIPTUUAL CIIKISTIANITY.

[sermon IV.

applied, almost without change of a word, to the great religious move-
ment in London, Cornwall, or Newcastle. No work was ever more like
that of the apostles than was that of John Wesley ; hence he justly read
apostolic history in the light of his own experience. There would seem
to be nothing, however, in the first part of his discourse to arouse the ire
of Oxford. They miglit smile at the enthusiastic evangelist, reading the
history of primitive Christianity by the light of his own experience of
religious awakening, or, as they would say, excitement ; but they could
not but own that it was natural that he chould do so. They might be very
far from admiring his ideal of a Christian world, but at most they could
but scorn or ridicule. But it was the application which gave offence.
Full of his conception of Scriptural Christianity as the on)}' true religion,
lie turns all its vivid light upon the religious life of his aristocratic
audience ; and it is this which fills them with anger. Where is this
religion of the Holy Spirit to be found 1 Is it in. England ? Is it in
Oxford ? Do the magistrates of the city possess and exemplify it 1 Do
the dignitaries of the University live by it and teach it 1 Have the
young clergy either its spirit or power ? Have the great body
of students even the semblance of its form ? As he exposes in the
light of his high ideal, the coldness, emptiness, and corruption of
one class after another of his hearers, and finally calls them " a gene-
ration of triflers before God," it is not surprising that they grew angry,
sent for his notes, and returned word that he should be asked to preach
there no more. That he received this notice with a full consciousness of
having faithfully discliarged Ids duty, appears from the text which he
prefixed to the sermon as published. The famous Dr. Kennicott was a
student at Oxford at the time when this sermon was preached. A- full
extract of his vivid description of the sermon and its effect upun the
audience is given in Tyermau's Life of Wesley, Vol. I., p. 449.

dEKMOq

cloven
were al|
was,
the Pail
tosrethel

SERMON IV.

1. The same expression occurs in the second chapter, where we read,
" When the day of pentecost was fully come, they were all," (the apos-
tleSjwith the women, and the mother of Jesus, and his brethren,) " with
one accord, in one place. And suddenly there came a sound from
heaven, as of a rushing mighty wind. And there appeared unto them

SERMON IV.] SCHlPTUnAL CHRISTIANITY, 29

cloven tongues, like as of fire, and it sat upon eacii of tlicin. And they
were all filled with the Holy Ghost:" One immediate ellbct tliereol
was, '* They began to speak with other tongues ;" insomucli, that both
the Parthians, Medes, Elamites, and the otiier strangers wiio " came
together, when this was noised abroad, hoard tliem speak, in their
several tongues, the wonderful works of God," Acts ii, 1-6.

2. In this chapter we read, that wiien the apostles and brethren had
been praying, and praising God, " the place was shaken where they
were assembled together, and they were all filled with the Holy Ghost,"
Acts iv, 31. Not that we find any visible appearance here, such as had
been in the former instance : nor are we informed that tiie cxtrnordi'
nan/ gifts of the Holy Ghost were then given to all or any of them ;
such as the " gift of healing, of working other miracles, of prophecy, o(
discerning spirits, the speaking with divers kinds of tongues, and the
interpretation of tongues," 1 Cor. xii, 9, 10.

3. Whether these gifts of the Holy Ghost were designed to remain
m the church throughout all ages, and whether or no they will be
restored at the nearer ap| .ch of the *' restitution of all things," are
questions which it is not needful to decide. But it is needful to observe
this, that, even in the infancy of the church, God divided them with a
sparing hand. Were all even then prophets ? Were all workers of
miracles 1 Had all the gifts of healing ? Did all speak with tongues ?
No, in no wise. Perhaps not one in a thousand. Probably none but
the teachers in the church, and only some of them, 1 Cor. xii, 28-30.
It was, therefore, for a more excellent purpose than this, that " they
were all filled with the Holy Ghost."

4. It was to give them (what none can deny to be essential to all
Christians in ail ages) the mind which was in Christ, those holy fruits
of the Spirit, which whosoever hath not, is none of his ; to fill them
with " love, joy, peace, long suffering, gentleness, goodness." Gal. v,
22-24 ; to endue them with faith, (perhaps it might be rendered, y/r/c-
liti/,) with meekness and temperance ; to enable them to crucify the
tlesh, with its affections and lusts, its passions and desires, and, in con-
sequence of that inward change, to fulfil all outward righteousness, to
" walk as Christ also walked," " in the work of faith, in the patience of
hope, the labour of love," 1 I'hess. i, 3.

5. Without busying ourselves then in curious, needless inquiries,
touching those extraordinnr>/ gifts of the Spirit, let us take a nearer
view of these his ordinary fruits, which we are assured will remain
throughout all ages; — of that great work of God among the children ol
men, which we are used to express by ne word, Christianity ; not as
it implies a set of opinions, a system of doctrines, but as it refers to
men's hearts and lives. And this Christianity it may be ireful to con-
sider under three distinct views :

As beginning to exist in individuals :
As spreading from one to another :
III. As covering the earth.

I design to close these considerations with a plain practical appli-
cation.

I. 1. And first, let us consider Christianity in its rise, as beginning
to exist in individuals.

SupiMjse, h^n, one of those who heard the apostle Petei preaching

11.
o

SCUlPiUUAL CUUISTIANITY.

[SEliUON IV.

repentance and remission of sins, was prick»=!(l to the heart, was con-
vinced of sin, repented, and then heiieved in Jesua. By this faith oi
the operation of God, winch was the very substance, or subsistence ol
things hoped for, Heb. xi, 1, the demonstrative evidence of invisible
things, he instantly received the spirit of adoption, whereby he now
cried, " Abba, Father," Rorn. viii, 15. Now first it was that he could
call Jesus Lord, by tiie Holy Ghost, 1 Cor. xii, 3, the Spirit itself bear-
ing witness with his spirit that he was a child of God, Rom. viii, 15.
Now it was that he could truly say, " I live not, but Christ liveth in me ;
and the life which I now live in the flesh, I live by faith in the Son o*
God, who loved me and gave himself for me," Gal. ii, 20.

2. This, then, was the very essence of his faith, a divine eXtfj^oj; (evi-
dence or conviction) of the love of God the Father, through the Son ol
his love, to him a sinner, now accepted in thp Beloved. And, " being
justified by faith, he had peace with God," Rom. v, 1, yea, " the peace
of God ruling in his heart;" a peace, which passing all understanding,
(ffavTtt vsv, all barely rational conception,) kept his heart and mind from
all doubt and fear, through the knowledge of him in whom he hao be-
lieved. He could not therefore " be afraid of any evil tidings ;" for his
" heart stood fast believing in the Lord." He feared not what man
could do unto him, knowing the very hairs of his head were all num-
sered. He feared not all the powers of darkness, whom God was daily
oruising under his feet. Least of all was he afraid to die ; nay, he de-
sired to " depart and to be with Christ," Phil. 1, 23 ; who, " through
death, had destroyed him that had the power of death, even the devil,
and delivered them who, through fear of death, were all their lifetime
(till then) subject to bondage," Heb. ii, 15.

3. His soul therefore magnified the Lord, and his spirit rejoiced in
God his Saviour. " He rejoiced in him with joy unspeakable, who had
reconciled him to God, even the Father:" " in whom he had redemption
through his blood, the forgiveness of sins." He rejoiced in that witness
of God's Spirit with his spirit, that he was a child of God ; and more
abundantly, " in hope of the glory of God ;" in hope of the glorious
image of God, and fiill renewal of his soul in righteousness and true
holiness ; and in hope of that crown of glory, that " inheritance, incor-
ruptible, undcfiled, and that fadeth not away."

4. " The love of God was also shed abroad in his heart, by the Holy
Ghost, which was given unto him," Rom. v, 5. " Because he was a son,
God had sent forth the Spirit of his Son into his heart, crying, Abba,
Father !" Gal. iv, 6. And that filial love of God was continually increa-
sed by the witness he had in himself (i John v, 10) of God's pardoning
love to him ; by " beholding what manner of love it was, which the
Father had bestowed upon him, that he should be called a child of God,'"
I John iii, 1. So that God was the desire of his eyes, and the joy of his
heart ; his portion in time and in eternity.

5. He that thus loved God, could not but love his brother also ; and
" not in word only, but in deed and in truth." " If God," said he, " so
loved us, we ought also to love one another," 1 John iv, 11 ; yea, every
soul of man, as " the mercy of God is over all his works," Psa. cxiv, 9.
Agreeably hereto, the affection of this lover of God embraced all man-
kind for his sake ; not excepting those whom he had never seen in the
fleah. or those of whom he knew nothing more than that they were " »he

9KUMUN IV.J

SUUlP'i'UUAL CUUISIIANITY.

A I

devil

Holy
a son,
Abba,
ncrea-
oning
ih the
God,'-
of his

and
1, " so
every
dv, 9.
man-
n tlie
"the

olfspring of God," for whose souls his Son had died ; nut excepting tiie
".vir and unthankful, and least of all his enemies, those who hated, or
persecuted, or despitefully used him for his Master's sake. Theee had
a peculiar place, both in his heart and in his prayers. He loved them
" even as Christ loved us."

6. And " love is not puflfed up," 1 Cor. xiii, 4. It abases to the dual
every soul wherein it dwells: accordingly, ne was lowly of heart, little,
mean, and vile in his own eyes. He neither sought, nor received the
praise of men, but that which cometh of God only. He was meek and
long suffering, gentle to all, and easy to be entreated. Faithfulness and
truth never forsook him ; they were " bound about his neck, and wrote
on the table of his heart." By the same Spirit he was enabled to be
temperate in all things, refraining his soul even as a weaned child.
He was " crucified to the world, and the world crucified to him ;" supe-
rior to " the desire of the flesh, the desire of the eye, and the pride of
life." By the same almighty love was he saved, both from passion and
pride ; from lust and vanity ; from ambition and covetousness ; and
from every temper which was not in Christ.

7. It may easily be believed, he who had this love in his heart, would
work no evil to his neighbour. It was impossible for him, knowingly
and designedly, to do harm to any man. He was at the greatest dis-
tance from cruelty and wrong, from any unjust or unkind action. With
the same care did he " set a watch before his mouth, and keep the door
of his lips," lest he should ofTend in tongue, either against justice, or
against mercy or truth. He p»it away all lying, falsehood, and fraud ;
neither was guile found in his mouth. He spake evil of no man ; nor
did an unkind word ever come out of his lips.

8. And, as he was deeply sensible of the truth of that word, " with
out me ye can do nothing," and, consequently, of the need he had to
be watered of God every moment; so he continued daily in all the
ordinances of God, the stated channels of his grace to man : " in the
apostles' doctrine," or teaching, receiving that food of the soul with all
readiness of heart; in " the breaking of bread," which he found to be
the communion of the body of Christ ; and '* in the prayers" and
praises offered up by the great congregation. And thus, he daily
" grew in grace," increasing in strength, in the knowledge and love
of God.

9. But it did not satisfy him, barely to abstain from doing evil. His
soul was athirst to do good. The language of his heart continually was.
" My Father worketh hitheito, and I work." My Lord went about
doing good ; and shall not I tread in his steps ? As he had opportu-
nity, therefore, if he could do no good of a higher kind, he fed the hun-
gry, clothed the naked, helped the fatherless or stranger, visited and
assisted them that were sick or in prison. He gave all his goods to
feed the poor. He rejoiced to labour or to suflTer for them ; and wherein
soever he might profit another, there especially to " deny himself." He
counted nothing too dear to part with for them, as well remembering
the word of his Lord, " Inasmucli as ye have done it unto one of the
least of thtse my brethren, ye have done it unto me," Matt, xxv, 40.

10. Such was Christianity in its rise. Such was a Christian in
ancient days. Such was every one of those, who, when they heard the
threatenings of the chief priests and elders, " Wiled up their vr>ice to

SCIUl'TUHAL CIIUISTIANITY. [s^:IlMo^f iV

God with one accord, and were all filled with the Holy GhoHt. 'I'liti
multitude of lliein that bedieved were of one heart and of one soul."
(So did the love of him in whom they had believed, constrain lliem
to love one another!) " Neither said any of them that aught of the
tilings which he possessed was his own ; but they had all things com-
mon." So fully were they cruciticd to the wocld, and the world crucified
lo them ! " And they continued steadfastly with one accord ir. the
apostles' doctrine, and in the breaking of bread, and in prayer," Acta
ii, 42. " And great grace was upon them all ; neither was there any
among them that lucked : for as many as were possessors of lands or
houses, sold them, and brought the prices of the things that wore eold,
and laid them down at the apostles' feet : and distribution was made
unto every man according as he had need," Acts iv, 31-35.

II. 1. Let us take a view, in the second place, of this Christianity,
as spreading from one to another, and so gradually making its way into
the world: for such was the will of God concerning it, who did not
" light a candle to j)ut it under a bushel, but that it might give light to
all that were in the house." And this our Lord had declared to his
first disciples, *' Ye are the salt of the earth," " the light of the world ;"
at the same time that he gave that general commami, " Let your light
so shine before men, tliat they may see your good works, and glorify
your Father which is in heaven," Matt, v, 13-16.

2. And, indeed, supposing a few of these lovers of mankind to see
" the whole world lying in wickedness," can we believe they would be
unconcerned at the sight, at the misery of those for whom their Lord
died 1 Would not their bowels yearn over them, and their hearts melt
away for very trouble ? Could they then stand idle all the day long,
even were there no command from him whom they loved ? Rather
would they not labour, by all possible means, to pluck some of these
brands out of the burning ? Undoubtedly they would : they would spare
no pains to bring back whomsoever they could of those poor " sheep
that had gone astrav, to the great Shepherd and Bishop of their souls,"
1 Pet. ii, 25.

3. So the Christians of old did. They laboured, raving opportunity,
" to do good unto all men," Gal. vi, 10, warninj; them to flee from the
wrath to come ; now, now to escape the damnation of hell. They de-
clared, " The times of ignorance God winked at; but now he calleih
all men every where to repent," Acts xvii, 30. They cried aloud,
Turn ye, turn ye from your evil ways ; " so iniquity shall not be your
ruin," Ezek. xviii, 30. They reasoned with them of temperance and
righteousness, or justice, of the virtues opposite to their reigning sins,
and of judgment to come ; of the wrath of God, which would surely be
exeruted on evil doers in that day when he should judge the world,
Act\3 xxiv, 25.

4. They endeavoured herein to speak to every man severally as he
had need. To the careless, to those who lay iinconcerned in darkness
and in the shadow of death, they thundered, "Awake, thou that slcep-
est : arise from the dead, and Christ shall give thee light :" but to those
who were already awakened out of sleep, and groaning under a sense o'
the wrath of God, their language was, "We have an Advocate with tne
Fatlier ; he is the propitiation for our sins." Meantime, those who had
believed, they provoked to love and to good works; to patient con-

'KRMON IV. I

SCUIPlUilAL CIiniSTlANITY.

as he
rkness
|slcep-

those
Insft ot

th tne
|o had

con-

tiiiuance in well doing; and to abound more and more in that holiness,
without which no man can sec the Lord, lleh. xii, 14.

5. And their lahour was not in vain in tlie Lord. His word ran, and
was glorified. It grew mightily and |)revailed. But so much the more
(lid oflences prevail also. The world in general were oirended, " because
they testified of it, that the works thereof were evil," John vii, 7. The
men of pleasure were offended, not only because these men were made,
lis it were, to rejirove their thoughts: — " He professeth," said they,
" to have the knowledge of God ; he calltth himseir the child of the
liord; his life is not like other men's ; his ways are of another fashion ;
lie abslaineth from our ways, as from filthiness ; he inaketh his boast,
(hat God is his Father," Wisd. ii, 13-16 : — but much more, because so
many of their companions were taken away, and would no more run
with them to the same excess of riot, 1 Pet. iv, 4. The men of reputa-
tion were offended, because, asthe gospel spread, they declined in the
'•steem of the people ; and because many no longer dared to give tliem
llattering titles, or to pay man the homage due to God only. The
men of trade called one another together, and said, " Sirs, ye know thai
l»y this crall we have our wealth. But ye see and hear that these men
have persuaded and turned away much people. So that this our craft
is ill danger to be set at nought," Acts xix, 25, dtc. Above all, the rnen
of religion, so called, the men of outside religion, " the saints of the
world," were offended, and ready at every opportunity to cry out, " Men
of brael, help ! we have found these men pestilent follows, movers of
sedition throughout the world," Acts xxiv, 5. " These are the men
that teach all men, every where, against the people, and against the
law," Acts xxi, 28.

6. Thus it was that the heavens grew black with clouds, and the
storm gathered amain. For the more Christianity spread, the more
liurt was done, in the account of those who received it not ; and the
number increased of those who were more and more enraged at these
" men who thus turned the world upside down," Acts xvii, 6 ; inso-
much that more and more cried oui, " Away with such fellows from the
earth ; it is not fit that they should live ;" yea, and sincerely believed,
that whosoever should kill them would do God service.

7. Meanwhile they did not fail to cast out their name as evil, Luke
vi, 22 ; so that this " sect was every where spoken against," Acts
xxviii, 22. Men said all manner of evil of them, even as had been
(lone of the prophets that were before them, Matt, v, 11. And whatso-
ever any would aflirm, others would believe. So that offences grew as
the stars of heaven for multitude. And hence arose, at the time fore-
ordained of the Father, j)ersecution in all its forms. Some, for a season,
suffered only shame and reproach; some, ''the spoiling of their goods;'
"some had trial of mocking and scourging; some of bonds and im
pri:50iiment;" and others " resisted unto blood," Heb. x, 34, xi, 36,&.c

'^. Now it was that the pillars of hell were shaken, and the kingdom
of God spread more and more. Sinners were every where *' turned
from darkness to light, and from the power of Satan unto God." H«
j^ave his children " such a mouth, and such wisdom, as all their adver
saries could not resist :" and their lives were of equal force with then
words. But above all, their sufferings spake to all the world. They
" aoDroved themselves the servants of God, in afflictions, in necessities

ULi
>

l-i

SORIPTUHAI. tUHIMllA.NlTY.

[SKIIMUN IV.

in (tinlressea, in {tiri|><!s, in iinpririoiiiiKMitH, iii tiiinii.t!*, in lalxnirii; lO
perils ill tliu nv.a, in |H!rils in the vvilclernuMS, in weariness iind painful-
nens, ill liiingcr ami in tliirst, in cold and nakednos.'i," '2 Cur. vi, 4, 6lc.
And when, having fought the good tight, they were led as sheep to the
slaughter, and ollered up on the sacritice and service of their faith, then
th(> hlood of each found a voice, and the heathen owned, " lie heing
dead yet speaketh."

9. Thus did Christianity spread itself in the earth. But hoM soon
did the tares a|)pear with the wheat, and the mi/steri/ of initjuity work
as well as the mi/stcri/ of ffodti/mss ! How soon did Satan find a se.it,
even in t/if tnnp/e of God, " till the woman lied into the wilderiu'ss,"
and " the faitliful were again minished from the children of men !"
Hero we tread a heaten path : the still increasing corru|)tions of the
succeeding generations have been largely (lescribed from time to time,
by tho.se witnesses Ciod raised up, to show that he had " built his church
upon a Rock, and the gates of hell should not (wholly) prevail against
her," Matt, xvi, 18.

III. 1. But shall we not see greater things than these? Yea, greater
than have been yet from the beginniug of the world. Can satan cause
the truth of God to fail, or his promises to be of none effect? If not,
the time will come when Christianity will prevail over all, and cover the
earth. Let us stand a little, and survey (the third thing which was
proposed) this strange sight, a Christian World. Of this the prophets
of old inquired and searched diligently, 1 Pet. i, 10, 11, &,c: of this
the Spirit which was in them testified : " It shall come to piiss in the
last days, that the mountain of the Lord's house shall be established on
the top of the mountains, and shall be exalted above the hills, and all
nations shall ffow unto it. And they shall beat their swords into plough*
shares, and their spears into pruning hooks. Nation shall not lift up
sword against nation; neither shall they learn war any more," Isa. ii,
1-4. " In that day there shall be a root of Jesse, which shall stand
for an ensign of the people. To it shall the Gentiles seek, and his rest
?hall be glorious. And it shall come to pass in that day, that the Lord
shall set his hand again to recover the remnant of his people ; and he
shall set up an Ensign for the nations, and shall assemble the outcasts
of Israel, and gather together the dispersed of Judah, from the four cor-
ners of the earth," Isa. xi, 10-12. " The wolf shall then dwell with the
lamb, and the leopard shall lie down with the kid, and the calf, and the
young lion, and the falling together ; and a little child shall lead them.
They shall not hurt nor destroy, saith the Lord, in all my holy mountain.
For the earth shall be full of the knowledge of the Lord, as the waters
cover the sea," Isa. xi, 6-9.

2. To the same effect are the words of the great apostle, which it is
evident have never yet been fulfilled. " Hath God oast away his people ?
God forbid." " But through their fall salvation is come to the Gentiles."
"And if the diminishing of them be the riches of the Gentiles, how much
more their fulness?" " For I would not, brethren, that ye should be
ignorant of this mystery. That blindness in part is happened to Israel,
until the fulness of the Gentiles be come in ; and so all Israel shall be
saved," Rom. xi, 1, 11, 25, 26.

3. Suppose now the fulness of time to be come, and the orophecies
to be accomplished. What a prospect is this ! All is " peace, quietnes!*,

.•4KKMUN IV. J

8('KI I'TU KA I, (II KISTI AN ITV.

3:>

ami assurance for evrr." Here i» no din ofarinii, no *' confused noise,"
no ' garnienlH rolled in blood." *' Destructions are come to a per|)etual
end:" wars are ceased from the earth. Neither are there any intestine
jnrs remaining ; no brother i ising up against brother ; no country or cit^
divided against itself, and tearing out its own bowels. Civil discord ii
at an end for evermore, and none is left either to destroy or hurt his
neighbour. Here is no oppression to make even the wise man mad;
no extortion to grind the face of the pt)or ; no robbery or wrong; no
rapine or injustice; for all are " content with such things as they pos-
jiCFS." Thus " righteousness and jieace have kissed each other," Psa.
Ixxxv, 10; they have "taken root and fdled the land:" "righteousness
flourishing out of the earth," and " peace looking down from heaven."

4. And with righteousness or justice, mercy is also found. The earth
is no longer full of cruel habitations. The Lord hath destroyed both
the blood-thirsty and malicious, the envious an<l revengeful man. Were
there any provocation, there is none that now knoweth iv return evil for
f'vil; Init indeed there is none that doeth evil, no, not on.r, for .ill are
harmless as doves. And being filled wiih peace and joy ii Lc\.. -ing.and
united in one body, by one spirit, they all ,';/VC si ; br'^ii.'en, v!: y are all
of one heart, and of one soul. "N«'ither sa rli aiiv o< tli^'u;, Av.a aught
of tiie things which he possesseth is his own.'' "rhi-ie is none among
them that lacketh; for every man loveth his p/'ighboitr a." himself. And
\i\\ walk by one rule, " Whatever ye would tlii\?. uifa should do ;)Pt»> yo\.
even so do unto them."

5. It follows, that no unkind word can 'iver br; hf,a/d am<ns^^ Ok -ii, vio
strife of tongues, no contention of any kiiKl, uo railing or evil t;peal' ir.g ;
but every one " opens his mouth wit!i wis:doiu, .».nd ii* h't^ um'^^H. xhi'te
is the law of kindness." Equally inc;i(»abla are tliii- of friud cr g.nU :
their love is without dissimulation : their words aie liKva- .< '/he inf, ex-
pression of their thoughts, opening a window sito their breast, iIkm who-
soever desires may look into their hearts, and see tiiat only love 'mU Gud
are there

6. Thus, where the Lord omnipotent tr.keth to hinself his mighty
power and reigneth, doth he "subdue all things to hiL'scir/'causot very
heart to overflow with lore, and fill every nioutu v\:)i p'lii^e. " Happy
are the people that are in such a case : yea, blessMi are tiie people \\>o
have the Lord for their God," Psa. cxliv, 15. " Arise, shine, (s-iith the
Lord,) for thy light is come, and the glory of the Lord is risen 'i^on
(hee." " Thou hast known that I, the Lord, am ihy Saviour, an<' '.'.iv
Redeemer, the mighty God of Jacob. I have made thy ci^rers p*iact),
and thy exacters righteousness. Vioience siiall no more be heard in
the land, wasting nor destruction with.n >'.hy oori^rs; out ihou shalt
call thy walls, salvation, and thy gates, praii^e." *' Tl'.j' people are ail
righteous ; they shall inlierit ihe land ^n fjver : the brancli of my plant-
ing, the work of my hands, that I ray be glorified." " The mm snaii
be no more thy light by day; neit u v for brightness shall the moon give
light unto thee: but the Lord shall be unto thee an everlasting light,
and thy God th> glory," itin. ix, 1, 16-19.

IV. Having tins briefly considered Christianity, as beginning, as
going on, and as covering the earth ; it remains only that I should close
the whole with a plain, practical application.

1 And first, f would ask. Where does this Christianity now exist''

I
o

>
r3

SCRIPTURAL CHIUSTIANITY.

[SKRMON JV.

Where, I pray, do the Christians live? Which is the country, the inhabit*
ants whereof are all tliiis filled with the Holy Ghost ? Are all of one heart
and 'jf one soul ? Cannot sufler one among them to lack any thing, but
continually give to every man as he hath need ? Who, one and all, have
the love of God filling their hearts, and constraining them to love their
neighbour as themselves? Who liave all "put on bowels of mercy,
humbleness of mind, gentleness, long suffering?" Who offend not in
any kind, either by word or deed, against justice, mercy, or truth ; but
in every point do unto ail men, as they would these should do unto them
With what propriety can we term any a Christian country, which does
not answer this description ? Why then, let us confess we have never
yet seen a Christian couutry upon earth.

2. I beseech you, brethren, by the mercies of God, if ye do account
me a madman or a fool, yet, as a fool bear with me. It is utterly need-
ful that some one should use great plainness of speech towards you. It
is more especially needful at t/iis time ; for who knoweth but it is the
(ast? Who knoweth how soon the righteous Judge may say, " I will no
more be intreatod for Uiis people." " Though Noah, Daniel, and Job,
were in this land, they should but deliver their own souls." And who
will use this plainness, if I do not? Therefore I, even I, will speak.
And I adjure you, by the living God, that ye steel not your breasts
against receiving a blessing at 7«v/ hands. Do not say in your hearts,
Non persundcbis, ctiavisi pcnuaseris: or in other words. Lord, thou shalt
not send by whom thou wilt send; let me rather perish in my blood, than
be saved by this man !

3. Brethren, " I am persuaded better things of you, though I thus
speak." Let me ask you then, in tender love, and in the spirit of meek-
ness. Is this city a Christian city? Is Christianity, scriptural Christianity,
found here? Are we, considered as a community of men, so "filled
with the Holy Ghost," as to enjoy in our hearts, and show ibrth in our
lives, the genuine fruits of that Spirit ? Are all the magistrates, all heads
and governors of colleges and halls, and their respective societies, (not
to speak of the inhabitants of the town,) " of one heart and one soul ?"
Is " the love of God shed abroad in our hearts?" Are our tempers the
same tliat were in him ? And are our lives agreeable thereto ? Are we
"holy as He who hath called us is holy, in all manner of conversation?"

4. I inlreat you to observe, that here are no peculiar notions now
under consideration : that the question moved is not concerning doubt-
ful opinions, of one kind or another, but concerning the undoubted, fun-
damental branches (if there be any such) of our common Christianity.
And for the decision thereof, I apj)eal to your own consciences, guided
by the word of God. He therefore that is not condemned by his own
he.Trt let him go free.

5. In the fear, then, and in the presence of the great God before
whom both you and 1 shall shortly appear, I pray you that are in
authority over us, whom I reverence for your office' sake, to consider,
(and not after the manner o!* dissemblers with God,) are you " filled
with the Holy Ghost?" Are you lively portraitures of Him whom ye
are apponited to represent among men ? " I have said ye aru gods," ye
magistrates and rulers ; ye are by office so nearly allied to the God of
heaven ! In your several stations and degrees, ye are to show forth unto
w " the Lor<l our governor." Are all the thoughts of your hearts, all

SERS

yuui
word^
in all

SERMON IV.]

SCRIPTURAL CHKISTIANITY.

the
we
)n?"
now
nibt-

youi tompers and desires suitable to your high calling ? Are all youi
words like unto those which come out of *he mouth of God? Is there
in all your actions, dignity and love? A greatness which words cannot
express, which can flow only from a heart full of God ; and yet consist-
ent with the character of " man that is a worm, and the son of man
that is a worm !"

6. Ye venerable men, who are more especially called to form the
tender minds of youth, to dispel thence the shades of ignorance and error,
and train them up to be wise unto salvation, are you " filled with the
Holy Ghost?" With all those " fruits of the Spirit," which your import-
ant office so indispensably requires? Is your heart whole with God?
Full of love and zeal to set up his kingdrtm on earth ? Do you contin-
ually remind those under your care, that the one rational end of all our
studies, is to know, love, and serve " the only true God, and Jesua
3hrist whom he hath sent?" Do you inculcate upon them day by day,
.hat love alone never faileth : (whereas, whether there be tongues, they
shall fail, or philosophical knowledge, it shall vanish away ;) and that
A'ithout love, all learning is but splendid ignorance, pompous folly, vex-
ation of spirit? Has all you teach an actual tendency to the love of God,
and of all mankind for his sake? Have you an eye to this end in what-
ever you prescribe, touching the kind, the manner, and the measure oi
their studies ; desiring and labouring that, wherever the lot of these
young soldiers of Christ is cast, they may be so many burning and shin-
ing lights, adorning the gospel of Christ in all things? And permit me
to ask. Do you put forth all your strength in the vast work you have un-
dertaken? Do you labour herein with all your might? Exerting every
faculty of your soul ? Using every talent which God hath lent you, and
that to the uttermost of your jwwer ?

7. Let it not be said, that I speak here, as i^'all under your care were
intended to be clergymen. Not so : I only speak as if they were all
intended to be Christians. But what example is set them by us who
enjoy the beneficence of our forefathers ? by fellows, students, scholars ;
more especially those who arc of some rank and eminence ? Do ye,
brethren, abound in the fruits of the Spirit, in lowliness of mind, in
self denial and mortification, in seriousness and composure of spirit, in
patience, meekness, sobriety, temperance ; and in imwearied, restless
endeavours to do good in every kind unto all men, to relieve their outward
wants, and to bring their souls to the true knowledge and love of God ?
Is this the general character of fellows of colleges ? I fear it is not.
Rather, have not pride and haughtiness of spirit, impatience and
peevishness, sloth and indolence, gluttony and sensuality, and even
proverbial uselessness, been objected to us, perhaps not always by our
enemies, nor wholly without ground ? Oh that God woidd roll away this
reproach from us, that the very memory of it might perish for ever !

8. Many of us are more immediately consecrated to God, called to
minister in holy things. Are we then patterns to the rest, " in word,
in conversation, in charity, in spirit, in faitti, in purity ?" 2 Cor. iv, 2.
Is there written on our forehead and on our lienrt, " Holiness to the
Lord ?" From what motives did we enter upon this oflice ? Was it
indeed with a single eye " to serve God, trusting that we were inwardly
moved by the Holy Ghost, to take upon us this ministration, for the
promoting of his glory, and the edifying of hi« people?" And have

SCRIl'TtRAL CHKISTIANITY.

SERMON IV.

we "clearly (leterinined, by God's grace, to give oiirsehes wholly to
this office?" Do we forsake and set aside, as much as in us lies, all
worldly cares and studies? Do we apply ourselves wholly to this one
thing, a/)d draw all our cares and studies this way ? Are we apt t'.
teach ? Are we taught of God, that we may be able to teach other,
also? Do we know God? Do we know Jesus Christ? Math "God
revealed his Son in us ?" And hath he made us able ministers of the
new covenant?" Where then are the "seals of our apostleship?"
Who, that were dead in trespasses and sins, have been quickened by
our word ? Have we a burning zeal to save souls from death, so that
for their sake we often forget even to eat our bread I Do we speak
plain, " by manifestation of the trith commending ourselves to every
man's conscience in the sight of God ?" 2 Cor. iv, 2. Are we dead
to the world and the things of the world, " laying up al! our treasure in
heaven ?" Do we lord over God's heritage ? Or are we the least, the
servants of all ? When we bear the reproach of Christ, does it sit
heavy upon us ? Or do we rejoice therein ? When we are smitten on
the one cheek, do we resent it ? Are we impatient of affronts ? Or
do we turn the other also ; not resisting the evil, but overcoming evil
with good ? Have we a bitter zeal, inciting us to strive sharply and
passionately with them that are out of the way ? Or is our zeal the
flame of love, so as to direct all our words with sweetness, lowliness,
and meekness of wisdom ?

9. Once more. What shall we say concerning the youth of this place ?
Have you either the form or the power of Christian godliness ? Are you
humble, teachable, advisable; or stubborn, self willed, heady, and high
minded ? Are you obedient to your superiors as to parents ? Or do
you despise those to whom you owe the tenderest reverence ? Are you
diligent in your easy business, pursuing your studies with all your
strength ? Do you redeem the time, crowding as much work into everv
day as it can contain ? Rather, are ye not conscious to yourselves,
that you waste away day after day, either in reading what has no
tendency to Christianity, or in gaming, or in — yon know not what ?
Are you better managers of your fortune than of your time ? Do you,
out of principle, take care to owe no man any thing ? Do you " remember
the sabbath day to keep it holy ;" to spend it in the more immediate
worship of God ? When you are in his house, do you consider that God
is there ? Do you behave, " as seeing him that is invisible ?" Do you
know how to " possess your bodies in sanctification and honour ? Are
not drunkenness and uncleanness Ibund among you ? Yea, are there
not of you who " glory in their shame ?" Do not many of you " take
Ihe name of God in vain," perhaps habitually, without either remorse
or fear ? Yea, are there not a multitude of you that are forsworn 1
I fear, a swiftly increasing multitude. Be not surprised, brethren.
?Jefore God and this congregation, I own mysaif to have been of the
number, solemnly swearing to observe all those custt^ns, which I then
knew nothing of; and those statutes, which I did not so much as read
over, either then, or for some years after. What is perjury, if this is
not ? But if it be, oh what a weight of sin, yea, sin of no common dye,
lieth upon us ! And doth not the Most High regard it ?

10. May it not be one of the consequences of this, that so many of
you are a generation of triflers; iriflers with God, with one another.

SEKMON' v.]

JCSTIKICATION BY KAITII.

and with your own souU ? For, how few of you spend, from one week
to another, a single hour in private prayer ! How icw have any thought
of God in the general tenor of your conversatioii ! Who of you is, in
any degree, acquainted with the work of his Spirit, his supernatural
work in the souls of men? Cap you bear, unless now rnd tiien, in a
cliurcl:, any talk of the Holy Ghost ? Would not you take it for granted,
if one began such a conversation, that it was either hypocrisy or enihu
>hsm ? In the name of the Lord God Almighty, 1 ask, What religion
are you of? Even the talk of Christianity, ye cannot, will not bear.
Oh, my brethren ! what a Christian city is this ! " Jt is time for thee.
Lord, to lay to thine hand !"

n. For, indeed, what probability, .vhit possibility rather, (speaking
after the manner of men,) is there tht ♦ Christianity, scriptural Chris-
tianity, should be again the religion of this place ? That all orders o<
inefl among us should speak and live as men " filled with the Holy
Ghost ?" By whom should this Christianity be restored ? By those of
vou that are in authority ? Are you convinced then that this is scrip-
tural Christianity? Are you desirous it should be restored? And do ye
not count your fortune, liberty, life, dear unto yourselves, so ye may be
instrumental in the restoring of it ? But, suppose ye have this desire, who
hath any power ])roportioned to the effect ? Perhaps some of you have
made a few faint attempts, luit with how small success ! Shall Chris-
tianity then be restored by young, unknown, inconsiderable men ? I
know not whether ye yourselves could suffer it. Would not some of
you cry out, " Young man, in so doing thou rcproachest us ?" But
there is no danger of your being nut to the proof; so hath iniquity
overspread us like a flood. Whom then shall God send ? The famine,
the pestilence, (the last messengers of God to a guilty land,) or the
sword ? The arr..ies of the Romish aliens to reform us into our first
love ? Nay, " rather let us fall into thy hand, oh Lord, and lei us not
fall into the hand of man."

Lord, save, or we perish ! Take us out of th'.- mire that we sink
not ! Oh help us against these enemies ! for vain is the help of man.
Unto thee all things are {)ossiblc. According to the greatness of thy
power, presv^rve thou those that are a|)pointc(l to die; and preserve us
in the manner that seemcth to thee good ; not as we will, but as thou
wilt!

>-
br

SERMON Y.— Justification hy Faith.

" To him that worketh not, but believetli on him that justifieth the UDgoJly,
bi3 fiiitli is counted to him for riglitoou9ness."--Kom. iv. 5.

ANALYSIS.

How may a sinner bo justified beiore Ood ? Importance of
the question, and confused notions regarding it.

I. (.f round of the doctrine oi" justification. Man created in

God's image.

Placed under a perfect law — a law of love

JUSTIFICATION BY FAITO.

[sermon V.

SEBIION Vl

and of positive command, Man violated this law. The con-
sequences of this sin, to Adam, to his posterity. The gift of
God's Son, and his atoning work. God's ofler of pardon
through him to the whole world.

II. Justification defined.

Not the being made actually just or righteous. Not a
clearing from accusation of Satan, or of the law. Does not im-
ply that God is deceived when he justifies. The plain Scrip-
tural notion of justification is pardon, the forgiveness of sins.
1 1 is that act of God the Father, whereby, for the sake of the
propitiation made by the blood of his Son, he " sheweth forth
liis righteousness (or mercy,) by the remission oi sins that are
l)fist," Justification in Scripture is sometimes reierred to the
day of judgment ; but more frequently is that which takes
place at the beginning of the Chr'^-tian life.

III. Who are they ihat are justified ?

The ungodly. Hence not they who are sanctified. Buc the
lost, the sick, the condemned. Good works, in the highest
sense of the term, do not precede but follo\; ifter justificatioiL

IV. The terms of justification.

Faith alone. Scripture proof of this. This faith defined
as not- only a divine evidence or conviction that " God was in
Christ reconciling the world unto himself," but a sure trust
and confidence that Christ died for my sins, that he loved me,
and gave himself for me. This faith the doctrine of the
Church of England. This is the necessary condition. No
justification without it. This is the only condition. The
moment this faith is received it is " counted for righteousness."

The reason of this condition with God. But it hides pride
from man. Exhortation to the ungodly to believe.

INTRODUCTORY NOTES.

In this and the ^ieven sermons following Mr, Wesley expounds the
evangelical doctrine. He begins with the fundamental, central doctrine
ol' justification by faith. This lie presents under two aspects — as an act
of pardoning grace by God, conditioned on faith ; and as a gift of
righteousness or rightness of relation to Qod received by us through
faith. Next follows a sermon on the antecedent steps to the attainment
of this gracious state. Then two sermons are devoted to the fruits of

SEBMOM v.]

JUSTIFICATION BY FAITH.

lent
Is of

the regenerating Spirit, or Spirit of Adoption which accompanies it.
Lastly, tlie doctrine of the twofold assurance or witness of this state of
grace is fully presented in three discourses. Mr. Wesley regarded the
circle of doctrines presented in these eight sermons as " articulus stantit
vel cadentis eccledae ; the Christian Cliurch stands or falls with it." The
eight years preceding the publication of these sermons (in 1746) wi-ie
marked by repeated controversy in defence of these truths. The nature
;ind conditions of justification were especially points in dispute. In the
year 1739 Mr. Wesley published two treatises by Dr. Barnes, one on
' Justification by Faith only," the other on " The Sinfulness of Man's-
Natural Will and his utter inability to do works acceptable to God until
he be justified and born again of the Spirit of God." In 1743 he pub-
lished his "Earnest Appeal to Men of Reason and Religion." In thi^^
Appeal he especially defines the nature of saving faith, and argues the
reasonableness of it. On the 2jth of June, 1744, Mr. Wesley met tin-
tirst Conlerence. The first work of this Conference was the considera-
tion of this doctrine, and the following important propositions were
agreed upon:

1. To be justified is to be pardoned and received into God's favour.

2. Faith is the condition of justification.

3. Repentance and works meet for repentance must go before this
faith.

4. Faith is a divine, supernatural evidence or conviction of things n^f
seen : it is a spiritual sight of God and the things of God. First n
sinner is convinced by the Holy Ghost, "Christ loved me and gave him-
self for me." This is that ftiith by which he is justified, or pardoned,
the moment he receives it. Immediately the same Spirit bears witness'
" Thou art pardoned ; thou hast redemption in his blood." And this is
saving faith, whereby the love of God is shed abroad in the heart.

5. No man who hears the Gospel can go to heaven without this faith
whatever a heathen may do.

At the Conference of 1745, these positions were carefully reviewed and
guarded as follows : —

Q. Is a sense of God's pardoning love indispensably necessary to final
salvation — suppose in a Papist, or Quaker ; or, in general, among those
who never heard it preached ?

A. Love hopeth all things. We know not how far any of these may
fall under the case of invincible ignorance.

Q. Have we duly considered the case of Cornelius ] Was not he in
tlie favour of God when " his prayers and alms came up for a memorial
before God ;" that is, before he believed in Christ ?

A. It does seem that he was in some degree, but we speak not of those
who have not heard the gospel.

Q. But were not those works of his " splendid sing 1 "

A. No ; nor were they done without the grace of Christ.

JUSTIFICATION BY FAITH.

[sermon V. I «k;KMON V.]l

Q. How then can we maintain that all works done heforo we have a
sense of the pardoning love of God are sin, and, as such, an abomination
to him ?

A. The works of him who has heard the ffospel, and does not believe,
are not done as God hath " willed and commanded them to be done."
And yet we know not how to say that they are an abomination to the
Lord in him who feareth God, and from that principle does the bust he
can. In this Si\me year (the year preceding tne publication of the first
volume of sermons) Mr. Wesley published a " Further Appeal to Men of
Reason and Religion." It would appear that there prevailed somewhat
widely in the Church of England at that period a view of justilication
not far removed from that propounded by the Council of Trent in
opposition to Protestantism. According to this conception, sanctitication
and good works preceded justification, and were the basis of acceptance
with God, or at times justilication was defined as the communication of
inherent righteousness, and faith was made identical with the practice of
all good works. In this way the language of Scripture was made to con-
vey the doctrine of Rome. In this appeal Mr. Wesley proves conclusively
that the evangelical doctrine of Justification by Faith, which he preached,
was the doctrine of the articles and homilies of tlie Church of Fiiglaiid,
and the doctrine of Scripture ; and defines his doctrine and the doctrine
of the Church as follows : —

1. " That no good work, properly so called can go before justification.

2. " That no degree of true sanctification can be previous to it.

3. " That as the meritorious cause of justification is the life and death
of Christ, so the condition of it is faith, faith alone.

4. " That both inward and outward holiness are consequent on this
faith, and are the ordinary, stated condition of final justification."

It will be seen from these extracts that while Mr. Wesley was contend-
ing with the self-righteous, anti-Protestant doctrine of justification by
works, he was obliged to present the truth of the Gospel as " lying very
near to Calvinism and Antinomianism ;" " within a hair's breadtli," so
that " we may come to the very edge of Calvinism " — 1. In ascribing all
good to the free grace of God. 2. in denying all natural free will, and
all power antecedent to grace. And 3. In excluding all merit from man;
even for what he has or does by the grace of God. These alternate
positions of Mr. Wesley, as he ex])ounds the Arminian doctrine of the
Gospel in opposition to a semi-Pelngian tendency on one hand, and in
opposition to Calvinistic Antinomianism on the otiier, must be both care-
fully weighed by the student in the study of the sermon before us. He
may very profitably read in this connection the Doctrinal Minutes and
Wesley's Appeal."

SERMON V.

1. How a sinner may be justified before God, the Lord and Judge of
all, is a question of no common importance to every child of man. It
contains the foundation of all our liope, inasmuch as while we are at
enmity with God, there can be no true peace, no solid joy, either in
time or in eternity. What peace can there be, while our own heart
condemns us ; and much more, He that is " greater than our Iieart
and knoweth all things?" What solid joy, either in this world or
that to come, while " the wraih of God abideth on usl"

JERMON V.

we have a
'ominatioii

3t believe,
be clone."
■ion to tlie
le best he
f the first
to Men of
somewhat
stillcation
Trent in
ctiliciition
ceeptanco
ication of
•ractice of
le to con-
iclusively
p reached,
J'^ngland,
doctrine

;ifi cation.

ad deatli

on this

ontend-
tion by

II L,' very

1th,'"' so

)iny all
I'll!, and

n man ;

ternate
of the

and in
111 care-
19. He j

tes and

•tKMON V.J

JUSTIFICATION BY FAITH.

idge of
It
are at
her in
heart
lieart
•Id or

2. And yet how little hath this important question been itndersijud !
What contused notions have many had concerning it! Indeed, nol
only confused, but often utterly false; contrary to the truth, as light tu
darkness; notions absolutely inconsistent with the oracles of God, and
with the whole analogy of faith. And hence, erring concerning the
very foundation, they could not possibly build thereon ; at least, not
'• gold, silver, or precious stones," which would endure when tried as
by fire ; but only " hay and stubble," neither acceptable to God, nor
profitable to man.

3. In order to do justice, as far as in me lies, to the vast importance
jtthe subject, to save those tliat seek the truth in sincerity from " vain
(angling and strife of words," to clear the confusedncss of thought into
which so many have already been led thereby, and to give them true
iiid just conceptions of this great mystery of godliness, 1 shall endea-
.oiii to show,

l-'irst, What is the general ground of this whole doctrine of justifi-
cation :

Secondly. Whiit justification is :

Thirdly, Who are they that are justified : and

Fourthly, On what terms they are justified.

I. I am first to show, What is the general ground of this whole
doctrine of justification.

1. In the image of God was man made, holy as he that created him
i.s holy ; merciful as the Author of all is merciful ; perfect as iiis Father
ill heaven is perfect. As God is love, so man dwelling in love, dwelt
ill God, and God in him. God made him to be an " image of his own
eternity," an incorruptible picture of the God of glory, lie was ac-
cordingly pure, as God is pure, from every spot of sin. He knew not
evil in any kind or degree, but was inwardly and outwardly sinless and
tiiidefiled. He " loved the Lord his God with all his heart, and with
all his mind, and soul, and strength."

2. To man thus upright and perfect, God gave a perfect law, to
which he required full and perfect obedience. He required full obe-
dience in every point, and this to be performed without any intermis-
sion, from the moment man became a living soul, till the time of his
trial should be ended. No allowance was made for any falling short.
As, indeed, there was no need of any ; man being altogether e(|ual to the
task assigned, and thoroughly furnished for every good word and work.

■i. To the entire law of love which was written in his heart, (against
wiiich, perhaps, he could not sin directly,) it seemed good to the sove-
reign wisdom of God to superadd one positive law : " Thou shalt not
eat of the fruit of the tree that groweth in the midst of the garden ;"
annexing that penalty thereto, " In the day that thou eatest thereof,
thou shalt surely die."

4. Such then was the state of man in paradise. By the free, unmerit-
ed love of God, he was holy and happy : he knew, loved, enjoyed God,
which is, in substance, life everlasting. And in this life of love he was
to continue for ever, if he continued to obey God in all things; but, if
he disobeyed in any, he was to forfeit all. " In that day," said God,
" thou shalt surely <lie."

5. Man did disobey God. He '' ate of the tree, of which God com-
manded him, saying, Tiioa shalt nol eat of it." And. in that day hr

ti^

JUSTIFICATION IIY FAITH.

[sermon V.lggj^^oj, v.]

was condemned by the rigliteoiis judgment of God. Then also ;h«
sentence, u hereof he was warned before, began to take place upon hiin,
Por, the moment he tasted that fruit he died. His aoul died, was sepa-
rated from God ; separate from whom the soul lias no more life than
the body has when separate from the soul. His body, likewise, became
corruptible and mortal ; so that death then took hold on this also. Aud
being already dead in spirit, dead to God, dead in sin, he hastened un
to death everlasting; to the destruction both of body and soul, in the
lire never to be quenched.

6. Thus " by one man sin entered into the world, and death by sm.
And so death passed upon all men," as being contained in him who v\ a:.
the common father and representative of us all. Thus, " through thr
offence of one," all are dead, dead to God, dead in sin, dwelling in a
corruptible, mortal body, shortly to be dissolved, and under the sentenr«'
of death eternal. For as," by one man's disobedience," all " were matlt-
sinners;" so, by that offence of one, "judgment came upon all men ii,
condemnation," Rom. v, 12, <Sic.

7. In this state we were, even all mankind, when " God so loved thf
world, that he gave his only begotten Son, to the end we might nui
perish, but have everlasting life." lu the fulness of time he was maili
man, another common head of mankind, a second general parent aini
representative of the whole human race. And as such it was that " In-
bore our griefs," '* the Lord laying upon him the iniquities of us all."
Then was he " wounded for our transgressions, and bruised for our
iniquities." ** He made his soul an oflTcring for sin :" he poured out Ins
blood for the transgressors : he '* bare our sins in his own b^«dy on the
tree," that by his stripes we might be healed : and by that one oblation
of himself, once otfered, he hath redeemed me and all mankind ; having
thereby " made a full, perfect, and sufficient sacrifice and satisfaction
for the sins of the whole world."

8. In consideration of this, that the Son of God hath " tasted death
for every man," God hath now " reconciled the world to himself, not
imputing to them their former trespasses." And thus, " as, by the
offence of one, judgment came upon all men to condemnation, even so
by the righteousness of one, the free gift came upon all men unto justi
fication." So that for the sake of his well beloved Son of what he hath
done and suffered for us, God now vouchsafes, on one only condition,
(which himself also enables us to perform,) both to remit the punish-
ment due to our sins, to reinstate us in his favour, and to restore our
dead souls to spiritual life, as the earnest of life eternal.

9. This, therefore, is the general ground of the whole doctrine of
justification. By the sin of the first Adam, who was not only the father,
but likewise the representative, of us all, we all fell short of the favour
of God ; we all became children of wrath : or, as the apostle expresses
it, " judgment came upon all men to condemnation." Even so, by the
sacrifice for sin made by the second Adam, as the representative of us
all, God is so far reconciled to all the world, that he hath given them a
new covenant ; the plain condition whereof being once fulfilled, "there
is no more condemnation" for us, but " we are justified freely by his
grace, through the redemption that is in Jesus Christ."

II. 1. But what is it to be justified ? What is justification ? This was
the second thing which I proposed to show. And it is evident, from

j what has beei
]U<>t and rightl
ieyree the ir
liiu t gill of
whit God "dJ
in us" by his|
found, wherei
gciise as to ill
■^ sutiiciently di!
othrr inspired]

2 Neither
us from accusl
, cl' ir text of ll
■ tcr, as above hi|
to We at all tal
cu^it" of men
thai the great
lip hath writt(
i (ialatians.
:\. It is also
dear Scripturt
Hiiisation bro
I natural way of
I «»• have transg
I Hon of hell, G(
nuMit wliich til
4. Least of i
w'noni he justify
that he accoui
nii'aiis imply, t
of tilings; thai
riifliloous whei
all-uise God is
vvitli his unerr
am rigliteous c
iiiaiiiier, confo
any man to w
l)r(:iudice ; an
tioii is neither
5. The plai
noss of sins.
tlio propitiatio
ritjliteousness
'I'liis is theeai
whole epistle.
in the followii
" lUessed are
sins are cover
sin." To him
Ins condemna
in this world,
in ihouffht. w

[«™°'^*-|sEKMOXV.]

JUHTIFKATION UY KAITU.

■i;»

what has been already observed, that it is not the being made actually
just and righteous. This is sanctitication ; which is, indeed, in some
deyree the immediate fruit of justification ; but, nevertheless, is a dis-
tiiK t gift of God, and of a totally different nature. The one implies,
wliit God " does for us" through his Son ; the other, what he " works
in lis" by his Spirit. So that, although some rare instances may be
found, wherein the term justified or justification is used in so wide a
sense as to include sanctification also ; yet, in general use, they are
gulliciently distinguished from each other, both by St. Paul and the
otln!r inspired writers.

2 Neither is that far-fetched conceit, that justification is the clearing
us from accusation, particularly that of Satan, easily provable from any
clear text of Holy VVrit. In the whole scriptural account of this mat-
ter, as above laid down, neither that accuser, nor his accusation, app^-ars
to be at all taken in. It cannot indeed be denied, that he is the " ac-
ciiyrr" of men, emphatically so called. But it does in no wise a})pear,
thai the great apostle hath any reference to this, more or less, in all that
lie hath written touching justification, either to the Romans or the
Galatians.

'A. It is also far easier to take for granted, than to prove from any
clear Scripture testimony, that justification is the clearing us from the
accusation brought against us by the law : at least, if this forced, un-
natural way of speaking mean either more or less than this, that whereas
we iiave transgressed the law of God, and thereby deserved the damna-
tion of hell, God does not inflict on tiiose who are justified the punish-
ment which they had deserved.

4. Least of all does justification imply, that God is deceived in those
whom he justifies ; that he thinks them to be what in fact they are not ;
that Ik; accounts them to be otherwise than they are. It does by no
means imply, that God judges concerning us contrary to the real nature
of things; that he esteems us better than we really are, or believes us
righteous when we are unrighteous. Surely no. The judgment of the
all-wise God is always according to truth. Neither can it ever consist
with his unerring wisdom to thiiiK that I am innocent, to judge that 1
am righteous or holy, because another is so. He can no more, in this
manner, confound me with Christ, than with David or Abraham. Let
any man to whom God hath given understanding, weigh this without
|irini<lice ; and he cannot but perceive, that such a notion of justifica-
tion is neither reconcilable to reason nor Scripture.

0. The plain scriptural notion of justification is pardon, the forgive-
ness of sins. It is that act of God the Father, whereby, for the sake of
the propitiation made by the blood of his Son, he " showeth forth his
riirliteousness (or mercy) by the remission of the sins that are past."
'I'liis is the easy, natural account of it given by St. Paul, throughout this
whole epistle. So he explains it liimself, more particularly in this and
III the following chapter. Thus, in the next verses but one to the text,
" lUessed are they," saith he, " whose ini(|uities are forgiven, and whose
sins are covered : blessed is the man to whom the Lord will not impute
sill." To him that is justified or forgiven, God ** will not impute sin" to
Ins condemnation. He will not condemn him on that account, either
III this world, or in that which is to come. His sins, all his past sins,
III thought, word, and deed, are covered, are blotted out, shall not b«

JUSTIFICATION BY FAITU.

[SKHMON V.

SK.RMON V.

reineml)cred or niRiitioned aj^aiiist him, any more tliaii if tlicy hud not
liceii. Ciod will not iiitlict on that sinner what he d(;.>4crved to sufl'er,
because the Son of his love hath sutfered for him. And from the time
we are " accepted through the beloved," " reconciled to G«)d through
his blood," he loves, and blesses, and watches over us for good, even
as if wc had nevt^r sinned.

Indeed the apostle in one place seems to extend the meaning of the
word nuich fartlier, where he says, " Not the hearers of the law, but I he
doers of the law, shall be justitied." Here he appears to refer our
justification to the sent(!nce of the great day. And so our Ix)rd himself
un(|uestionably doth, when he says, " By thy words thou shult be justi-
fied ;" proving thereby, that " for every idle word men shall speak, they
shall give an account in the day of judgment." But |)erhaps we can
hardly produce another instance of St. Paul's using the word in that
distant sense. In the general tenor of his writings, it is evident he doth
not ; and least of all in the text before us, which undeniably speaks,
not of those who have already " finished their course," but of those who
are now just setting out, just beginning to " run the race which is set
before them."

III. 1. Bill this is the third thing which was to be considered, namely,
Who are they that are justified ? And the apostle tells us expressly, the
ungodly : " He (t)iat is, God,) jiistifieth the ungodly :" the ungodly of
every kind and degree ; and none but the ungodly. As " they that are
righteous need no re|)entance," so they need no forgiveness. It is only
sinners that have any occasion for pardon : it is sin alone which admits
of being forgiven. Forgiveness therefore has an immediate reference to
sin, and, in this respect, to nothing else. It is our itnn'ghtfousness to
which the pardoning God is merciful : it is our iniquity which he
" remembereth no more."

2. This seems not to be at all considered by those who so vehemently
contend that a man must be sanctified, that is, holy, before he can be
justified'; especially by such of them as affirm, that universal holiness
or obedience must precede justificat'"n : (unless they mean, that justi-
fication at the last day, which is u Molly out of the present question.)
So far from it, that the very supposition is not only H;Uly impossible,
(for where there is no loveof God, there is no holiness, and there is no
love of God but from a sense of his loving us,) but also grossly, intrin-
sically absurd, contradictory to itself. For it is not a saint but a sinner
that is forgiven, and under the notion of a sinner. God justifieth not
the godly, but the ungodly ; not those that are holy already, but the
unholy. Upon what condition he doth this, will be considered quickly .
but whatever it is, it cannot be holiness. To assert this, is to say, the
Lamb of God takes away only those sins which were taken away before.

3. Does then the good Sheplierd seek and save only those that are
found already? No: He seeks and saves that which is lost. He
pardons those who need his pardoning mercy. He saves from the
guilt of sin, (and, at the same time, from the power,) sinners of every
kind, of every degree ; men, who, till then, were altogether ungodly ,
in whom the love of the Father was not ; and, consequently, in whom
dwelt no good thing, no good, or truly Christian temper ; but all such
as were evil and abominable, pride, anger, love of the world, the genuine
frtiiis of that caruni tninil which is " enmity against God."

.\ The»€
lUey that ik
wrath of G(|
iilnadfi, luil
thousand w|
iihI work,
rc(lemption|
not;'* that
that is truly!
IS necessarj
therein,
fvil tree caJ
5. If it I)
r*>cd the huJ
;inswer is e;
these are, ii
to men."
Ill themselv
use the wor
therefore go
out of a tru
htforejustiji
/lift/ sftring
of faith in t
(lone as Got!
not" (how si
nature of sin
G. Perhap
weighty rea
|iistification
runs thus :

No worki

(■ommanded

But no W(

iiud cominai

Therefore

The first

ilone before

lliem to be (

consider, G(

(lone in chat

love to all n

while the lo

this love cai

in our hear

uusodli/y ar

lied in vair

justified.

IV. 1. B
tini^odli/, ar
'H'th : he "
iliai o«',iieve

SKRMON V,

JUSTIKKATION DY KAITU.

4 Thcue who arc sick, the burden of whosu hiiih :a iiitoirrahlu, U0
i!ii>y thut iieetl n physiciuii ; these who are guilty, who groiiii iiiuierthe
wrath ot'God, are they that iieejl a pardoii. Tliese who ar«? loitdtinntd
n/rtfidi/, not only by God, but also by their own conscience, as by a
ilioiisand witnesses, of all their ungodliness, both in thought, and word,
itid work, cry aloud for him that "justifieth the ungodly," through the
redemption that is in Jesus; — the ungodly, and " him that worketh
not ;" that worketh not before he is justihed, any thing that is good,
that is truly virtuous or holy, but only evil continually. For his heart
IS necessarily, essentially evil, till the love of (Jod is shed abroad
therein. And while the tree is corrupt, so are tlie fruits; "for an
evil tree cannot bring forth good fruit."

5. if it be objected, " Nay, but a man, before he is justified, may
feed the hungry, or clothe the naked ; and these are good works ;" the
;inswer is easy, lie may do these, even before he is justihed. And
th(!se are, in one sense, " g(»od works ;" they are " good and |)r<)fitable
to men." But it does not loliow, that they are, strictly speaking, good
III themselves or good in the sight of God. Ail tru\y ^ood irorks (to
use the words of our chxircU) follow after ji/stijitntioii. And they are
therefore good and " acce))tal)lc to God in Christ," bc^cause they '* spring
out of a true and living faith." By a parity of reason, all wor/xs done
hrfore jiistijicotion are not good, in the Christian sainiCyJhrasinitrtt as
fhri/ gprinif not of faith in Jesus Christ; (though often fron» sonn,' kind
(if faith in Gtui they may spring;) "yea, rather, for that tliey are not
(lone as God hath willed and commanded them to be done, we dcuin
not" (how strange soever it may appear to some) " but they have the
nature of sin."

G. Perhaps those who doubt of this, have not duly considered the
weighty reason which is here assigne;), why iu» works done before
liistihcation can be truly and properly good. The argument plainly
runs thus :

No works are good, wliich are not done as God hath willed and
('ommaiided them to be done :

But no works <lone before justilicalion are done as God hath willed
ami commanded them to be done :

Therefore, no works done before justification are good.

The Hrst proposition is self evident. And the second, 'JMiat no works
(lone before justitication are done as God hath willed and i ommanded
them to be done, will appear e(|ually plain and undeniable, if we only
consider, God hath willed and coimnandod, that all our works shoidd be
(lone in rhariti/ ; (sv ayairri,) in love, in that love to God, which produces
love to all mankind. But none ol' our works can he done in this love
while the love of the Father (of God as our Father) is not in us. And
this love cannot be in us till we receive the " Spirit of ado|)tion crying
m our hearts Abba, Father." If, therefore, God doth noi justifi/ the
unirodli/, and him that (in this sense) worketh mn, then hath Christ
'lied in vain ; then, notwithstanding his death, can no Hesh living be
justified.

IV. 1. But, on what terms then is he justified who is altogether
unirodhf^ and till that time worketh not ? On one alone ; which is
•nith : lie " bcHeveth in him that justifieth the ungo<lly." And " he
ilm L»»;iieveth is not condemned ;" yea, he is ' pa.^setl from deatfi unto

•■1

JUSTIFICATION BY FAITU.

[8KHM0N V.

Ijfr." •• Foi the rightconsnnHs (or mercy) of (iod i« l)y faith ol
Jenus (Jhrist unto all and upon all tlu-ni that believe: — Whom tiod
hath iset forth for a |>ro|)itiatioi), through faiih in his l)lo(>d ; that ne miglil
be just, and (conHistently with his justice) the justificr of him which
believeth in Jesus ;" •' Thereforj!, we conclude, th'it a man is justified
by faith, without the deeds of the law :" without previous ohedi«!nce to
the moral law, which, indeed, he could not, till now, perforin. That it [f
the moral law, and that alone, which is here intended, ap|)ears evidently
from the words that follow. *' Do we then make void the law througli
faith? God forbid! Yea, we establish the law." What law do we
establish by faith? Not the ritual law: not the ceremonial law ol
Moses. In no wise ; but the great unchangeable law of love, the holy
love of God, and of our neighbour.

2. Faith in general is a divine, supernatural f>Sj)(oc, evulvinror con-
viction, " of things not seen," not (liscoverable by our bodily senses,
as being cither past, future, or spiritual. .Justifying faith implies,
not only a divine evidence or conviction that " God was in Christ
reconciling the world unio himself," but a sure trust and confidence
that Christ died for ;/(// sins, that he loved me, and gave himself for w/r.
And at what time soever a sinner thus believes, be it in early childhood,
in the strength of his years, or when lie is old and hoary haired, God
justifieth that ungodly one : God for the sake of his Son, pardoneth and
'ibsolveth him, who had in him, till then, no good thing. Repentance,
indeed, God had given him before; but that repentance was neither
more nor less than a deej) sense of the want of all good, and the pre-
sence of all evil. And whatever good he hath or doth from that hour,
when he first believes in God through Christ, faith does not Jind, but
hrinff. This is the fruit of faith. First the tree is good, and then the
fruit is good also.

3. I cannot describe the nature of this faith better, than in the words
of our own church. " The only instrument of salvation," (whereof
justification is one branch,) " is faith : that is, a sure trust and confi-
dence that God both hath and will forgive our sins, that he hath accepted
us again into his favour, for the merits of Christ's death and passion. —
Ihit here we must take heed that we do not iialt with God, through an
inconstant, wavering faith. Peter coming to Christ upon the water,
because ho fainted in faith, was in danger of drowning. So we, if we
betrin to waver or doubt, it is to be feared that we shall sink as Peter
di(f, not into the water, but into the bottomless pit of hell fire." Second
sermon on the. passion.

" Therefore, have a sure and constant faith, not only that the death
of Christ is available for all the world, but that he hath made a full and
sudicient sacrifice for t/iee, a perfect cleansing of tin/ sins, so that
thou inayest say, with the apostle, he loved t/ie.c, and gave himself for
t/iee. For this is to make Christ thine own, and to apply his merits unto
thiisdfy Sermon on the sacrament, Jirst part.

4. By affirming that this faith is the term or condii.on of justification,
I mean, first. That there is no justification without it. " lie that believeth
not, is condemned aheady ;" and so long as he believeth not, that con-
demnation cannot be removed, but " the wrath of God abideth on him "

As " there is no other name given under heaven," than tfial of .ic.'iis
of Nrtzurelh. no other merit wnereby a condemned sinner can ever De

HERMON \\

nved froiij
share in hi
ire without
A'e are "alii
world." \l
'iiose un'o
I'ldge theiiil
lie may do,
i tirsc, till hi

5. Faith,!
iuid the onl
tarefully to
it is the f(ijt\
\^ counted t<|
;uitecedent t|
Ihit " faith
III' believeth
l)t' what he i
treated him
riirliteous, fr(
lis for our sii

G. Surely
ttie onl If com
We mean tin
no one is ju^
absolutely rc<
man should li
tied ; so on tl
vpt if he hatl
of any kind <
titter inability
tor hell fire ;
himself wholl
ill) but by the
moment 1 W
before that s I

Now, if t)i
world ; (and
tiMi thousand
sole conditio!

7. It does
•ioever blessir
tongue, to th<
t";»vour, and n
is not meet
to none of hi
flition, the on
He that belie
o'l which St.
VIZ. That the
nut Oil him tl
ii) fixihf; his i

SERMON V

JU8TIKICATI0N DY rAITU,

t.-ived from the (juilt of .siii ; so there is no other way of obtaining i
siiare in his merit, than hif faith in his name. So that an long as vi'i
ire without this faith, W(! art; " strangers to the covenant of promise,"'
we are " aliens from the commonwealth of Israel, and without God in the
world." Whatsoever virtues (so called) a man may have, — I spouk of
•liose un'o whom the gospel is |)reaclied ; for " what have 1 to do to
ludge thein that are without!" — Whatsoever good works (so accounted)
lie may do, it profiteth not ; he is still a child of wrath, Htiil under the
• iirsc, till he believes in Jesus.

5. Faith, therefore, is the ncressari/ condition of justification. Yea,
iiid the on/i/ nedssary condition thereof. This is the second point
< Mrefully to he oi)!wrved ; that, the very moment God giveth faith (for
it is the frift of God) to the " ungodly," that " worketh not," that " faith
IS counted to him for (ightcousness." He hath no righteousness at all,
iiitecedent to this, not so much as negative righteousness, or innocence.
But " faith is imputed to him for righteousness" the very moment that
ho helieveth. Not tliat God (as was observed before) thinketh him to
lie what he is not. But as " he made Christ to be sin for us," that is,
treated him as a sinner, punishing him for our sins; so he countcth us
riirhteous, from the time we believe in him : that is, he doth not |)unish
lis for our sins, yea, treats us as though we were guiltless and righteous.

G. Surely the ditncuity of assenting to the proposition. That faith is
tiie onlfi condition of justification, must arise from not understanding it.
Wo mean thereby thus much, Tliat it is the only thing, without which
no one is justified ; the only thing that is immediately, indispensably,
absolutely reipiisite in order to pardon. As on the one hand, though a
man should have every thing else without faith, yet he cannot be justi-
tind ; so on the other, though he be supposed to want every thing else,
yet if he hath faith, he cannot but be justified. For suppose a sinner
of any kind or degree, in a full sense of his total ungodliness, of his
tiitcr inability to think, speak, or do good, and his absolute meetjiess
ti)r hell fire ; suppose, I say, this sinner, helpless and hopeless, casts
himself wholly on the mercy of God in Christ, (which indeed he cannot
(l(» but by the grace of God,) who can doubt but he is forgiven in that
moment ? Who will affirm, that any more is indispensably required,
before that sinner can be justified ?

iNow, if tliere ever was one such instance from the beginning of the
W(»rld ; (and have there not been, and are there not, ten thousand times
till thousand ?) it plainly follows, that faith is, in the above sense, the
sole condition of justification.

7, It does not become poor, guilty, sinful worms, who receive what-
•ioever blessings they enjoy, (from the least drop of water that cools our
tongue, to the immense riches of glory in eternity,) of grace, of mere
favour, and not ol" debt, to ask of God the reasons of his conduct. It
is not meet for us to call him in question, " who giveth account
to none of his ways ;" to demand. Why didst thou make faith the con-
flition, the only condition of justification 1 Wherefore didst thou decree
He that believeth, and he only, shall be saved? This is the very point
'>'» which St. Paul so strongly insists in the ninth chapter of this epistle,
VIZ. That the terms of pardon and acceptance must depend not on us,
nut Oil him that calleth us ; that there is no unrighteousness with God,
in fixing his own terms, not according to ours, but his own good plea*

60 JUSTIFICATION BY FAIXa. [sKRUON V.

sure ; wno may justly say, " I will have mercy on whom I will havf
mercy," namely, on him who believeth in Jesus. " So then it is not o)
him that willeth, nor of him that runneth," to choose the condition on
which he shall find acceptance ; " but of God that showeth mercy ;"
that accepteth none at all, but of his own free love, his unmerited good-
ness. " Therefore hath he mercy on whom he will have mercy," viz.
on those who believe on the Son of his love; "and whom he will,"
that is, those who believe not, " he hardeneth :" leaves at last to the
hardness of their hearts.

8. One reason, however, we may humbly conceive, of God's fixing
this condition of justification, " If thou believest in the Lord Jesus
Christ, tliou shalt be saved," was to hide pride from man. Pride had
already destroyed the very angels of God, had cast down " a third part
of the stars of heaven." It was likewise in great measure owing to
this, when the tempter said, " Ye shall be as gods," that Adam fell
from his own steadfastness, and brought sin and death into the world.
It was therefore an instance of wisdom worthy of God, to appoint such
a condition of reconciliation for him and all his posterity, as might
effectually humble, might abase them to the dust. And such is faith
It is peculiarly fitted for this end : for he that cometh unto God by thi?
faith, must fix his eye singly on his own wickedness, on his guilt and
helplessness, without having the least regard to any supposed good in
himself, to any virtue or righteousness whatsoever.. He must come as
a vien sinner, inwardly and outwardly, self destroyed and self con
demnod, bringing nothing to God but ungodliness only, pleading
nothing '>f his own but sin and misery. Thus it is, and thus alone,
when his mouth is stopped, and he stands utterly guilty before God,
that he can look unto Jesus, as tlie w'lole and sole propitiation for his*
Bins. Thus only can he be " found in him," and receive the " right-
eousness which is of God by faith."

9. Thou ungodly one, who heares . or readest these words, thou vile,
helpless, mis«rable sinner, I charge thee before God, the Judge of all,
go straight unto him, with all thy uiigodliness. Take heed thou destroy
not thy own soul by pleading thy righteousness more or less. Go as
altogether ungodly, guilty, lost, destroyed, deserving and dropping into
hell ; and thou shalt then find favour in his sight, and know that he
justifieth the ungodly. As such thou shalt be brought unto the blood
of sprinkling, as an undone, helpless, damned sinner. Thus look unto
Jesus ! There is the Lamb of God, who taketh away thy sins ! Plead
thou no works, no righteousnesa of thine own ! No humility, contrition,
sincetity ! In no wise. That were, in very deed, to deny the Lord that
bought thee. No : plead thou, singly, the blood of the covenant, the
ransom paid for thy proud, stubborn, sinful soul. Who art thou, that
now seest and feelest both thine inward and outward ungodliness !
Thou art the man ! I want thee for my Lord ! I challenge thee for a
child of God by faith ! The Lord hath need of thee. Thou who feelest
thou art just fit for hell, art just fit, fo advance his glory ; the glory ol
Ilia free grace, justifying the ungodly and him that worketh not. Oh
come quickly ! Believe in the Lord Jesus ; and thou, even thou, art
reconciled to God.

KKMON V,

n to do, but t

SEKMON VI. J

TUK KIOUTKU USN£S8 OF FAITH.

SEUMON YL— The liiyhfeouHneas of Faith.

'•Moses describcth the righteousness which is of the law, thnt the nan
(hat doeth these things shall live by them.

" But the rigliteousness which is of faith sjirakt-th on this wisp, Say not in
thine heart, Who shall ascend into heaven ? (that is to bring (.'hiist down from
above :)

"Or who shall descend into the Jeop ? (that is to bring up Christ Again
fi om the dead. )

•'But what saith it? The word is ni„'h thee, evon in tliy mouth, and in
tliiue heart : that is, the word of faith, which wc [iiuacli." Kum. x. 5-8.

This text does not contrast tlie covenant ^nven by Moses
\¥ith the covenant of rjrace by Christ. Christ's covcnnnt of
prace covers all ages since the Fall. But the Jews, ignorant
of the gracious character of the Mosaic covenant, went about
to establish a legal righteousness of their own. Le''al riirht-
eousness was given, not to Moses, but to Adam. So now
many men refuse to submit to the rightiMjusness of faith, and
are seeking a legal righteousness.

I. The contrast of the two ri;4hteousnesse8.

That of the Law demands obedience, universal, perfect,
uninterrupted. That of faith is given, not to man in inno-
cence but to fallen man ; and demands not unsinning obedi-
ence, or any other impossibility. It does not command us
to do, but to believe.

The one finds man holy and in God's favour, and pre-
scribes, (what is now far off from man,) universal, perfect,
uninterrupted obedience, as the condition of continuance in
God's favour. The other finds man fallen under God's wrath,
and prescribes faith as the condition of recovery of God's
favour.

CCL
UJ

\—

6'Ji

TUK KlUHTEOUSNESS OF FAITU.

[SKKMON VI.

II. The Application.

1. Thp folly of tlio.se seeking legal righteousness. They
begin wrong, for they are not now innocent. They under-
take, what they are not able to perform, ])erfect obedience.
They presume to meet God, not as a God of mercy, but of
rigid justice.

2. The wisdom of those who seek the righteousness of
faith. They acknowledge their true condition, both past,
present, and future ; and they humbly and thankluUy come
to God in God's way of mercy.

III. The K.xhortation.

Say not, I must first do this, conquer sin, use means ; nor,
I am not good enough, contrite enougli, or sutliciently sensible
of sin ; nor yet, I must do something or be more sincere.
But "at this present moment, in thy present state, just as
thou art," believe the Gospel.

INTRODUCTORY NOTES.

This sermon is complementary to the preceding, but more contro-
vei-flial in its character. It presents the Ooapel in its opposition to the
prevailing legality of the Anglican preaching of that timt • and very
well illustrates Mr. Wesley's own minutes by coming to the very edge of
Calvinism. It shows us that the Wesleyan theology admits of that
earnest, unqualified, proclamation of salvation by faith now, and exhor-
tation to present belief, which is so powerful of immediate results in
aeasons of great awakening.

The theology to which this sermon is opposed is not the theology
which preaches repentance to the unawakened sinner ; but it is the
theology which says with Bishop Bull, " That all good works, and not
faith alone, are the neceswary previous condition of justitication." " That

SERMON VI.

THE RIGHTEOUSNESS OF FAIIIl.

tology
Is th«)
|d noi i
' That

t'iiitli alone is the condition of justification," for it " means all inwanl ami
cutward good works," " That there are two justitications, and that only
inward good works necessarily precede the former, but both inward and
ntward the latter." Wesley's Works, Vol. III., p. 214.

SERMON VI

1. The apostle does not here oppose the covenant given by Moses to
he covenant given by Christ. If we ever imagined this, it was for

whiit of observing, that the latter, as well as the former part of these
words, were spoken hy Mosfs himself to the people of Israel, and thai
•oncerning the covenant which then was, Deut. xxx, 11, 12, 14. But
I is the covenant of grace, which God, through Christ, hath established
Mth men in all ages, (as well before, and under tiie Jewish dispensa-
tion, as since God was manifest in the fleph,) which St. Paul here
ijjposes to the covenant of works, made with Adam, while in paradise,
Hilt commonly supposed to be the only covenant which God had made
with man, particularly by those Jews of whom the ^x^stie writes.

2. Of these it was that he so affectionatel} speaks, in the beginning
nf this chapter; "My heart's desire and prayer to God for Israel is,
that they may be saved. For I bear them record, that they have a zeal
lor God, but not according to knowledge. For they bring ignorant of
(iod's righteousness," (of the justification that flowa from his mere
L'race and mercy, freely forgiving our sins, through the Son of his love,
through the redemption which is in Jesus,) "and seekirig to establish
their own righteousness," (their own holiness, antecedent to faith in
" him that justifieth the ungodly," as the ground of their pardon and
;icceptancc,) "have not sulmiitted themselves unto the righteousness ol
(Jod," and consequently seek death in the error of their life.

3. T'ley were ignorant, tliat "Christ is the end of the law for right-
(ousness to every one that believeth ;" — that hy the oblation of himself
once offend, he had put an end to the first law or covenant, (which,
indeed, was not given by God to Moses, but to Adam in his state oi
innocence,) the strict tenor whereof, without any abatement, was, "Do
this and live ;" and, at the same time, purchased for us 'hat better
covenant, " Believe and live ;" believe, and thou shalt be saved ; now
>aved, both from the guilt and power of sin, and, of consequence, from
the wages of it.

4. And how many are equally ignorant now, even among those who
are called by the name of Christ ! How many who have now a zeal for
(iod, yet have it not according to knowledj;e ; but are still " seeking to
establish their own righteousness," as the ground of their pardon and an
cpptance ; and, therefore, vehemently refuse to " submit themselves unto
the righteousness of God !" Surely my heart's desire, and prayer to God
for you, brethren, is, that ye may be saved. And, In order to lemove
this grand stumbling block out of your way, I will endeavour to show , first,
what the righteousness is which is of the law, and what the righteous
t\ess which is of faith : secondly, the folly of trusting in the righteonsnest
«»f"the law, ami the wisdom of submitting t( that which is of faith.

I —

THK KlGHTKUUSNkSS OF FAITh.

[SERMON VI.

1. 1. And, first, " llie righteousness which is of the law saith, The
man wliich doeth these things shall live by them." Constantly and
perfectly observe all these things to do knem, and then thou shalt live
for ever. This law, or covenant, (usually called the covenant of works.)
given by God to man in paradise, required an obedience perfect in all
Its parts, entire and wanting nothing, as the condition of his eteinal
continuance in the holiness and happiness wherein he was created.

2. It required, that man should fulfil all righteousness, inward and
outward, negative and positrve : that he should not only abstain from
every idle word, and avoid every ev.l work, but should keep every
atfeciion, every desire, every thought, in obedience to thi will of God :
that he should continue holy, as he which had created him was holy,
both in heart, and in all manner of conversation ; that he should be
(>ure in heart, even as God is pure ; perfect as his Father in heaven
was perfect : that he should love the Lord his God, with all his heart,
with all his soul, with all his mind, and with all his strength; thcit he
should love every soul which God had made, even as God had loved
him: that by this universal benevolence, he should dwell in God, (who
is love,) and God in him : that he should serve the Lord his God with
all his strength, and in all things singly aim at his glory.

3. 'I'hese were the things which the righteousness of the law required,
thut he who did them might live thereby. But it farther required, that
this entire obedience to God, thi« inward and outward holiness, this
conformity both of heart and life to his will, should be perfect ui
deirrec. No abatement, no allowance, could possibly be made, for
falling short in any degree, as to any jot or tittle, either of the outward
or the inward law. If every commandment, relating to outward things,
was obeyed, yet that was not suHicient, imless every one was obeyed
with all the strength, in the highest measure, and most perfect n inner.
Nor did it answer tli'j demand of this covenant, to love God with every
jK)wer and faculty, unless he were loved with the full capacity of each,
with the whole possibility of the soul.

4. One thing more was indispensably required by the righteousness
of the law, namely, that this universal obedience, this perfect holiness
both of heart and life, should be perfectly uninterrupted also, should
continue without any intermission, from the moment wherein God
created man, and breathed into his nostrils the breath of life, until the
days of his trial should be ended, and he should be confirmed in life
everlastinsi.

5. The righteousness, then, which is of the law, speaketh on this
wise: " Thou, oh man of God, stand fast in love, in the image of God
wherein thou art made. If thou wilt remain in life, keep the command-
ments, which are now written in thy heart. Love the Lord thy God
with all thy heart. Love, as thyself, every soul that he halh made.
Desire nothing but God. Aim at God in every thought, in every word
and work. Swerve not, in one motion of body or soul, from him, thy
mark, and the prize of thy high calling. And let all that is in thee
praise his holy name, every power and faculty of thy soul, in every
kind, in every degre , and at every moment of thine existence. ' Thiw
do. and thou shalt live :' thy light shall shine, thy love shall flame more
Hnd more, till thou art received up into the house of God in the heavens,
»o reisn with him for ever and ever."

^KRM »N VI. J

TIIK KlfiHTKt)L'SNb:SS OK KAITH.

)iisnesB

iness

Mould

(Jod

il iho

n life

every

more
vens.

6. " But the righteousness wluch is of faith speakclh on thia wise :
Kiiy not in thine heart, Who shall ascend into heaven? that is, to bring
down Christ from above;" (as though it weie some ini|>ossil)le task,
which God required thee previously to perform, in order to tl ine accept-
ince;) " or, VVho shall descend into the deep, that is, to brni up Christ
from the dead ?" (as though that were still remaining to bt done, for
ihe sake of which thou wert to be accepted ;) " but what saitli it ? The
word," according to the tenor of which thou mayest now be accepted
an an heir of life eternal, " is nigh thee, even in tliy mouth, and in thy
heart, tiiat is, the word of faith, which we |)reach ;" the new covenant
which God hath now established with sinful man, through Christ
Josus.

7. By " the righteousness which is of faith," is meant, tnat condition
of justification (and, in conse(jue:icc, of present and final salvation, if
sve endure therein unto the enti,) which was given by God, to fallen
man, through the merits and mediation of his only begotten Son. This
was in part roveaied to Adam, soon after his fall, being contained in
the origmal promise, made to him and his seed, concerning the seed of
the womaw, who should " bruise the seri)ent's head," Gen. iii, 15. It
was a little more clearly revealed to Abraham, by the angel of God,
from heaven, saying, " By myself have I sworn, saith the Lord, that in
iliy seed shall all the nations of the world be blessed," Gen. xxii, \o, 18.
It was yet more fully nu. 'f* known to INloses, to David, and to the pro-
phets that followed; and, through them, to many of the people of God,
\\\ their respective generations. But still the bidk even of these were
iirnorant of it; and very few understood it clearly. Still " life and
munortality" were not so " brought to light" to the J(;ws of old, as they
arc now unto us " l)y the gospel."

H. iNow this covenant saith not to sinful man, " Perform imsiiining
iibedience, and live." If this were the term, he would h" „■ no more
henefit by all which Christ hath done and sutlered for him, than if he
was re(|uired, in order to life, to " ascend into heaven, and bring down
I'lirist from above ;" or, to " descend mto the deep," itito the invisible
world, and " bring up Christ from the dead." It doth not require- any
unpossibility to be done: (altliough to mere man, what it requires would
l;e impossible; but not to man assisted by the Spirit of God :) this were
only u) mock human weakness. Indeed, strictly speaking, the cove-
nant oi'frrace doth not require us to do any thing at all, as absolutely ami
indispensably necessary, in order to our justification; but only to Ut'ce
III liim, wl :, for the sake of his Son, and the propitiation which he
hath made, justifielh tho tmgodly, that worketh not," and imputes his
faith to hii« for -ighteoui-ness. Even so Abraham " believed in the
Loid, and he coinued it to >iim for righteousnc!-.-!," Gen. xv. G. " And
he received the sign of circumcision, a seal of the righteousness of
faitii, — that he might be the father of all thern that believe, — that
fighteousn<'ss might be imputed unto them also," Rom. iv, 11. " Now
It was not written for liis sake alone, that it [i. e. faith] was imputed to
him, but for us ilso, to whom it shall be imputed," to whom faith -hall
be imputed for righteousnoss, shall stand in the stead of j)erfect olw
(lience, in order to our acceptance with God, ** if we believe on him
who raised up Jesus our Lord from the dead : who was delivered [to
ieath] for our otTences. and was raised again for our iustification."

O
>-

' '"9^~T- *

UK llMiHTKOL'SNESS OF KaITH

(SKUMON \t

•^KRMON VI

Rom. iv, 23-25 : for the assurance of the remission of our sins, and of
a second life to come, to tliem that believe.

9. What saith then the covenant of forgiveness, of unmerited love,
of pardoning mercy ? " Believe in the Lord Jesus Christ, and thou shah
be saved." In the day thou believest, thou shalt surely live. Thou
■halt be restored to the favour of God ; and m his pleasure is life. Thou
shalt be saved from the curse, and from the wrath of God. Thou shall
be quickened, from the death of sin, into the life of righteousness. And
if thou endure to the end, believing in Jesus, thou shalt never taste the
second death ; but, having suffered with thy Lord, shalt also live, and
reign with him for ever and ever.

10. Now " this word is nigh thee." This condition of life is plain,
eapv, always at hand. " It is in thy mouth, and in thy heart," through
the operation of the Spirit of God. The moment " thou believest in thine
heart" in him whom Go<l " hath raised from the dead," and •' confessest
with thy moutii the Lord Jesus," as thy Lord and thy God, thou shalt
be saved from condemnation, from the guilt and punishment of thy
former sins, and shalt have power to serve God in true holiness all the
remaining days of thy life.

11. What is the difterence then between the " righteousness which
is of the law," and the " righteousness which is of faith ?" Between the
first covenant, or the covenant of works, and the second, the covenant
of grace ? The essential, unchangeable dilTerence is tliis : The one
supposes him to whom it is given, to be already holy and iiappy, created
in the image and enjoying the favour of God ; and prescribes the con-
dition whereon he may continue therein, in love and joy, life and im-
mortality : The other supposes hitn to whom it is given, to be now
unholy and imhappy ; fallen short of the glorious image of God, having
the wrath of God abiding on him, and hastening through sin, whereby
his soul is dead, to bodilv death, and death everlastinjj. Ami to man in
this state it prescribes the condition, whereon he may regain the pearl
he has lost ; may recover tlie favour and image of Go<l ; may retrievt
the life of God in his soul, and be restored t«) the knowledge and the
love of God, which is the beginning of life eternal.

12. Again, the covenant of works, in order to man's amtinuance in
the favour of God, in his knowlerlge and love, in holiness and happiness,
required, of perfect man, a perfect and uninterrupted obedience to every
point of the law of God. VVIiereas, the covenant v. f grace, in order to
man's recovery of the favour mul the life of God, requires only faith :
living faith in him, who, tlirough God, justifies him that obeyed not.

13. Yet, again : The covenant of works required of Adam, and all his
chilvlren, to pay the price themselves, in consideration of which they were
to receive all the future blessings of God. But. in the covenant of grace,
seeing we have nothing to jmy, God " frankly forgives us all :" provided
orily, that we believe in him, who hath paid the price for ur.; who hath
given himself a " propitiation for our sins, for the sins of the whole
world."

14. Thus the first covenant required what is now afar off' {rom all
the children of men ; namely, unsinning obedience, which is far from
those who are " conceived and born in sin." Whereas, the second
requires what is nigh at hand ; as though it should say. Thou art sin !
God is lo\e ! Thou by sin art fallen short of the glory of God ; yet there

SKRMON VI. I

THE KIGHTEUUSNI^SS OF FAITH.

lOVt

the

in
ess,
fery

to
ith :

his
ere
ce,

18 mercy with him. Bring then all thy sins to the pardoning God, and
I hey shall vanish away as a cloud. If thou wert not ungodly, there
would be no room for him to justify thee as ungodly. But now draw
'icar, in full assurance of faith. He speaketh and it is done. " Fear not,
unly believe ; for even the Just God justitieth all that believe in JesuB.*'

II. 1. These things considered, it would be easy to show, as I pro-
posed to do in the second place, the folly of trusting in the " righteous-
ness which is of the law," and the wisdom of" submitting to the right-
eousness which is of faith."

The folly of those who still trust in the " righteousness which is of
the law," the terms of which are. Do this and live, may abundantly
appear from hence : They set out wrong : their very first step is a fun-
damental mistake : for, before they can ever think of claiming any
blessing, on the terms of this covenant, they must suppose themselves
to be in his state, with whom this covenant was made. But how vain
•,\ supposition is this ; since it was made with Adam in a stale of inno-
cence ! How weak, therefore, must that whole building be, which stands
on such a foundation ! And how foolish are they who thus build on the
sand ! who seem never to have considered, that the covenant of works
was not given to man, when he was " dead in trespasses and sins," but
when he was alive to God, when he knew no sin, but was holy as God
is holy : who forget, that it was never designed for the recovery of the
favour and life of God once lost, but only for the continuance and
increase thereof, till it should be coniplete in life everlasting.

2. Neither do they consider, who are thus " seek in j to establish their
own righteousness, which is of the law," what manner of obedience or
righteousness that is which the law indispensably requires. It must be
perfect and entire in every point, or it answers not the demand of the
law. But which of you is able to perform s>ich obedience ? Or, conse-
quently, to live thereby ? Who among you fulfils every jot and tittle,
even of the outward commandments of God ? Doing nothing, great or
small, which God forbids ? Leaving nothing undone which he enjoins ?
Speaking no idle word? Having your conversation always " meet to
minister grace to the hearers?" And, " whether you eat or drink, or
wh.atcver you do, doing all to the glory of God ?" And how much less
arc you able to fulfil all the inward commandments of God ! Those
which require, that every tem|)er and motion of your soul should be
holiness unto the Lord ! Arc you able to " love God with all your heart T"
To love all mankind as your own soul ? To " pray without ceasing ? In
every thing to give thanks?" To have God always before you ! And to
keep every affection, desire, and thought, in obedience to his law ?

3. You should farther consider, ih.at the righteousness of the law
re<]uires, not only the obeying every comman«l of God, negative and
positive, internal and extern J, but likewise in the perfect degree. In
every nistance whatever, ti>e voice of the law is. Thou shalt serve the
Lord thy God with all thy strength. It allow? no abatement of any
kind : it excuses no defect : it condemns every coming short of the full
measure of obedience, and imiTiediately pronounces a curse on the
ofTender : it regards only the invariable rules of justice, and saith " I
know not to show mercy."

4. Who then can appear before such a Judge, who is " exirernc to
mark what is done amiss ?" How weak are they who desire to be

A»

nil': ItKiHTKOUSNESS OV KAtTM.

[SllRMUN VI

tried al llie bar, where *' no Hesh living can be jiistilicd ?" — none of ihe
ortspriiig of Adam. For, suppose we did now keep every command-
ment willi all our strength ; yet ono single breach, which ever was,
utterly destroys our whole claim to life. If we have ever offended in
any one point, this righteousness is at an end. For the law condemns
all who (lo not j)erform uninterrupted as well as perfect obedience. So
that, according to the sentence of this, for him who hath once sinned,
in any degree, " there remaineth only a fearful looking for of fiery
indignation, which shall devour the adversaries" of God.

fi. Is it not then the very foolishness of folly, for fallen man to seek
life by this righteousness ? For man, who was " shapen in wickedness
and in sin did his mother conceive him ?" Man who is, by nature, all
** earthly, sensual, devilish ;" altogether '* corrupt and abominable ;" in
wh(»?n, till he find grace, " dwelleth no good thing;" nay, who cannot
of himself think one good thought ; who is indeed all sin, a mere lump
of ungodliness, and who commits sin in every breath he draws; whose
actual transgressions, in word and deed, are more in mmil)er than the
hairs of his head ! What stupidity, what senselessness must it be I'nr
such an unclean, guilty, helpless worm as this, to dream of seeking ac-
ceptance; by " his own righteousness," of living by the righteousnes^
which is of the law !

6. Now, whatsoever considerations prove tne folly ot trusting in tht
" righteousness which is of the law," prove equally the wiudom of sub-
mitting to the " righteousness which is of God by faith." This were
easy to be shown with regard to each of the preceding considerations.
But to waive this, the wisdom of the first step hereto, the disclaiming
our own righteousness, |)laiidy appears from hence, that it is acting
according to truth, to the real luiture of things. For, what is it more,
than to acknowledge with our heart, as well as lips, the true state
wherein we are ? To acknowledge that we bring with us into the world,
a corrujjt, sinfiil nature ; more corrupt, indeed, than we can easily con-
ceive, or find words to express ? That hereby we are prone to all thai
is evil, and averse from all that is good ; that we are fiill of pride, self-
will, unruly passions, foolish desires, vile and inordinate atfections ;
lovers of the world, lovers of pleasure more than lovers of God ? That
our lives have been no better than our liearts, but many ways ungodly
aiui unholy ; insomuch, that our actual sin.^, both in word and deed,
have been as the stars of heaven for multitude ; that, on all these ac-
counts, we are displeasiiig to. Him, who is of purer eyes than lo behold
ini<|uity ; and deserve nothing from him, but indignation, and wrath,
Hiid death, the due wages of sin ? That we cannot, by any of our right-
eousness, (for, indeed, we have none at all,) nor by any of our works,
(for they are as the tree upon which they grow,) appease the wrath oJ
God, or avert the punishinent we have justly deserved ; yea, that, if left
lo ourselves, we shall oidy wax worse and worse, sink deeper and deeper
into sin, offend God more and more, both v.ith our evil works, and with
the evil tempers of our carnal mind, till we fill up the measure of our
iniquities, and bring upon ourselves swift destruction l And is not tins'
the very state wherein by nature we are ? To acknowledge this then,
both with our heart and lips, that is, to disclaim our own righteousness,
•* the righteousness which is of the law," is to act according to the real
nature of things, and consequently, i» an instance of true wisdom

7. I
larther, fi
mean herj
.•ho>en ail
wisdom, ll
^very cret]
say unto
understani
whose kill
sound un(l
in this, asl
good."

8. It ml
love, of uii|
way of re(
hand, and
I'ver met In
rited go'id
him, so liii
in his sigh

9. Ton
the best eii
can pursiiu
can pursue
l)(!st, indee
may regait
image of (i
" righteous
Son of God

III. 1.
and reconc
first do this
and work,
receive the
Alas, my b
" ignorant
thy own ric
thou not, tl
(i.)d ? Wh(
and then I
Jesus Chri
first be lai(

2. NeitI
not good e
acceptanct
for this ? C
liiee, thou
And thou
find thysel
order to be
art. and th
dclav not.

■•KKMON VI. J

THE HKSHTKOUSNKSS OK KAITH.

U)l(i

atli,

ght-

)rks,

nil oi

k-fl

our

lOII,

t'SS,

roal

7. The wisdom of submitting to ** the rightuousncsa of fuith," appears
larlher, from this consideration, That it is the righteousness of God : I
nwMi here, it is that method of reconciliation with Uod which hath been
iliosen and established by God himself, not only as he is the God of
v\'isdom, but as he is the sovereign Lord of heaven and earth, and of
^very creature which he hath made. Now, as it is not nieot for man to
say unto God, What doest thou ? — as none, who is not utterly void of
understanding, will contend with one that is mightier than he, with Him
whose kingdom ruleth over all; so it is true wisdom, it is a mark of
sound understanding, to accjuiesce in whatever he hath chosen -, to say
m this, as in all things, " It is the I^ord : let him do what seemeth him
1,'ood."

8. It may be farther considered, that it was of mere grace, of free
love, of undeserved mercy, that God hath vouchsafed to sinful man any
way of reconciliation witli himself, that we were not cut away from his
haiul, and utterly blotted out of his remembrance. Therefore, what-
t'ver methiKl he is pleased to appoint, of his tender mercy, of his unme
ritod goodness, whereby his enemies, who have so deeply revolted from
liim.so long and obstinately rebelled against him, may still find favour
ui his sigtit, it is doubtless our wisdom to accept with all thankfulness.

9. To mention but one consideration more. It is wisdom to aim at
tlic best end by the best means. Now the best end which any creature
»:;iu i)ursuL', is happiness in God. And the best end a fallen creature
can pursue is, the recovery of the favour and image of God. Hut the
best, indeed the only means uiuler heaven given to man, whereby he
may regain the favour of (lod, which is better than life itself, or the
linage of God, which is the true lite of the soul, is the submitting to the
" righteousness which is of faith," the believing in the only l)egotlen
Sou of God.

III. 1. Whosoever, therefore, thou art, who desirest to be forgiven
and reconciled to the favour of God ; do not say in thy heart, " I must
first do this ; I must Ars' con(|uer every sin : break otf every evil word
and work, and do all good to all men; or, I nuisty/rs/ go to church,
receive the fiord's supper, hear more sermons, and say more prayers."
Alas, my brother ! thou art clean gone out of the way. Thou art still
" ignorant of the righteousness o." God," and art " seeking to establish
thy own righteousness," as the ground of thy reconciliation. Kiiowe.^t
iliou not, that thou canst do nothing but sin, till thou art reconciled to
God ? Wherefore, then, dost thou say, " I must do this and this^r.s7,
arid then I shall believe." Nay, hwi first believe! Believe in the Lord
.lesus Christ, the propitiation for thy sins. Let this good foundation
first be laid, and then thou shalt do all things well.

2. Neither say in thy heart, " I cannot be accepted yet, because I am
not good enough/* Who is good enough, — who ever was, — to merit
acceptance at God's hands ? Was ever any child of Adam good enough
for this? Or, will any, till the consummation of all things ! And, as for
liiee, thou art not good at all : there dwelleth in thee no good thing.
And thou never wilt be, till thou believe in Jesus. Rather thou wilt
find thyself worse and worse. But is there any need of being worse, in
order to be accepted ? A^rt thou not had enough already l Indeed thou
in. and that God knoweth. And thou thyself canst not deny it. Then
delay not. All things are now ready. " Arise, and wash away thv sins.*'

o
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I >

THE HIGHTEUUSNESV 0> lAITH.

tSKRMON V),

.KKMON V

The foiiiitniii is open. Now is the time to wash thee white in the blood
of the Lamb. Now he shall purge thee as with hysHop, and thou shalt
be clean : lis shall wash tliec, and thou shall be whiter than snow."

3. Do not say, *'Uut 1 am not curArite enMifjh: 1 am not aensibU
enough of my sins." I know it. I would to Um\ thou wert luore sen-
iibU of them, more contrite a thoutiand fold than thou art. But do not
stay for this. It may be God will make thee so, not before thou bclievest,
but by believing. It may be, thou wilt fiot weep nuich, till iliou lovest
much, because thou hast had much forgiven. In the mean time, look
unto Jesus. Behold, how he lovcth thee ! What could he have done
more for thee which he hath not done I

" O Lamb of God, was ever piiin,
Was ever love hke thine !"

liOok steadily upon him, till he looks on thee, and breaks thy hard heart.
Then shall thy head l>e waters, and thy eyes fountains of tears.

4. Nor yet do thou say, " I nuist do something more before I con»e
to Christ." I grant, supposing thy Lord should delay his coming, it
were meet and right to wait for his appearing, in doing, 8o far as thou
hast power, whatsoever he huth commanded thee. But there is no
necessity for making such a supposition. How knowest thou that he
will delay ? Perhaps he will appear, as the day-spring from on higli,
before the morning light. Oh do not sot him a time ! Expect him every
hour. Now he is nigh ! Even at the door!

5 And to what end wouldst thou wail for more sincerity, before thy
sins are blotted out 1 To make thee more worthy of the grace of God ?
Alas, thou art still " establishing thy own righteousness." He will have
mercy, not because thmi art worthy of it, but because his compassion^;
fail not ; not because thou art righteous, but because Jesus Christ hath
atoned for thy sins.

Again, if there be any thing good in sinreritij, why dost thou expect
it before thou hast faith? — seeing faith itself is the only root of whatever
is really good and holy.

Above all, how long wilt thou forget, that whatsoever thou dost, or
whatsoever thou hast, before thy sins are forgiven thee, it avails nothing
with God, towards the procuring of thy forgiveness ? Yea, and that it
must all be cast behind thy back, trampled under foot, made no account
of, or thou wilt never find favour in God's sight; because, until then,
thou canst not ask it, as a mere sinner, guilty, lost, undone, having no-
thing to plead, nothing to ofler to God, but only tlie merits of his well
beloved Son, tolio loved thee, and gave himself for thee.

6. To conclude. Whosoever thou art, oh man, who hast the sentence
of death in thyself, who feelest thyself a condemned sinner, and hast the
wrath of God abiding on thee : unto thee saith the Lord, not, " Do this,"
— perfectly obey all my commands, " and live ;" but, " Believe on the
Lord Jesus Clwist, and thou shalt be saved." The word of faith is nigh
unto thee: now, at this instant, in the present moment, and in thy present
state, sinner as thop. art, jus-t as thou art, believe the gospel ; and *' I will
be merciful unto thy unrighteousness, and thy iniquities will I 'emembei
no inorfi."

"The kiJ
NUrk i. l.'>|

I. The
Defined ii
meat and!
the Holy

1. Not
tiie Jewis
ward acts
II um of —

2. The

iieif;hl)Our:
joy III the
does God 1

IL The

1. Repei
of inward
exposure t
to amend I
for sin anc

2. To tl
Gospel."
to save si
with sure
God. Th(

This seriT
religious lif(
act toward \
eouaness ; 3

KKMON VII.]

THE WAY TO THi; KIN'IIiOM.

SEKMON VII.— 77/c Wa>, to thv Kimjilom.

"The kingiluin of (]o<l is at hand; repent ye, ami believe the (ioaiHsl."
Uik i. 15.

ANALYSIS.

I. Tlie nature of true reli<;i<jn as "the kiii'^douj of God."
Detined from Rom. xiv. 17. The kini'dom of God is not
meat and drink; but ri;i;hteousness, anil peace, and joy in
the Holy Gho.st."

I. Not meat and a rink. The sacriHces and ceremonies of
the Jewislj hiw ; outwanl form.s of worship; nor any out-
ward acts however good ; nor riyht opinions ; hut the hichh^n
iiiaji of —

i| 2. The heart; ri^diteousness ; U)ve to God; love to our

iieifjhhours; happiness; peace from the witnessing Spirit;
joy in the Holy Ghost; called the kingdom because tims
does God reign in the heart.

II. The Way.

1. Repentance ; conviction, or self-knowledge ; conviction
<»f inward corruption; of evil passions; of sinful actions; of
exposure to eternal death ; of inability to cancel the past, or
to amend the future; to conviction must be added sorrow
for sin and desire to return to God.

2. To the penitent there is one stop more, " hvl'wve the
Uospel." The Gospel is, "Jesus Christ came into the world
to save sinners." Believe thi.s, not with bare as.sent, but
with sure trust, divine conviction, confidence in a pardoning
God. The fruit of this faith will be peace, joy, and love.

o
>-

1 1

V i

I -r

INTRODUCTORY NOTES.

This sermon presents salvation to us as a subjective experience of
religious life. The three sermons form a progressive series. 1. God's
act toward us — Ju'-'^ication ; 2. Our new relation before God — Right-
eousness ; 3. The inwu d experience of this relation — The kingdom of

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THE WAY TO THE KINGDOM.

[sermon VII.

SKItMON \

God. As the preceding sermon guarded us against legality, so this one
preserves us from Antinomianism, by insisting on the fulness of this
experience, — in its preliminaries of thorough conviction of sin and
repentance ; as well as in the subsequent blessings of peace, joy, and
love. In Mr. Wesley's view, these three aspects of salvation were
inseparably concomitant — God's act, our new state, and our inward
experience. It will be seen presently how, out of the last, he deduces
the assurance of the first.

In the present sermon the important subject of Repentance is pre-
sented at full length, but not yet from the controversial point of view.
In fact, Mr. Wesley's exposition of repentance here may be regarded
as defensive. Except in the case of the Moravians, from whom he had
recently separated, he had not yet to contend with Calvinistic Antino-
mianism. But the solifidian tendency which ignored or depreciated
the doctrine of Repentance had been characteristic of an extreme form
of evangelical doctrine in the age preceding that of Wesley. When,
therefore, he preached salvation by faith with the Calvinistic evangeli-
cals, he was at once identified with them by the high church sacra-
mentarians as denying the necessity of repentance, and teaching
doctrines contrary to those of the Church of England. The reply to
this charge is found in his " Appeals to Men of Reason and Religion."
The charge was a general one — that his doctrine was opposed to prac-
tical holiness or good works. To this Mr. Wesley replied, first, by
urging, in the language of the twelfth article of the Church of England,
that, "Albeit good works which are the fruits of faith, and follow
after Justification, cannot put away our sins, yet are they pleasing and
acceptable to God in Christ, and do spring out necessarily of a true
and lively faith ; insomuch that by them a lively faith may be as evi-
dently known as a tree may be known by its fruit." He replied,
secondly, by insisting upon the true place of Repentance. In his
" Farther Appeal " he says : " It is allowed also that repentance and
fruits meet for repentance go before faith : Mark i. 15 ; Matthew iii. 8.
Repentance absolutely must go before faith ; fruits meet for it, if there
be opportunity. By repentance I mean conviction of sin producing
real desires and sincere resolutions of amendment ; and by fruits
meet for repentance, forgiving our brother : Matt. vi. 14, 15 ; ceasing
from evil, doing good : Luke iii. 4, 9, etc. ; using the ordinances of
God, and in general obeying him according to the measure of grace
which we have ireceived : Matt. vii. 7 ; xxv. 29. But these I cannot
as yet term good works ; because they do not spring from faith and the
love of God." It is in harmony with this controversial position tnal
the present sermon deals so thoroughly with the inward or subjective
aspect of repentance, and more briefly with its outward fruits.

SKItMON VII.]

TiiE WAY TO THE KIN01>0M.

SERMON VIL

'1 HESE woros naturally lead us to consider, first, The nature of true
religion, here termed by our Lord, " the kingdom of God ;" which,
saith he, " is at hand :" and, secondly, the way thereto, which he points
out in those words, " Repent ye, and believe the gospel."

1. 1. We are, first, to consider the nature of true religion, here termed
by our Lord, " the kingdom of God." The same expression the great
apostle uses m his epistle to the Romans, where he likewise explains
his Lord's words, saying, " The kingdom ofGod is not meat and drink :
but righteousness, and peace, and joy in thf^ Holy Ghost," Rom. xiv, 17.

2. " The kingdom of God," or true religion, " is not meat and
drink." It is well known, that not only the unconverted Jews, but
great numbers of those who had received the faith of Christ, were,
notwithstanding, " zealous of the law," Acts xxi, 20, even the cere-
monial law of Moses. Whatsoever therefore they found written therein,
either concerning meat and drink offerings, or the distinction between
clean and unclean meats, they not only observed themselves, but vehe-
mently pressed the same, even on those " among the Gentiles (or hea-
thens) who were turned to God ;" yea, to such a degree, that some of
them taught, wheresoever they came among them, " Except ye be cir-
cumcised, and keep the law, (the whole ritual law,) ye cannot be saved,"
Acts XV, 1, 24.

3. In opposition to these, the apostle declares, both here and in many
other places, that true religion does not consist in meat and drink, or in
any ritual observances ; nor, indeed, in any outward thing whatever :
in any thing exterior to the heart ; the whole substance thereof lying in
" righteousness, peace, and joy in the Holy Ghost."

4. Not in any outward thing ; such as forms or ceremonies, even of
the most excellent kind. Supposing these to be ever so decent and
significant, ever so expressive of inward things : supposing them ever
so helpful, not only to the vulgar, whose thought reaches little farther
than their sight ; but even to men of understanding, men of stronger
capacities, as doubtless they may sometimes be : yea, supposing them,
as in the case of the Jews, to be appointed by God himself; yet even
during the period of time wherein that appointment remains in force,
true religion does not principally consist therein ; nay, strictly speaking,
not all. How much more must this hold concerning such rites and
forms as are only of human appointment ! The religion of Christ rises
infinitely higher, and lies immensely deeper, than all these. These are
good in their place ; just so far as they are in fact subservient to true
roligion. And it were t'uperstition to object against them, while they
'.re applied only as occasional helps to human weakness. But let no
•n%n carry them farther. Let no man dream that they have any intrin-
W3 worth ; or that religion cannot subsist without them. This were to
niake them an abomination to the Lord.

6. The nature of religion is so far from consisting in these, informs
of wo.'ship, or rifes and ceremonies, that it does not properly consist in
any outward actions, of what kind soever. It is true, a man cannot

THr, WAT TO THE KINO POM.

[SKKMOV V"

have any religion who is guilty of vicious, immoral actions; or who
does to others, what he would not they should do unto him, if he were
in the same circumstances. And it is also true, that he can have no
real religion, who " knows to do good, and doeth it not." Yet may a
man both abstain from outward evil, and do good, and still have no
religion. Yea, two persons may do the same outward work ; supjiose,
feeding the himgry, or clothing the naked ; and, in the mean time, one
of these may be truly religious, and the other have no religion at all :
for the one may act from the love of God, and the other from the love ol
praise. So manifest it is, that although true religion naturally leads to
every good word and work, yet the real nature thereof lies deeper still,
»»ven in " the hidden man of the heart."

6. I S9.y of the heart. For neither does religion consist in orMorfoi^y,
or right opinions; which, although they are not properly outward things,
are not in the heart, but the understanding. A man may be orthodox
in every point ; he may not only espouse right opinions, but zealously
defend them against all opposers ; he may think justly concerning the
incitrnation of our Lord, concerning the ever blessed Trinity, and every
other doctrine, contained in the oracles of God ; he may assent to all
the tnree creeds, — that called the Apostles', the Nicene, and the Atha-
nasian ; and yet it is possible he may have no religion at all, no more
than a Jew, Turk, or Pagan. He may be almost as orthodox, — as the
devil; (though indeed, not altogether; for every man errs in something ;
whereas we cannot well conceive him to hold any erroneous opinion ;)
and may, all the while, be as great a stranger as he to the religion of
the heart.

7. This alone is religion, truly so called : this alone is in the sight of
God of great price. The apostle sums it all up in three particulars ,
" righteousness, and peace, and joy in the Holy Ghost." And, first,
righteousness. We cannot be at a loss concerning this, if we remem-
ber the words of our Lord, describing the two grand branches thereof,
on which " hang all the law and the prophets :" " Thou shalt love the
Lord thy God with all thy heart, and with all thy mind, and with all thy
soul, and with all thy strength. This is the first and great command-
ment," Mark xii, 30, the first and great branch of Christian righteous-
ness. Thou shalt delight thyself in the Lord thy God ; thou shalt seek
and find all happiness in him. He shall be " thy shield, and thy ex
ceeding great reward," in time, and in eternity. All thy bones shall
say, " Whom have I in heaven but thee ? And there is none upon earth
that I desire beside thee !" Thou shalt hear, and fulfil his word, who
saith, '* My son, give me thy heart." And, having given him thy heart,
thy inmost soul, to reign there without a rival, thou mayest well cry
out, in the fulness of thy heart, " I will love thee, O Lord, my strength.
The Lord is my strong rock, and my defence ; my Saviour, mv God,
and my might, in whom I will trust ; my buckler, the horn also of my
salvation, and my refuge."

8. And the second commandment is like unto this ; the second great
branch of Christian righteousness is closely and inseparably connected
therewith ; even *' Thou shalt love thy neighbour as thyself." Than
shalt love, — Thou shalt embrace with the most tender good will, the
most'earnest and- cardial affection, the most inflamed desires of pre-
venting; or removing all evil, and of procuring for him every possible

?RRMON VW.]

THE WAY TO THE KINGDOM.

srood, — Th}f neighbour ; — that is, not only thy friend, thy kinsman, or
tiiy acquaintance : not only the virtuoiis, the friendly, him that loves
tiiee, ihat prevents or returns thy kindness ; but every child of man
rvery liuman creature, every soul which God hath made ; not excepting
1,1m whom thou never hast seen in the flesh, whom thou knowest not,
either by face or name ; not excepting him whom thou knowest to be
evil and unthankful, him that still despitefully uses and persecutes thee :
him tliou shalt love as thyaelf ; with the same invariable thirst after his
happiness in every kind ; the same unwearied care to screen him from
whatever might grieve or hurt, either his soul or body.

9. Now is not this love " the fulfilling of the law ?" The sum of all
Christian righteousness ? — Of all inward righteousness ; for it necessa-
rily implies " bowels of mercy, humbleness of mind." seeing " love is
not puffed up,") " gentleness, meekness, long suffering ; (for love " is
not provoked ;" but " believeth, hopeth, endureth all things:") and of
all outward righteousness ; for " love worketh no evil to his neighbour,"
either by word or deed. It cannot willingly either hurt or grieve any
one. And it is zealous of good works. Every lover of mankind, as he
hath opportunity, " doeth good unto all men," being (without partiality,
and without hypocrisy) " full of mercy, and good fruits.

10. But true religion, or a heart right towards God and man, implies
happiness, as well as holiness. For it is not only righteousness, but
also " peace and joy in the Holy Ghost." What peace ? The peace oj
God, which God only can give, and the world cannot take away ; the
peace which " passeth all understanding," all (barely) rational concep-
tion ; being a supernatural sensation, a divine taste of'' the powers of
the world to come ;" such as the natural man knoweth not, how wise
soever in the things of this world, nor, indeed, can he know it, in his
present state, '* because it is spiritually discerned." It is a peace that
banishes all doubt, all painful imcertainty ; the Spirit of God bearing
witness with the spirit of a Christian, that he is a child of God. And it
banishes fear, all such fear as hath torment ; the fear of the wrath of
God ; the fear of hell ; the fear of the devil ; and, in particular, the fear
of death : he that hath the peace oi God, desiring, if it were the will of
God, " to depart, and to be with Christ."

11. With this peace of God, wherever it is fixed in the soul, there is
also "joy in the Holy Ghost ;" joy wrought in the heart by the Holy
Ghost, by the ever blessed Spirit of (rod. He it is that worketh in us
that calm, humble rejoicing in God, through Christ Jesus, " by whom
we have now received the atonement," xaraXXayiov, the reconciliat*ion
with God ; and that enables us boldly to confirm the truth of the royal
psalmist's declaration, " blessed is the nian,"(or rather Aa/>py,) tS'Ti 'irx,
" whose unrighteousness is forgiven, and whose sin is covered." He
!♦ is that inspires the Christian soul with that even, solid joy, which
aiises from the testimony of the Spirit that he is a child of God ; and
that gives him to " rejoice with joy unspeakable, in hope of the glory of
God :" hope both of the glorious image of God, which is in part, and
shall be full " revealed in him ;" and of that crown of glory which fadeth
not away, reserved in heaven for him.

12. This holiness and happiness, joined in one, are sometimes styled,
in the inspired writings, " the kingdom of God," (as by our Lord in lh«i
text,; and sometimes "the kingdom of heaven."' It is termed " tw?

c::>
o
— I

(IG

THE WAY TO I'UE KINGDOM.

[SEUMON VII

kitigdoin of God," because it is the immediate fruit of God's reignli'.p
ill tiie soul. So soon as ever he takes unto himself his mighty power,
and sets ,ip his throne in our hearts, they are instantly tilled with thi.>-
" righteousness, and peace, and joy in the Holy Ghost." It is called
" the kingdom of heaven," because it is (in a degree) heaven opened
in the soul. For whosoever they are that experience tliis, they can aver
brfore angels and men,

" Everlasting life is won :
Glory is on eartii bejrun :''

According to the constant tenor of Scripture, which every where bears

recoid, God " hath given unto us eternal life, and this life is in his Son.

He that hath the Son" (reigning in his heart) " hath life," (even life

everlasting,) 1 John v, 11^ 12. For " this is life eternal, to know thee;

the only true God, and Jesus Christ whom thou hast sent," John xvii, 3.

And they, to whom this is given, may confidently address God, though

tliey were in the midst of a tiery furnace,

" Thee, — Lord, safe shielded by thy power,
Thee, Son of God, Jkuovaii, we adore ;

In form of man, descending to appear :
To tliee be ceaseless hallelujahs given.

Praise, as in heaven thy throne, we offer here ;

For where thy presence is display d, is heaven."

13. And this kingdom of God, or of heaven, is at haiuL As these
words were originally spoken, they implied, that the. time was then ful-
filled, God being " made manifest in the tiesh," when he would set up
his kingdom among men, and reign in the hearts of his people. And
is not the time now fulfilled ? For, " Lo ! (saith he) I am with you
always," you who preach remission of sins in my name, "even unto the
end of the world," Matt, xxviii, 20. Wheresoever, therefore, the gospel
of Christ is preached, this his " kingdom is nigh at hand." It is n(it
far from every one of you. Ye may this hour enter thereinto, if so he
ye hearken to this voice, " Repent ye, and believe the gospel."

II. 1. This is the way : walk ye in it. And, first, " Repent ;" thai
is, know yourselves. This is the first repentance previous to faith ;
even conviction, or self knowledge. Awake then, thou that sleepest.
Know thyself to be a sinner, and what manner of sinner thou an.
Know that corruption of thy inmost nature, whereby thou art very far
gone from original righteousness, whereby " the Hesh lusteth" always
"contrary to the Spirit," through tiiat "carnal mind" which "is enmity
against God," which " is not subject to the law of God, neither indeed
can be." Know that thou art corrupted in every power, in every
faculty of thy soul; that thou art totally corrupted in every one of these,
all the foundations being out of course. The eyes of thine understaiid-
mg are darkened, so that they cannot discern God, or the things n(
God. The clouds of ignorance and error rest upon thee, and co\u
Ihee with the shadow of death. Thou knowest nothing yet as thou
oughtest to know, neither God, nor the world, nor thyself. Thy will is
no longer the will of God, but is utterly perverse and distorted, averse
from all good, from all which God loves, and prone to all evil, to every
abomination which God hateth. Thy affections are alienated from
God, and scattered abroad over all the earth. All thy passions, both
tny deBires and aversions thy joys and sorrows thy hopes and fears,

SRRMOK

vri.]

THE WAV TO THE KINODOK.

i>.re out of frame, are either undue in their degree, or placed on undue
)l)jccts. So that there is no soundness in tiiy soul ; but " from the
trovvn of tlve head to the sole of the foot," (to use the strong ex|)ression
;-t"the ])rophet,) there are oidy "wounds, and bruises, and putrefying
SI ires."

2. Such is the inbred corruption of tliy heart, of thy very inmost
iKitiire. And what manner of l)ranches canst thou expect to grow
I'rom such an evil root? Hence springs unbelief ; ever departing from
tlie living God ; saying, '• VVlio is the Lord, that 1 should serve him I
Tush ! Thou, God, carest not for it :" hence independence ; affecting
to be like the Most High : hence pride, in all its forms ; teaching thee
to say, " I am rich, and increased in goods, and have need of nothing "
From this evil fountain How forth the bitter streams of vanity, thirst o(
;.iraise, ambition, covetousness, tlie lust of the tlesh, the lust of the eye,
mid the pride of life. From this arise anjrer, hatred, malice, revenge,
fiivy, jealousy, evil surmisings : from tliis, ali the fool'sh and hurtful
lusts that now " pierce thee through with many sorrows," and, if not
tiuuily prevented, will at length drown thy soul in everlaisting perdition.

3. And what fruits can grow on such branches as these I Oidy such
as are bitter and evil continually. Of pride corneth contention, vain
boasting, seeking and receiving praise of men, and so robbing God of
that glory which he cannot give unto another : of the lust of the flesh,
come gluttony or drunkenness, luxury or sensuality, fornication, un-
cleanness; variously defiling that body which was designed for a temple
of the Holy Ghost : of unbelief, every evil word and work. But the time
would fail, shouldest thou Beckon up all ; all the idle words thou hast
spoken, provoking the Most High, grieving the Holy One of Israel ;
all the evil works thou hast done, either wholly evil in themselves, or
at least not done to the glory of God. For thy actual sins are more
liian thou art able to express, more than the hairs of thy head. Who
can number the sands of^the sea, or the drops of rain, or thy iniquities?

4. And knowest thou not that " the wages of sin is death ?" — Deatit
not only temporal, but eternal. " The soul that sinneth, it shall die :"
for the moutli of the Lord hath spoken it. It shall die the second death.
This is the sentence, to " be punished" with never ending death, "with
everlasting destruction from the presence of the Lord, and from the
glory of his power." Knowest thou not that every sinner, avoj^oj; ssi rrj
vcswrj Tx iTvpog, not properly is in danger of helljirc; that expression is
far too weak ; but rather, is under the sentence of hell fire ; doomed
already, just dragging to execution. Thou art guilty of everlasting
death. It is the jtist reward of thy inward and outward wickedness.
It is just that the sentence should now take place. Dost thou see, dost
thou feel this ? Art thou thoroughly convnicud that thou deservest
God's wrath and everlasting damnation ? Would God do thee no
wrong, if he now commanded the earth to open, and swallow thee up ?
If thou wcrt now to go down quick into the pit, into the fire that never
■^liall be quenched ? If God hath given thee truly to repent, thou hast a
deep sense that these things are so ; and that it is of his mere mercy
thou art not consumed, swept away from the face of the earth.

0. And what wilt thou do to appease the wrath of God, to atone
for ail thy sins, and to escape the punishment thou hast so justly de-
served ? Alas, thou canst do nothing: nothing that will in any wisf

OC.

-.4

TBB WAY TO THE KINGDOM.

[SGBMON* VII.

make amends to God for onp evil work, or word, or thought. If thou
couldest now do all things well, if from this very hour, till thy soul
thould return to God, thou couldest perform perfect, uninterrupted
obedience, even this would not atone for what is past. The not
increasing thy debt would not discharge it. It would still remain at
great as ever. Yea, the present and future obedience of all the men
upon earth, and all the angels in heaven, would never make satisfaction
to the justice of God for one single sin. How vain, then, was th<
thought of atoning for thy own sins by any thing thou couldest do ! It
costeth far more to redeem one soul, than all mankind is able to pay.
So that were there no other help for a guilty sinner, without doubt he
must have perished everlastingly.

6. But suppose perfect obedience, for the lime to come, could atone
lor the sins that are past, this would profit thee iiotliing; for thou an
not able to perform it ; no, not in any one point. Begin now : make
the trial. Shake off that outward sin that so easily besetteth thee.
Thou canst not. How then wilt thou change thy life from all evil to
all good ? Indeed, it is impossible to be done, unless first thy heart he
changed. For so long as the tree remains evil, it cannot bring fortli
good fruit. But art thou able to change thy own heart, from all sin to
all holiness ? To quicken a soul that is dead in sin, dead to God, and
alive only to the world ? No more than thou art able to quicken a dead
body, to raise to life him that lieth in the grave. Yea, thou art not
able to quicken thy soul in any degree, no more than to give any degree
of life to the dead body. Thou canst do nothing, more or less, in this
matter ; thou art utterly without strength. To be deeply sensible of
this, how helpless thou art, as well as how guilty and how sinful, this is
that " repentance not to be repented of," which is the forerunner of the
kingdom of God.

7. If to this lively conviction of thy inward and outward sins, of thy
utter guiltiness and helplessness, there be added suitable affections, —
sorrow of heart, for having despised thy own mercies, — remorse, and
self condemnation, having thy mouth stopped, — shame to lift up thine
eyes to heaven, — fear of the wrath of God abiding on thee, of his curse
hanging over thy head, and of the fiery indignation ready to devoiii
those who forget God, and obey not our Lord Jesus Christ, — earnest
desire to escape from that indignation, to cease from evil, and learn to
do well ; — then I say unto thee, in the name of the Lord, " Thou art
not far from the kingdom of God." One step more, and thou shalt
enter in. Thou dost repent. Now, " believe the gospel.''^

8. The gospel, (that is, good tidings, good news for guilty, helpiess
sinners,) in the largest sense of the word, means, the whole revelation
made to men by Jesus Christ ; and sometimes the whole accomit o*
what our Lord did and suffered, while he tabernacled among men. The
substance of all is, " Jesus Christ came into the world to save sinners :'
or, " God so loved the world, that he gave his only begotten Son, to tlie
end we might not perish, but have everlasting life :" or," He was bruised
for our transgressions ; he was wounded for our iniquities ; the chas-
tisement of our peoce was upon him ; and with his stripes we are
healed."

9. '* Believe" this, and the kingdom of God is thine. By faith thou
attainest the promise. " He pardoneth and absolveth all that trulv

or convict!

,KIIMON VII.]

THE WAY TO THE KINGDOM.

•ing forth

IS, of thy

Jtions, —

>rse, and

up thine

lis curse

devoiii

-earnest

learn to

'hou art

^ou shait

helpless

tvelation

iount 0*

in. The

iners :'
to the
j bruised
te chas-

we are

|th thou
It truly

r -pent, and unfeignedly believe his holy gospel." As soon as ever God
hath spoken to thy heart, " Be of good cheer, thy sins are forgiven thee,"
r is kingdom comes : thou hast " righteousness, and peace, and joy in
tiie Holy Ghost."

10. Only beware thou do not deceive thy own soul, with regard to
t';e nature of this faith. It is not, as some have fondly conceived, a
I (ire assent to the truth of the Bible, of the articles of our creed, or of
all that is contained in the Old and New Testament. The devils be-
Icve this, as well as I or thou ! And yet they are devils still. But it is,
over and above this, a sure trust in the mercy of God, through Christ
Jesus. It is a confidence in a pardoning God. It is a divine evidence
or conviction, that " God was in Christ reconciling the world to himself,
not imputing to them their former trespasses ;" and, in particular, that
the Son of God hath loved me, and given himself for vie, and that 1, even
I, am now reconciled to God by the blood of the cross.

11. Dost thou thus believe 1 Then the peace of God is in thy heart,
and sorrowing and sighing flee away. Thou art no longer in doubt oj
tJie love of God ; it is clear as the noonday sun. Thou criest out,
" My song shall be always of the loving kindness of the Lord : with my
mouth will I ever be telling of thy truth, from one generation to another."
Thou art no longer afraid of hell, or death, or him that had once the
power of death, the devil ; no, nor painfully afraid of God himself; only
tliou hast a tender, filial fear of offending him. Dost thou believe ?
Then thy " soul doth magnify the Lord," and thy *' spirit rejoiceth in
God thy Saviour." Thou rejoicest in that thou hast " redemption
through his blood, even the forgiveness of sins." Thou rejoicest in that
" spirit of adoption," which crieth in thy heart, "Abba, Father!" Thou
rejoicest in a " hope full of immortality ;" in reaching forth tinto the
" mark of the prize of thy high calling ;" in an earnest expectation of
all the good things which God hath prepared for them that love him.

12. Dost thou now believe 1 Then the love of God is now shed
abroad in thy heart. Thou lovest him, because he first loved us. And,
because thou lovest God, thou lovest thy brother also. And, being
filled with " love, peace, joy," thou art also filled with " long suffering,
gentleness, fidelity, goodness, meekness, temperance," and all the
other fruits of the same Spirit ; in a word, with whatever dispositions
are holy, are heavenly, or divine. For while thou beholdest with open,
uncovered face, (the veil being now taken away,) " the glory of the
Lord," his glorious love, and the glorious image wherein thou we ?,
created, thou art " changed into the same image, from glory to glory,
by the Spirit of the Lord."

13. This repentance, this faith, this peace, joy, love, this change
from glory to glory, is what the wisdom of the world has voted to be
madness, mere enthusiasm, utter distraction. But thou, oh man of God,
regard them not ; be thou moved by none of these things. Thou know-
est in whom thou hast believed. See that no man take thy crown.
Whereunto thou hast already attained, hold fast, and follow, till thou
attain all the great and precious promises. And thou who hast not yet
known him, let not vain men make thee ashamed of the gospel of Christ.
Be thou in nothing terrified by those who speak evil of the things which
they know not. God will soon turn thy heaviness into joy. Oh let
not thy hands hang down. Yet a little longer, and he will take aw.'ty

— i

CD
CD

—J

11^
CD

TUB FIRST FRUITS OF TUB SPIRIT. [SERMON VIII.

thy fears, and givo thee the spirit of a sound mind. He is nigh
" that justifieth : who is he that oondemneth 1 It is Christ that
died, yea rather, that roae again, who is even now at the right
hand of God, making intercfession " for thee

Now cast thyself on the Lamb of God, with all thy sins, how
many soever they be; and "an entrance Hhall [now] he ministered
unto thee, into the kingdom of our Lord and Saviour Jesus
Christ I"

SERMON Ylll.^The First fruits of the Spirit.

"There is therefore now no coudenuiation to tliem which are in Christ Jesus,
who walk not after t'le flesh, but after the Spirit." Rom. viii. 1.

ANALYSIS.
I. Those that are in Christ Jesus are distinguished : —

i. By faith. 2. They do not sin. 3. They crucify the
flesh. 4 They walk after the Spirit. 5. They exhibit its
fruits.

IL They are free from condemnation : —

1. For all past sin ; free before God and their conscience.
2. For all present sins; for they do not commit them. 3.
They are not condemned for inward sin ; for though it
remains, they do not yield themselves to it. 4. Nor for the
sin which clbaves to all they do ; because they have constant
union with Christ the intercessor. 5. Nor, for the same
reason, are they condemned for infirmities. 6. Nor for any-
thing which it is not in their power to help. 7. But sins of
surprise bring condemnation, when there is neglect, but the
watchful soul immediately returns to Christ.

bKllMON VIII.] THE FIRST FKUITS OK THE 8PIH1T.

III. Practical lessons.

1. Of encourajrement, to the W(!ak and tearfr.l. 2. Of
warning, to the Christian who carelessly sins. 3. Of patient
courage, to the one who struggles against inward sin. 4. Of
support, to the one beset with infirmities and defects. 5. Of
counsel, to the one overtaken by sudden temptation.

INTRODUCTORY NOTES.

This sermon brings ua into the very heart of the Methodist theology.
The peculinrity of Methodisip lay not so much in its doctrines of Justi-
fication, Regeneration, and Faitli. All tliese had been clearly defined
and distinctly preached from tlie days of Luther and Calvin. But it
lay in the concentration of all these into one experimental crisia of
religious life, from which a consciously new life dated its beginning.
For this crisis the name conversion was appropriated. In the New
Testament this word denotes the act of freewill, by which man
co-operates with God in the work of salvation. As, in the doctrine ot
freedom, this act of man conditions the work of God, the word is not
inappropriate to designate the great turning-point of spiritual life. In
tlie great evangelical movements of the eighteent'.i and nineteenth
century, this crisis of conversion has been peculiarly distinct, and is
])urely moral and religious in its character. In the light of our present
knowledge of its nature, it is easy to trace the same crisis of experience
in religious men in all ages. But at the era of the Reformation it was
somewhat obscured by confusion with an intellectual change from error
to truth. Its importance was never clearly apprehended in the Roman
church on account of its sacramentarian views. Even in the patristic
age the change from outward heathenism to Christianity obscured, and
at last, when nations were converted by the will of their king, all but
entirely supplanted the inward and moral change. It was thus in the
providence of God reserved for the age of Methodism, not first to
experience this form of religious life, but, for the first time since the
days of the Apostles, to make it the central idea of a world-wide Gospel
preaching. In the Apostolic age the spiritual crisis was quite as distinct,
the moral power of the Holy Spirit overshadowing and throwing into
the back-ground everything else.

or:

^
^

rr)

TllK FlKaT FUU lift OK TllK Hl'lKlT. [SKKMON Vlll.

In the eighteenth eentury God raised up many other proftchers of this
present conscious wJvation besides the Weslcya. But in Metliodisni
alone did tins fact of experimental crisis in the religious lile enter into
the very heart of its standard the()h)gy, and exert a fnnntttive influence
on its entire body of doctrine. In the iircsent sermon this experience is
conscious freedom from condemnation ; in the next freedom from l)ond-
age ; in the three following, conscious assurance of the favour of God
and of inward ehauge.

SERMON VI IL

1. By *' them which are in Christ Jesus," St. Paul evidently means,
those who truly believe in him ; those who, •* being justified by faith,
have peace with God, through our Lord Jesus Christ." They who thus
believe do no longer '* walk after the flesh," no longer follow the mo-
tions of corrupt nature, but " after the Spirit ;" both their thoughts,
words, and works, are under the direction of the blessed Spirit
of God.

2. " There is therefore now no condemnation to" these. There is
no condemnation to them from God ; for he hviihjustijied them " freely
by his grace, through the redemption that is in Jesus." He hath
forgiven all their iniquities, and blotted out all their sins. And there is
no condemnation to them from within ; for they " have received not the
spirit of the world, but the Spirit which is of God ; that they might
know the things which are freely given to them of God," 1 Cor. ii, 12 ;
which Spirit " beareth witness with their spirits, that they are the chil-
dren of God." And to this is added the testimony of their conscience,
" that in simplicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, they have had their conversation in the world,"
2 Cor. i, 12.

3. But because this scripture has been so frequently misunderstood,
and that in so dangerous a manner; because such multitudes of "un-
learned and unstable men," (oi ajxa^sig xa» asy]fixToi, men untaught ol
God, and consequently unestablished in the truth which is after godli-
ness,) have wrested it to their own destruction ; I propose to show, as
clearly as I can, first, Who those are " which are in Christ Jesus, and
walk not after the flesh, but after the Spirit:" and, secondly. How" there
is no condemnation to" these. I shall conclude with some practical
inferences.

I. 1. First I am to show. Who those are that " are in Christ Jesus."
And are they not those who believe in his name 1 Those who are
" foutjd in him, not having their own righteousness, but the righteous-
ness which is of God by faith ?" These, who " have redemption through
his blood," are properly said to be in Him. For they dwell in Christ,
and Christ in them. They are joined unto the Lord in one Spirit.
They are ingrafted into Him as branches into the vine. They are
united as n embers to their Head, in a manner which words cannot
express, nor could it before enter into their hearts to conceive

SKUMON VIII. J THE FIRST FRUITS OP TUB SI'IKIT.

2. Now "whosoever abidcth in liim, sinn«tli not ;" " walkoth not
after the flc^h." The tiesh, in tiic iiHual hmgiiagc of St. Paul, signifief
corrupt niiturc. In this sense he uses the word, writing to theCialatinns,
" The works of the lleslj are niunircst," Gul. v, 19 ; aiid a little before,
" Walk in the Spirit, and ye shall not fulfd the lust (or desire) of the
lleah," ch. v, 16. To prove which, namely, that those who *' walk hy tlie
Spirit, do not fulfd the lusts of the Hesh,'* he iniiuediately adds, " l*'or
the tlesh lusteth against the Spirit ; and the Spirit lusteth against the
tlesh, (for these are contrary to each other,) that yc may not do the
things which ye would." So the words are literally translated; (ivre |xt)
a av 5«XT)Tf, TauT«, '?ro4*)T£') not " So that ye cannot do the things that
ye would ;" as if the flesh overcame the Spirit : a transhuion which hath
not only nothing to do with the original text of the apostle, biit likewise
makes his whole argument nothing worth ; yea, asserts just ihe reverse
of what he is proving.

3. They who are of Christ, who abide in him, '* have crucified the
flesh with its aft'ections and lusts." They abstain from all those works
of the flesh ; from " adultery and fornication ;" from " uncleanness and
lasciviousness ;" from " idolatry, witchcraft, hatred, variance ;" from
" emulations, wrath, strife, sedition, heresies, envyings, murders, drunk-
enness, revellings;" from every de>ign, and word, and work, to which
the corruption of nature leads. Although they feel the root of bitter-
ness in themselves, yet are they endued with power from on high, to
trample it continually under foot, so that it cannot " spring up to trouble
them ;" insomuch, that every fresh assault which tliey undergo, only
gives them fresh occasion of praise, of crying out "Thanks be unto God,
who giveth us the victory, through Jesus Christ our Lord."

4. They now " walk after the Spirit," both in their hearts and lives.
They are taughtof him to loveGod and their neighbour, with a love which
is as " a well of water, springing up into everlasting life." And by him
tlieyare led into every holy desire, into every divine and heavenly temper,
till every thought which arises in their heart is holiness unto the Lord.

5. They who '• walk after the Spirit," are also led by him into all
holiness of conversation. Their " speech is always in grace, seasoned
with salt :" with the love and fear of God. " No corrupt communica-
tion comes out of their mouth, but only that which is good ;" that which
is " to the use of edifying ;" which is " meet to minister grace to the
hearers." And herein likewise do they exercise themselves day and
night, to do only the things which please God ; in all their outward be-
haviour to fellow Him, "who left us an example that we might tread in
his steps*," in all their intercourse with their neighbour to walk injustice,
mercy, and truth ; and " whatsoever they do," in every circumstance of
life, to " do all to the glory of God."

6 These are they who indeed " walk after the Spirit." Being filled
with faith and with the Holy Ghost, they possess in their hearts, and
show forth in their lives, in the whole course of ilieir words and actions,
the genuine fruits of the Spirit of God, namely, " love, joy, peace, long
suflering, gentleness, goodness, fidelity, meekness, temperance," and
whatsoever else is lovely or praiseworthy. They " adorn in all things
the gospel of God our Saviour ;" and give full proof to all mankind, that
they are indeed actuated by the same Spirit " which raised up Jesus
from the dead "

THE FIRST FRUITS OF THE SPIRIT. [SERMON VIII.

II. 1. I proposed to show, in the secona place, How " there is no con-
demnation to them which are thus in Christ Jesus," and thus " walii,
not aller the flesh, but after the Spirit."

And, first, To believers in Christ, walking thus, " there is no con-
dennation" on account of their past sins. God condemneth them not
for any of these ; they are as though they had never been ; they are cast
" as a stone into the depth of the sea, and he remembereth them no
more. God having set forth his Son to he a propitiation" for them.
" through faith in his blood," " hath declared unto them his righteous-
ness, for the remission of the sins that are past." He layeth therefore
none of these to their charge ; their memorial is perished with them.

2. And there is no condemnation in their own breast ; no sense ol
guilt, or dread of the wrath of God. They " have the witness in them-
sehes :" they are conscious of their interest in the blood of sprinkling.
" They have not received again the spirit of bondage unto fear," unto
doubt and racking uncertainty ; but they " have received the spirit of
adoption," crying in their hearts, " Abba, Father." Thus being " justi-
fied by faith," they have the peace of God ruling in their hearts ; flow-
ing from a continual sense of his pardoning mercy, and " the answer ol
a good conscience towards God."

3. If it be said, " but sometimes a believer in Christ may lose hia
sight of the mercy of God ; sometimes such darkness may fall upon
him that he no longer sees Him that is invisible, no longer feels that
witness in himself of his part In the atoning blood ; and then he is
inwardly condemned, he hath again the sentence of death in himself:"
I answer, supposing it so to be, supposing him not to see the mercy of
God, then he is not a believer : for faith implies light ; the light of God
shining upon the soul. So far, therefore, as any one loses this light, he,
for the time, loses his faith. And, no doubt, a true believer in Christ
may lose the light of faith ; and so far as this is lost, he may, for a time,
fall again into condemnation. But this is not the case of them who
now " are in Christ Jesus," who now believe in his name. For so long
as they believe and walk after the Spirit, neither God condemns them,
nor their own heart.

4. They are not condemned, secondly, for any present sins, for now
transgressing the commandments of God. For they uo not transgress
them; they do not " walk after the flesh, but after the Spirit.'' This is
the continual proof of their " love of God, that they keep his command-
ments ;" even as St. John bears witness, " Whosoever is born of God
doth not commit sin. For his seed remaineth in him, ana he cannot
sin, because he is born of God :" he cannot, so long as that seed of God,
that loving, holy faith remaineth in him. So long as •' he keepeth him
self" herein, " that wicked one toucheth him not.'' Now it is evident,
he is not condemned for the sins which he doth not commit at all.
They, therefore, who are thus " led by the Spirit, are not under the
law," Gal. V, 18. Not under the curse or condemnation of it; for it
condemns none but those who break it. Thus, that law of God, " Thou
shah not steal," condemns none but those who do steal. Thus, " Re-
member the sabbath day to keep it holy," condemns those only who do
not keep it holy. But against the fruits of the Spirit, " there is no law,"
ch. V, 23 ; as the apostle more largely declares, m those memorable
Aords of his former epistle to Timothy: " We know that the law is

^EIIMjN VIII.] THE FIRST FRUITS OF THE SPIRIT. 76

good, if a man use it lawfully ; knowing this," (if while he us^es the law
of God, in order either to convince or direct, he know and remember
this,) on 5ixaitf) vof/o<: ou xsirai; (not that the law is not made for a right
eous man ; but) " that the law does not lie against a rightpon? :..an ;" it
has no force against him, no power to condemn him ; " but against the
lawless and disobedient, against the ungodly and sinners, against the
unholy and profane ; according to the glorious gospel of the blessed
God,"l Tim. i^ S, 9, 11.

5. They are not condemned, thirdly, for inward sin, even though it
does now remain. That the corruption of nature does still remain, even
in those who are the children of God by faith ; that they have in thorn
the seeds of pride and vanity, of anger, lust, and evil desire, yea, sin of
every kind ; is too plain to be denied, being matter of daily experience.
And on this account it is that St. Paul, speaking to those whom he had
just before witnessed to be " in Christ Jesus," 1 Cor. i, 2, 9, to have
been " called of God into the fellowship (or participation) of his Son
Jesus Christ ;" yet declares, " Brethren, I could not speak unto you as
unto spiritual, but as unto carnal, even as unto babes in Christ ;" 1 Cor.
iii, 1 ; " Babes in Christ ;" so we see they were " in Christ ;" they were
believers in a low degree. And yet how much of sin remained in them !
Of that " carnal mind, which is not subject to the law of God !"

6. And yet, for all this, they are not condemned. Although they
feel the flesh, the evil nature in them ; although they are more sensible,
day by day, that their " heart is deceitful and desperately wicked ;" yet,
so long as they do not yield thereto ; so long as they give no place to
the devil ; so long as they maintain a continual war with all sin, with
pride, anger, desire, so that the flesh hath not dominion over them, but
they still " walk after the Spirit ;" there is " no condemnation to them
which are in Christ Jesus." God is well pleased with their sincere, though
imperfectobedience: and they" have confidence towardsGod," knowing
they are his, " by the Spirit which he hath given them," 1 John iii, 24.

7. Nay, fourthly, although they are continually convinced of sin
cleaving to all they do ; although they are conscious of not fulfilling the
perfect law, either in their thoughts, or words, or works; although they
know they do not love the Lord their God with all their heart, and
mind, and soul, and strength ; although they feel more or less of pride, or
self will, stealing in and mixing with their best duties; although even
m their more immediate intercourse with God, when they assemble
themselves with the great congregation, and when they pour out their
souls in secret to him who seeth all the thoughts and intents of the heart,
<heyare continually ashamed of their wandering thoughts, or of the dead
ness and dulness of their affections ; yet there is no condemnation to
them still, either from God or from their own heart. The consideration
of these manifold defects only gives them a deeper sense, that they have
always need of the blood of sprinkling which speaks for them in the
ears of God, and that advocate with the Father, " who ever liveth to
make intercession for them." So far are these from driving them away
from him, in whom they have believed, that they rather drive them the
closer to him, whom they feel the want of every moment. And, at the
same time, the deeper sense they have of this want, the more earnest
d«'siredo they feel, and the more diligent they are, as they " have received
the Lord Jesus, so to walk in him."

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THE FIRST FRUITS OF THE SPIRIT. [SBRMON VIll,

SERUd

8. They are not condemned, fifthly, for sins of infirmity, as they are
usually culled. Perhaps it were advisable rather to call them infirmities,
that we may not seem to give any countenance to sin, or to extenuate it
in any degree, by thus coupling it with infirmity. But (if we must retain
so ambiguous and dangerous an expression,) by sins of infirmity I would
mean, such involuntary failings, as the saying a thing wc believe true,
though, in fact, it prove to be false ; or the hurting our neighbour with
out knowing or designing it, perhaps when we designed to do him good.
Though these are deviations from the holy, and acceptable, and perfect
will of God, yet they are not properly sins, nor do they bring any guilt
on the conscience of " them which are in Christ Jesus." They separate
not between God and them, neither intercept the light of his counte-
nance ; as being no ways inconsistent with their general character ol
' walking not after the fiesh, but after the Spirit."

9. Lastly, " There is no condemnation" to them for any thing
whatever, which it is not in their power to help ; whether it be of an
inward or outward nature, and whether it be doing something, or
leaving something undone. For instance, the Lord's supper is to be
administered ; but you do not partake thereof. Why do you not 1 You
are confined by sickness ; therefore, you cannot help omitting it ; and
for the same reason you are not condemned. There is no guilt, be-
cause there is no choice. As there " is a willing mind, it is accepted,
according to that a man hath, not according to that he hath not."

10. A believer indeed may sometimes be grieved, because he cannot
do what his soul longs for. He may cry out, when he is detained from
worshipping God in the great congregation, " Like as the hart panteth
after the water brooks, so panteth my soul after thee, oh God. My soul
is athirst for God, yea, even for the living God : when shall I come to
appear in the presence of God ?" He may earnestly desire (only- still
saying in his heart, " Not as I will, but as thou wilt") to " go again with
the multitude, and bring them forth into the house of God." But still
if he cannot go, he feels no condemnation, no guilt, no sense of God's
displeasure ; but can cheerfully yield up those desires with, " Oh, my
soul ! put thy trust in God. For I will yet give him thanks, who is the
help of my countenance and my God."

11. It is more difficult to determine concerning those which are
usually styled, sins of surprise : as when one who commonly in patience
possesses his soul, on a sudden and violent temptation, speaks or acts
in a manner not consistent with the royal law, " Thou shalt love thy
neighbo'ur as thyself." Perhaps it is not easy to fix a general rule,
concerning transgressions of this nature. We cannot say, either that
men are, or that they are not condemned, for sins of surprise in general.
But it seems, whenever a believer is by surprise overtaken in a fault,
there is more or less condemnation, as there is more or less concurrence
of his will. In proportion as a sinful desire, or word or dctiun. is more
or less voluntary, so we may conceive God is more or less displeased,
and there is more or less guilt upon the soul.

12. But if so, then there may be some sins of surprise, wnich bring
much guilt and condemnation. For. in some instances, our being sur-
prised is owing to some wilful and culpable neglect; or, to a sleepiness of
soul which mignt have been preienved , or shaken off before the tempta.
tion came. A man may be previously varned either of God or man

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SERMON VIII.] THE FIRST FRUITS OF THE SPIRIT.

that trials and dangers are at hand ; and yet may say in his heart, '' A
little more slumber, a little more folding of the hands to rest." Now,
if such a one afterwards fall, though unawares, into the snare which
ne might have avoided, — that he fell unawares is no excuse ; he iQight
have foreseen and have shunned the danger. The falling, even by
surprise, in such an instance as this, is, in effect, a w dful sin ; and. as
such, must expose the sinner to condemnation, both from God and hii
own conscience.

13. On the other hand, there may be sudden assaults, either from the
world, or the god of this world, and frequently from our own evil hearts,
which we did not, and hardly could, foresee. And by these even a
believer, while weak in faith, may possibly be borne down, suppose into
a degree of anger, or thinking evil of another, with scarce any concur-
rence of his will. Now, in such a case, the jealous God would undoubt-
edly show him that he had done foolishly. He would be convinced of
having swerved from the perfect law, from the mind which was in Christ,
and consequently, grieved with a godly sorrow, and lovingly osltamed
before God. Yet need he not come into condemnation. God layeth
not folly to his charge, but hath compassion upon him, " even as a
father pitieth his own children." And his heart condomneth him not ;
in the midst of that sorrow and shame, he can ?till say, " I will trust
and not be afraid ; for the Lord .lehovah is my strength and my song ;
he also is become my salvation."

HI. 1. It remains only to draw some practical inferences from the
preceding considerations.

And, first, if there be " no condemnation to them which are in Christ
Jesus, and walk not after the flesh, but after the Spirit," on account of
their past sin ; then, why art thou fearful, oh thou of little faith ?
Though thy sins were once more in number than the sand, what is
that to thee, now thou art in Christ Jesus ? " Who shall lay any thing
to the charge of God's elect ? It is God that justifieth ; who is he that
condemneth ?" All the sins thou hast committed from thy youth up,
until the hour when thou wast " accepted in the Beloved," are driven
away as chaff, are gone, are lost, swallowed up, remembered no more.
Thou art now " born of the Spirit :" wilt thou be troubled or afraid of
what is done before thou wert born ? Away with thy fears ! Thou art
not called to fear, but to the " spirit of love and of a sound mind."
Know thy calling ! Rejoice in God thy Saviour, and give thanks to
God thy Father through him I

2. "Wilt thou say, " 5ut I have again committed sin, since I had
redemption through hi blood 1 And therefore it is, that ' I abhor myself,
and repent in dust and ashes.' " It is meet thou shouldest abhor
thyself; and it is God who hath wrought thee to this self-same thing
But,, dost thou now believe ? Hath he again enabled thee to say, " 1
know that my Redeemer liveth ;" " and the life which I now live, I live
by faith in the Son of God ?" Then that faith again cancels all that is
past, and there is no condemnation to thee. At whatsoever time thou
truly believest in the name of the Son of God, all thy sins, antecedent
to that hour, vanish away as the morning dew. Now then, " Stand
thou fast in the liberty wherewith Christ hath made thee free." He
hath once more made thee free from the power of sin, as well as from
the guilt and punishment of it. Oh, " be not entangled again with tho

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THE FIRST FRUITS OP THE SPIKIT. [sERMON VIII.

yoke of bondage !" — neither the vile, devilish bondage of ?in, of evil
desires, evil tempers, or words, or works, the most grievous yoke on
this side hell ; nor the bondageof slavish, tormenting fear, of guilt and
self condemnation.

3. But, secondly : Do all they which abide " in Christ Jesus, walk
not after the flesh, but after the Spirit ?" Then we cannot but infer,
that whosoever now conunitteth sin, hath no part or lot in this matter.
He is even now condemned by his own heart. But, " if our heart
condemn us," if our own conscience beareth witness that we are guilty,
undoubtedly God doth ; for ** he is greater than our heart, and knoweth
all things ;" so tiiat we cannot deceive him, if we can ourselves. And
think not to say, " I was justified once ; my sins were once forgiven
me :" I know not that; neither will I dispute whether they were or no.
Perhaps, at this distance of time, it is next to impossible to know with
any tolerable degree of certainty whether that was. a true, genuine work
of God, or whether thou didst only deceive thy own soul. But this I
know, with the utmost degree of certainty," He that conmiitteth sin is
of the devil." Therefore, thou art of thy father the devil. It cannot
be denied : for the wrrks of thy fatlier thou doest. Oh flatter not tliy-
self with vain hopes. Say not to thy soul. Peace, peace ! For there is
no peace. Cry aloud ! Cry unto God out of the deep ; if haply he may
hear thy voice. Come unto him, as at first, as wretched and poor, as
sinful, miserable, blind, and naked ! And beware thou suffer thy soul to
take no rest, till liis pardoning love be again revealed ; till he " heal thy
backslidings," and fill thee again with the " faith that worketh by love."

4. Thirdly, Is there no condemnation to them which " walk after
the Spirit," by reason of inward sin still remaining, so long as they do
not give way thereto ; nor by reason of aiti cleaving to all they do.
Then fret not thyself because of ungodliness, though it still remain in
thy heart. Repine not, because thou still comest short of the glorious
image of God ; nor yet because pride, self will, or unbelief, cleave to
all thy words and works. And be not afraid to know all this evil ol
thy heart, to know thyself as also thou art known. Yea, desire of God,
that thou mayest not think of thyself more highly than thou oughtesi
to think. Let thy continual prayer be,

" Show me, as my soul can bsar,
The deptii of inbred sin :
AD the unbelief declare,
Tlie pride that lurks witiiin."

But when lie heareth thy prayer, and unveils thy heart ; when he shows
thee thoroughly what spirit thou art of; then beware that thy faith fail
thee not, that thou suffer not thy shield to be torn from thee. Be
abased. Be humbled in the dust. See thyself nothing, less than nothiiig
and vanity. But still " let not thy heart be troubled, neither let it be
afraid." Still hold fast, " I, even I, have an advocate with the Father,
Jesus Christ the righteous." " And as the heavens are higher than the
earth, so is his love higher than even my sins." Therefoie, God i&
merciful to thee a sinner ! Such a sinner as thou art ! God is love ; ana
Christ hath died ! Therefore, the Father himself loveth thee ! Thou
art his child ! Therefore he will withhold from thee no manner of thing
that is good. Is it good, that the whole body of sin, which is now
crucified in thee, should be destroyed f It shall be done I Thou shall be

SEKMOX IX.J SPIltlT OF BONUAGi: AND ADOPTIJN.

• cleansed from all filthincss, both of flesh and spirit." Is it good, that
nothing should remain in thy heart, but the pure love of God alone ?
Be of good cheer ! " Thou shall love the Lord thy God, with all thy
heart, and mind, and soul, and strength." " Faithful is he that hath
promised, who also will do it." It is thy part, patiently to continue in
the work of faith, and in the labour of love ; and in cheerful peace, in
humble confidence, with calm and tesigned, and yet earnest expecta-
tion, to wait till the zeal of the Lord of hosts shall perform this.

5. Fourthly, If tliey that " are in Christ, and walk after the Spirit,"
are not condemned for sins of infirtnity, as neither for iucolutitary
failings, uor for any thing whatever which they are not able to help; then
beware, oh thou that hast faith in his blood, that Satan herein " gain no
advantage over thee." Thou art still foolish and weak, blind and
ignorant ; more weak than any words can express ; more foolish than
it can yet enter into thy heart to conceive ; knowing nothing yet as
thou oughtest to know. Yet let not all thy weakness and folly, or any
fruit thereof, which thou art not yet able to avoid, shake thy faith, thy
filial trust in God, or disturb thy peace or joy in the Lord. The nde
which some give, as to wilful sins, and which, in that case, may perhaps
be dangerous, is undoubtedly wise and safe, if it be applied only to the
case of weakness and infirmities. Art thou fallen, oh man of God ?
Yet, do not lie there, fretting thyself and bemoaning thy weakness ;
but meekly say, Lord, 1 shall fall thus every moment, unless thou up
hold me with thy hand. And then arise ! Leap and walk ! Go on thy
way ! " Run with patience the race set before thee."

6. Lastly. Since a believer need not come into condenmation, even
though he be surpi'isvd into what his soul abhors ; (suppose his benig
surprised is not owing to any carelessness or wilful neglect of his own ;)
if tliou who believest, art thus overtaken in a fault, then grieve unto the
Lord ; it shall be a precious balm : poijr out thy heart before him, and
show him of thy trouble. And pray with all thy might to him wjio is
" touched with the feeling of thy infirmities," that he would establish,
and strengthen, and settle thy soul, and suflTer thee to fall no more
But still he condemneth thee not. Wherefore shouldest thou fear !
Thou hast no need of any " fear that hath torment." Thou shalt love
him that loveth thee, and it sufliceth: more love will bring more strength.
And, as soon as thou lovest him with all thy heart, thou shalt be " per
feet and entire, lacking nothing." Wait in peace for that hour, when

* the God of peace shall sanctify thee wholly, so that thy whole spirit,
and soul, and body, may be preserved blameless unto the coming of oui
Lord Jesus Christ !"

SERMON IX. — The Spirit of Bondage and Adoption.

" Ye have not received the spirit of bondage again unto fear ; but ye have
leceived the spirit of adoption, whereby we cry, Abba, Father." Rom. viii. 16.

man.

ANALYSIS.

Three moral states are here implied. The natural
the man under the law, and the man under grace.

I. The natural man — is asleep ; secure ; ignorant of him-
self ; walks in fancied joy and liberty ; is the willing servant
of siu.

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SPIKIT OF BOMMOE AND ADOPTION. [SKRMON IX.

II. The man under the law — is av/akened ; sees the breadtli
of God's law and his own sin ; feels the anguish of a wounded
spirit ; struggles against his chains, but in vain ; and is
described in tlie seventh chapter of Romans.

III. The man under grace — has received the spirit of
adoption ; sees God's love ; freed from the guilt and power of
iin is become the servant of righteousness.

SuMMAitY. — The first neither fears nor loves God, has false
peace and fancied liberty, sins willingly, and neither fights nor
conquers. The second fears but does not love God, walks in
the painful liglit of hell ; has no peace, lives in bondage,
sins unwillingly, and fights but does not conquer. The third
loves God, walks in the light of heaven, has true peace, and

liberty of God'schildren,sinnethnot,andismore than conqueror.

Iv. Lessons.

1. Sincerity is not sufficient. 2. These states are sometimes
mingled. 3. A man may go far and yet be only iu a legal
state. 4. Let us not rest short of the best things.

INTRODUCTORY NOTES.

In this sermon we have very clearly presentcfl, the discriminating
breadth of Mr. Wesley's analysis of the religious condition of mankind.
While the classification of moal states is simple and exact, it recognize^;,
in the ivohationary state, three forms of moral condition, not two only, as
will be the case when probation is ended. And it still further recoijiiizeH
the fact that a man's position may be so uncertainly defined, that he may
vacillate between first and second, or between second and third, of these
ihree. But the uncertainties and imperfections^f the human will lead
him to preach no uncertain gospel. He preaches the lull standard of
salvation, anl in the name of his Master summons all men to meet its
full requirements. The special aspect of salvation presented in this
sermon is the blessed privilege of freedom from the bondage of sin.
Mr. Wesley understands this to be, not an imputed or ideal freedom,
but a real and moral freedom. This is enlarged in a subsequent dis-
course. This great truth he receivcMl from the Moravian church. He
says, " Wheu Peter Bcehler, whom God had prepared for me as soon as
I came to London, affirmed of true faith in Christ, that it had those two
fruits inseparably attending it, ' Dominion over sin, and constant peace
from a sense of lorgiveness,' I was quite amazed, and looked upon it as a
new Gospel." But when he had verified it by the Word of God,
and in his own experience, he held and preached it henceforth as the
truth of God. We shall see, however, in the thirteenth and fourteenth
sermons, how he guarded this important truth against one-sided inter-
pretations put upon it by the Moravians. Except among a few of the
profounder mystics, this truth had been lost to the view of the Christian
Church ever since the Apostolic and primitive age, and Mr. Wesley
regarded its restoration as one of the special ends for which God raised
up Methodism

SERMON IX.
1. St. Paul here speaks to those who are the children of God by faith.
" Ye," saith he, who are indeed his children, have drank into his
Spirit ; " ye have not received the spirit of bondage again unto fear:"
" but, because ye are sons, God hath sent forth the Spirit of his Son

were unc

SERMON IX.j SPIRIT OF BONDAGE AND ADOPTION.

into your hearts." *' Ye received the spirit of adoption, wherehy wa
cry, Abba, Father."

2. The spirit of bondage and fear is widely distant from this loving
spirit of adoption : those who are inHuenced only by slavish ffear, cannot
be termed " the sons of God ;" yet some of tliein may be styled his
servants, and are " not far from the kingdom of heaven."

3. But it is to be feared, the bulk of mankind, yea, of what is called
the ChrUtinn world, have not attained even this ; but are still afar off,
" neither is God in all their thoughts." A few names may be found of
those who love God ; a few more there are that fear him ; but the greater
part have neither the fear of God before their eyes, nor the love of God
in their hearts.

4. Perhaps most of you, who, by the mercy of God now partake of
a better spirit, may remember the time when yo were as they, when ye
were under the same condemnation. But at first ye knew it not, though
ye were wallowing daily in your sins and in your blood ; till, in due
time, ye " received the spirit of fear ;" {tje. received, for this also is the
gift of God ;) and afterwards fear vanished away, and the spirit of love
tilled your hearts.

5. One who is in the first state of mind, without fear or love, is in
Scripture termed a natural man. One who is under the spirit of bond-
age and fear, is sometimes said to be under the lata : (although that
expression more frequently signifies one who is under the Jewish dis-
pensation, or who thinks himself obliged to observe all the rites and
ceremonies of the Jewish law :) but cue who has exchanged the spirit
of fear for the spirit of love, is properly said to be under grace.

Now, because it highly imports us to know what spirit we are of, I
shall endeavour to point out distinctly. First, The state of a natural
man : Secondly, That of one who is under the law : and. Thirdly, o(
one who is under grace.

1. 1. And, first, the state of a natural man. This the Scripture repre-
sents as a state of sleep: the voice of God to him is, "Awake, thou
that sleepest." For his soul is in a deep sleep : his spiritual senses are
not awake : they discern neither spiritual good nor evil. The eyes of
his understanding are closed ; they are sealed together, and see not.
Clouds and darkness continually rest upon them ; for he lies in the valley
of the shadow of death. Hence, having no inlets for the knowledge of
spiritual things, all the avenues of his soul being shut up, he is in gross,
stupid ignorance of whatever he is most concerned to know. He is
utterly ignorant of God, knowing nothing concerning him as he ought
to know. He is totally a stranger to the law of God, as to its true, in-
ward, spiritual meaning. He has no conception of that evangelical holi
noss, without which no man shall see the Lord ; nor of the happiness,
which they only find, whose " life is hid with Christ in God."

2. And for this very reason, because he is fast asleep, he is, in some
sense, at rest. Because he is blind he is also secure : he saith " Tush,
there shall no harm happen unto me." The darkness which covers
him on every side, keeps him in a kind of peace ; so far as peace can
consist with the works of the devil, and with an earthly, devilish mind
He sees not that he stands on the edgie of the pit, therefore he fern s it
not. He cannot tremble at the danger he does not knoio. He has not
i>ndersian<iing enough to fear. Why is it that he is in no dread of God '

— i

8:2

SPIRIT OP BONDAQE AND ADOPTION. [SERMON IX.

^ji::u&ION 1

Because he is totally ignorant of him : if not saying in his heart, " There
is no God ;" or, that " he sitteth on the circle of tlie heavens, and hum-
bleth not himself to behold the things which are done on earth ;" yet,
satisfying himself as well, to all epicurean intents a id purposes, by say-
ing " God is merciful ;" confounding and swallowii g up all at once, in
that unwieldy idea of mercy, all his holiness and essential hatred of sin ;
all his justice, wisdom, and truth. He is in no dread of the vengeance
denounced against those who obey not the blessed law of God, because
he understands it not. He imagines the main point is. To do thus, to
be outwardly blameless ; and sees not that it extends to every temper,
desire, thought, motion of the heart. Or he fancies that the obligation
hereto is ceased ; that Christ came to "destroy the law and the prophets;"
to save his people in, not from their sins ; to bring them to heaven with-
out holiness : notwithstanding his own words, " Not one jot or tittle oi
the law shall pass away, till all things are lulfilled ;" and, " Not every
one that saith unto me, Lord, Lord ! shall enter into the kingdom of
heaven ; but he that doeth the will of my Father which is in heaven."

3. He is secure, because he is utterly ignorant of himself. Hence he
talks of" repenting by and by ;" he does not indeed exactly know when,
but some time )r other before he dies ; taking it for granted, that this
is quite in his own power. For what should hinder his doing it, if he will ?
If he does but once set a resolution, no fear but he will make it good !

4. But this ignorance never so strongly glares, as in those who are
termed men of learning. If a natural man be one of these, he can
talk at large of his rational faculties, of the freedom of his will, and the
absolute necessity of such freedom, in order to constitute man a moral
agent. He reads, and argues, and proves to a demonstration, that every
man may do as he will ; may dispose his own heart to evil or good, as it
seems best in his own eyes. Thus the god of this world spreads a double
veil of blindness over his heart, lest, by any means, " the light of the
glorious gospel of Christ should shine" upon it.

5. From the same ignorance of himself and God, there may some-
times arise, in the natural man, a kind oijoy, in congratulating himself
upon his own wisdom and goodness : and what the world calls joy, he
may often possess. He may have pleasure in various kinds ; either in
gratifying the desires of the flesh, or the desire of the eye, or the pride
of life ; particularly if he has large possessions ; if he enjoy an affluent
fortune ; then he may " clothe" himself" in purple and fine linen, and
fare sumptuously every day." And so long as he thus doeth well unto
himself, men will doubtless speak good of him. They will say, " He is
a happy man." For, indeed, this is the sum of worldly happiness ; to
dress, and visit, and talk, and eat, and drink,, and rise up to play.

6. It is not surprising, if one in such circumstances as these, dozed
with the opiates of flattery and sin, should imagine among his other
waking dreams, that he walks in great liberty. How easily may he
persuade himself, that he is at liberty from all vulgar errors, and from
the pT'ejudice of education, judging exactly right, and keeping clear o(
all extremes. " I am free (may he say) from all the enthusiasm of
weak and narrow souls , from superstition, the disease of fools and cow-
ards, always righteous over much ; and from bigotry, continually inci-
dent to those who have not a free and generous way of thinking." And
too sure it is, that he is altogether free froiri the ' wisdom which comcth

ears, " He thi

jEHUON IX.

SPIRIT OF BONDAGE AND ADOPTION.

some-
limself
oy, he
her in
pride
ffluent
n, and
unto

ill

He is

3SS ; to

dozed

Other

lay lie

Id from

llear oi

25m oi

cow-

IV inci-

And

lomcth

from above," from holiness, from the religion of the heart, from the
whole mind which was in Christ.

7. For all this time he is the servant of sin. lie commits sin, more
or less, day by day. Yet he is not troubled : he " is in no bondage,"
as some speak ; he feels no condemnation. He contents himself, (even
tliDiigh he should profess to believe that the Christian revelation is oi
(i()(l,) with, "Man is frail. We are all weak. Every man has his infirmity."
perhaps he quotes Scripture: "Why, does not Solomon say, — The
riijiiteous man falls into sin seven times a day ! — And, doubtless, they
arc all hypocrites or enthusiasts who pretend to be better than their
neighbours." If, at any time, a serious thought fix upon him, he stifles
it as soon as possible, with, " Why should I fear, since God is merciful,
and Christ died for sinners ?" Thus, he remains a willing servant of sin,
content with the bondage of corruption ; inwardly and outwardly unholy,
and satisfied therewith ; not only not conquering sin, but not striving to
conquer, particularly that sin which doth so easily beset him.

8. Such is the state of every natural man ; whether he be a gross,
scandalous transgressor, or a more reputable and decent sinner, having
the form, though not the power of godliness. But how can such a one
be convinced of sin ? How is he brought to repent ? To be under the
law ! To receive the spirit of bondage unto fear 1 This is the point
which is next to be considered.

II. 1. By some awful providence, or by his word applied with the
demonstration of his Spirit, God touches the heart of him that lay asleep
in darkness and in the shadow of death. He is terribly shaken out ol
his sleep, and awakes into a consciousness of his danger. Perhaps in a
moment, perhaps by degrees, the eyes of his understanding are opened,
and now first (the veil being in part removed) discern the real state he
IS in. Horrid light breaks in upon his soul ; such light as may be con-
ceived to gleam from the bottomless pit, from the lowest deep, from a
lake of fire burning with brimstone. He at last sees the loving, the mer-
ciful God is also " a consuming fire ;" that he is a just God and a terrible,
rendering to every man according to his works, entering into judgment
will; the ungodly for every idle word, yea, and for the imaginations of
the heart. He now clearly perceives, that the great and holy God is
"of purer eyes than to behold iniquity ;" that he is an avenger of every
one who rebelleth against him, and repayeth the wicked to his face ,
and that " it is a fearful thing to fall into the hands of the living God."

2. The inward, spiritual meaning of the law of God now begins to
glare upon him. He perceives " the commandment is exceeding broad,"
and there is " nothing hid from the light thereof." He is convinced,
that every part of it relates, not barely to outward sin or obedience, but
to what passes in the secret recesses of the soul, which no eye but God's
can penetrate. If he now hears, " Thou shalt not kill ," God speaks in
thunder, " He that hateth his brother is a murderer;" he that saith
unto his brother, "Thou fool, is obnoxious to hell fire." If the law say,
■' Thou shalt not commit adultery," the voice of the Lord sounds in his
ears, " He that looketh on a woman to lust after her hath committed
adultery with her already in his heart." And thus in every point, he
feels the word of God " quick and powerful, sharper than a two edged
sword." It " pierces even to the dividing asunder of his soul and spirit,
his joints and marrow." And so muctt the more because he is con

Li.

SPIRIT OF BONDAGE AND ADOPTION. [SERMON I.

seious to himself of hiiv'mg neglected so great salvation ; of having " trod-
den under foot the Son of God, ' who would have saved him from hii>
bins, and " counted the blood of the covenant an unholy," a ccmmoii,
unsanctifying thing.

3. And as he knows, " all things are naked and open unto the eyi s
of him with whom we have to do," so he sees himself naked, stri|)ped of
all the fig leaves which he had sewed together, of all his poor pretences
to religion or virtue, and his wretched excuses for sinning against God,
lie now sees himself like the ancient sacrifices, Tfr^ap^igiKicrfjiEvov, cleft
in simder, as it were, from the neck downward, so that all within him
stands confessed. His heart is bare, and he sees it is all sin, " deceit-
ful above all things, desperately wicked ;" that it is altogether corrupt
and abominable, more than it is possible for tongue to express ; thai
there dwelleth tlierein no good thing, but unrighteousness and ungod-
linessonly; every motion thereof, every temper and thought, being ouly
evil continually.

4. And he not only sees, but feels in himself, by an emotion of soul
whioh he cannot describe, that for the sins of his heart, were his life
without blame, (which yet it is not, and cannot be ; seeing " an evil
tree cannot bring forth good fruit,") he deserves to be cast into the fire
that never shall be quenched. He feels that the wages, the just reward
of sifi, of his sin above all, is death ; even the second death ; the death
which dieth not; the destruction of body and soul in hell.

5. Here ends his pleasing dream, his delusive rest, his false peace,
his vam security. Flis joy now vanishes as a cloud ; pleasures, once
loved, delight no more. They pall upon the taste : he loathes the nau-
seous sweet ; he is weary to bear them. The shadows of happiness
(lee aw^ay, and sink into oblivion : so that he is stripped of all, and wan-
ders to and fro, seeking rest and finding none.

6. Tlie fumes of those opiates being now dispelled, he feels the anguish
of a wounded spirit. He finds that sin let loose upon the soul (whether
it be pride, anger, or evil desire, whether self will, malice, envy, revenge,
or any other) is perfect misery. He feels sorrow of heart for the bless-
ings he has lost, and the curse which is come upon him ; remorse for
having thus destroyed himself, and despised his own mercies ; fear,
from a lively sense of the wrath of God, and of the consequences of liis
wrath, of the punishment which he has justly deserved, and which lie
sees hanging over his head ; — fear of death, as being to him the gate ot
hell, the entrance of death eternal ; — fear of the devil, the executioner
of the wrath and righteous vengeance of God ; — fear of men, who, if
they were able to kill his body, would thereby plunge both body and
soul into hell ; — fear, sometimes arising to such a height, that the poor
sinful, guilty soul, is terrified with everything, with nothing, with shades
with a leaf shaken of the wind. Yea, sometimes it may even border
upon distraction, making a man " drunken though not with wine," sus-
|)6nding the exercise of the memory, of the understanding, of all the
natural faculties. Sometimes it may approach to the very brink of de-
spair ; so that he who trembles at the name of death, may yet be ready
to plunge into it every moment, to " choose strangling rather than life."
Well may such a rnan roar, like him of old, for the very disquietness oi
his heart. Well may he cry out, " The spirit of a man may sustain liif
infirmities ; but a wounded spirit who can bear 1"

i IlMON IX. I SPIRIT OF BONDAGE AND ADOPTION.

8fi

7. Now he truly desires to break loose from sin, and begins to stiti^
iri>> wit!) it. But though he strive with all his might, he cannot conquer .
^iii is mightier than he. lie would lain utjcape ; but he is so fast in
I ison, that he cannot get forth. lie resolves against sin, but yet sins
II I : he sees the snare, and abhors, and runs into it. So much does hin
li .isted reason avail, — only to enhance his guilt, and increase his mi
M ry ! Such is the freedom of his will ; free oidy to evil ; free to " drink
ii; iui(iuity like water ;" to wander farther and farther from the living
(i 111, and do more " desi)ite to the Spirit of grace !"

s. The more he strives, wishes, labours to be free, the more does he
loci his chains, the grievous chains of sin, wherewith Satan binds and
" leads him captive at his will :" his servant he is, though he repine ever
<() much ; though he rebel, he cannot prevail, lie is still in bondage
and fear, by reason of sin : generally, of some outward sin, to which he
is peculiarly disjjosed, either by nature, custom, or outward circumstan-
cis; but always, of some inward sin, some evil temper or unholy aH'ec-
iimi. And the more he frets against it, the more it prevails; he mny
liitc but cannot break his chain. Thus he toils without end, rej)enting
and thinning, and repenting and sinning again, till at length, the poor,
siiil'iil, helpless wretch, is even at his wit's end ; and can barely groan,
" (Jh wretched man that I am ! who shall deliver me from the body oi
I Ills death .'"

!). This whole struggle of one who is midcr the. law, under the spirit
of fear and bimdage, is beautifully described by the apostle in the fore-
iroiiig chapter, speaking in the person of an awakened man. " I," saith
he, " was alive without the law once," ver. 9 : I had much life, wisdom,
strength, and virtue; so I thought: "but, when the commandment
came, sin revived, and I died :" when the commandment, in its s|>irit-
iial meaning, came to my heart, with the power of God, my inbred sin
was stirrcii up, fretted, inflamed, and all my virtue died away. " And
till! commandment which was ordained to life, I found to be unto death.
For sin, taking occasion by the commandment, deceived me, and by it
slow me," ver. 10,11: it came upon me unawares ; slew all my hopes ;
and plainly showed, in the midst of life J was in death. " Wherefore
the law is holy, and the commandment holy, and just and good," ver.
12 : 1 no longer lay the blame on this, but on the corruption of my own
heart. I acknowledge that " the law is spiritual : but I am carnal, sold
under sin," ver. 14 : I now see both the spiritual nature of the law, and
my own carnal, devilish heart sold under sin, totally enslaved : (like
slaves bought with money, who were absolutely at their master's dispo
sal :) " For that which I do, I allow not; for what I would, I do not;
l)iit what I hate, that I do," ver. 15 : such is the bondage under which
I groan ; such the tyranny of my hard master. " To will is present
with me, but how to perform that which is good, I find not. For the
good that I would, I do not ; but the evil which I would not, that I do,
ver. 18, 19. "I find a law, [an inward constraining power,] that when
I would do good, evil is present with me. For I delight in [or consent
to] the law of God, after the inward man," ver. 21, 22 : in my mind
so the apostle explains himself in the words that immediately follow :
(and so o e'fu avQpwKos, the inward man, is understood in all other Greek
writers :) " But I see another law in my members, [another constrain-
ing power,] warring against the law of mv mind, or inward man. and

ac:

— i

c::>
c:>

dPIBIT or BoNDAaR AND ADOPTIOK. [SEUMON IX

briiif^ing me into captivity to tin; law [or powor] olsin," vcr. 23 ; drag-
ginjj mn, as it were, at my conqueror's chariot vvlu-els, into the very
llii«i}j which my soul abhors. '* i)\\ wretched man that 1 am ! who shall
<ioliver me from the body of this death ?" ver. 24. Who shall dclivrr
fne from this helpless, dying life, front this bondage of sin and misery I
'I'ill this is (lone, " 1 myself" (or rather, that I,«utos; s^w, that man I atii
now personatinjj) " with the mind," or inward man, " serve the law ol
Ciod ;" my mind, my conscience is on Ciod's side ; *' but with my flesh,''
with my body, '' the law of sin," vcr. 2'), being hurried away by a forto
I cannot resist.

10. How lively a portraiture is this of one iindrr the low ! One who
fet'is the burden he cannot shake ofl'; who pants after liberty, power
and love, but is in fear and bondage still ; until the time that God
answers the wretched man — crying out, " Who shall delivei me" from
this botiduge of sin, from this body of death ? — •' The grace of God,
through Jes\is Christ thy l^ord."

111. 1. Then it is that this miserable bondage ends, and he is no
more " under the law, but under grace." This state we are, thirdly,
to consi«ler ; the state of one who has found f>rnce or favour in the sight
of God, even the Father; and who has \.\\c frrdcv. or power of the Holy
Ghost, reigning in his heart: who has received, in the language of the
apostle, the " S|)irit of adoption, whereby" he now cries," A bba. Father !"

2. " He cried unto the Lord in his trouble, and God delivers him out
of his distress." His eyes are opened in (juite another manner than
before, even to see a loving, gracious God. While he is calling, " I
beseech thee, show me thy glory !" — he hears a voice in his inmost sonl,
" I will make all my goodness pas? before thee, and I will proclaim the
name of the Lord : I will be gracious to whom I will be gracious, and I
will sliow mercy to whom I will show mercy." And, it is not long
before " the Lord descends in the cloud, and proclaims the name of the
Lord." Then he sees, but not with eyes of flesh and blood, " The Lord
the Lord God, merciful and gracious, long suflering, and abundant in
goodness and truth ; keepiv;:; mercy for thousands, and forgiving iniqui
ties, and transgressions, and sin."

3. Heaveidy, healing light now breaks in upon his soul. He " looks
on him whom he had pierced ;" and " God, who out of darkness com-
manded light to shine, shineth in his heart." He sees the light of the
glorious love of God, in the face of Jesus Christ. He hath a divine
" evidence of things not seen" by sense, even of" the deep things of
God ;" more particularly of the love of God, of his pardoning lovo to
him that believes in Jesus. Overpowered with the sight, his whole soit'
cries out, " My Lord and my God !" For he sees all his iniquities laid
on Him, who " bare them in his own body on the tree ;" he beholds the
Lamb of God taking away his sins. How clearly now does he discern,
chat " God was in Christ reconciling the world unto himself; making
him sin for us, who knew no sin, that we might be made the righteous-
ness of God through him ;" — and that he himself is reconciled to God,
by that blood of the covenant !

4. Here end both the guilt and power of sin. He can now say, " 1
am crucified with Christ ; nevertheless I live ; yet not 1, but Christ
liveth in me : and the life which I now live in the .^esh, (even in this
mortal Iwdy,) I live by faith in the Son of God, who loved me, and jjfava

> \

^KRMON IX

SrilUT or IKiNDAUK AND ADOPTION.

' looks
!ss corii-
|ht of the
divine

lole sou'
■ties laid
[olds the
liscerii,
Iniaking
litcous-
Ito God,

Isay, "I

Christ

in this

id >iavfl

hiiurtcir for me." Here end remorse nn<l sorrow of heart, and ihe an*
Kiiidh of a wounded spirit. "God tiiruetli his heaviness into joy.'* lie
made sore, and now his hands hind ii|). Here ends also that hondage
unto fear; for " his heart stan<leth fast Ixdievinjj in the Lord." He
cannot fear any lon^^er the wrath of (lod ; for he knows it is now turned
•tway from him, and !,)oks upon him no more as an angry Jnd^re, hut ah
a lovinfj FatluT. He cannot fear the devil, knovvin)^ he has *' no power,
except it he; jjiven him from ahovr" He I'ears not hell ; heinjj an heii
of the kingdom of Ihnivimi : (^)nsequenfly. he i>as no fear of death ; hy
reason whereof he was in time past, fur iso many years, " std)ject to
hondage." Rather, knowing that " if the eurlhly house of this taher-
naclc be dissolved, he hath a IjuiUling <(f God, u houM- not made with
hands, eternal in the heavens; li*" v;r(»anelh earnCvStly, desiring to be
clothed upon with that house \t'hicli in from heaven." He groans to
shake olVthis house; of earth, that mortaiir* may be swallowed ii|) of life ;
knowing that Go<l " hath wrought him for the self-same thing ; who
hath also given him the earnest of his Spirit."

5. And, " where the Spirit of the Lord is, th(;re is liberty ;" liberty, not
only from guilt and fear, but from sin, from that heaviest of ail yokes,
that basest of dl bondage. His labour is not now in vain. The snare
is broken, and lu; is ilclivercul. He not only strives, but likewisi; |)re-
vails ; he not oidy hglits, but con«|uers al.so. •' Henceforth he doth not
serve sin," chap, vi, G, &ic. " He is dead unto sin, and alive unto
God ;" " sin doth not now reign," even '* in his mortal l)o(ly," nor doth
he •' obey it in the desires thereof." He does not " yield his members
as instruments of luirighteousness unto sin, but as instruments of right
eousness unto God." For " being now made free from sin, he is
become the servant of righteousness."

6. Thus, " having peace with God, through our Lord .lesus Christ,"
'* rejoicing in \\o\)e of tiie glory of God," and iiavitig power over all sin,
over every evil desire, and temper, and word, and work, he is a living
witness of the " glorious liberty of the sons of God ;" ail of whom, being
partakers of like precious faith, bear record with one voice, "We have
received the spirit of adoption, whereby we cry, Abba, Father!"

7. It is this Spirit which continually " worketh in them, both to will
and to do of his good pleasure." It is he that sheds the love of God
abroad in their hearts, and the love of all mankind ; thereby purifynig
their hearts from the love of the world, from the lust of the flesh, the
lust of the eye, and the pride of life. It is by him they are delivered
from anger and pride, from all vile and inordinate affections. In con-
sequence they are delivered from evil words and works, from all unho-
liness of conversation ; doing no evil to any child of man, and being
zealous of all good works.

8. To sum up all : the natural man neither fears nor loves God ; one
under the law, fears, — one under grace, loves him. The first has no
light in the thingsofGod, but walks in utter darkness : the second sees
the painful light of hell ; the third, the joyous light of heaven. He that
sleeps in death, has a false peace : he that is awakened, has no peace
at all : he that believes, has true peace ; the peace of God filling and
luling his heart. The heathen, baptized or unbaptized, hath a fancied
liberty, which is indeed licentiousness ; the Jew, or one under the
Jewish dispensation is in heavy, grievous bondage ; the Christian

—4

pc;

:5C

>s8

SPIRIT OK BONDAGE AND ADOPTION. (SERMON IX

eiijoys the true glorious liberty of the sons of God. An unawakeiied child
of the devil, sins willingly ; one tiiat is awakened, sins unwillingly ; a
child of God sinneth not, hut " keepeth himself, and the wicked one
toucheth him not." To conclude : the natural man neither conquers
nor fighti3 ; the man under the law fights with sin, but cannot conquer *,
the man under grace fights and conquers ; yea, is " more than con
queror, through iiim that loveih him."

iV. 1. From this plain account of the threefold state of man, the
natural, the legal, and the evangelical, it appears that it is not sutHcient
to divide mankind into sincere and in.. icere. A man may be sincere
in Piiy of these states ; not only when he has the " spirit of adoption,"
but while he has the " spirit of bondage unto lear ;" yea, while he has
neither this tear, nor love. For undoubtedly there may be sincere
heathens, as well as sincere Jews, or Christians. This circumstance,
then, does by no irieans prove that a man is in a state of acceptance
with God.

Examine yourselves, therefore, not only whether ye are sincere,
" but whether ye be in the faith." Examine narrowly, (for it imports
you much,) what is the ruling principle in your soul. Is it the love of
God? Is it the fear of God \ or is it neither one nor the other? Is
it not rather the love of the world ? the love of pleasure ? or gain ? of
ease ? or reputation ? If so, you are not come so far as a Jew. You
are but a heathen still. Have you heaven in your heart ? Have you
the s|)irit of adoption, ever crying, Abba, Father ? Or do you cry unto
God, as " out of the belly of hell," overwhelmed with sorrow and fear 1
Or are you a stranger to this whole affair, and cannot imagine v/hat I
mean ? Heathen, pull ofi'the mask ! Thou hast never put on Christ!
Stand barefaced ! Look up to 1 caven ; and own before Him that liveth
f^jr ever and ever, thou hast no part, either among the sons or servants
of God!

Whosoever thou art : dost thou commit sin, or dost thou not ? If
thou dost, is it willingly, or unwillingly \ In either case God hath told
thee whose thou art : " He that committeth sin is of the devil." If
thou committest it willingly, thou art his faithful servant : he will not
fail to reward thy labour. If unwillingly ; still thou art his servant
God deliver thee out of his hands !

Art thou daily fighting against all sin ? and daily more than con-
queror ? I acknowledge thee for a child of God. Oh stand fast in thy
glorious liberty ! Art thou fighting, but not conquering ? striving foi
the mastery, but not able to attain ? Then thou art not yet a believer
in Christ; but follow on, and thou shalt know the Lord. Art thou not
ighting at all, but leading an easy, indolent, fashionable life ? Oh how
hast thou dared to name the name of Christ, only to make it a reproach
among the heathen ? Awake, thou sleeper ! Call upon thy God, before
the '^'^ep swallow thee up !

2. l*erhapp one reason why so many think of themselves more highly
than they ought to think, why they do not discern what state they are
in, is, because these several states of soul are often mingled together,
and in some measure meet in one and the same person. Thus expe-
rience? shows, that the legal state, or state of fear, is frequenJy mixed
with the natural ; for few men are so fast asleep in sin, but they are
eoipeliines, more or less, awakened. As the Spirit of God does not

KUMON IX.] SITRIT OF BONDAGE AND ADOPTION.

'• wait for the call of man," so, ai, some times, he will be heard. He
puts tliem ill foiir, so that, for a season at least, the heathen " know
tliomselves to be but men." They feel the burden of sin, and earnestly
ilisire to flee from' the wrath to come. But not long : they seldom suffei
the arrows of conviction to go deep into their souls ; but (juickly stifle
tiie grace of Ciod, and return to their wallowing in the mire.

In like manner, the evangelical state, or state of love, is frequently
mixed with the legal. For few of those who have the spirit of bondage
and fear, remain always without hope. The wise and gracious God
r.irely suffers this: " for he remembereth that we are but dust;" and
he willeth not that " the flesh should fail before him, or the spirit which
he hath made." Therefore, at such times as he seeth good, he gives a
(i-.iwning of light unto them that sit in darkness. He causes a part of
his goodness to pass before them, and shows that he is a " God that
hcareth the prayer." Tiiey see the promise, which is by faith in Christ
Jesus, though it be yet afar ofl"; and hereby they are encouraged to
" run with patience the race which is set before them."

3. Another reason why many deceive themselves, is, because they
do not consider how far a man may go, and yet be in a natural, or, at
l)est, a legal state. A man may be of a compassionate and a benevo-
lent temper ; he may be affable, courteous, getierous, friendly ; he may
have some degree of meekness, patience, temperance, and of many
other moral virtues. He may feel many desires of shaking off all vice,
and of attaining higher degrees of virtue. He may abstain from much
evil ; perhaps from all that is grossly contrary to justice, mercy, or
truth. He may do much good, may feed the hungry, clothe the naked,
relieve the widow and fatherless. He may lattend public worship, use
prayer in private, read many books of devotion ; and yet for all this, he
may be a mere natural man, knowing neither himself nor God ; equally
a stranger to the s|)irit of fear and to that of love ; having neither
repented, nor believed the gospel.

But suppose there were added to all this a deep conviction of sm,
with much fear of the wrath of God ; vehement desires to cast off everv
sin, and to fulfil all righteousness; frequent rejoicing in hope, and
touches of love often glancing upon the soid ; yet neither do these prove
a man to be under grace, to have true, living, Christian faith, unless
the Spirit of adoption abide in his heart, unless he can continually cry.
" Abba, Father !"

4. Beware then, thou who art called by the name of Christ, that thou
come not short of the mark of thy high calling. Beware thou rest not,
either in a natural state, with too many that are accounted good Chrit ■
(inns ; or in a legal state, wherein those who are highly esteemed ot
men, are generally content to live and die. Nay, but God hath prepared
belter things for thee, if thou tbilow on till thou attain. Thou art not
cidled to fear and tremble, like devils, but to rejoice and love, like the
angels of God. " Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind, and with all thy strength."
Thou shalt " rejoice evermore ;" thou shalt " pray without ceasing ;"
thou shalt " in every thing give thanks." Thou shalt do tht» wdl ol
God on earth as it is done in heaven. Oh prove thou " what is that
good, and acceptable, and perfect will of God." Now present thyself
" a living sacrifice, holy, acceptable to God." *' Whereunto thou hast

oc:

WITNESS OF THE SPIRIT. [sEKMO>S X AND XI.

already attained, hold fast," by reaching forth unto those thinga
which are before ; until " the God of peace make thee perfect in
every good work, working in thee that which is well pleasing in
his sight, through Jesus Christ ; to whom be glory for ever and
ever ! Aiuen 1 "

SERMONS X. AND XI.— The Witness of the Spirit.

ANALYSIS r.

The mistakes of enthusiasm on this subject. The mistakes
of reason in the opposite direction.
I. The nature of the witness.

1. Of our own spirit. It must not supphmt the testimony
of God's Spirit. Its foundation is laid in the scriptural marks
of the child of God. Conscience testifies that we have these
marks. Hence assurance that we are cliildren of God.

2. Of God's Spirit. "An inward impression on the soul,
whereby the Spirit of God directly witnesses to my spirit,
that I am a child of God ; that Jesus Christ liath loved me,
and jriven himself for me ; and that all my sins are blotted
out, and I, even I, am reconciled to God."

This testimony of God's Spirit precedes that of our own
spirit. The Spirit of God opeiates, even in the testimony of
our own spirit.

The full assurance is as certain as the truth of Scripture,
and the self-evidence of our own conscience ; but based upoD
a divine evidence communicated supernaturally.

II. How can this joint testimony be distinguished from the
presumption of a natural mind, and from the delusion of the
devil.

1. By its antecedents, conviction of sin, and repentance.

2. By the accompanying change. The true witness is
followed by humility ; delusion by pride. The true brings
fruits of holiness, the false indulges sin.

3. To conscience rightly disposed the true witness is self-
evidencing.

8ERMUN X. AND XI.

WITNESS OF THE SPIRIT.

4. The consciousness of the fruits in the testimony of our
own spirit assures us that we have not mistaken the voice of
the Divine Spirit.

ANALYSTS II.

I. The importance of the doctrine. Danger of enthusiasm
and formality. The peculiar testimony of Methodism.

II. What is the witness of the Spirit. A testimony <?iven
by the Spirit, to the fact of our sonship, followed by the
fruits. Definition repeated, with addition of the word im-
mediately.

Not by an outward voice ; nor always by an inward voice ;
nor always by a passage of Saripture ; but in his own way
producing clear satisfaction that God is reconciled.

All are agreed that tliere is a witness, that there is an
indirect witness, and that the witness is never without the
fruits. But some question whether there be a direct witness
of the Spirit ?

III. Proof that there is a direct witness.

1. From the plain sense of Scripture, Rom. viii. 16 and
also 1 5 ; Gal. iv. 6.

2. From the necessity of the case.

3. From the experience of God's children.

IV. Objections.

1. To the proof from experience. A. This only confirms
Scripture. At times the only means of assurance.

2. It does not prove the genuineness of our profession.
A. It is not given to assure others, but ourselves, and pre-
cedes all profession.

3. The "Holy Spirit" and "good gifts" are identical. A.
This is irrelevant.

4. The Scripture refers to the fruits, &c. A. Certainly, but
does not deny direct witness.

5. It does not secure us from delusion. A. The combined
testimony does.

6. It is not unnecessary. 7. False professors should not
discredit it.

V. Summary. Two practical inferences.

cscz

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IJLJ

»-:

WITNESS OF THE SPIRIT. [sERMON X. AND XI.

8ERM

INTRODUCTORY NOTES.

Mr, Wesley considered the doctrine of assurance, and especially that
of tlic direct witness, to be of supreme iniiiortance. Wliile not asserting
that assuiauce was necessary to the Divine iuvour or to final salvation in
those wJio are ignorant of the Gospel privilege, he considers that it is so
to all to wlioiu it ia preached ; and that inward and outward holiness
cannot be attained without it. This doctrine he first learned from the
Moravians, especially the fact that this assurance may be communicated
in a moment. Of the Scriptural authority of this teaching he soon
satislied himself, and, a few weeks after, he had the satisfaction of proving
it in his own experience.

In tlie subsec|uent conflicts of Methodism, no doctrine was more con-
troverted than tliis one of a direct assurance by tlie Holy Spirit,
received instantaneously. The doctrine of assurance was not denied..
But it was denied that this assurance was other than a reasonable con-
clusion, drawn from observation and consciousness of the fruits of
regeneration. It was specially denied that it was tlie result of an
immediate or dii'ect divine communication, and that it was instantaneously
given. This controversy seems to have led Mr. Wesley to a more than
usually exhaustive and careful investigation of this subject. He tells
us " I am acquainted with more than twelve or thirteen hundred per-
sons, whom I believe to be truly pious, and not on slight grounds, and
who have severally testified to nie with their own mouths that they do
know the day when the love of God was first shed abroad in their hearts,
and when his Spirit first witnessed with their spirits, that they were the
children of God." This shows us how strong to Mr. Wesley's own
mind was the argument from " the experience of Christians." In reply
to the objection of his opponents we find him quoting the following
Christian writers as attesting the same . doctrine : Chrysostom, Origen,
Athanasius, and Augustine ; the passages from the two last writers being
particularly explicit and strong. Again, he refers to the testimony of
St. Bernard, and to that of Luther and Malancthon, on the same point ;
and finally he quotes, in the " Farther Appeal," at large fn>ni the Liturgy
and Homilies of the Church of England, as well as from iiijliop Pearson
and others in defence of his docliine. These and other quotations will
be found in full in Prests' Treatise on the Witness of the Spirit. These
investigations made it evident to Mr. Wesley and to all his followers,
that the doctrine of a direct witness of the Holy Spirit has been a part
of the faith of the most holy of God's people in all ages.

One of the most difficult points in the definition of the direct witnegs,
is the distinction between the act of faith and the witness. Mr. Wesley
held that faith had in itself something of the Divine assurance. All his
definitions of faith given in the preceding sermons imply this. Yet, he
admits in one of his controversial letters, that " a conviction that we
are justified cannot be implied in justifying faith." Perhaps his clearest
statement on this point is to be lound in the doctrinal minutes already
quoted : " A sinner is convinced by the Holy Ghost, * Christ loved me,
and gave himself for me.' This is that faith by which he is justified or
pardoned, the moment he receives it. Immediately the same Spirit
bears witness, * Thou art pardoned ; thou hast redemption in his blood.'
And this is saving faith whereby the love of God is shed abroad in his
heart." From this and other like passages we may deduce the following
summary :

1. Faith has ia it divine assurance, and all assurance springs from
God-given faith.

2.
sal vat

3.
salvai

4.
justif

"The
of

SERMONS X. AND XI.] WITNESS OF THE SPIRIT.

2. Ju8tifying faith is a piTsonal divine assurance of the provision of
salvation in Clirist for me.

3. The witness is personal divine assurance of the possession of that
salvation by me.

4. Abidiii;,' saving faith grows out of and includes the witness, as the
justilyiny act ol faith preceilud it.

DISCOURSE I.

•' The Sjjirit itself heareth witness with our spirit, lliat we are the children
of God." Rom. viil 16.

1. How many vain men, not understanding what they spake, ncithci
whereof they affirmed, have wrested this scripture to the great loss, il
not Uie destruction, of their souls 1 How many have mistaken the voice
of thuir own imagination for this " wiiness of the Spirit of God," and
thence idly presumed, they were the children of God, while they were
doing the works of the devil ? These are truly and properly enthusiasts ;
and, indeed, in the worst sense of the word. But with what difficulty
are they convinced thereof, especially, if they have drank deep into that
spirit of error ! All endeavours to bring them into the knowledge of
themselves, they will then account fighting against God ; and that
j^ehemence and impetuosity of spirit, which they call " contending
earnestly for the faith," sets them so far above all the usual methods of
conviction, that we may well say, " with men it is impossible."

2. Who can then be surprised, if many reasonable men, seeing the
dreadful effects of this delusion, and labouring to keep at the utmost
distance from it, should sometimes lean towards another extreme ? li
they are not forward to believe any who speak of having this witness,
concerning which others have so grievously erred ? If they are almost
ready to set all down for enthusiasts, who use the expressions which
have been so terribly abused ? Yea, if they should question, whether
the witness or testimony here spoken of, be the privilege of ordinary
Christians, and not rather, one of those extraordinary gifts, which they
suppose belonged only to the apostolic age.

3. But is there any necessity laid upon us, of running either into one
extreme or the other? May we not steer a middle course, — keep a
sufficient distance from the spirit of eiror and enthusiasm, without
denying the gift of God, and giving up the great privilege of his chil-
dren ? Surely we may. In order thereto, let us consider in the presence
and fear of God,

First, Wh.it is this witness or testimony of our spirit ; what is the
testimony of God's Spirit; and, how does he " bear witness with our
si)irit that we are the children of God 1"

Secondly, How is this joint testimony of God's Spirit and our own,
clearly and solidly distinguished from the pre.-umption of a natural
mind, and from the delusion of the devil ?

I. 1. Let us first consider. What is the witness or testimotiy of oui
spirit. But here I cannot but desire all those who are for swallowing
up the testimony of the Spirit of God, in the rational testimony of our
own s])irit, to observe, that in this text the apostle is so far from speak
in^ of the testimony of our own spirit only, that it may be <iuest:oned

— I

WITNESS OF THE SPIRIT. SEKMONS Z. AND ZI.

[SE.

whether he speaks of it at all, — whether he does not speak only of the
testimony of God's Spirit ? It does not appear, but the original texl
may he fairly understood thus. The apostle had just said, in the pre.
ceding verse, " Ye have received the spirit of adoption, whereby we
cry, Abba, Father ;" and immediately subjoins, Auro to irveiixa (some
copies read, to auTo "n-vsufAa) tfufj-fxapTopei tw irvsuiiari r\ij.uv, on etfju-sv texvot
(den ; which may be translated, " The same Spirit beareth witnesf to
'«ur spirit, that we are the children of God." (The preposition tfuv only
denoting, that he witnesses this at the some time that he enabics us to
cry, Abba, Father.) But I contend not ; seeing so many other texts,
with the experience of all real Christians, sufficiently evince, that there
is in every believer, both the testimony of God's Spirit, and the testi-
mony of his own, that he is a child of God.

2. With regard to the latter, the foundation thereof is laid in those
numerous texts of Scripture, which describe the marks of the children
of God, and that so plainly, that he which runneth may read them.
These are also collected together, and placed in the strongest light, by
many both ancient and modern writers. If any need farther light, he
may receive it by attending on the ministry of God's word ; by medi-
tating thereon before God in secret ; and by conversing with those who
have the knowledge of his ways. And by the reason or understanding
that God has given him, which religion was designed not to extinguish,
but to perfect ; — according to that of the apostle, " Brethren, be not
children in understanding ; in malice [or wickedness] be ye children ;
but in understanding be ye men ;" 1 Cor. xiv, 20 ; — every man apply-
ing those scriptural marks to himself, may know whether he is a child
of God. Thus, if he know, first, " As many as are led by the Spirit o\
God," into all holy tempers and actions, " they are the sons of God ;''
(for which he has the infallible assurance of holy writ ;) secondly, J
am thus " led by the Spirit of God ;" he will easily conclude, — there-
fore I am a son of God.

3. Agreeable to this are all those plain declarations of St. John in
his first epistle; " Hereby we know, that we do know him, if we keep
his commandments," chap, ii, 3. " Whoso keepeth his word, in him
verily is the love of God perfected : hereby know we that we are in
him ;" that we are indeed the children of God, ver. 5. " If ye know
that he is righteous, ye know that every one that doeth righteousness
is born of him," ver. 29. " We know that we have passed from death
unto life, because we love the brethren," chap, iii, 14. " Hereby we
know that we are of the truth, and shall assure our hearts before him,"
ver. 19; namely, because we " love one another, not in word, neither
in tongue; but in deed and in truth." " Hereby we know that we
dwell in him, because he hath given us of his [loving] Spirit," chap
iv, 13 And, " Hereby we know that he abideth in us by the [obedient]
Spirit which he hath given us," chap, iii, 24.

4. It is highly probable, there never were any children of God,
from the beginning of the world unto this day, who were farther
advanced in the grate of God, and the knowledge of our Lord Jesus
Christ, than the apostle John at the time when he wrote these words, and
the latners in C'hrist to whom he wrote. Notwithstanding which, ii *s
eviu<mt, Ooth the apostle himself, and all those pillars in God's teii»r.ie,
were vei-y far from despising these marks of their being the children oj

SERMONSi

God ; an(
of their
witness ol
this: ThJ
have thes^

5. But
(jiiestion
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that the
(not to otl
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ease of a
perceive it
must be d
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long suffer
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inents, you
God, it bel(
(lay, if you
seriousness
remember
and mother
you possess
eat or drinl

6. Now
testimony o
heart, and 1
having rece
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heart towai
confidence
our care uj
tender aflfec
asChristlai
conformed,
walk before
pleasing in

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rience. Bi
God, to cor
cf the Spir
Goti directl
Christ hatl
aie blotted

jEUMONS X. AND XI. J WITNESS OF THE SPIRIT.

God ; and that they applied them to their own souls for the contirrnation
of their faith. Yet all this is no other than rational evidence, the
witness of our spirit, our reason or understanding. It all resolves into
tliis : Those who have these marks are the children of God : but we
have these marks : therefore we are children of God.

5. But how does it appear that we have these marks ? This is a
(jtiestion which still remains. How does it appear that we do love God
and our neighbour, and that we keep his commandments? Observe,
that the meaning of the question is, How does it appear to ourselves ?
(not to others.) I would ask him, then, that proposes this question,
llow does it appear to you, that you are alive? And that you are now
in ease, and not in pain 1 Are you not immediately conscious of it ? By
the same immediate consciousness, you will know if your soul is alive
to God ; if you are saved from the pain of proud wrath, and have the
oase of a meek and quiet spirit. By the same means you cannot but
perceive if you love, rejoice, and delight in God. By the same you
must be directly assured, if you love your neighbour as yourself; if
you are kindly afTectioned to all mankind, and full of gentleness and
Joug suffering. And with regard to the outward mark of the children
of God, which is, according to St. John, the keeping his command-
ments, you undoubtedly know in your own breast, if, by the grace of
(jiod, it belongs to you. Your conscience informs you, from day to
(lay, if you do not take the name of God within your lips, unless with
seriousness and devotion, with reverence and godly fear ; if you
remember the sabbath day to keep it holy ; if you honour your father
and mother ; if you do to all as you would they should do unto you ; if
you possess your body in sanctification and honour ; and if, whether you
eat or drink, you are temperate therein, and do all to the glory of God.

6. Now this is properly the testimony of our own spirit ; even the
testimony of our own conscience, that God hath given us to be holy of
heart, and holy in outward conversation. It is a consciousness of our
liaving received, in and by the spirit of adoption, the tempers mentioned
m the word of God, as belonging to his adopted children ; even a loving
licart towards God, and towards all mankind ; hanging with childlike
confidence on God our Father, desiring nothing but him, casting all
our care upon him, and embracing every child of man with earnest,
tender affection ; so as to be ready to lay down our life for our brother,
as Christ laid down his life for us : — a consciousness, that we are inwardly
conformed, by the Spirit of God, to the image of his Son, and that we
walk before him in justice, mercy, and truth, doing the things which are
pleasing in his sight.

7. But what is that testimony of God's Spirit, which is superadded
to and conjoined with this ? How does he " bear witness with ou»
spirit that we are the children of God ?" It is hard to find words in the
language of men to explain " the deep things of God." Indeed, there
are none that will adequately express what the children of God expe-
rience. But perhaps one might say, (desiring any who are taught of
God, to correct, to soften, or strengthen the expression,) the testimony
. *" the Spirit is an inward impression on the soul, whereby the Spirit of
Gou directly witnesses to my spirit, that I am a child of God ; that Jesus
Christ hath loved me, and given himself f»jr me ; and that all my sins
aie blotted out, and 1, even I, am reconciled to God.

ex.:

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WlTNbSS or THE blMUT. [sKKMOMS X. AND XI.

8. Thai this testimony of the Spirit of God must needs, in the verj;
nature of things, he antecedent to the testimony of our own spirit, may
appear from tJiis single consideration : we must be holy of heart, and
holy in life, before we can be conscious tluit we are so ; before we can
have the testimony of our spirit that we are inwardly and outwardly
holy. But we must love God. before A-e can be holy at all ; this bcinj;
the root of all holiness. Now we cannot love God, till we know he love;-
u<j " We love him, because he first loved us." And we cannot know
his pardoning love to us, till his Spirit witnesses it to our spirit. Since,
therefore, this testimony of liis Spirit nnist precede the love of God and
all holiness, of consequence it must precede our inward consciousness
thereof, or the testimony of our spirit concerning them.

9. Then, and not till then — when the Spirit of God beareth thai
witness to our spirit, " God hath loved thee, and given his own Son to
be the propitiation for thy sins ', the Son of God hath loved thee, and
hath washed thee from thy sins in his blood ;" — " we love God, because
he first loved us •,"and, for his sake, we love o\ir brother also. And of
this we cannot but be conscious to ourselves : we " know the things
that are freely given to us of God." We know that we love God and keep
his commandments ; and " hereby also we know that we are of God."
This is that testimony of our own spirit, which, so long as we continue
to love God and keep his commandments, continues join'^d with the
testimony of God's Spirit, " that we are the children of God."

\(^. Not that I would by any means be understood, by any thing
which has been spoken concerning it, to exclude the operation of the
Spirit of God, even from the testimony of our own spirit. In no wise.
It is he that not only worketh in us every manner of thing that is good,
but also shines upon his own work, and clearly shows what he has
wrought. Accordingly, this is spoken of by St. Paul, as one great end
of our receiving the Spirit, " That we may know the things which arc
freely given to us of God :" that he may strengthen the testimony ol
yur conscience, touching our " simplicity and godly sincerity ;" and
give us to discern, in a fuller and stronger light, that we now do the
things which please him.

11. Should it still be inquired, How does the Spirit of God " bear
witness with our spirit, that we are the children of God," so as to
exclude all doubt, and evince the reality of our sonship, — the answer is
clear from what has been observed above. And first, as to the witness
of our spirit : The soul as intimately and evidently perceives when it
loves, delights, and rejoices in God, as when it loves and delights in
any thing on earth. And it can no more doubt, whether it loves,
delights, and rejoices or no, than whether it exists or no. If. therefore,
this be just reasoning.

He that now loves God, that delights and rejoices in him with an
humble joy, and holy delight, and an obedient love, is a child of God :

But I thus love, delight, and rejoice in God ;

Therefore, I am a child of God : —
Then a Christian can in no wise doubt of his being a child ofGod. Of
the former proposition he has as full an assurance as he has that the
Scriptures arc of God ; and of his thus loving God, he has an inward
proof, which u nothing short of self evidence. Thus, ine testimony of
our own spirit is with the most iiitimate conviction manifested to orr

-!• IJMO.NS \. AND XI.] WlTNKsb OF lUK SPIKIT.

heartfl, in such a manner, as bcyotui all reasonable doubt to evince the
r. ality of our sonship.

12. The manner how the divine testimony is manifested to the heart,
I do not take upon me to explain Such knowledge is too wonderful
and excellent for me : I cannot attain unto it. The wind bloweth, and
I hear the sound thereof; but I cannot tell how it conieth, or whither
It goeth. As no one knoweth the things of a man, save the spirit of a
man that is in him ; so the manner of the things of God knoweth no
one, save the Spirit of God. But the fact we know ; namely, that the
iS|>irit of God does give a believer such atestintony of his adoption, that
vviiile it is present to the soul, he can no more doubt the reality of his
sonship, than he can doubt of the shining of tlie sun, while he stands
In the full blaze of his beams.

II. 1. How this joint testimony of God's Spirit and our spirit, may
l)e clearly and solidly distinguished from the ])resiimpiion of a natural
iniiid, and from the delusion of the devil, is tlie next ihing to be con
bidered. And it highly imports all who desire the salvation of God, to
consider it with the deepest attention, as they would not deceive their
own souls. An error in this is generally observed to have the most fatal
consequences ; the rather, because he that errs, seldom discovers his
tinstake, till it is too late to remedy it.

2. And lirst, how is this testimony to be distinguished from the pre
siiinption of a natural mind ? It is certain, one who was never con-
vinced of sin, is always ready to flatter himself, and to think of himself,
especially in spiritual things, more highly than he ought to think.
And hence, it is in no wise strange, if one, who is vainly puffed up by
liis fleshly mind, when he hears of this privilege of true Christians,
among whom he undoubtedly ranks himself, should soon work himself
up into a persuasion that he is already possessed thereof. Such in-
stances now abound in the world, and have abounded in all ages, ilow
then may the real testimony of the Spirit with our spirit, be distin
guished from this damning presumption ]

3. I answer, the Holy Scriptures aoound with marks, whereby the
one may be distinguished from the other. They describe, in the
plainest manner, the circumstances which go before, which accompany,
and which follow, the true, genuine testimony of the Spirit of God with
tlie spirit of a believer. Whoever carefully weighs and attends to these
will not need to put darkness for light. He will perceive so wide a
difference, with respect to all these, between the real and the pretended
witness of the Spirit, that there will be no danger, I might say, no pos-
?'il)ility, of confounding the one with the other.

4. By these, one who vainly presumes on the gift of God might surely
know, if he really desired it, that he hath been hitherto " given up to a
4rong delusion," and suffered to believe a lie. For the Scriptures lay
(luwn those clear, obvious marks, as preceding, accompanying, and
following that gift, which a little reflection would convince him, beyond
ail doubt, were never found in his soul. For instance, the Scripture
describes repentance, or conviction of sin, as constantly going before
this witness of pardon. So, "Repent: for the kingdom of heaven is at
liand," Matt, iii, 2. " Repent ye, and believe the gospel," Mark i, 15.
" Kepent, and be baptized every one of you, for the remission of sins,"
Acts li. 38, '•' Repent ve therefore and be converted, that your isins

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WllNESa UF TUK SIMKIT. [sKKMUNS X. AND JCI.

ShKMO.Nti

may be tilotted out," Acts iii, 19. In contormity whereto, our churer
aJso continually places repentance before pardon, or the witness of it.
" He pardoneth and ahsolveth all them tiiat truly repent, and unfeign
ediy believe his holy gospel." '* Almighty God — hath promised for-
giveness of sins to all them, who, with liearty repentance and true faith,
turn unto him." But he is a stranger even to this repentance: he hatli
never known a broken and a contrite heart : " the remembrance of his
sins" was never " grievous unto him," nor " the burden of theiii
intolerable." In repeating those words, he never meant what he said ;
he merely paid a compliment to God. And were it only from the want
of this previous work of God, he hath too great reason to believe, that
he hath grasped a mere shadow, and never yet known the real privilege
of the sons of God.

5. Again, the Scriptures describe the being born of God, which must
precede the witness that we are his children, as a vast and mighty
change ; a change '• from darkness to light," as well as " from the
power of Satan unto God ;" as a " passing from death unto life," a
resurrection from the dead. Thus the apostle to the Ephesians ; " You
hath he quickened who were dead in trespasses and sins," chap, ii, 1
And agani, " When we were dead in sins, he hath quickened us together
with Christ ; and hath raised us up together, and made us sit together
in heavenly |)laces in Christ Jesus," ver. 5, 6. But what knoweth he,
concerning whom we now speak, of any such change as this T He is
altogether unacquainted with this whole matter. This is a langua^^e
which he does not understand. He tells you, " He always was a Chris
tian. He knows no time when he had need of such a change.' By
this alsiD, if he give himself leave to think, may he know, that he is not
born of the Spirit ; that he has never yet known God ; but has mis^akcR
the voice of nature for the voice of God.

(i. But waiving the consideration of whatever he has or has not ex
perienced in time past ; by the present marks may we easily distinguisi
a child of God from a presumptuous self deceiver. The Scripturot
describe that joy in the Lord which accompanies the witness of lus
Spirit, as an humble joy, a joy that abases to the dust ; that makes a par-
doned sinner cry out, " I am vile ! What am I, or v.y father's house !
Now mine eye seeth Thee, 1 abhor myself in dust and ashes!" And
wherever lowliness is, there is meekness, patience, gentleness, long
suffering. There is a soft, yielding spirit ; a mildness and sweetnesf,
a tenderness of soul, which words cannot express. But do these fruits
attend tliat supposed testimony of the Spirit, in a presumptuo-is man !
Just the reverse. The more confident he is of the favour of God, tlit
more is he lilted up ; the more does he exalt himself; the more haughtv
and assuming is his whole behaviour. The stronger witness he ima-
gines himself to have, tiie more overbearing is he to all around him.
the more incapable of receiving any reproof; the more impatient ol
contradiction. Instead of being more meek, and gentle, and teachable.
more " swift to hear, and slow to speak," he is more slow to hear, and
swift to speak ; more unready to learn of any one ; more fiery and
vehement in his temper, and eager in his conversation. Yea, perhaps,
there will sometimes appear a kind of fierceness in his air, his manner
ot speaking, his wliole deportment, as if he were just going to take the
mailer out of (Jod's hands, and himself to "devour the adversaries.

powers," er

ShRMUNU X. AND XI.] WITNESS OF TUE SPIRIT.

Is man

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7. Once more : the Scriptures teach, " This is tlie love of CJod, <
sure mark thereof, " that we lte«'|) his commandments," 1 John v, ,
And our Lord himself saith, " He that keepeth my commandments, hd
it is that loveth me," John xiv, 21. Love rejoices to obey ; to do, in
every point, whatever is acceptable to the Uelovid. A true lover ol
(lod hastens to do his will on earth as it is done in heaven. But is this
tin! character of the presumptuous pretender to the love of God ? Nay,
liiit his love gives him a liberty to disobey, to break, not keep, the com-
tnamlments of God. Perhaps, when he was in fear of the wrath of God,
lie did labour to do his will. Bui now, looking on himself as " not
under the law," he thinks ho is no longer obliged to observe it. He is
iherefore less zealous of good works ; less careful to abstain from evil ;
less watchful over his own heart ; less jealous over his tongue. He is
less earnest to deny himself, and to take up his cross daily. In a word,
the whole form of his life is changed, since he has fancied himself to be
at libftrty. He is no longer " exercising himself unto godliness ;"
" wrestling not only with flesh and blood, but with principalities and
powers," enduring hardships, '* agonizing to enter in at the strait gate."
No ; he has found an easier way to heaven ; a broad, smooth, flowery
path ; in which he can say to his soul, *' Soul, take thy ease ; eat, drink,
and be merry." It follows with undeniable evidence, that he has not
the true testimony of his own spirit. He cannot be conscious of having
those marks which he hath not ; that lowliness, meekness, and obedi-
ence : nor yet can the Spirit of the God of Truth bear witness to a lie ;
or testify that he is a child of God, when he is manifestly a child of
tlio devil.

8. Discover thyself, thou poor self-deceiver ! — thou who art confident
ofbeinga child of God ; thou who sayest, " I have the witness iu myself,"
and therefore defiost all thy enemies. Thou art weighed in the balaoce
and found wanting ; even in the balance of the sanctuary. The word
of the Lord hath tried thy soul, and proved thee to be reprobate silver.
Thou art not lowly of heart ; therefore thou hast not received the Spirit

ul' Jesus unto this day. Thou art not gentle and meek ; therefore thy
joy is nothing worth : it is not joy in the Lord. Thou dost not keep
his commandments ; therefore thou lovest him not, neither art thou par-
taker of the Holy Ghost. It is consetjuently as certain and as evident
as the oracles of God can make it, his Spirit does not bear witness with
thy spirit that thou art a child of God. Oh cry unto him that the scales
may fall ofl' thine eyes ; that thou mayest know thyself as thou art known;
that thou mayest receive the sentence of death in thyself, till thou hear
ilie voice that raises the dead, saying, " Be of good cheer : thy sins are
forgiven ; thy faith hath made thee whole."

9. " But how may one who has the real witness in himself distinguish
It from presumption ?" How, I pray, do you distinguish day from night?
How do you distinguish light from darkness ; or the light of a star, or
a glimmering taper, from the light of the noonday sun f Is there not
an inherent, obvious, essential difl^erence between the one and the other ?
And do you not immediately and directly perceive that difTerence, pro-
vided your senses are rightly disposed ? In like manner, there is an
inherent, essential diflTerence between spiritual light and spiritual dark-
ness ; and between the light wherewith the Sun of righteousness shines
upon our heart, and that glimmering ligJit which arises only from " sparks

rr)

100

WITNR88 OF TliK 81'IRIT. [hKKMONS X, AMD XI.

of our own kindling:" and this ditference also is immediately and di»<ict-
ly perceived if our spiritual senses are rightly disposed.

10. To require a more minute and pliilosopliiral account of the man
nor whereby we distinguish these, and of riie criteria, or intrinsic marks,
wherehy we know the voice of (iod, is 14) make a demand which cati
never be answered; no, nf)t by one who has the dee|)e8t knowledge ol
God. Suppose when Paul answered belore Agrippa, the wise Koinari
had said, " 'I'hou talkest of hearing the voice of the Son of God. How
dost thou know it was his voice .' By what rritrria, what intrinsic marks,
dost thou know the voice of God ? Explain to me the manner of distin-
guishing this from a human or angelic voice V Can you believe, the
apostle himself would have once attempted to answer so idle a demand ?
And yet, doubtless, the moment he heard that voice, he knew it was the
voice of God. But how he knew this, who is able to explain? Perhaps
neither man nor angel.

1 1. 'I'o come yet closer : suppose God were now to speak to any soul,
" Thy sins are forgiven thee," — he must be willing that soul should
know his voice : otherwise he would speak in vain. And he is able to
effect this ; for, whenever he wills, to do is present with him. And he
does effect it: that soul is absolutely assured, " this voice is the voice
of God." But yst he who hath that witness in himself, cannot explain
it to one who hath it not ; nor indeed is it to be expected that he should.
Were there any natural medium to prove, or natural method to exj)lain,
the things of God to unexperienced men, then the natural man might
discern and know the things of the Spirit of God. But this is utterly
conlrary to the assertion of the apostle, that " he cannot know them,
because they are spiritually discerned ;" even by spiritual senses, which
the natural man hath not.

12. " But how shall I know that my spiritual senses are rightly dis
posed V This also is a question of vast importance ; for if a man mis-
take \\\ this, he may run on in endless error and delusion. " And how
am I assured that this is not my case ; and that I do not mistake the voice
of the Spirit V Even by the testimony of your own spirit ; by "the an-
swer of a good conscience towards God." By the fruits which he hath
wrought in your spirit, you shall know the testimony of the Spirit of God.
Hereby you shall know, that you are in no delusion, that you have not
deceived your own soul. The immediate fruits of the Spirit, ruling in
the heart, are " love, joy, peace, bowels of mercies, humbleness of mind,
meekness, gentleness, long suffering." And the outward fruits are, tin;
doing good to all men ; the doing no evil to any ; and the walking in tin
light, — a zealous, uniform obedience to all the commandments of Goil.

13. By the same fruits shall you distinguish this voice of God, from
any delusion of the devil. That proud spirit cannot humble thee befor*
God. He neither can nor would soften thy heart, and melt it first iuti^
earnest mourning after God, and then into filial love. It is not the
adversary of God and man, that enables thee to love thy neighbour ; or
to put on meekness, gentleness, patience, temperance, and the whole
armour of God. He is not divided against himself, or a destroyer of sin,
his own work. No ; it is none but the Son of God who cometh " to
destroy the works of the devil." As surely therefore as holiness is ol
God. and as sin is the work of the devil, so surely the witness tliou hast
in thyself is not of Satan, bwt ol God.

SERMONS X. AND XI.J W1TNES8 Off TIIK 81'IKiT.

101

14. Well then uiftveHt tJiou «ay, *' Thanks he unto (io<l for his
un«|»eakiil»lo ^jill !" Thanks he unto (lod, who yiv^th rne to " know in
whom I have helicvcwj ;" who hath "sent forth the Spirit of hi!« Son
uito n»y iieart, crying, Ahl)a, Father," unti evrn now, *' hearinjj witnens
with my spirit tliat 1 aim a chihl ot'ljod !" And see, that not only thy
lips, t>ut thy lite, show forth his praise, lie hath sealed thcc for his
own ; glorify him then in thy hody and thy spirit, which are his. Hrw
loved, if thou hast this hope in thyself, purify thyself as he is pure.
VVhiie thou heholdest what manner of love the Father hath given thee,
that thou sliouldest he called a child of (Jod ; cl(!ansc thyself" from all
filthincss ul llesh and spirit, perfecting holiness in the fear of God ;" and
let all thy thought^, words, and works he a spiritual sacrifice, holy,
acceptable to Uod throMigh Christ Jesus !

DISCOURSE II.

"The Spirit itself beareth witness with our spirit, tliat wo are the children
of lioil." Uom. viii. 10.

1. 1. NoNK who believe the Scriptures to be the word of (iod, can
doubt the importance of such a truth as this ; — a truth revealed therein,
not once only, not obscurely, not incidentally ; but frecjuently, and that
in express ternis ; but solemnly and of set purpose, as denoting one of
the pecidiar privileges of the children of God.

2. And it is the more necessary to explain and defend this truth,
because there is a danger on the right hand and on the left. If we
deny it, there is a danger lest our religion degenerate into mere formality:
lest, " having a form of godliness," we neglect, if not " deny the power
of it." If we allow it, but do not understand what we allow, we are
liable to run into all the wildness of enthusiasm. It is therefore needful,
in the highest degree, to guard those who fear God from both these
dangers, by a scri|)tural and rational illustration and confirmation of
this momentous truth.

3. It may seem, something of this kind is the more needful, because
so little has been wrote on the subject with any clearness ; unless some
discourses on the wrong side of the question, which explain it quite
away. And it cannot be doubted, but these were occasioned at least
iti a great measure, by the crude, unscrij)tural, irrational explication of
others, who " knew not what they spake, nor whereof they affirmed."

4. It more nearly concerns the Methodists, so called, clearly to under-
stand, explain, and defend this doctrine; because it is one grand part
of the testimony, which God has given them to bear to all mankind. It
is by his peculiar blessing upon them in searching the Scriptures, con-
tirmod by the experience of his children, that this great evangelical
truth has been recovered, which had been for many years well nigh lost
and forgotten.

II. 1. But what is the witness of the Spirit? The original word
(AttpTupia, may be rendered either (as it is in several places) the witrmss,
or less ambiguously, the testitnotii/, or the record : so it is rendered in
our translation, 1 John v, 11, " This is the record," [the testimony, the
«um of what God testifies in all the inspired writings,! " that jod hath

102

WITNESS OF TU£ SPIHIT. [SERHUNB X. AND XI.

SEKMONSI

given unto us eiernal I'fe, and this life is in his Son." The testimony
now under consideration is given by the Spirit of God to and with our
spirit : he is the person testifying. What he testifies to us is, " that we
are the children of God." The immediate result of this testimony is,
*' the fruit of tlie Spirit ;" namely, " love, joy, peace, long suffering, gen-
tleness, goodness:" and without these, the testimony itself cannot con-
tinue. For it is inevitably destroyed, not only by the commission of
any outward sin, or the omission of known duty, but by giving way to
any inward sin ; in a word, by whatever grieves the Holy Spirit of God.

2. I observed many years ago, " It is hard to find words in the lan-
guage of men, to explain the deep things of God. Indeed there are
none that will adequately express what the Spirit of God works in his
children. But perhaps one might say, (desiring any who are taught of
God, to correct, soften, or strengthen the expression,) by the testimony
of the Spirit, I mean, an inward impression on the soul, whereby the
Spirit of God immediately and directly witnesses to my spirit, that I
am a child of God ; that Jesus Christ hath loved me, and given himsell
for me ; that all my sins are blotted out, and I, even I, am reconciled
to God."

3. After twenty years' farther consideration, I see no cause to retract
any part of this. Neither do I conceive how any of these expressions
may be altered, so as to make them more intelligible. I can only add,
that if any of the children of God will point out any other expressions,
which are more clear or more agreeable to the word of God, I will
readily lay these aside..

4. Meantime let it be observed, I do not mean hereby, that the Spirit
of God testifies this by any outward voice ; no, nor always by an inward
voice, although he may do this sometimes. Neither do I suppose, that
ho always applies to the heart, (though he often may,) one or more texts
of Scripture. But he so works upon the soul by his immediate influence,
and by a strong, though inexplicable operation, that the stormy wind
and troubled waves subside, and there is a sweet calm ; the heart resting
as in the arms of Jesus, and the sinner being clearly satisfied that God is
reconciled, that all his " iniquities are forgiven, and his sins covered."

5. Now what is the matter of dispute concerning this ? Not whether
there be a witness or testimony of the Spirit ? Not whether the Spirit
does testify with our spirit, that we are the children of God ? None can
deny this, without flatly contradicting the Scriptures, and charging a
lie upon the God of truth. Therefore that there is a testimony of the
Spirit, is acknowledged by all parties.

6. Neither is it questioned, whether there is an indirect witness, or
testimony, that we are the children of God. This is nearly, if not
exactly, the same with the testimony of a good conscience towards God ;
and is the result of reason, or reflection on what we feel in our own
souls. Strictly speaking it is a conclusion drawn partly from the word
of God, and partly from our own experience. The word of God says,
every one who has the fruit of the Spirit is a child of God ; experience,
or inward consciousness, tells me, that I have the fruit of the Spirit ;
and hence I rationally conclude, therefore I am a child of God. This is
likewise allowed on all hands, and so is no matter of controversy.

7. Nor do v " assert, that there can be any real testimony of the Spirit
without the fruit of the Spirit. We assert, on the contrary, that thr

SERMONS X, AND XI.] WITNESS OF THE SPIRIT.

103

fruit of the Spirit immediately springs from tiiis testimony ; not always
indeed in the same degree, even when the testimony is first given; and
much less afterwards. Neither joy nor peace is always at one stay ; no,
nor love; as neither is the testimony itself alwaysequallystrong and clear

8. But the point in question is, Whether there be any direct testimony
of the Spirit at all? Whether there be any other testimony of the Spirit,
tlian that which arises from a consciousness of the fruit ?

III. 1. I believti there is ; because that is the plain, natural meaning ol
I lie text, " The Spirit itself beareth witness with our spirit, that we are
I he children of God." It is manifest, here are two witnesses mentioned,
who together testify the same thing ; the Spirit of God, and our own
spirit. The late Bishop of London, in his sermon on this text, seems asto-
(lii-lied that any one can doubt of this, which appears upon the very face
of the words. Now, "The testimony of our own spirit (says the Bishop)
ia one, which is the consciousness of our own sincerity ;" or to express
tlie same thing a little more clearly, the consciousness of the fruit of the
Spirit. When our spirit is conscious of this, of love, joy, peace, long
suffering, gentleness, goodness, it easily infers from these premises, that
we are the children of God.

2. It is true, that great man supposes the other witness to be, " The
consciousness of our own good works." This, he affirms, is the testi
rnony of God's Spirit. But this is included in the testimony of our own
spirit ; yea, and in sincerity, even according to the common sense of
the word. So the apostle, *' Our rejoicing is this, the testimony of our
coi science, that in simplicity and godly sincerity we have had our
conversation in the world :" where it is plain, sincerity refers to our
words and actions, at least as much as to our inward dispositions. So
that this is not another witness, but the very same that he mentioned
before ; the consciousness of our good works being only one branch of
the consciousness of our sincerity. Consequently here is only one
witness still. If therefore the text speaks of two witnesses ; one of
these is not the consciousness of our good works ; neither of our sin-
cerity ; all this being manifestly contained in the testimony of our spirit.

3. What then is the other witness ? This might easily be learned,
if the text itself were not sufficiently clear, from the verse immediately
preceding: "Ye have received, not the spirit of bondage, but the
spirit of adoption, whereby we cry, Abba, Father." It follows, " The
Spirit itself beareth witness with our spirit, that we are the children
of God."

4. This is farther explained by the parallel text, Gal. iv, 6, " Because
ye are sons, God hath sent forth the Spirit of his Son into your hearts,
crying, Abba, Father." Is not this something imviediate and direct,
not the result of reflection or argumentation 1 Does not this Spirit cry,
" Abba, Father," in our hearts the moment it is given, antecedently to
any reflection upon our sincerity ; yea, to any reasoning whatsoever ?
And is not this the plain natural sense of the words, which strikes any
one as soon as he hears them ? All these texts then, in their most
obvious meaning, describe a direct testimony of the Spirit.

5. That the testimony of the Spirit of God, must, in the very nature
of things, be antecedent to the testimony of our own spirit, may anpear
from this single consideration : We must be holy in heart and life,
lieforp we can be conscious that we are so. But we must love God

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104

WITNESS OF TUF SPIRIT. [SEUMONS X. AND XL

SERMOl

before we can be holy at all, this being the root of all holiness. Now
we cannot love God, till we know he loves us : " We love him because
he first loved us :" and we cannot know his love to us, till his Spirit
witnesses it to our spirit. Till then we cannot believe it ; we cannot
Bay, " The life which I now live, I live by faith in the Son of God, who
loved me, and gave himself for n^e."

" Then, only then we feel
Our interest in his blood,
And cry with joy unspeakable,
Thou art my Lord, my God."

Since, therefore, the testimony of his Spirit must precede the love of
God, and all holiness, of consequence it must precede our consciousness
thereof.

6. And here propierly comes in, to confirm this scriptural doctrine,
the experience of the children of God ; the ex])erience not of two or
three, not of a few, but of a great multitude which no man can number.
It has been confirmed, both in this and in all ages, by a cloud of living
and dying witnesses. It is confirmed by your experience and mine.
The Spirit itself bore witness to my spirit, that I was a child of God,
gave me an evidence hereof, and I immediately cried, Abba, Father !
And this I did, (and so did you,) before I reflected on, or was conscious
of, any fruit of the Spirit. It was from this testimony received, tha;
love, joy, peace, and the whole fruit of the Spirit Howed. First I heard,

" Thy sins are forgiven ! Accepted thou art ! —
I listen'd, and heaven sprung up in my heart."

7. But this is confirmed, not only by the experience of the children
of God ; thousands of whom can declare, that they never did know
themselves to be in the favour of God, till it was directly witnessed to
them by his Spirit ; — but by all those who are convinced of sin, who
feel the wrath of God abiding on them. These cannot be satisfied with
any thing less than a direct testimony from his Spirit, that he is

' mercifiil to their unrighteousness, and remembers their sins and ini-
quities no more." Tell any of these, " You are to know you are a
child, by reflecting on what he has wrought in you, on your love, joy,
and peace ;" and will he not immediately reply, " By all this I know 1
am a child of the devil. I have no more love to God than the devil has :
my carnal mind is enmity against God. I have no joy in the Holy
Ghost: my soul ia sorrowful even unto death. I have no peace : my
heart is a troubled sea: I am all storm and tempest." And which way
can these souls possibly be comforted, but by a divine testimony (not
that they are good, or sincere, or conformable to the Scripture in heart
and life, but) that God justifieth the ungodly 1 — him that, till the moment
he is justified, is all ungodly, void of all true holiness ; " him that
worketh not," that worketh nothing that is truly good, till he is con-
scious that he is accepted, " not for (any) works of righteousness which
he hath done," but by the mere, free mercy of God ; wholly and solely,
for what the Son of God hath done and suffered for him. And can it
be any otherwise, if " a man is justified by faith, without the works of the
law ;'" If so, what inward or outward goodness Cun he be conscious of,
antecv^dent to his justification ? Nay, is not the having nothing to pay,
that is, the being conscious that " there dwelleth in us no good thing,"
neither inward nor outward goodness, essentially, indispensably neces-

sary, bJ
in Jesu|
world.

SERMONS X. AND "! ] WITNESS OF THE SPIRIT.

lo;

sary, before we can be " justified freely, through the redemption that it

in Jesus (J)irist ?" Was ever any man justified since his coming into the

world, or can any man ever be justified, till he is brought to that point,

" I give up every plea beside —
Lord, 1 am danin'd ; But thou has died ?"

fi. Every one therefore who denies the existence o^ sucli a tostimouy,
does in effect deny justification by faith. It follows, that either he never
pxperienced this, either he never was justified, or that he has forgotten,
,13 St. Peter speaks, ts xaSa^ifffus <rwv iraka.i ait-a^Tiuv, the purijication
from hi'i former sins ; the experience he then had himself; the manner
wherein God wrought in his own soul, when his former sins wtre
blotted out.

9. And the experience even of the children of the world here
confirms that of the children of God. Manv of these have a desire to
please God : some of them take much pains to please him : but do they
not, one and all, count it the highest absurdity for any to talk o( hiointjg
his sins are forgiven ? Which of them even pretends to any such thing "^
And yet many of them are conscious of their own sincerity. Many of
them undoubtedly have, in a degree, the testimony of their own spirit,
a consciousness of their own uprightness. But this brings them no con-
sciousness that tl'.ey are forgiven ; no knowledge that they are the
children of God. Yea, the more sincere they are, the more uneasy
tliey generally are, for want of knowing it ; plainly showing that this
cannot be known, in a satisfactory manner, by the bare testimony of our
own spirit, without Gcd's directly testifying that we are his childre..

IV. But abundance of objections have been made to this; the chief
of which it may be well to consider.

1. It is objected first. ** Experience is not sufficient to prove a doc
trine vvhicli is not founded on scripture." This is undoubtedly true ;
and it is an important truth ; but it does not affect the present question :
for it has been shown, that this doctrine is founded on Scripture :
Therefore experience is properly alleged to confirm it.

2. "But madmen, French prophets, and enthusiasts of every kind,
have imagined they experienced t' is witness." They have so; and
perhaps not a few of them did, although they did not retain it hong : but
if they did not, this is no proof at all that others have not experienced
it ; as a madman's imagining himself a king, does not prove that there
are no real kings.

'' Nay, many who pleaded strongly for this, have utterly decried the
Bible." Perhaps so ; but this was no necessary consequence : thou-
sands plead for it who have the highest esteem for the Bible.

" Yea, but many have fatally deceived themselves hereby, and got
above all conviction."

And yet a scriptural doctrine is no worse, though men abuse it lo
their own destruction.

3. '• But I lay it down as an undoubted truth, the fruit of the Spirit
is the witness of the Spirit." Not undoubted ; thousands doubt of,
yea, flatly deny it: but let that pass. " If this witness be sufficient,
there is no need of any other. But it is sufficient, unless in one of
these cases, 1. The total ahsenceof the fruit of the Spirit." And this is
the case, when the direct witness is first given : 2. " The not perceiving
ft. But to contend for it in this case, is to contend for being in the

Vol.. I. 7

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106

WITNESS OF THE SPIRIT. I SERMONS X. AND XI.

favour of God, and not knowing it." True, not knowing it at that
time any otherwise, than by the testimony which is given for that end.
And this we do contend for ; we contend that the direci witness may
sliine clear, even while the indirect one is under a cloud.

4. It is objected, secondly, " The design of the witness contended
for, is to prove that the profession we make is genuine. But it does
not prove this." I answer, the proving this is not the design of it. h
is antecedent to our making any profession at all, but that of being lost,
undone, guilty, helpless sinners. It is designed to assure those to whom
It is given, that they are the children of God ; that they are " justified
freely by his grace, through the redemption that is in Jesus Christ."
And this does not suppose that their preceding thoughts, words, and
actionn, are conformable to the rule of Scri])ture ; it supposes quite the
reverse; namely, that they are sinners all over; sinners both in heart
and life. Were it otherwise, God wou\d justify the ungodly; and theit
own works would be counted to them for righteousness. And I cannot
but fear that a supposition of our being justified by works, is at the root
of all these objections ; for, whoever cordially believes, thai God imputes
to all that are justified righteousness without works, will find no difficulty
in allowing the witness of his Spirit preceding the fruit of it.

5. [t is objected, thirdly, " One evangelist says, ' Your heavenly
Father will give the Holy Spirit to them that ask him.' The other
evangelist calls the same thing ' good gifts ;' abundantly demonstrating
that the Spirit's way of bearing witness is by giving good gifts." Nay,
here is nothing at all about bearing witness, either in the one text or
the other. Therefore till this demonstration is better demonstrated, I
let it stand as it is.

6. It is objected, fourthly, " The Scripture says, ' The tree is known
by its fruits. Prove all things. Try the spirits. Examine yourselves.' "
Most true : therefore, let every man who believes he " hath the witnesa
in himself," try whether it be of God ; if the fruit follow, it is ; other-
wise it is not. For certainly " the tree is known by its fruit :" hereby
we prove if it be of God. " But the direct witness is never referred to
in the book of God." Not as standing alone ; not as a single witness;
but as connected with the other ; as giving a. joint testimony ; testify-
ing with our spirit, that we are children of God. And who is able to
prove, that it is not thus referred to in this very scripture : ** Examine
yourselves whether ye be in the faith ; prove your ownselves. Know
ye not your ownselves, that Jesus Christ is in you ?" It is by no means
clear, that they did not know this by a direct as well as a remote
witness. How is it p'oved, that they did not know it, first, by an inward
consciousness ; and then by love, joy, and peace ?

7. '• But the testimony arising from the internal and external change,
is constantly referred to in the Bible." It is so: aiul we constantly
refer thereto, to confirm the testimony of the Spirit.

" Nay, all the marks you have given, whereby to distinguish the
operations of God's Spirit from delusion, refer to the change wrought
in us and upon us." This likewise is undoubtedly true.

8. It is objected, fifthly, that " The direct witness of the Spirit does
not secure us from the greatest delusion. And is that a witness fit to
be trusted, whose testimony cannot t)c depended on 1 that is forced to
fly to something else, to prove what it asserts ?" I answer ; to secure

iKRMONS X. AND XI.] WITNESS OF THE SPIRIT.

lo;

as from all delusion, God gives us two witnesses that we are his chil-
dren. And this they testify conjointly. Therefore, " what God hath
joined together, let not man put asunder." And while they are joined,
we cannot be deluded : their testimony can be depended on. They
(ire fit to be trusted in the highest degree, and need nothing else lo
prove what they assert.

" Nay, the direct witness only asserts, but does not prove any thing."
I?y two witnesses shall every word be cstablit,hed. And when the Spirit
vitiiesses with our spirit, as God designs it to do, then it fully proves
that we are children of God.

9. It is objected, sixthly, •* You own the change wrought is a suffi-
rient testimony, unless in the case of severe trials, such as that of our
Saviour upon the cross; but none of us can be tried in that manner "
lint you or I may be tried in such a manner, and so may any other child
of God, that it will be impossible for us to keep our filial confidence in
God, without the direct witness of his Spirit.

10. It is objected, lastly, "The greatest contenders for it, are some ot
ilie proudest and most uncharitable of men." Perhaps some of the
hottest contenders for it are both proud and uncharitable ; but many ol
\.\\% firmest contenders for it, are eminently meek and lowly in heart;
and, indeed, in all other respects also,

" True followers of their lamb-like Lord."

The preceding objections are the most considerable that I have
heard, and I believe contain the strength of the cause. Yet I appre-
liend whoever calmly and impartially considers those objections and the
answers together, will easily see, that they do not destroy, no, nor weaken
tiie evidence of that great truth, that the Spirit of God does directly, as
well as indirecfli/, testify that we are children (if God.

V. 1. The sum of all is tnis : the testimony of the Spirit is an in-
ward impression on the souls of believers, whereby the Spirit of God
directly testifies to their spirit, that they are children of God. And it
is not questioned, whether there is a testimony of the Spirit ; but whe-
ther there is any direct testimony ? Whether there is any other than
that which arises from a consciousness of the fruit of the Spirit ? We
believe there is ; because this is the plain natural meaning of the text,
illustrated both by the preceding words, and by the parallel passage in
the epistle to the Galatians; because, in the nature of the thing, the
testimony must precede the fruit which springs from it; and because
this plain meaning of the word of God is confirmed by the experience
of innumerable children of God ; yea, and by the experience of all who
are convinced of sin, who can never rest till they have a direct witness ,
and even of the children of the world, who, not having the witness in
iiiemselves, one and all declare none can know his sins forgiven.

2. And whereas it is objected, that experience is not sufficient to
prove a doctrine unsupported by Scripture ; — that madmen and enthu-
siasts of every kind have imagined such a witness ; — that the design of
tlia» witness is to prove our profession genuine, which design it does
not answer ; — that the Scripture says, " The tree is known by its
fruit ;" " examine yourselves ; prove your ownselves ;" and, meantime,
the direct witness is never referred to in all the book of God ; — that it
does not secure us from the greatest delusions ; and, lastly, — that the
change wrought in us is a sufficient testimony, unless in sncli trials as

cac:

108

WITNESS OF THE SPIRIT. [SERMONS X. AND XI.

Chrisi alone suffered : — we answer, I. Experience is sufficient to con/ir-it
a d" '.fine wiiich is grounded on Scripture : 2. Though many fancy
they experience what they do not, this is no prejudice to real expe-
rience : 3. Tlie design of that witness is, to assure us we are children
of God ; and this design it docs answer : 4. The true witness of the
Spirit is known hy its fruit, " love, peace, joy;" notjndeed preceding,
but following it: 5. It cannot be proved, that the direct, as well as tht
indirect witness, is not referred to in that very text, " Know ye nol
your ownselves that Jesus Christ is in you?" 6. The Spirit of God,
witnessing with our spirit, does secure us from ail delusion : And,
lastly, we are all liable to trials, wherein the testimony of our own spirit
is not sufficient; wherein nothing less than the direct testimony of
God's Spirit can assure us that we are his children.

3. Two inferences may be drawn from the whole : the first. Let
none ever presume to rest in any supposed testimony of the Spirit,
which is separate from the fruit of it. If the Spirit of God does really
testify that we are children of God, the immediate consequence will be
the fruit of the Spirit, even " love, joy, peace, long suffering, gentle-
ness, goodness, fidelity, meekness, temperance." And however this
fruit may be clouded for a while, during the time of strong temptation,
so that it does not apj>ear to the tempted person, while Satan is sifting
him as wheat ; yet the substantial part of it remains, even under the
thickest cloud. It is true, joy in the Holy Ghost may be withdrawn,
during the hour of trial ; yea, the soul may be " exce« ding sorrowful,"
while " the hour and power of darkness" continue ; but even this is
generally restored with increase, till we rejoice " witi joy unspeakable
and full of glory."

4. Tlie second inference is. Let none rest in anv supposed fruit of
the Spirit without the witness. There may be foretastes of joy, of peace,
of love, and those not delusive, but really from God, long before we have
the witness in ourselves ; before the Spirit of God witnesses with our
spirits that we have " redemption in the blood of Jesus, even the for-
giveness of sins." Yea, there may be a degree of long suffering, ot
gentleness, of fidelity, meekness, temperance, (not a shadow thereof,
but a real degree, by the preventing grace of God,) before we "are
accepted in the Beloved," and consequently, before we have a testi-
mony of our acceptance : but it is by no means advisable to rest here ;
it is at the peril of our souls if we do. If we are wise, wc shall be con-
tinually crying to God, until his Spirit cry in our heart, Abba, Father!
This is the privilege of all the children of God, and without this we can
never be assured that we are hi? children. Without this we cannot
retain a steady peace, nor avoid perplexing doubts and fears. But when
we have once received this Spirit of adoption, this " peace which passes
all understanding," and which expels all painfid doubt and fear, will

' keep our hearts and minds in Christ Jesus." And when this has
brought forth its genuine fruit, all inward and outwaid holiness, It is
undoubtedly the will of Him that calleth us, to give us always what
he has once given ; so that there is no need that we should ever more
be deprived of either the testimony of God's Spirit, or the testimony of
our own, the conscious^ness of our walking in all righteousness ami
tnte holiness.

IVi'tn-i/, Aiiril '\ 17fi7.

,ERMON XII ]

WITNESS OP OUlt OWN SIM HIT.

109

SERMDX XIL— The Wifnrs.^ of ovr own Spirit.

This is our rejoicing, the tcstiinoiiy of our uouscit'iu;!', tliat in simplicity
and godly sincerity, not witli tlcsliiy wisdom, but by tlie giai.'i! of Goii^
we have had our conversation in the world." 2 Cor. i. 1"J.

ANALYSIS.

I. What is conscience ? Not mere consciousness. But
onsciousness of right and wrong. Implanted \)\ (iod in tlie

M)ul. Its rule is, generally the law written in the heart;
pecially the Word of God.

II. A good con.science inp/!ies: 1. A ritiht understanding
of God's word. 2. A knowledge of ourselves, both inward
lempers and outward conversation. 3. An agreement of

hese with the rule. 4. An inward perception of thia
iigreement.

The foundation of this must be laid in faith in our Lord
resus Christ.

The Apostle's description of tlie good conscience. "Con-
versation " includes all inward and outward life, " Sim-
plicity" is right intention, "Sincerity," the faithful execu-
tion of intention. Not a mere morality of nature; but
wrought in us by the power of the Holy Ghost.

III. The joy springing from this is —

1. Not a natural joy or mere exuberance of spirits.

2. Nor a mere blindness of conscience concealinsj sin.

3. Nor a callousness of. conscience, taking [tleasure in sin.

4. But a joy iu obedience; loving Goil, and keeping his
(■ommands.

INTRODUCTORY NOTES.
This sermon was originally the supplement to tiie tenth, the eleventh
liaving been interposed in 1771. It presents before us the continuous
slate ot assurance vvhicli arises out ot" the initial experience of assur-
ance there described. The first assurance is conditioned upon faith
only ; this iipon the conscious obedience wliich faith enables us to
render. Mr. Wesley grounds this assurance upon the testimony of
• onscience. Hence we have here the ethical ^;ide of religion in which it
manifests itself in good works, both inwanl and outward. But the
rthical and the religious are inseparably one. Faith, hope, and love, are,
iccording to Mr. Wesley, the essence of religion. But the very first
I'lFect of faith is peace, or the relief of the moral nature from the sense
of guilt. On the other liand good hope can only live by the side of a
^'ood conscience ; and love unites with conscience in bringing forth all
good works. There is thus perlect unity and harmony of the moral and
religious elements in the Christian experience. There is also a con-
tinuity of this moral element with the preceding elements of Christian
experience. Faith, the direct witness, the abiding faith, and the testi-
mony of conscience follow in a natural order one from the other ; and
are absolutely necessary one to the other. Mr. Wesley distinctly recog-
nizes the presence and power of the Holy Ghost in every one of these
lactors of the religious life, quite as much so in the last as in the first.
Conscience, as well as fa'th, sees the things of Go,'., by the Spirit of God.

cjc:

c::>

11L>

WlTNEyB OF OUK OWN SPIKIT.

[SEHMON XII.

Mr. We.sle.v's defiuitiun of conscience is worthy of the intuiUonal
philo.sophy of his junior contemporary, Kant. Conscience is the soule
consciousness of right ; a God-given laculty of direct perception of right
or wrong, or moral quality ; having an ideal or rule of right m its own
nature ; but needing to be perfected by the Word of God.

SEEMON XII.

1. Such is the voice of every true believer in Christ, so long as he
abides in faith and love. " He that followeth me," saith our Lord,
" walketh not in darkness:" and while he hath the light, he rejoiceth
therein. As he hath " received the Lord Jesus Christ," so he walketh
in him : and wliile he walketh in him, the exhortation of tlie apostle
takes place in his soul, day by day, " Rejoice in the Lord always, and
again I say, rejoice."

2. But that we may noi build our house upon the sand, (lest when
the rains descend, and the winds blow, and the floods arise and beat
upon it, it fall, and great be the fall thereof,) I intend in the following
discourse to show, what is the nature and ground of a Christian's joy.
We know, in general, it is that happy peace, that calm satisfaction of
spirit, which arises from such a testimony of his conscience, as is here
described by the apostle. But, in order to understand this the more
thoroughly, it will be requisite to weigh all his words; whence will easily
appear, both what we are to understand by conscience, and what by the
testimony thereof; and also, how he that hath this testimony rejoiceth
evermore.

3. And, first, what are we to understand by conscience 1 What is the
meaning of this word that is in every one's mouth 1 One would imagine
it was an exceeding difficult thing to discover this, when we consider
how large and numerous volumes have been from time to time wrote on
this subject ; and how all the treasures of ancient and modern learning
have been ransacked, in order to explain it. And yet it is to be feared, it
has not received much light from all those elaborate inquiries. Rather,
have not most of those writers puzzled the cause ; " darkening counsel
by words without knowledge ;" perplexing a subject, plain in itself, and
easy to be understood ? F'or, set aside but hard words, and every man
of an horkest heart will soon understand the thing.

4. God has made us thinking beings, capable of perceiving what is
present, and of reflecting or looking back on what is past. In particular,
we are capable of perceiving whatsoever pa.sses in our own hearts or
lives ; of knowing whatsoever we feel or do ; and that either while it
passes, or when it is past. This we mean when we say, man is a
conscious being : he hath a consciousness, or inward perception, both
of things present and past, relating to himself, of his own tempers and
oiitward behaviour. But what we usually term conscience, implies
somewhat more than this. It is not barely the knowledge of our

C resent, or the remembrance of our preceding life. To remember, to
ear witness either of past or present things, is oidy one, and the least
bttice of conscience: its main business is to excuse or accuse, to approve
Dr disapprove, to acquit or condenm.

5. Some late writers indeed have given a now name to this, and have
ehope to style it a moral sense. But the old word seems preferable to the
hew, were it only on this account, that it is more common and familiar

SERMON XII.] WITNESS OF OUR OWN SPIUIT.

11 :

among men, and therefore easier to be understood. And to Cliristinna
it is undeniably preferabio, on another account also; namely, because
it is scriptural ; because it is the word whicn the wisdom of (jod hath
chose to use in the inspired writings.

And according to the meaning whenMii it is generally used there,
particularly in the epistles of St. I'aul, we may understand by conscience,
a faculty or power, im|)lanted by God in every soul that comes into the
world, of perceivitjg what is right or wrong in his own heart or life, in
his tempers, thoughts, words, and actions.

6. But what is the rule whereby men are to judge of right and wrong ?
ivhereby their conscience is to be directed 1 The rule of heathens, as
the apostle teaches elsewhere, is " the law written in their hearts."
" These," saith he, " not having the [outward] law, are a law unto
themselves : who show the work of the law [that whicii the outward
law prescribes] written in their heart ; [by the finger of God ;] their
conscience also bearing witness, [whether they walk by this rule or
not,] and their thoughts the mean while accusing, or even excusing,"
acquitting, defending them ; r) xai aToXo^ ou|u.ivcv, Rom. ii, 14, 15. But
the Christian rule of right and wrong is the word of God, the writings of
the Old and New Testament ; all that the prophets and " holy men ol
old" wrote " as they were moved by the Holy Ghost ;" all that Scripture
which was given by inspiration of God, and which is indeed profitable
for doctrine, or teaching the whole will of God ; for reproof of what i?
contrary thereto ; for correction of error, and for instruction, or training
us up in righteousness, 2 Tim. iii, 16.

This is a lantern unto a Christian's feet, and a light in all his paths.
This alone he receives as his rule of right or wrong, of whatever is
really good or evil. He esteems nothing good, but what is here enjoined
either directly or by plain consequence ; he accounts nothing evil but
what is here forbidden, either in terms, or by undeniable inference.
Whatever the Scripture neither fovbids nor enjoins, either directly oi
by plain consequence, he believes to be of an indifferent nature ; to be
in itself neither good nor evil ; this being the whole and sole outward
rule whereby his conscience is to be directed in all things.

7. And if it be directed thereby, in fact, then hath he " the answer
of a good conscience towards God." '* A gooil conscience" is what is
elsewhere termed by the apostle, " a conscience void of offence." So,
what he at one time expresses thus, " I have lived in all good conscience
before God until this day," Acts xxiii, 1, he denotes at another, by that
expression, " Herein do I exercise myself, to have always a conscience
void of offence towards God and towards man," chap, xxiv, 16. Now in
order to this there is absolutely required, first, a right understand niy
of the word of God, of his " holy, and acceptable, and perfect will"
concerning us, as it is revealed therein. For it is impossible we should
walk by a rule, if we do not know what it means. There is, secondly,
required (which how few have attained !) a true knowledge of ourselves;
a knowledge both of our hearts and lives, of our inward tempers and
outward conversation : seeing, if we know them not it is not possible
that we should compare them with our rule. There is required, thirdly,
an agreement of our hearts and lives, of our tempers and conversation,
of our thoughts, and words, and works, with that rule, with the written
Word of God. For. without this, if we have any conscience at all. it

rr>

iia

WITNESS OF OUR OWN SPIRIT.

[sermon XII.

can be only an evil conscience. There is, fourthly, required, an inward
perception of this agreement with our rule : an<l thw habitual percep-
tion, this inward cnnsciousuess itself, is properly a good conscience ;
or, in the other phrase of the apostle, "a conscience void of olfence,
towards God and towards man."

8. But whoever desires to have a conscience thus void of olfence, let
liim see that he lay the right foundation. Let him remember, " other
foundation" of this "can no man lay, than that which is laid, even
Je^us Christ." And lot him also be mindful, that no man buildeth on
him but by a living faith ; that no man is a partaker of CXirist, until he
can clearly testify, "The life which I now live, I live by Yailh in the
Son of God ;" in him who is now revealed in my heart ; who " loved
tne, and gave himself for me." Faith alone is that evidence, that con-
viction, that demonstration of things invisible, whereby the eyes of our
understanding being opened, and divine light poured in upon them, we
" see the wondrous things of God's law," the excellency and purity of
it ; the height, and depth, and length, and breadth thereof, and of every
commandment contained therein. It is by faith that, beholding " the
light of the glory of God in the face of Jesus Christ," we perceive, as
in a glass, all that is in ourselves, yea, the inmost motions of our souls.
And by this alone can that blessed love of God be " shed abroad in our
hearts," which enables us so to love one another as Christ loved us. By
this is that gracious promise fiillilled imto all the Israel of God, "I
will put my laws into their minds, and write (or engrave) them in their
hearts;" Heb. viii, 10; hereby producing in their souls an entire
agreement with his holy aad jjcrfect law, and " bringing into captivity
every thought to the obedience of Christ."

And, as an evil tree cannot bring forth good fruit, so a good tree
cannot bring forth evil fruit. As the heart therefore of a believer, so
likevvise his life, is thorouglily conformed to the rule of God's com-
mandments ; in a consciousness whereof, he can give glory to God, and
say with the apostle, " This is our rejoicing, the testimony of our
conscience, tliat in simplicity and godly sincerity, not with fleshly wis
dom, but by the grace of God, we have had our conversation in the
world."

9. " We have had our conversation :" The apostle in the original
expres.ses this by one single word, avscrpaprinj-sv ; but the meaning thereof
is exceeding broad, taking in our whole deportment, yea, every inward
as well as outward circumstance, whether relating to our soul or body.
It includes every motion of our heart, of our tongue, of our hands, and
bodily members. It extends to all our actions and words ; to the
employment of all our powers and faculties ; to the manner of using
every talent we have received, with respect either to God or man.

10. " We have had our conversation in the world ;" even in the world
of -the ungodly : not only among the children of God ; (that were com
paratively a little thing ;) but among the children of the devil, among
those that lie in wickedness, e'v tw "Tcviipw, in the wicked one. What a
woild is this! IIow thoroughly impregnated with the spirit it continu-
ally breathes ! As our God is good, and doeth good, so the god of this
world, and all his children, are evil, and do evil, (so far as they are
suflbred,) to all the children of God. Like their father, they are always
lying in wan, or " walking about, seeking viiom thev may devour •'

SERMON XII.]

WITNESS OF OUR OWN SPIRIT,

113

even

"the

jiginal
Ihereof
Inward

body.
U, and
lo the

[using

Iworld
com

Imong
[hat a
iitinii-
this
ly are
Iwayt
\m •'

using fraud or force, secret wiles or open violence, to destroy thone who
are not of the world ; continually warring agiiinst our souls, and by
old or new weapons, and devices of every kind, labouring to bring
ihem back into the snare of the devil, into the broad road that leadeth
to destruction.

11. " We have had our [whole] conversation," in such a world, " in
simplicity and godly sincerity." First, in simplicity : This is what our
liord recommends, under the name of a " single eye." " The light of
the body," saith he, " is the eye. If therefore thine eye be single, thy
whole body shall be full of light." ^ The , meaning whereof is this*
What the eye is to the body, that the intention is to all the words and
actions', if therefore this eye of thy soid be single, all thy actions and
conversation shall be *' full of light," of the light of heaven, of love, and
peace, and joy in the Holy Ghost.

We are then simple of heart, when the eye of our mind is singly fixed
on God ; when in all things we aim at God alone, as our God, our
portion, our strength, our happiness, our exceeding great reward, our
all, in time and eternity. This is simplicity ; when a steady view, a
single intention of promoting his glory, of doing and suffering his blessed
will, runs through our whole soul, fills all our heart, <ind is the constant
spring of all our thoughts, desires, and purposes.

12. " Wo have had our conversation in the world," secondly, " in
jodly sincerity." The difference between simplicity and sincerity
seems to be chieffy this : simplicity regards the intention itself, sincerity
the execution of it ; and this sincerity relates not barely to our words,
but to our whole conversation, as described above. It is not here to be
understood in that narrow sense, wherein St. Paul himself sometimes
uses it, for speaking the truth, or abstaining from guile, from craft, and
dissimulation ; but in a more extensive meaning, as actually hiiting the
mark, which we aim at by simplicity. Accordingly, it implies in this
place, that we do, in fact, speak and do all to the glory of God ; that all
our words are not only pointed at this, but actually conducive thereto ;
that all our actions flow on in an even stream, uniformly subservient to
this great end ; and that, in our whole lives, we are moving straight
towards God, and that continually ; walking steadily on in the highway
of holiness, in the paths of justice, mercy and truth.

13. This sincerity is termed by the apostle, godly sincerity, or the
sincerity of God ; ftXixpivsia Wss ; to prevent our mistaking or confound
ing it with the sincerity of the heathens ; (for they had also a kind of
sincerity among them, for which they professed no small veneration ;)
likewise to denote the object and end of this, as of every Christian
virtue, seeing whatever does not ultimately tend to God, sinks among
^' the beggarly elements of the world." By styling it the sincerity ol
God, he also points out the Author of it, the " Father of lights, from
whom every good and perfect gift descendeth ;'* which is still more
clearly declared in the following words, *' Not with fleshly wisdom, but
by the grace of God."

14. " Not with fleshly wisdom :" as if he had said, " We cannot
thus converse m the world, by any natural strength of understanding,
neither by any naturally acquired knowledge or wisdom. We cannot
gain this simplicity, or practise this sincerity, by the force either of
Sfood sense, rjood nature, or good breeding. It overshoots all our nativo

It."!:

IJL,

114

WITNESS OF OUR OWN SPIRIT.

[■£SMO!f XII.

couTHHC and rcHohition, a» well aH all our precepts of philom>ph}. The
power of cuHtoin is not able to train us np to this, nor the most ex<|ui8it(!
niies of human ochication. Niuther could I Paul ever attain hereto,
notwithstanding all the advantages I enjoyed, so long as I was {'n thf
flesh, in my natural state, and pursued it oidy hy^<sA/y, natural wisdom.'^
And yet surely, if any man could, Paul himself might have attained
thereto Ixy that wisdom ; for we can hardly conceive any, who was mor«!
highly favoured with all the gifts both of nature and education. Besides
his natural abilities, probably not inferior to those of any person then
upon the earth, he had all tf'e benetits of learning, studying at the
univerity of Tarsus, afterwards brought up at the feet of Gamaliel, a
person of the greatest account both for knowledge and integrity, liint
was then in the whole .Jewish nntion. And he had all the pos8d)l«
advantages of a religious eduration, being a Pharisee, the son of a
Pharisee, trained up in the very straitest sect or profession, distiii-
guished from all others by a more eminent strictness. And herein he
had " profited above many" others, " who were his equals" in years,
" being more abundantly zealous" of whatever he thought would please
God, and " as touching the righteousness of the law biametess." But
it could not be, that he should hereby attain this simplicity and godly
sincerity. It was all but lost labour ; in a deep, piercing sense of which
he was at length constrained to cry out, " The things which were gain
to me, those I counted loss for Christ : yea, doubtless, and I count ail
things but loss, for the excellency of the knowledge of Christ Jesus niv
Lord," Phil, iii, 7, 8.

15. It could not be that ever he should attain to this, but by the
" excellent knowledge of Jesus Christ" our Lord ; or," by the grace of
God," — another expression of nearly the same import. By " the grace
of God" is sometimes to be understood that free love, that unmerited
mercy, by which I a sinner, through the merits of Christ, am now
reconciled to God. But in this place it rather means that power of God
the Holy Ghost, which " worketh in us both to will and to do of his
good pleasure." As soon as ever the grace of God in the former sense,
his pardoning love, is manifested to our souls, the grace of Go«l in the
latter sense, the power of his Spirit, takes place therein. And now
we can perform, through God, what to man was impossible. Now we
can order our conversation aright. We can do all things in the light
and power of that love, through Christ which strengtheneth us. We
now have " the testimony of our conscience," which we could never
have by fleshly wisdom, " that in simplicity and godly sincerity, we
have our conversation in the world."

16. This is properly the ground of a Christian's joy. We may now
theiefore readily conceive, how he that hath this testimony in himscll
rejoiceth evermore. " My soul," may he say, "doth magnify the Lord,
and my spirit rejoiceth in God my Saviour." I rejoice in him, who, ol
his own unmerited love, of his own free and tender mercy, " hath called
me into this state of salvation," wherein, through his power, I now
stand. I rejoice, because his Spirit beareth witness to my spiiit, that
I am bought with the blood of the Lainb ; and that, believing in him,
'* I am a member of Christ, a child of God, and an inheritor of the
kingdom of heaven." I rejoice, because the sense of God's love to
me hath, by the same Spirit, wrought in me to love him, and to love for

SEKMON XII.] WITNKHS OF OUR OWN SPIRIT.

lift

\\{* Hitkp every child of niiiii, cveiy h(iiI tli;it he hath made. I rejoice,
N'cniise he givos'riie to li'el itt myself" the iniiid that wii.s in Christ ;"
Minplicity, ii single eye to him, in every motion of my lu-iirt ; powei
alwiiys to fix the loving eye of my aoul on him who '* loved me, and
^ave him.<«elf for me ;" to aim at hiiii alone, at his glorious will, in all I
lliink, or speak, or do; — |)iirity, desiring nothing more hut (io<i ;
" crucifying the llesh with its atVections and lusts;" " setting my aU'ec-
lions on things above, not on things of the earth ;" — holiness, a recovery
ol' the image of God, a " renewal of soul after his likeness ;" — and godly
sincerity, directing all my words and works, so as to conduce to his
ijlory. Ill this 1 likewise rejoice, yea, and will rejoice, because my
conscience beureth me witness in the lloiy (jhost, by the light he con*
iiiuially pours in upon it, that I " walk worthy of the vocation wherewith
I am called ;" that I " abstain from all appearance of evil," fleeing
from sill as from the face of a serjjent ; that aa I have opportunity I do
(ill possible good, in every kind, to all men ; that I follow my Lord in
all my steps, and <lo what is acceptable in his sight. I rejoice, because
I both see and feel, through the inspiration of God's Holy Spirit, that
all my works are wrought in him, yea, and that it is he who worketh all
my works in me. I rejoice in seeing through the light of Go<l, which
shines in my heart, that I have power to walk in his ways, and that
through his grace, I turn not therefrom to the right hand or to the left.

17. Such is the ground and the nature of that joy, whereby an adult
Christian rejoiceth evermore. And from all thia we may easily infer,
first. That this is not a vaturalpy. It does not arise from any natural
cause : not from any sudden (low of spirits, 'i'his may give a transient
itiirt of joy ; but the Christian rrjoiret/i n/wai/s. It cannot be owing to
()n(lily health or ease ; to strength and soundness of constitution ; for it
<s c(|ually strong in sickness and pain ; yea, perhaps far stronger than
before. Many Christians have never experienced any joy, to be com-
pared with that which then filled their soul, when the body was well nigh
worn out with pain, or consumed away with pining sickness. Least of
all can it be ascribed to outward prosperity, to the favour of men, or
plenty of worldly goods ; for then, chiefly, when their faith has been
tried as with fire, by all manner of outward afflictions, have the children
of God rejoiced in Him, whom unseen they loved even with joy unspeak-
able. And never surely did men rejoice like those, who were used as
" the filth and offscouring of the world ;" who wandered to and fro, being
in want of all things ; in hunger, in cold, in nakedness ; who had trials,
not only of" cruel mockings," but, "moreover of bonds and imprison-
ments;" yea, who, at last, " counted not their lives dear unto themse'ves,
80 they might finish their course with joy."

18. From the preceding considerations, we may, secondly, infer,
That the joy of a Christian does not arise from any blindness of i on-
science, from his not being able to discern good from evil. So far frcm
it, that he was an utter stranger to this joy, till the eyes of his under-
standing were opened ; that he knew it not, until he had spiritual senses,
fitted to discern spiritual good and evil. And now the eye of his soul
waxeth not dim : he was never so sharp sighted before : he has so quick
a perception of the smallest things, as is quite amazing to the natural
man. As a mote is visible in the sun beam, so to him who is walking
in tlie light, in the beams of the uncreated Sun. every mole of sin ie

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116

WITNESS OF OUR OWN SPIRIT. [SERMON XII.

visible. Nor does he close the eyes of his conscience any mure : that
sleep is departed from him. His soul is always broad awake : no more
slumber or folding of the hands to rest ! He is always standing on the
tower, and hearkening what his Lord will say concerning him ! and
always rejoicing in this very thing, in " seeing Him that is inviuible."

19. Neither does the joy of the Christian arise, thirdly, from any d ill-
ness or callousness of conscience. A kind of joy, it is true, may arise
from this, in those whose *' foolish hearts are darkened ;" whose heart
is callous, unfeeling, dull of sense, and, consequently, without spiritual
understanding Because of their senseless, unfeeling hearts, they may
rejoice even in committing sin ; and this they may probably call liberty!
—which is indeed mere drunkenness of soul, a fatal numbness of spirit
the stupid insensibility of a seared conscience. On the contrary, a
Christian has the most exquisite sensibility ; such as he could not have
conceived before. He never had such a tenderness of conscience as
he has had since the love of God has reigned in his heart. And this
also is his glory and joy, that God hath heard his daily prayer *

" Oh that my tender soul iniglit fly
The first abhorr'd approach of ill ;
Quick, f he apple of an eye,
Tl:' jlii itcst touch of sin to feel."

20. To conclude: . istian joy is joy in obedience; joy in loving
God and keeping his commandments : and yet not in keeping them as
if we were thereby to fulfil the terms of the covenant of works ; as if
by any works or righteousness of ours, we were to procure pardon and
acceptance with God. Not so : we are already pardoned and accepted,
through the mercy of God in Christ Jesus. Not as if we were by our
own obedience to procure life, life from the death of sin : this also we
'nave already through the grace of God. Us " hath he quickened, vvlio
were dead in sins ;" and now we are " alive to God, through Jesus
Christ our Lord." But we rejoice in walking according to the covenant
of grace, in holy love and happy obedience. We rejoice in knowing
that, " being justified through his grace," we have " not received that
grace of God in vain ;" that God having freely (not for the sake of our
willing or running, but through the blood of the Lamb) reconciled us
to himself, we run, in the strength which he hath given us, the way of
his commandments. He hath " girded us with strength unto the war,"
and we gladly " fight the good fight of faith." We rejoice, through Him
who liveth in our hearts by faith, to "lay hold of eternal life." This is
our rejoicing, that as our •• Father worketh hitherto," so (not by our
own might or wisdom, but through the power of his Spirit, freely given
in Christ Jesus) we also work the works of God. And may he work in
us whatsoever is well pleasing in his sight ! To whom be the praise for
ever and ever !

(t/** It may easily be observed, that the preceding discourse describes
the experience of those that are strong in faith : but hereby those that
are weak in faith may be discouraged ; to prevent which the following
discourse may be of use.

aiCHMOM XIII.j

tilV IN BKLIEVliHH.

117

SERMON" XIII.— On Sin in Believers.
** If any man be in Christ, he is a new creature." 2 Cor. T. 17.

ANALYSIS.

I. Does, then, sin remain in the believer ? An important
question, to which the ancient Christians, the Church of Eng-
land, the Greek and Roman churches, and all the churches of
the Reformation give substantially one answer. The Mor-
avians alone affirm that sin no longer remains in the believer,
or that, if it remains in the flesh, it does not in the heart.

II. The persons described are called regenerate, justified,
or believers as denoting actual change, relative change, or the
means by which this is effected. This state is great and
glorious, including regeneration, sonship, the indwelling of
the Spirit, sanctifying grace, and power over sin.

III. But it does not include freedom from all sin, as appears,

1. From Scripture ; Gal. v. 17 ; 1 Cor i. 2, compared with
ch. iii. 1-3 ; Rev. ii. 2, 3, 4, 13, 16, and iii. 2, &c. ; 2 Cor. vii 1

2. From Christian experience.

3. From the universal testimony of the Church.

IV. Answers to opponents. All arguments founded an
absolute interpretation of Scripture terms. It is the fallacy
of arguing from a particular to a general.

V. Summary of Wesley's doctrine.

There are even in the justified two contrary principles,
nature and grace. Babes in Christ are sanctified, but only in
part. They are sp ritual, but also to some extent carnal.
Hence they need to watch against the flesh. The opposite
doctrine is new and dangerous.

***"»«J

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>-

118

SIN IN BELIEVEUS.

[sKRMON xnu

INTRODUCTORY NOTES.

The question between Mr. Wesley and the Moravians will be more
fully understood from tlie following extract from liia diary under date
of Dec. 31, 1739 : — "As to faith you believe, — 1. That there are no
degrees of faith, and that no man has any degree of it, before all things
in liim are become new, before lie has the full assurance of faith, the
abiding witness of the Spirit, or the clear perception that Christ
dwelleth in him. 2. Accordingly, you believe that there is no justifying
faith, or state of justification short of this." * * ♦

** Whereas I believe, — 1. That there are degrees in faith ; and that a
man may have some degree of it before all things in him are become
new ; before he has the full assurance of faith, the abiding witness of
the Spirit, or the clear perception that Christ dwelleth in him. 2.
Accordingly, I believe there is a degree of justifying faith (and, conse-
quently, a state of justification) short of, and commonly antecedent to
this."

In the year 1741 Mr. Wesley held a conversation with Count
Zinzendorf on the subject, in which they speak as follows :

Z. " All our perfection is in Christ. All Christian perfection is, faith
in the blood of Christ. The whole of Christian perfection is imputed
not inherent. We are perfect in Christ in ourselves never."

After several ineffectual attempts to show that this is a question of
words, Mr. Wesley asks,

W. " What ? Does not a believer, while he increases in love, increase
equally in holiness ? "

Z. " By no means. The moment he is justified, he is sanctified
wholly. From that time, even unto death, he is neither more nor less
holy."'

It will be seen at once how alien these Aaews were from the strictly
ethical view of Christianity held by Wesley. Here was an antinomian,
imputed perfection or holiness, and a view of faith in harmony witli
this. Every man has this faith in full perfection, or has it not at all.
He has put on this perfect holiness, or he has no part in it. Mr. Wesley
was no believer in the Romish doctrine of a gradual justification. We
have seen how clearly he marks the great crisis of religious life, and how
distinctly he brings justification to the moment of the exercise of con-
Bcious faith. But with him the entire work of renewal was an inherent
moral change, and not a mere imputation, and was wrought in time.
This entire theology of impuiation is directly opposed to the Arminian
responsibility which Mr, Wesley tauglit, whenever it substitutes im-
puted for inwrought righteousness. It is the glory of the Wesleyau
theology to present the righteousness of Christ in its true place as tlio
meritorious ground of our justification, but just as s'Tenuously to
contend against its being made a substitute for our regensratiou and
sanctifioation.

SERMON XlIl.J

SIN IN BEI.IEVEUS.

119

SERMON XIII.

1. 1. Is there then sin in him that is in Christ ? Does sin remain in
one *-hdt believes in him 1 Is tliere any sin in them that are born of God,
or are they wholly delivered from it? Let no one imagine this to be a
question of mere curiosity ; or, that it is of little importance whether it
he determined one way or the other. Rather it is a point of the utmost
moment to every serious Christian; the resolving of which very nearly
concerns both his present and eternal happiness.

2. And yet I do not know that ever it was controverted in the primi-
tive church. Indeed there was no room for disputing concerning it,
as all Christians were agreed. And so far as I have ever observed, f.he
whole body of ancient Christians, who have left us any thing in writing,
declare with one voice, that even believers in Christ, till they are "strong
in the Lord and in the power of his might," have need to " wrestle with
(lesli and blood," with an evil nature, as well as " with principalities
and powers."

3. And herein our own church (as indeed in most points) exactly
copies after the primitive ; declaring in her ninth article, "Original sin
is the corruption of the nature of every man, whereby man is in his own
nature inclined to evil, so that the flesh lusteth contrary to the spirit.
And this infection of nature doth remain, yea in them that are regene-
rated ; whereby the lust of the flesh, called in Greek (pfovriiaa T'a^xog, is
not subject to the law of God. And although there is no condemnation
for them tha' '>- lieve, yet this lust hath of itself the nature of sin."

;• imony is given by all other churches; not only by
'i\ sh church, but by every reformed church in Europe,
j.uination. Indeed some of these seem to carry the
thing too far ; so describing the corruption of heart in a believer, as
scarce to allow that he has dominion over it, but rather is in bondage
thereto ; and, by this means, they leave hardly any distinction between
a believer and an unbeliever.

5. To avoid this extreme, many well meaning men, particularly those
under the direction of the late Count Zinzendorf, ran into another ;
affirming, that " all true believers are not only saved from the dominion
of sin, but from the being of inward as well as outward sin, so that it
no longer remains in them." And from them, about twenty years ago,
many of our countrymen imbibed the same opinion, that even the cor
ruption is no more, in those who believe in Christ.

6. It is true that, when the Germans were pressed upon this head,
they soon allowed, (many of them at least,) that " sin did still remain in
the Jlesh, but not in the heart of a believer :" and after a time, when
the absurdity of this was shown, they fairly gave up the point ; allowing
that sin did still remain, though not reign, in him that is born of God.

7. But the English, who had received it from them, (some directly,
some at second or third hand,) were not so easily prevailed upon to
part with a favourite opinion : and even when the generality of them
were convinced it was utterly indefensible, a few could not be persuadnil
to ^ve it up, but maintain it to this day.

4. The mn
the Greek ari
of whatever c

— I

120

SIN IN BELIEVERS.

[sermon XIII.

SbRMOf

II. 1. For the sake of thiwe who really fear (iod, and desire lo know
" the truth as it is in Jesus," it may not he amiss to consider the point
with cahnness and impartiality. In doing this, I use indifferently the
words regenerate, Justified, or believers ; since, though they have nor
precisely the same meaning, (the 6rst implying an inward, actual change,
the second a relative one, and the third, the means whereby both the
one and the other arc wrought) yet they come to one and the same
thing ; as every one that believes, is both justified and born of God.

2. By sin, I here understand inward sin ; any sinful temper, passion,
or affection ; such as pride, self will, love of the world, in any kind or
degree ; such as lust, anger, peevishness ; any disposition contrary to
the mind which was in Christ.

3. The -question is not concerning outward siv : whether a child of
God commit sin or no. We all agree and earnestly maintain, ** He that
committeth sin is of the devil." We agree, " Whosoever is born of God
doth not commit sin." Neither do we now inquire, whether inward sm
will always remain in the children of God ; whether sin will continue
in the soul, as long as it continues in the body : nor yet do we inquire,
whether a justified person may relapse either into inward or outward
sin ; but simply this. Is a justified or regenerate man freed from all sin
as soon as he is justified ? Is there then no sin in his heart 1 — nor ever
after, unless he fall from grace ?

4. We allow that the state of a justified person is inexpressibly great
and glorious. He is born again, " not of blood, nor of the flesh, nor
of the will of man, but of God." He 's a child of God, a member of
Christ, an heir of the kingdom of heaven. " The peace of God,
which passeth all understanding, keepeth his heart and mind in Christ
Jesus." His very body is a " temple of the Holy Ghost," and a
" habitation of God through the Spirit." He is " created anew in
Christ Jesus :" he is washed, he is santtijied. His heart is purified by
faith ; he is cleansed " from the corruption that is in the world ;" " the
love of God is shed abroad in his heart by the Holy Ghost which is given
unto him." And so long as he " walketh in love," (which he may
always do,) he worships God in spirit and in truth. He keepeth the
commandments of God, and doeth those things that are pleasing in
his sight ; so exercismg himself as to " have a conscience void of offence,
towards God and towards man ;" und he has power both over outward
and inward sin, even from the moment he is justified.

III. 1. But was he not then treed from all sin, so that there is no sm
m his heart ? I cannot say this ; I cannot believe it ; because St. Paul
says the contrary. He is speaking to believers, and describing the state
of believers in general, when ho says, " The flesh lusteth against the
Spirit, and the Spirit against the flesh : these are contrary the one to
the other," Gal. v, 17. Nothing can be more express. The apostle
here directly affirms that the flesh, evil nature, opposes the Spirit, even
in l»elievcrs ; that even in the regenerate, there are two principles,
" contrary the one to the other."

2. Again : when he writes to the believers at Corinth, to those who

were sanctified in Christ Jesus, 1 Cor. i, 2, he says, " I, brethren, could

not speak unto you, as unto spiritual, but as unto carnal, as unto babes

m (/hrist. Ye are yet carnal : for whereas there is among you envying

strife, are ve not carnal ?" ch. iii. ver. 1—3. Now here the aposth

speaks
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SKHMON Xlll.]

SIN IN BELIKVURS.

121

speaks iinio those who wen unquestionably bchevers, — whom in the
>ame breath he styles his brethren in Christ, — as being still, in a
measure, carnal. He affirms, there was envying, (an evil temper,)
occasioning strife among them, and yet does not give the least intima-
tion that they had lost their faith. Nay he manifestly declares they
• had not ; for then they would not have been babes in ChriSl. And
(what is most remarkable of all) he speaks of being carnal, and babes
ill Christ, as one and the same thing; plainly showing that every believer
i«: (in a degree) carnal, while he is only a babe in Christ.

3. Indeed this grand point, that there are two contrary principles in
believers, nature and grace, the flesh and the Spirit, runs through all the
epistles of St. Paul, yea, through all the Holy Scriptures; almost all the
directions and exhortations therein, are founded on this supposition ;
pointing at wrong tempers or practices in those who are, notwithstand-
ing, acknowledged by the inspired writers to be believers. And they
iirp continually exhorted to fight with and conquer these, by the power
of the faith which was in them.

4. And who can doubt, but there was faith in the angel of the church
of Ephesus, when our Lord said to him, " I know thy works, and thy
labour, and thy patience : thou hast patience, and for my name's sake
hast laboured and hast not fainted," Rev. ii, 2, 3, 4. But was there,
mean time, no sin in his heart ? Yea, or Christ would not have added,
" Nevertheless I have somewhat against thee, because thou hast left thy
first love." This was a real sin which God saw in his heart ; of whicli,
accordmgly, he is exhorted to ^epent : and yet we have no authority to
say, that even then he had no faith.

5. Nay, the angel of the church at Pergamos, also, is exhorted to
repent, which implies sin, though our Lord expressly says, " Thou hast
not denied my faith," ver. 13, 16. And to the angel of the church in
Sardis, he says, " Strengthen the things which remain, that are ready
to die." The good which remained was ready to die ; but was not
actually dead, chap, iii, 2. So there was still a spark of faith even in
him ; which he is accordingly commanded to hold fast, ver. 3.

6. Once more : when the apostle exhorts believers to *' cleanse them
selves from all filthiness of flesh and spirit," 2 Cor. vii, 1, he plainly
teaches, that those believers were not yet cleansed therefrom.

Will you answer, " He that abstains from all appearance of evil,"
iloes ipso facto " cleanse himself from all flllhiness." Not in any wise.
For instance : a man reviles me : 1 feel resentment ; which is filthiness
of spirit : yet I say not a word. Here 1 " abstain from all appearance
of evil ;" but this does not cleanse me from that filthiness of spirit, as J
experience to my sorrow.

7. And as this position, there is no sin in a believer, no carnal mind
no bent to backsliding, is thus contrary to the word of God, so it is to
the experience of his children. These continually feel a heart bent to
hacksliding ; a natural tendency to evil ; a proneness to depart from God^
•uu\ cleave to the things of earth. They are daily sensible of sin remain-
ing in their heart, pride, self will, unbelief; and of sin cleaving to all they
.speak and do, even their best actions and holiest duties. Vet at the
same time they " know that they are of God ;" tney cannot doubt of it
lor a moment. 'JMiey feel his Spirit clearly " witnessing with their spirit,
that they are the children of God." They "rejoice in God through Christ

C5c:

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122

SIN IN BELIEVERS.

[sermon XUt.

SERMOI

iesu^, by whom they have now received the aloiieiiient." So that ihe\
are equally assured, that sin is in them, and that " Christ ia in tiium the
hope of glory."

8. " But can Christ be in the same heart where sin is ?" Undoubtedly

he can. Otherwise it never could be saved therefrom. Where the

sickness is, there is the physician,

" Carrying on his work within,
Striving till he cast out sin."

('hrist indeed cannot reign, where sin reig?is ; neither will he dwell
where any sin is ollowed. But he is and dwells in the heart of every
believer, who xsjighting against all sin ; although it be not yet purified,
according to the purification of the sanctuary.

9. It has been observed before, that the opposite doctrine, that there
IS no sin in believers, is quite new in the church of Christ; that it wan
never heard of for seventeen hundred years ; never till it was discovered
by Count Zinzendorf. I do not remember to have seen the least inti-
mation of it, either in any ancient or modern writer ; unless perhaps m
some of the wild, ranting Antinomians. And these likewise say ami
unsay, acknowledging there is sin in (heir flesh, although no sin in their
heart. But whatever doctrine is new must be wrong ; for the old religion
is the only true one ; and no doctrine can be right, unless it is the very
same " which was from the beginning."

10. One argument more against this new, unscriptural doctrine, may
be drawn from the dreadful consecjuences of it. One says, " I felt anger
to day." Must I reply, " Then you have no faith ?" Another says, " 1
know what you advise is good, but my will is quite averse to it." Must
I tell him, " Then you are an unbeliever, under the wrath and the curse
of God ?" What will be the natural consequence of this 1 Why, if he
believe what I say, his soul will not only be grieved and wounded, but
perhaps utterly destroyed ; inasmuch as he will "castaway" that "con-
fidence which hath great recompense of reward :" and having cast away
his shield, how shall he " quench the fiery darts of the wicked one ?"
How shall he overcome the world 1 — seeing " this is the victory that
overcometh the world, even our faith." He stands disarmed in the
midst of his enemies, open to all their assaults. What wonder then if
he be utterly overthrown ; if they take him captive at their will ; yea,
if he fall from one wickedness to another, and never see good any more ?
I cannot therefore by any means receive this assertion, that there is no
sin in a believer from the moment he is justified ; first, because it is
contrary to the whole tenor of Scripture ; — secondly, because it is con-
trary to the experience of the children of God ; — thirdly, because it is
absolutely new, never heard of in the world till yesterday ; — and, lastly,
because it is naturally attended with the mosf fatal consequences ; not
only grieving those whom God hath not grieved, but perhaps dragging
thorn into everlasting perdition.

IV. 1. However, let us give a fair hearing to the chief arguments of
ihose who endeavour to support it. And it is, first, from Scripture they
attempt to prove, that there is no sin in a believer. They argue thus :
" The Scripture says, Every believer is born of God, is clean, is holy, is
sanctified, is pure in heart, has a new heart, is a temple of the Holy
Ghost. Now, as ' that which is born of the flesh is flesh,' is altogether
r.vW, so 'that which is born of the Spirit is spirit,' is altogether goo'.l

SERMON XIU.J

BIN IN BELIEVEHS.

123

Again ; a piaii cannot be clean, sanctified, holy, and at the same time
unclean, unsanctified, unholy. He cannot be pure and impure, or have
a new and an old heart together. Neither can his soul be unholy, while
it is a temple of the Holy Ghost."

I have put this objection as strong as possible, that its Full weight
may appear. Let vis now examine it, part by part. And, 1. " That
which is born of the Spirit is spirit, is altogether good." 1 allow the
text, but not the comment. For the text affirms this, and no mere,
That every man who is " born of the Spirit," is a spiritual man. He it
so. But so he may be, and yet not be altogether spiritual. The Chris-
tians at Corinth were spiritual men ; else they had been no Christians
It all ; and yet they were not altogether spiritual : they were still, in
part, carnal. — " But they were fallen from grace." St. Paul says, no.
They were even then babes in Christ. 2. " But a man cannot be clean,
sanctified, holy, and at the same time unclean, unsanctified, unholy."
Indeed he may. So the Corinthians were. " Ye are washed," says
the apostle, " ye are sanctified ;" namoU' leansed from " fornication,
idolatry, drunkenness," and all other ou,.,ard sin, 1 Cor. vi, 9, 10, 11 ;
nnd yet, at the same time, in another sense of the word, they were im-
sanctified ; they were not washed, not inwardly cleansed from envy,
fvd surmising, partiality. — " But sure they had not a new heart and an
old heart together." It is most sure they had ; for at that very time,
their hearts were truly, yet not entirely renewed- Their carnal mind
uas nailed to the cross ; yet it was not wholly destroyed. — " But could
they be unholy, while they were ' temples of the Holy Ghost V " Yes ;
tliat they were temples of the Holy Gliost is certain, 1 Cor. vi, 19; and
It is equally certain, they were, in some degree, carnal, that is, unholy.

2. " However, there is one scripture more which will put the matter
out of question : * If any man be [a believer] in Christ, he is a new
creature. Old things are passed away ; behold all things are become
new,' 2 Cor. v, 17. Now, certainly, a man cannot be a new creature
and an old creature at once." Yes, he may : he may be partly renewed,
which was the very case with those at Corinth. They were doubtless
" renewed in the spirit of their mind," or they could not have been so
iiuich as " babes in Christ ;" yet they had not the whole mind which
was in Christ, for they envied one another. " But it is said expressly
Old things are passed away : all things are become new." But wc
must not so interpret the apostle's words, as to make him contradict
himself. And if we will make him consistent with himself, the plain
meaning of the words is this : His old jtidgment concerning justifica-
tion, holiness, happiness, indeed concerning the things of God in gene-
ral^ is now passed away : so are his old desires, designs, affections,
tempers, and conversation. All these are undeniably become new
greatly changed '"'•om what they were. And yet, though they are new.
thi^y are not w' y new. Still he feels, to his sorrow and shame,
remains of the oiu man, too manifest taints of his former tempers and
iifTections, though they cannot gain any advantage over him, as long as
he watches unto prayer.

3. This whole argument, " If he is clean, he is clean ;" * if he is
holy, he is holy;" (and twenty more expressions of the same kind may
easily be heaped together;) is really no better than playing upon words:
it is the fallacy of arguinff from a particular to a general; of inferriiK*

ex.:

— i

;^
1-1-

124

BIN IN BELIEVERS.

[SEHUOM XIII.

a general conclusion from particular premises. Propose the sentence
entire, and it runs thus : " If he is holy at all, he is holy altogether.*
That does not follow : every babe in Christ is holy, and yet not altoge-
ther so. He is saved from sin ; yet not entirely : it reviains. though it
does not reign. If you think it does not remain, (in babes at least,
whatever be the case with young men, or fathers,) you certainly have
not considered the height, and depth, and length, and breadth of the
law of God ; (even the law of love, laid down by St. Paul in the thir-
teenth of Corinthians ;) and that every (avofAia) disconformity to, or
deviation from this law, is sin. Now, is there no disconformity to this
in the heart or life of a believer? What may be in an adult Christian,
is another question ; but what a stranger must he be to human nature,
who can possibly imagine that this is the case with every babe in Christ !

4. *' But believers walk after the Spirit,* Rom. viii, 1, and the
Spirit of God dwells in them; consequently they are delivered from the
guilt, the power, or in one word, the being of sin."

These are coupled together, as if they were the same thing. But
they are not the same thing. The guilt is one thing, the power another,
and the being yet another. That believers are delivered from i\\e guilt
and poicer of sin we allow ; that they are delivered from the being of it
we deny. Nor does it in any wise follow from these texts. A man
may have the Spirit of God dwelling in him, and may " walk after the
Spirit," though he still feels " the flesh lusting against the Spirit."

5. " But the * church is the body of Christ,' Col. i, 24 ; this implies,
that its members are washed from all filthiness ; otherwise it will follow
that Christ and Belial are incorporated with each other."

Nay, it will not follow from hence, " Those who are the mystical
body of Christ, still feel the flesh lusting against the Spirit," that Christ
has any fellowship with the devil ; or with that sin which he enables
them to resist and overcome.

6. " But are not Christians ' come to the heavenly Jerusalem,' where
• nothing defiled can enter V " Heb. xii, 22. Yes ; " and to an innu-
merable company of angels, and to the spirits of just men made per-
fect:" that is,

" Earth and hoaven all agree ;
All is one great family."

And they are likewise holy and undefiled, while they " walk after the
Spirit;" although sensible there is another principle in them, and that
" these are contrary to each other."

7. " But Christians are reconciled to God. Now this could not be, H
any of the carnal mind remained ; for this is enmity against God : con-
sequently, no reconciliation can be effected, but by its total destruction."

We are " reconciled to God through the blood of the cross :" and in
that moment the (p^'ovr,|ULa <ra^x.oc^ the corruption of nature, which is en-
mity with God, is put under our feet; the flesh has no more dominion
over us. Rut it still exists : and it is still in its nature enmity with God,
lusting against his Spirit.

8. " But ' they that, are Christ's have crucified the flesh, with it*
affections and iusis,' " Gal. v, 24. They have so; yet it remains in

•Wliat followK for some pages is an answer to a paper published in the Christiaii
Maira/inc, p. r)77-r)82. I ani^ur])ri8ed iMr. Dodd should give such a paper a place
In his Miiirazine. which is directly contrary to our ninth article.

them
they ha
and, in
things
effect ;
one wo
and wit
but it n

9.
tind an
do they
it is the

10.
and not

A ma
lars abo\
and yet

JBKUUN XIU.J

SIM IN BELlKVhUs.

125

them stil , and oflec struggles to break from the cross. " Nay, but
they have ' put off the old man with his deeds,* " Col. iii, 9. They have ;
and, in the sense above described, " old things are passed away ; all
things are become new." A hundred texts may be cited to the same
effect ; and they will all admit of the same answer. — " But to say all in
one word, ' Christ gave himself for the church, that it might be holy,
and without blemish,' " Eph. v, 25, 27. And so it will be in the end :
but it never was yet, from the beginning to this day.

9. " But let experience speak : all who are justified do at that time
find an absolute freedom from all sin." That I doubt: but, if they do,
do they find it ever after ? Else you gain nothing. — " If they do not,
it is their own t'ault." That remains to be proved.

10. " But in the very nature of things, can a man have pride in him,
and not be proud ; anger, and yet not be angry V

A man may have pride in him, may think of himself in some particu-
lars above what he ought to think, (and so be proud in that particular,)
and yet not be a proud man in his general character. He may have
anger in him, yea, and a strong propensity to furious anger, without
liiving way to it. — " But can anger and pride be in that heart, where
only meekness and humility are felt?" No: but .so;hc pride and anger
nay be in that heart, where there is much humility and meekness.

" It avails not to say, these tempers are there, but they do not reign .
f'^r sin cannot, in any kind or degree, exist where it does not reign;
for guilt and power are essential properties of sin. Therefore, where
one of them is, all must be."

Strange indeed ! " Sin cannot, in any kind or degree, exist where it
does not reign. ^^ Absolutely contrary this to all experience, all Scripture,
all common sense. Resentment of an affront is sin ; it is avo.aia, dis-
conformity to the law of love. This has existed in me a thousand times.
Vet it did not, and does not reign. — " But guilt and power are essential
|>roperties of sin ; therefore, where one is, all must be." No: in the
instance before us, if the resentment I feel is not yielded to, even for a
moment, there is no guilt at all, no condemnation from God upon that
account. And in this case, it has no power : though it *' lusteth against
the Spirit," it cannot prevail. Here, therefore, as in ten thousand in-
stances, there is sin without either guilt or power.

11." Bu« the supposing sin in a believer is pregnant with every thing
friglitful and discouraging. It implies the contending with a power that
has the possession of our strength ; maintains his usurpation of our
hearts ; and there prosecutes the war in defiance of our Redeemer."
Not so : The supposing sin is in us, does not imply that it has the
possession of our strength ; no more than a man crucified has the
possession of those that crucify him. As little does it imply, that " sin
maintains its usurpation of our hearts." The usurper is dethroned,
lie remains indeed where he once reigned; but remains in chains. So
mat he does, in some sense, " prosecute the war," yet he grows weaker
and weaker; while the believer goes on from strength to strength,
conquering and to conquer.

12. "I am not satisfied yet : he that hath sin in him, is a slave to (un.
Therefore, you suppose a man to be justified, while he is a slave to hin.
Now if you allow men may be justified while they have pride, anger, or
anhelief in them ; nav, if you aver, these are (at least for a time) in all

126

BIN IN BKLIKVKK8.

[sermon XIII.

that are justified ; what wonder that we have so many proud, angry,
unbelieving believers ?"

1 do not suppose any man who is justified is a slave to sin : yet I do
suppose sin remains (at least for a time) in all that are justified.

'• But, if sin remains in a believer, he is a sinful rnan : if pride, for
mstance, then he is proud ; if self will, then he is self willed ; if unbe-
lief, then he is an unbeliever ; consequently, no believer at all. How-
then does he differ from unbelievers, from unregenerale men ?" This
is still mere playing upon words. It means no more than, if there i«
sin, pride, self will, in him, ilien — there is sin, pride, self will. Ami
this no body can deny. In that sense then he is proud, or self willed.
But he is not proud or self willed in the same sense that unbelievers
are, that is, govtrnc.d by pride or self will. Herein he differs from
unregeneratc men. They obey sin ; he does not. Flesh is in thein
both : but they walk after the flesh ; he walks after the Spirit.

"But how can unbclitf be in a believer 1" That word has two
meanings. It means either no faith, or little faith ; either the absencf
of faith, or the weakness of it. In the former sense, unbelief i.«» not in
a believer ; in the latter, it is in all babes. Their faith is commonly
mixed with doubt or fear, that is, in the latter sense, with unbelieii
" Why are ye fearful, (says our Lord,) oh ye of little faith I" Agaiu,
" Oh thou of little faith, wherefore didst thou doubt ?" You see hero
was unbelief ill believers; little faith and much unbelief.

13. " But this doctrine, That sin remains in a believer; that a maii
may be in the favour of God, while he has sin in his heart; certainly
tends to encourage men in sin." Understand the proposition right,
and no such consequence follows. A man may be in God's favour
though he feel sm ; but not if he yields to it. Having si«, does not
forfeit the favour of God ; giving way to sin does. Though the
flesh in you " lust against the Spirit," you may still be a child of God :
but if you *' walk after the flesh," you are a child of the devil. Now
this doctrine does not encourage to obey sin, but to resist it with all
your might.

V. 1. The sum of all is this : There are in every person, even after
he is justified, two contrary principles, nature and grace, termed by Su
Paul, the flesh and the Spirit. Hence, although even babes in Christ
are sanctified, yet it is only in part. In a degree, according to the
measure of their faith, they are spirittial ; yet, in a degree they are
carnal. Accordingly, believers are continually exhorted to watch
against the flesh, as well as the world and the devil. And to this
agrees the constant experience of the children of God. While they fetl
this witness in themselves, they feel a will not wholly resigned to the
will of God. They know they are in him ; and yet find a heart ready
to depart from him, a proneness to evil in many instances, and a back-
wardness to that which is good. The contrary doctrine is wholly new ;
never heard of in the church of Christ, from the time of his coming into
liie world, till the time of Count Zinzendorf ; a.id it is attended with
(he most fatal consequences. It cuts off all watching against our evil
nature, against the Delilah which we are told is gone, though she i&
still lying in our Dosom. It tears away the shield of weak beiieverf<.
deprives them of their faith, and so leaves them exposed to all the
assaults of the world, the flesh, and the devil.

SERMOf

2. U
the saiii
succeet
tied, sail
then re|
nature,
So nuicl
i)f faith,
he eneil
' put onj
" with fl|
spirits ir
and bavil

9ERM0N XIII.]

BIN IN UKLIEVEHS.

197

2. Let us, tlierefore, hold fast tlie bound djctrinc " once dehverod lo
ilie saints/' and delivered down by tliem, with the written word, to ail
succeeding ccnerations ; that although we arc renewed, clean.sed, puri
tied, sanctified, the moment we truly believe in Christ, yet we are not
ihen renewed, cleansed, puritied altogether ; but the flesh, the evil
nature, still retnains, (though subdued,) and wars against the Spirit.
So much the more let us use all diligence in " tightipg the good light
i)f faith." So much the more earnestly let us" watch and pray" against
he enemy within. The more carefully let us take to ourselves, and
' put on the whole armour of God ;" that, althoi-gh " we wrestle" both
" with flesh and blood, and with principalities, and powers, and wicked
spirits in high places," we " may be able to withstand in the evil day,
and having done all, to stand."

SERMON XIV.— The Bcpcntance of Believers.
*' Rt'peut ye, and believe the Gospel." Aluik i. 15.

ANALYSIS.

The primary meaning of repentance and faitli. A subse-
quent repentauce and faith of somewhat dillerent nature, but
related, necessary to our continuance and {growth in grace.

I. The Eepentance of believers is self-knowledge. The
lack of this in the young Christian. Experience shows him —

1. The remaining sin. (1) Of heart, pride, self-will, idolatrous love of the
world in its threefold form ; affections contrary to love ; covetousness.
Hence, sensible of these things, many apply the seventh of Romans to
Christians. (2) Of words and acts (uncharitable and unprofitable conver-
sation not here included) ; but useless discourse ; mingled motives ; spiritual
pride. (3) Of omission. (4) Of defect. 2. The guiltiness of this. Were it
not for the atoning blood, we must be condemned. 3. Our inability to
remove either the sin or its desert before God.

II. The faith of believers — is

I. A faith in the ability of Christ to meet these conscious wants. 2. A
faith iu the willingness of Christ to meet them now. 3. A coi>tiuuuuii faith,
by which we feel the power of Christ resiing upon us every uiomeut.

III. Lessons.

1. Danger of the opinion that we are wholly sanctified when we are
justified. 2. The necessity of a further change 3. The cunscaub need of
the atoning bluod. 4. The need of living upon Christ by faith.

INTRODUCTORY NOTES.

This is another of the supplementary sermons, added twenty years
after the publication of the preceding, and putting the trutli idready
defended into a practical form. Discarding the antinomian idea that we
need not trouble ourselves about this inward sin, (because (1) it cannot
be removed ; (2) it is not imputed to us ; and (3) our holinesa is com-
plete in Christ without its removal) ; Mr. Wesley insists —

1. That a profound, searching, conviction of this inward sin is <tu
essential part ol' the experience uf salvation ; not a mere annoyance iot

128

KKI'KNTANCK OF BKI.rKVKRS.

[SEKMOM XIV.

which we may find coinpetiHfttion in the tiiouRlit of a pprfoct iinpotc!
riirliti'ou.siicHs '; l)iit a work ol '^vim'. lendiii- us to a real full Halvation.

2 Tiiat tliu abitlinK faitli hy wiiicjj th.* Cliristiau livea m Christ, u
not a trust in an idoal, perfort imputed ri},diteon8ne8», hut a perception
in Christ of saving power, able and willinf,' to meet all the deep Bmntuiil
needs of our fallen nature. lleliKion is a real, moral healing ot the soul.

Both Wesley and the Moravians had united mysticism with tin;
evangelical doctrine of faith. lUit the Moravian mysticisin was Ou^<!/M^
standing still and waitin;,' for inward manifestations. That ol WesUv
wiii^ J'Jtkical scrutinizinj.,' the motives of an active lile. The huth of t i.
Moravians looked to an innmte.l ri-lit(-ousness ; that of Wesley wrouglit
out, bv love, both inward ami outward righteousiu'ss. But Wesley s
faith rested at bottom onlv on the merits of Christ, and all his
motives of li(dy lile had their root in a profound inward mnnifestatioii
of Divine love. This great truth he learned from the Moravians ; and
here, he and thev agreed. But he expecte.l th.- root to Imd. and mil
forth branches, -blossoms, and fruit. They were alruid that the brancli.s
might impoveriah the root.

SET^MON XIV.

1. It is generally su|)pose(l, that repentance aiul faith are only the
jfatc of religion ; that they are necessary only at the beginning of our
Christian course, when we are setting out in the way to the king<!om.
And this may seem to be confirmed by the great apostle, where, exhort
ing the Hebrew Christians to " go on to perfection," he teaches them
tn leaiu: these " first principles of the doctrine of Chri.si ;" " not layiiiii
again the foundation of repentance from dead works, and of faitli
towards God ;" which must at least mean, that they should comparatively
leave the.se, that at first took up all their thoughts, in order to " pre.ss
forward towards the prize of the high calling o*" God in Christ Jesus."

2. And this is undoul)tedly true, that there is a repentance and a
faith, which are, more especially, necesshry at the beginning: a
repentance, which is a conviction of our utter sinfulness, and guiltiness,
and helplessness; and which precedes our receiving that kingdom ol
God, which our Lord observes, is "within us;" and a faith, whereby
we receive that kingdom, even " righteousness, and peace, and joy in
the Holy Ghost."

3. But, notwithstanding this, there is also a repentance and a faitli,
(taking the words in another sense, a sense not quite the same, nor yti
entirely ditferent,) which are requisite after we have " believed the
gospel ;" yea, and in every subsequent stage of our Christian course,
or we cannot " run the race which is set before us." And this repent-
ance and faith are full as necessary, in order to our continuance and
growth in grace, as the former faith and repentance were, in order to
our entering into the kingdom of God.

But in what sense are we to repent and believe, after we are justified '
This IS an important question, and worthy of being considered with the
utmost attention.

I. And first, in what sense are we to repent ?

1. Repentance frequently means an inward change, a change of mind
frt/Hi sin to holiness. But we now speak of it in a quite different sense,
as it is one kmd of self. knowledge, the k. lowing ourselves sinners, yei,
piilty, helpless sinners, even though wc know we are children of Oo<!

SBItMON XIV. J

HKI'kMANC'K OF UELIKVKKI.

129

2. Inilrcd whrn we first know this; wIumi we first find r(Mlpn)|iiinn
ii thn I lood of JesiiH ; wlivn the iovc of God \n tirst Nli(>d iiltroiid in
OUT lie irt8, and Iuh kingdom sot np therein ; it is natiirnl to fliippoAe
that vo are no Ioniser sinners, that all our sins arc not only covered hut
il«!8troyed. As we do not then feel any evil in our hearts, we readily
imagine none is there. Nay, some well meaning men have imagined
this not only at thai lime, but ever after ; having persuaded themsekes,
that when they were jnstifie(i, they were entirely sanctified : yea, they
have laid it down as a general rule, in spite of Scripture, reason, an(i
'■xperience. These sincerely believe, and earnestly maintain, that all
sin is destroyed when we are justified ; and iha? there is no sin in the
heart of a believer; but that it is altogether clean from tliat moment.
lUit though we readily acknowle<lge, *' he that believeth is born of God,"
;ind " he that is born of God doth not commit sin ;" yet wc cannot allow
that he does not /)r/ it within : it does not rei^ni, but it does remain.
And a conviction of the sin wliicji remains in our heart, is one great
branch of the repentance we are now speaking of.

3. For it is seldom long before lie who imagined all sin vvas gone,
r»;cls there is still pride in his lieart. lie is convincerl both that in mai> j
rfspects he has thought of himself more highly tiia/i he ought to tl'i;»ii;,
iMu! that he has taken to himself the praise of somut.iing hi. buu rtceivet!;
;in(l gloried in it as though he had not received it ; and j^\ he Ivnov. s h';
is in the favour of God. He cannot, and ought not, " to cast viwu v his
( onfidence." " The Spirit" still " witnesses with" his " ppisil. that iia
n a child of God."

4. Nor is it long before he feels self will in his hep.'T; even o will
contrary to the will of God. A will every man mus» inrv.iabiy hav«-.
as long as he has an understanding. This is an es.-catial ptv:?. oniiuriun
nature, indeed of the nature of every intelligent be'.ig. Our b!f -r.^eJ,
Lord himself had a will as a rnan ; otherwise he had not bv-en a rnaa.
Hut his human will was invariably subject to the will of liis Father, Ai
all times, and on all occiisions, even in the deepest aflli«::i(in, ht; couhl
say, " Not as I will, but as thou wilt." But this is not tlie c?>se at all
times, even with a true believer in Christ. He fretpiently finds his wi'l
more or less exalting itself against the will of God. He vtili^" somctl'ng,
because it is pleasing to nature, which is not pleasing to Cior! ; tin':! hr
wills (is averse from) something, because it is painful to nature, tvliich
is the will of God concerning him. Indeed, suppose he continues in
the faitn, he fights against it with aP his might : but this very thing
implies that it really exists, and that he is conscious of it.

5. Now self will, as well as pride, is a species oi' vhlctri/ : and bolii
are directly contrary to the love of God. The same observation may be
made concerning the "Jove of the worhV^ But this li'tewibc ev* ii ?ru^
believers are liable to feel in themselves ; and every one ^^ theia do?^-
feel it, more or less, sooner or later, in one branch or aiother. It is
true, when he first " passes from death unto lifo," ne desires nothing
more but God. He can truly say, " All my desirf «: unto ^hee, and unto
tlie remembrance of thy name :" " Who-Ti '.aye. I in heaven but thee,
und there is none upon earth that i desiic he:ade thee !" But it is not so
always. In process of time he .vill feei again, though perhaps only foi
a few moments, either " ihe desire of the flesh," or " the desire of the
eye," or " the pride of life." Nay, if he does not continually watcii

— J

ccz

rj.::

130 REPENTANCE OF BELIEVERS. [SRRUOM XIT.

and pray, he may find lust reviving ; yea, and thrusting sore at him that
he may fall, till he has scarce any strength left in him. He may feel
the assaults of inordinate affection ; yea, a strong propensity to " love
the creature more than the Creator ;" whether it be a child, a parent,
a husband or wife, or " the friend that is as his own soul." He may
feel, in a thousand various ways, a desire of earthly things or pleasures
In the same proportion he will forget God, not seeking his happiness
in him, and consequently being a '* lover of pleasure more than a lover
t.f(iod."

6. If he does not keep himself every moment, he will again feel the
desire of the eye ; the desire of gratifying his imagination with some-
thing great, or beautiful, or uncommon. In how many ways does this
desire assault the soul ? Perhaps with regard to the poorest trifles,
such as dress, or furniture ; things never designed to satisfy the appetite
of an immortal spirit. Yet, how natur J is it for us, even after we have
" tasted of the powers of the world to come," to sink again into these
foolish, low desires of things that perish in the using ! How hard is it,
even for those who know in whom they have believed, to conquer but
one branch of the desire of the eye, curiosity ; constantly to trampl<'
it under their feet ; to desire nothing, merely because it is new !

7. And how hard is it even for the children of God wholly to conquer
the pride of life ! St. John seems to mean by this nearly the same with
what the world terms the sense of honour. This is no other than a desiro
of, and delight in, " the honour that cometh of men ;" a desire and love
of praise ; and, which is always joined with it, a proportionable ^ear of
dispraise. Nearly allied to this is eriZ shame ; the being ashamed of
that wherein we ought to glory. And this is seldom divided from the
fear of man, which brings a thousand snares upon the soul. Now where
ks he, even among those that se.>m strong in faith, who does not find in
himself a degree of all these evil tempers ? So that even these are but in
part "crucified to the world;" for the evil root still remains in their heart.

8. And do we not feel other tempers, which are as contrary to the
love of our neighbour as these are to the love of God ? The love of our
neighbour " thinketh no evil." Do not we find any thing of the kind .'
Do we never find any jealousies, any evil surmisings, any groundless or
unreasonable suspicions? He that is clear in these respects, let him cast
the first stone at his neighbour. Who does not sometimes feel other
tempers or inward motions, which he knows are contrary to brotherly
love ? If nothing oi malice, hatred, or bitterness, is there no touch of
envy? Particularly towards those who enjoy some real or supposed good
which we desire but cannot attain? Do we never find any degree of
resentment, when we are injured or affronted ; especially by those whom
we peculiarly loved, and whom we had most laboured to help or oblige .'
Does injustice or ingratitude never excite in us any desire of reucw^*;/'
Any desire of returning evil for evil, instead of" overcoming evil witii
good ?" This also shows how much is still in our heart which is
contrary to the love of our neighbour.

9. Covetousness, in every kind and degree, is certainly as contrary
to this as to the love of God ; whether ^i\apyvpta, the love of money,
which is too frequently " the root of all evil ;" or tr^foccfta, literally, i-.
desire of having more, or increasing in substance. And how few, ev» n
of the real children of God. are entirely free from both ' Indeed, one

^real
in hi
But,
womi
«vas
that
it ma
•iown
self w
10.

yea,

SERMON XIV.] REPENTANCE OF BELIEVERS.

131

^eat man, Martin Luther, used to say, He '• never had any covetousnosa
in him (not only in his converted slate, but) ever since he was born."
But, if so, I would not scruple to say, he was the only ftian born of a
woman, (except him that was God as well as man,) who had not, who
uas born without it. Nay, I believe, never was any one born of God,
that lived any considerable time after, who did not feel more or less of
it many times, especially in the latter sense. We may therefore set it
•lown as an undoubted truth, that covetousness, together with pride, and
self will, and anger, remain in the hearts even of them that are justified.

10. It is their experiencing this, which has inclined so many serious
persons to understand the latter part of the seventh chapter to the
Romans, not of them that are " under the law," that are convinced of
sin, which is undoubtedly the meaning of the apostle, but of them that
are " under grace;" that are "justified freely through the redemption
that is in Christ." And it is most certain, they are thus far right : —
there does still remain, even in them that are justified, a tnivd which
is in some measure carnal; (so the aposlle tells even the believers at
Corinth, " Ye are carnal ;") a heart bent to backsliding, still ever ready
to " depart from the living God ;" a propensity to pride, self will, anger,
revenge, love of the world, yea, and all evil ; a root of bitterness, which,
if the restraint were taken off for a nionienl, would instantly spring up ;
yea, such a depth of corruption, as, without clear light from God, w«
cannot possibly conceive. And a conviction of all this sin remaining in
their hearts, is the repentance which belongs to them that are justified.

11. But we should likewise be convinced, that as sin remains in our
hearts, so it cleaves to all our words and actions. Indeed it is to be
feared, that many of our words are more than mixed with sin ; that they
are sinful altogether ; for such undoubtedly is all uncharitahle couvtrsa^
lion ; all which does not spring from brotherly love; all wMch does not
agree with that golden rule, " What ye would that others should do to
you, even so do unto them." Of this kind is all backbiting, all tale
Itoaring, all whispering, all evil speaking, that is, repeating the faults ol
absent persons ; for none would have others repeat his faults when he
is absent. Now how few are there, even among believers, who are in
no degree guilty of this ; who steadily observe the good old r\ile, "Of
the dead and the absent — nothing but good !" And suppose they do,
do they likewise abstain from unjtrojitahle conversation 1 Yet all this is
unquestionably sinful, and " grieves the Holy Spirit of God :" yea, and
" for every idle word that men shall speak, they shall give an account
iu the day of judgment."

12. But let it be supposed that they continually "wa'ch and pray," and
so do " not enter into this temptation ;" that they constantly set a watch
before their mouth, and keep the door of their lips ; suppose they exer-
cise themselves herein, that all their " conversation may be in grace,
seasoned with salt, and meet to minister grace to the hearers ;" yet do
they not daily slide into useless discourse, notwithstanding all their
caution ? And even when they endeavour to speak for God, are their
words jmre, free from unholy mixtures? Do they find nothing wrong
in their very intention? Do they spealc merely to pleaee God, and not
|)artly to please themselves ? Is it wholly to do thf? will of God, and not
their own will also ? Or, if they begin with a single eye, do they go on
'' looking unto Jesus," and talking with him all the time they are talk-

trie!

— J

• I

132 REPENTANCE OF BELItVEUS. [sERMON XIV.

ing with their neiglibour ? When they are reproving sin, do they feci no
anger or unkind temper to tiie sinner ? When ihey are instructing the
ignorant, do ti«ey not tind any pride, any sell" preference ? When they are
comforting the afflicted, or provoliing one another to love and to goo<l
worka, do they never perceive any inward self commendation ; " IVoio
you have spoke well?^^ Or any vanity, a desire that others should think
so, and esteem them on the account? In some or ailoftliese respects, iiow
much sin cleaves to the best conversation even of believers ? The con
viction of which is another branch of the repentance, which belongs to
liiem that are justified.

13. And how much sin, if their conscience is thoroughly awake, may
they find cleaving to their actions also ? Nay, are there not many of
these, which, though they are such as the world would not condemn, yet
cannot be commended, no, nor excused, if we judge by the word of God ?
Are there not many of their actions, which, they themselves know, are
not to the glory of God ? Many, wherein they did not even aim at this ;
which were not undertaken with an eye to God ? And of those that
were, are there not many, wherein their eye is not singly fixed on God ?
Wherein they are doing their own will, at least as much as his ; and
seeking to please themselves as much, if not more, than to please God !
— And while they are endeavouring to do good to their neighbour, do
they not feel wrong tempers of various kinds ? Hence their good actions,
so called, are far from being strictly such ; being polluted with such a
mixture of evil ? Such are their works of mercy. And is not the same
mixture in their works oi piety f While they are hearing the word,
which is able to save their souls, do they not frequently find such
thoughts as make them afraid lest it should turn to their condemnation,
rather than their salvation ? Is it not often the same case, while they are
endeavouring tooffer up their prayers toGod, whether in publicor private?
Nay, while they are engaged in the most solemn service, even while
they are at the table of the Lord, what manner of thoughts arise in them ?
Are not their hearts sometimes wandering to the ends of the earth?
sometimes filled with such imaginations, as make them fear lest all their
sacrifice should be an abomination to the Lord ? So that they are now
more ashamed of their best duties, than they were once of their worst sins.

14. Again: How many sins of omission are they chargeable with ?
We know the words of the apostle, " To him that knoweth to do good,
and doeth it not, to him it is sin." But do they not know a thousand
instances, wherein they might have done good, to enemies, to strangers,
to their brethren, either with regard to their bodies or their soids, ancl
they did it not ? How many omissions have they been guilty of, in theii
duty towards God ! How many opportunities of communicating, ol
hearing his word, of public or private prayer, have they neglected ! Sd
great reason had even that holy man, Archbishop Ussher, after all hi>
labours for God, to cry out, almost with his dying breath, " Lord, for-
give nne my sins of omission !"

15. But, besides these outward omissions, may they not find in them-
^elve8 inward defects without number 1 Defects of every kind : they
have not the love, the fear, the confidence, they ought to have, towards
God. They have not the love wiiich is due to their neighbour, to ever\
rhild of man ; no, nor even that which is due to their brethren, to every
child of God. whether those that are at a distance from them, or thoxe

SKF

with
the
con£
am
mvii
1(
ancel
undel
condl
and,
Spirij
be for]
on al
them
thoroJ
is heJ
one h
strike
they

SKRMON XIV.]

REPENTANCE OP BELILVEItS.

133

mav

isand

and
I the it

k. ^'

! So
I his
, for-

liem-
Ithey
[ards
[ver\
Ivory
IhoHe

with wl'omtlievare immediately connected. They have no holy temper in
the degree they ought ; they are defective in every thing ; — in a deep
consciousness of which tliey are ready to cry out witli M. De Renty, " I
am a ground all overrun with thorns ;" or with Job, " I am vile : I -bhor
mvjeif, and r'ipent as in dust and ashes."

16. A conviction of their guiltiness is another branch of that repent-
ance which belongs to the children of God. But this is cautiously to be
understood, and in a peculiar sense. For it is certain, " there is no
condemnation to them that are in Christ Jesus," that beliyve in him,
and, in the power of that faith, " walk not after the fiesh, but after the
Spirit." Yet can they no more bear the strict just, ce of God, now, than
before they believed. This pronounces them to hv still worthy of death,
on all the preceding accounts. And it would absolutely condemn
them thereto, were it not for the atoning blood. Therefore they are
thoroughly convinced, that they still deserve punishment, although it
is hereby turned aside from them. But here there are extremes on
one hand and on the other, and few steer clear of them. Most men
strike on one or the other, either thinking themselves condemned when
ihey are not, or thinking they deserve to be acquitted. Nay, the truth
lies between : they still deserve, strictly speaking, only the damnation
of hell. But what they deserve does not come upon them, because they
" have an advocate with the Father." His life, and death, and interces-
sion, still interpose between them and condemnation.

17. A conviction of thoir titter helplessness, is yet another branch ot
this repentance. I mean hereby two things : First, that they are no
more able now of themselves to think one good thought, to form one good
desire, to speak one good word, or do one good work, than before they
were justified ; that they have still no kind or degree of strength of their
own; no power either to do good, or resist evil ; no ability to conquer
or even withstand the world, the devil, or their own evil nature. They
can, it is certain, do all these things ; but it is not by their own strength.
They have power to overcome all these enemies; for " sin hath no more
dominion over them :" but it is not from nature, either in whole or in
part ; it is the mere gift of God : nor is it given all at once, as if they
nad a stock laid up for many years ; but from momerAt to moment.

18. By this helplessness I mean, secondly, an absolute inability to
deliver ourselves from that guiltiness or desert of punishmer.* whereof
we are still conscious ; yea, and an inability to remove, by all the grace
we have, (to say nothing of our natural powers,) either the pride, self
will, love of the world, anger, and gei»eral proneness to depart from God,
which we experimentally know to remain in the heart, even of them that
are regenerate ; or the evil which, in spite of all our endeavours, clea\es
to all our words and actions. Add to this, an utter inability wholly to
avoid uncliaritable, and much more unprofitable, conversation ; and an
inability to avoid sins of omission, or to supply the numberless defectn
we are convinced of; especially the want of love, and other right tem
pers, both to God and num.

19. If any man is not satisfied of this, if any believes that whoever is
justified is able to remove these sins out of his heart and life, let him
make the experiment. Let him try whether, by the grace he has already
received, he can expel pride, self will, or inbred sin in general. Let
him try, whether he cnn clnnnse his words and actions from all mixture

ic:>
— J

cxz

IIOJ

134

REPWNTANCE OF BELIEVERS.

[SERMON ZIV.

of evil ; whether he can avoid all uncharitable and unprofitable conver-
sation, with all the sins of omission ; and, lastly, whether he can supply
the numberless defects which he still finds in himself Lpt him not be
discouraged by one or two experiments, but repeat the trial again and
again ; and the longer he tries, the more deeply will he be convinced of
his utter helplessness in all these respect*.

20. Indeed this is so evident a truth, that well nigh all the children
of God, scattered abroad, however they differ in other points, yet gene-
rallyagree inthis; that although we may," by the Spirit, mortify the deeds
ol the body ;" resist and conquer both outward and inward sin ; although
we may vmnke.n our enemies day by day ; — yet we cannot drive them
out. By all the grace which is given at justification, we cannot extirpate
them. Though we watch and pray ever so much, we cannot wholly
cleanse either our hearts or hands. Most sure we cannot till it shall
please our Lord to speak to our hearts again, to speak the second time,
Bo clean : and then only the leprosy is cleansed. Then only, the evil
root, the carnal mind, is destroyed ; and inbred sin subsists no more.
But if there be no such second change, if there be no instantaneous
deliverance alter justification, if there be ««//c but a gradual work of
God, (that there is ".gradual work no"? denies,) thei. /ve must be con-
tent, as well as we can, to remain full of sin till death ; and, if so, we
must remain guilty till death, continually fksnrving punishment. For it
is impossible the guilt, or desert of punishment, should be removed from
us, as long as all this sin remains in our heart, and cleaves to our words
and actions. Nay, in rigorous justice, all we think, and speak, v. d act,
continually increases it.

[]. 1. In this sense we are to repent, after we are justified. And
till we do so, we can go no farther. For, till we are sensible of our
disease, it admits of no cure. But. supposing we do thus repent, then
are we called to " believe the gospel,"

2. And this also is to be understood in a peculiar sense, different
from that wherein we believed in order to justification. Believe the
glad tidings of great salvation, which God hath prepared for all peo-
ple. Believe that he who is " the brightness of his Father's glory,
the express image of his person," is " able to save unto the uttermost
all that come unto God through him." He is able to save you from
all the sin that still remiins in your heart. He is able to save you
from all the sin that cleaves to all your words and actions. He is able
to save you from sins of omission, and to supply whatever is wanting
in you. It is true, this is impossible with man ; but with God-man all
things are possible. For what can be too hard for Him, who hath "all
power in heaven and in earth?" Indeed his bare power to do this is
not a sufficient foundation for our faith that he will do it, that he will
thus exert his power, unless he hath promised it. But this he has done :
he has promised it over and over, in the strongest terms. He has
given us these " exceeding great and precious promises," both in the
Old and the New Testament. So we read in the law, in the inost an-
cient part of the oracles of God, "The Lord thy God will circumcise
thy heart, and the heart of thy seed, to love the Lord thy God, with all
thy heart and with all thy soul," Deut. xxx, 6. So in the Psalms,
" lie shall redeem Israel (the Israel of God) from all his sins." So in
the prophci : " Then will I sprinkle clean water upon you, and ycdIiHll

SKHMON XIV.]

Utl'tMANCIC OF BELIEVERS.

135

be clean : from all your iilthiness and from all your idols will I cleanse
you. And I will put my Spirit within you, and ye shall keep my judg-
ments and do them. I will also save you from all your uncleannesses,"
Ezek. xxxvi, 25, &,c. So likewise in the New Testament: " Blessed
be the Lord God of Israel, for he hath visited and redeemed his peo-
ple, and hath raised up a horn of salvation for us — to perform the
oath which he sware to our father Abraham, That he would grant
unto us, that we, being delivered out of the hands of our enemies,
should serve him without fear, in holiness and rigliteousness before
him, all the days of our life," Luke i, 68, &.c.

3. You have therefore good reason to believe, he is not only able,
but willing to do this ; to cleanse you from all your filthiness of flesh
and spirit ; to " save you from all your uncleannesses." This is the
thing which you now long for ; this is the faith which you now parti-
cularly need, namely, that the Great Physician, the Lover of my soul,
is willing to make me clean. But is he willing to do this to morrow
or to day ? Let him answer for himself. " To day, if ye will hear" my
" voice, harden not your hearts." If you put it off till to morrow, you
harden your hearts ; you refuse to hear his voice. Believe therefore
that he is willing to save you to day. lie is willing to save you now.
" Behold, now is the accepted time." He now saith, " Be thou clean!"
Only believe; and you also will immediately lind, "All things are
possible to him that believeth."

4. Continue to believe in Him that loved thee, and gave himself for
thee ; that bore all thy sins in his own body on the tree ; and he saveth
thee from all condemnation, by his blood continually a|)plied. Thus
it is that we continue in a justified state. And when we go on " from
faith to faith," when we have faith to be cleansed from indwelling sin,
to be saved from all our uncleannesses, we are likewise saved from all
that guilt, that destrt of punishment, which we fell before. So that
then we may say, not only ,

" Kvery moineiit, Lord, I want
TliR iiiorit oi'lliy death ;"

but, likewise, in the full assurance of faith,

" Every moment, Lord, I have
The merit of thy death!"

For, by that faith in his life, death, and intercession for us, renewed
from moment to moment, we are every whit clean, and there is not
only now no condemnation for us, but no such desert of punishment aa
was before, the Lord cleansing both our hearts and lives.

5. By the same faith we feel the power of Christ every moment
resting upon us, whereby alone we are what we are ; whereby we are
enabled to continue in spiritual life, and without which, notwitlistand-
ing all our present holiness, we shc"'d be devils the next moment.
But as long as we retain our faith in him, we *• draw water out of the
wells of salvation." Leaning on our beloved, even Christ in us the
hope of glory, who dwelleth in our hearts by faith, who likewise is ever
interceding for us at the right hand of God, we receive help from him
to think, and speak, and act what is acce|)table in his sight. Thus
does he " prevent" them that believe, in all their '* doings, and further
them with his continual help," so that all their designs, conversations.

«:sc:

— J

130

REPENTANCE OK BELIEVERS.

[SKBMOM ZIV.

and actions are " begun, continued, and ended in liitn." Thus doth
he •' cleanse the thoughts of tlieir hearts, by the inspiration of his lloiy
Spirit, that they may perfectly love him. and worthily magnify his hol>
name."

6. Thus it is, that in the children of God, repentance and faith
exactly answer each other. By re|)enlance, we feel the sin remainini,'
in our hearts, and cleaving to our words and actions : by faith wc
receive the power of God in Christ, purifying our hearts, and cleansing?
our hands. By repentance we are still sensible that we deserve pun-
ishment for all our tempers, and words, and actions : by faith we ar»'
conscious, that our Advocate with the Father is continually pleadini;
for us, and thereby continually turning aside all condenniation and
punishment from us. By repentance wc have an abiding conviction,
that there is no help in us : by faith we receive not only mercy, " bui
grace to help in uKry " time of need." Repentance disclaims the
very possibility of any other help: faith accepts all the help we stan(i
in need of, from him that hath all power in heaven and earth. Re-
pentance says, "Without him I can do nothing:" Faith says, " I can
do all things through Christ strengthening me." Through him I can
not only overcome, but expel, all the enemies of my soul. Througli
him I can *' love the Lord my God with all my heart, mind, soul, and
strength;" yea, and "walk

in holiness and righteousness before

iniri

all the days of my life."

III. 1. From what has been said, we may easily learn the mischiev-
ousness of that opinion, that we are wholli/ sanctified when we arc
justified ; that our hearts are then cleansed from all sin. It is true, we
are then delivered, as was observed before, from the dominion of out-
ward sin ; and, at the same time, the power of inward sin is so broken,
that we need no loiiger follow, or be led by it : but it is by no means-
Irue, that inward sin is then totally destroyed ; that the root of pride,
self will, anger, love of the world, is then taken out of the heart ; or that
the carnal mind, and the heart bent to backsliding, are entirely extir-
pated. And to suppose the contrary, is not, as some may think, an
innocent, harmless mistake. No; it does imm^inse harm: it entirel)
blocks up the way to any farther change : for it is manifest, " Tho\
that are whole do not need a physician, but they that are sick." It',
therefore, we think we are quite made whole already, there is no room
to seek any farther healing. On this supposition it is absurd to expect
a farther deliverance from sin, whether gradual or instantaneous.

2. On the contrary, a deep conviction that we are not yet whole :
that our hearts are not fully purified ; that there is yet in us a " carnal
mind," which is still in its nature " enmity against God ;" that a whole
body of sin remains in our heart, weakened indeed, but not destroyed ;
shows, beyond all possibility of doubt, the absolute necessity of a farthei
change. We allow, that at the very moment of justification, we arc
born again : in that instant we experience that inward change, from
" darkness into marvellous light ;" from the image of the brute and the
devil, into the imago of God ; from the earthly, sensual, devilish mind,
to the mind which was in Christ Jesus. But are we then entirely
changed ? Are we wholly transformed into the image ot him that
created us ? Far from it : we still retain a depth of sin : and it is the
consciousness of this, which constrains us to groan for a full deliverance,

SEKMON XIV ]

REPKNTANCE OP BELrEVERS

137

(o him that is mighty to save. Hence it is, that those believers who
,ire not convinced of the deep corruption of their hearts, or but sliglitly,
and as it were notionaily convinced, have little concern about etitire
siinctijication. They may possibly hold the opinion, that such a thing
IS to be, either at death, or some time, they know not when, before it.
Mill they have no great uneasiness for the want of it, and no great
iiunger or thirst after it. They cannot, until they know themselves
tictter, until they repent in the sense above described, until God unveils
the inbred monster's face, and shows them the real state of their souls.
Then only, when they feel the burden, will they groan for deliverance
from it. Then, and not till then, will they cry out, in the agony of
tlicir soul,

" Break off the yoke of inbi ed sin,

And fully set my spir.i free !
I cannot rest, till pure within ;

Till 1 am wholly lost in thee '

3. We may learn from hence, secondly, that a deep conviction ol
our demerit, after we are accepted, (which, in one sense, may be termed
i,niiU,) is absolutely necessary, in order to our seeing the true value o\
(lie atoning blood ; in order to our feeling that we need this as nnich.
after we are justified, as ever we did before. Without this conviction
we cannot but account the blood of the covenant as a cutmuon iliins,
something of which we have not now any great need, seeing all our past
sins are blotted out. Yea, but if both our hearts and lives are thus
unclean, there is a kind of guilt which we are contracting every mo-
ment, and which, of consequence, would every moment expose us to
fresh condemnation, but that

" Ho ever lives above,
For us to intercede,
His all-atoning love,

His precious blood to plead."

It is this repentance, and the faith intimately connected with it, which
are expressed in those strong lines,

" I sin in every breath I draw.
Nor do thy will, nor keep thy law,

On earth, us anjrels do above :
But still the fountain open stands.
Washes my feet, my heart, my hands,
Till I am perfected in love."

4. We may observe, thirdly, a deep conviction of our utter lufptesi-
ness, of our total inability to retain any thing we have received, nnich
more to deliver ourselves from the world of iniquity remaining both in
our hearts and lives, teaches us truly to live upon Christ by faith, not
only as our Priest, but as our King. Hereby we are brought to " mag-
nify him," indeed ; to " give hirn all the glory of his grace ;" to make
him a whole Christ, an entire Saviour ; and truly " to set the crown
upon his head." These excellent words, as they have frccjuently been
usod, have little or no meaning ; but they are fulfilled in a strong and
deep sense, when we thus, as it were, go out of ourselves, in order to
1)0 swallowed up in him ; when we sink into nothing, that he may bu
all in all. Then, his almighty grace having abolished " every high thing
which exalted itself against him," every temper, and thought, and word,
and work, " is brought to the obedience of Christ."

Lnndondfrry, yipr it 24. 1767

— J

13B

THE ORRAT ASSIZB.

[sermon XV.

SERMON

SKliMON XV.^The Great Assize.

Preached at the assizes held before the Honourable Sir Edward Clive,
Knight, one of the Jvdgcs of His Majesty's Court of Common Fleas, in St.
Paul's Church, Bedford, on Friday, March 10, 175S ; puhlished at Ui*
request of IVilliam Cute, Esq., High HheiiJ}' of the county, and others.

" We ahull nil stand before the judgiueut seat of Christ." lioiii. xiv. 1<>.

ANALYSIS.

The solemnity of the present occasion, and its ontwaid
expression. The fur more awful solemnity of the linul judg-
ment. The efl'ect whieh it should have on human society.

I. The circumstances preceding the judgment. The pre-
ceding signs. The general resurrection, which will bo uni-
versal. The gathering of the elect, and of all nations.

II. The judgment itself.

The Son of God is the judge. The time called the day of
the Lord, may be of long duration. The plan not detined.
The persons judged; all mankind without exception, indi-
vidually, and for all the acts, words and thoughts. Tlie
righteous as well as the wicked impartially judged in light of
all their deeds. The final sentences; iminulaOlc.

IIL The circumstances which follow :—

1. The execution of the sentences. Tlic pas^^ing awny of
the present order of things. This is not beyond ilie power of
God. The new order of nature in which sin shall be aboli-shed
with all its results, and holiness be universal.

IV. Application.

1. To the Judge. The honour and responsibility of lu>
office. 2. To the officers. Their duty to God, to the king, and
to the i)rinciples of justice. o. To the entire assembly,
solemnly calling them before the bar of God to meet the wit-
ness of their own conscience.

INTRODUCTORY NOTES.

This 18 aiiotlier of the sermons added in Mr. Wesley '.s final edition of
the standaid sermons. It is entirely free from duymatic controvers\ .
and is an admirable example of Mr. Wesley's power to improve ppecial
occasions for the purpose of inipressin<^ divine truth on tlie minds of tlif
people. It contains many opinions and forms of exposition which the
author himself would be far from pressing as autlioritative. It generally
recites the language of Scrijjture, not therefore implying that this
language is to be understood in a baldly Uteral sense ; but leaving the
interpretation to the day when God .shall declare it.

But this manner of preaching is of authority. And it evidently in-
cludes the following fundamental elements of doctrine : —

1. An unequivocal belief ui a delinite final judgment at the end of
the present world. 2. A universal resurrection both of the just and the
unjust preceding this. 3. A final and irrevocable separation between
the righteous and the wicked. 4. That the basis of these sentences wil)

be the (1

will be II
To chti
•'ntire sij
(l>»gmas el
than thej
really fix^
uuiversalil

1. Ho^

present sc
rank, and|
not only
s|)eedily tJ
waiting
iriven ; an
highly revi
adds not a
.•very kind
ii(l)ends nc
iiity ! It M
tilings, anc
loreiathers
stances of'
may more
trumpets, si
si-rvient, in

2. But, s
For yet a H
(if Christ."
me, and ev(
one of US si

3. Had£
the interesl
ceived to tl
virtue, and
could stren
evil, like a
door ;" and

4. It ina
the present

I. The c
the judgme

II. The
MI. A f«
I. Let u!

will preced"
And, 1st
particularly
shall reel tc
tage," Isa.
d'vers only

SERMON XV.]

TIIK OREAT ASSIZE.

139

he the deeds of this lilu. 5. That
will be immutable and eternal.

the final eutates tliUH deterniineii

To cliange any one of these nro^o8ition.«i would bo to destroy the
-ntire significance and force of Mr. Wesley's preaching. In fact these
dogmas enter into the very essence of his doctrine tar more profoundly
tliiin they can in any system in which nn antowdent decree of God
really Hxes the linal estates. In such a system there might be room for
uiiiversalism or reatorationism, but here none.

SERMON XV.

1. How many circumstances concur to raise the awf'ulness of the
prpsent solemnity ! — The general amriuirse of people of every age, sex
rank, and cotidition of life, willingly or unwillingly gathered together.
not only from the neighbouring, but from distant parts ; criminals
sjx'edily to be brought forth, and having no way to escape ; officers,
w;iiting in their various posts, to execute the orders which shall ht
irivfMi ; and the rcpreseutntire of our gracious sovereign, whom we so
hiixliiy reverence and honour. The occasion likewise of this assembly,
ailils not a little to the solemnity of it : to hoar aiul determine causes ol
.•very kind, some of which are of the most important nature ; on which
depends no leas than life or death, death that uncovers the face of eter-
nity ! It was, doubtless, in order to increase the serious sense of thesf
things, and not in the minds of the vulgar only, that the wisdom of out
forefathers did not disdain to appoint even several minute circum-
stances of this solemnity. For these also, by means of the eye or ear
may more deeply affect the heart : and when viewed in this light
trumpets, staves, apparel, are no longer trifling or insigniticant, but sub
si'rvient, in their kind and degree, to the most valuable ends of society

2. Uut, as awful as this solemnity is, one far more awful is at hand
For yet a little while, and, " we shall all stand before the judgment sea.
(il (Jlirist." " For, as I live, saith the Lord, every knee shall bow to
mo, and every tongue shall confess to God." And in that day, " every
one of us shall give account of himself to God."

■i. Had all men a deep sense of this, how eflectualiy would it secure
the interests of society ! For what more forcible motive can be con-
ceived to the practice of genuine morality, to a steady pursuit of solid
virtue, and a uniform walking in justice, mercy, and truth ? What
could strengthen our hands in all that is good, and deter us from all
evil, like a strong conviction of this, " The Judge standeth at the
door ;" and we are shortly to stand before him ?

4. It may not therefore be improper, or unsuitable to the design ot
the present assembly, to consider,

I. The chief circumstances which will precede our standing before
the judgment seat of Christ :

II. The judgment itself : and,

III. A few of the circumstances which 'viH follow it.

I. Let us, in the first place, consider the chief circumstances nhich
will precede our standing before the judgment seat of Christ.

And, 1st, "God will show signs in the earth beneatn," Acts u, 19
particularly he will " arise to shake terribly the earth." " The earth
shall reel to and fro like a drunkard, and shall be removed like a coi-
tai/e," Isa. xxiv, 20. " There shall be earthquakes, " xara roirsc:, (not in
d'vers only, but) " in nil places ;" not in one only, or a few. but in

140

TUi£ UllKAT ASSIZE.

[SKRMON X\

i^'UMON

every part of the habitable world, Luke xxi, 1 1 ; even *' 9\ich as wore
not since men were upon the earth, so mighty eartlupiakes aii<! mo
great." In ')ne of these " evrry island shall llee away, and the moiiiit.
ains will not be found," Rev. xvi, 20. Meantime all the waters of tho
teiraqueous jjlolie will feel the violence of those concussions; "the si i
and waves roaring," Luke xxi, 25, with such an agitation as had noxrr
been known before, since the hour that "the fountains of tlie grcut
deep were broken up," to destroy the earth, which then " stood out o|
the water and in tht; water." The air will be all storm and tempest,
full of dark vapours and pillars of smoke, .loel ii, 30 ; resounding with
thunder from pole to pole, and torn with ten thousand lightnings. Mm
the commotion will not stop in the region of the air ; " the powers ot
heaven also shall be shaken. There shall be signs in the sun, and u\
the moon, and in the stars ;" those fixed, as well as those that move
round them " The sun shall be turned into darkness, and the m x.n
into blood, before the great and terrible day of the I^ord come,"
Joel ii, 31. " The stars shall withdraw their shining," yea, and " fall
from heaven," Rev. vi, 13, being thrown out of their orbits. And thf.ii
shall be heard the universal shout, from all the companies of heaven,
followed by the " voice of the archangel," proclaiming the approach of
the Son of God and man, " and the trumpet of God," sounding an alarm
to all that sleep in the dust of the earth, 1 Thess. iv, 16. In conse-
quence of this, all the graves shall open, and the bodies of men ari^e.
The sea also shall give up the dead which are ther<;in, Rev. xx, 13,
and every one shall rise with " his own body ;" his own in substance,
although so changed in its properties, as we cannot now conceive.
" For this corruptible will [then] put on incorruption, and this mortal
put on immortality," 1 Cor. xv, .53. Yea, " death and hades," tlie
invisible world, shall "deliver up the dead that are in them," Re\.
XX, 13. So that all who ever lived and died, since God created man.
shall be raised incorruptible and immortal.

2. At the same time, " the Son of man shall send forth his angels"
orer all the earth ; " and they shall gather his elect from the four winds.
from one end of heaven to the other." And the Lord himself shall
come with clouds, in his own glory, and the glory of his Father, with
ten thousand of his saints, even myriads of angels, and shall sit upon
the throne of his glory. " And before him shall be gathered all nations,
and he shall separate them one from another, and shall set the shee[i
[the good] on his right hand, and the goats [the wicked] upon the left,"
Matt. XXV, 33. Concerning this general assembly it is, that the beloved
disciple speaks thus : " I saw the dead, [all that had been dead,] small
and great, stand before God. And the books were opened, [a figura-
tive expression, plainly referring to the manner of proceeding among
men,] and the dead were judged out of those things which were written
in the books, according to their works," Rev. xx, 12.

II. These are the chief circumstances which are recorded in the
oracles of God, as preceding the general judgment. We are, secondly,
to consider the judgment itself, so far as it hath pleased God to reveal it

1- The person by whom God will judge the world, is his only begot-
ten Son, whose "goings forth are from everlasting;" "who i-* (iod
over all, blessed for ever." Unto him, being " the out beaming ot his
Father's glory, the express image of his person." Hebrews i, 3. the

Fuher "|

.I'llin v,
t'i"ight ij
I King \i\\
H.n;" !•■
h" tuimbi
t II! death[
III his huit
o! men,
who shall
(Titliored tl

2. Thef
•lay," is u|
troin the
t/if dnif of
[troperly oi
Rut who c
is as a tho
.Viul from
iiircrence,
be indeed
truth : nay
the numbei
to be inquir
for the trni
prise severa

3. With
no explicit i
many have
<vlierc the \
uul that Gc

But perhap
coining in tl
a planetary
what St. Pa
rise first,
them, in th<
So that it
exalted abo
I. Thep
of rain, or t
mill itude, >
palms in the
of all natioi
sprung from
no more ! I
ii)surd, thai
millions of
lion must al
for seven tl

i^'UMON XV ]

TUB QllRAT A8SIZE.

141

anfrpls"

\viti(i«<.

elf shall

er, with

it upon

nations,

sheo[>

e left,"

jelovod

] siiiail

figiira-

aniong

written

Fillier " hath committed nil jiulgmorit, beciiuse lif i.s llio Sou of man ,*'
J'llin V, '2'2, 27; becinise, thoiiirli he wiis " in ilie lorm of (j(mI, ami
t''i."i<rhl it not robbery to be e(|nal with (jiod, yet he eriiptietl himself,
I King upon him the form of a servant, being made in ibe likeness of
11. "n ;" Phil, ii, 6, 7 ; yea, because " being found in fashion as a nian,
h" humbled himself, [yet farther,] becoming obedient unto death, even
t ii> death of the cross. Wherefore God hath highly exalted him," even
III his hmnan nature, and " ordained him," as man, to try the children
()!' men, " to be the judge, both of the quick and dead ;" b(»lh of tliose
who shall be found alive at his coming, and of those who were before
jitliored to their fathers.

2. The time, termed by the prophet, " The great ami the terrible
(i;iy," is usually, in Scripture, styled The dai/ of the Lonl. The s|)ace
from the creation of man upon the earth, to the end of all things, is
Ihr daif of the sons of' men ; the time that is now passing over us, is
properly our rlai/ ; when this is en<led, the daif of the Lord will begin
But who can say how long it will continue ? "With the Lord one day
is as a thousand years, and a thousand years as one day," 2 Pel. iii, 8.
And from this very expression, some of the ancient fathers drew that
inference, that, what is commordy called the day of judgment would
be indeed a thousand years : and it seems they did not go beyond the
truth: nay, probably they did not come up to it. For, if we consider
the number of persons who are to be judged, and of actions which are
to he inquired into, it does not appear, that a thousand years will sulHce
for the transactions of that day ; so that it may not improbably com-
prise several thousand years. But God shall reveal this also in its season.

3. With regard to the place where mankind will be judged, we have

no explicit account in Scripture. An eminent writer (but not he alone;

many have been of the same opinion) supposes it will be on earth,

^lierc the works were done, according to which they shall be judged ;

uid that God will m order thereto, employ the angels of his strength, —

" To smooth and lengthon out the boundless space,
And spread an area for all human race."

But perhaps it is more agreeable to our Lord's own account of his
coming in the clouds, to suppose it will be above the earth, if not " twice
a planetary height." An(l this supposition is not a little favoured by
wiiat St. Paul writes to the Thessalonians : " The dead in Christ shall
rise first. Then we who remain alive, shall be caught up together with
them, in the clouds, to meet the Lord in the air," 1 Thess. iv, 16, 17.
So that it seems most probable, the great white throne will be high
exalted above the earth.

4. The persons to be judged, who can count, any more than the drops
of rain, or the sands of the sea ? " I beheld," saith St. John, " a great
mill itude, which no man can number, clothed with white robes, and
palms in their hands." How immense then must be the total multitude
of all nations, and kindreds, and people, and tongues; of all that have
sprung from the loins of Adam, since the world began, till time shall be
no more ! If we admit the common supjxjsition, which seems no ways
ihsurd, that the earth bears at any one time, no less than four hundred
millions of living souls, men, women, and children ; what a congrega-
tion must all those generations make, who havr succeeded each other
for seven thousand years !

1-4.,

TUK UHEAT A8S1ZB.

[sermon X^

Groat XeriGi' world in arms, proud Cannw'i hut.
Thoy all are hoie ; and here '.nuy all are loot.

'I'lioir nunibora hwoII to bo diNcorn'd in vain
liOiii as a drop in tlio unbounded main."

Every man, every womun, every iiiiiint of days tlml evfr l»reathi'(i
the vital air, will then hear the voice of the Son of (io<l, and start iri(u
life, and appear hefore him. And this seems to he the iiattirni im|)ort •<{
that expression, " the dead, small and ^'reat :" all universally, all witi ■
out exception, all of every age, sex or degree ; all that ever lived and
died, or underwent such a change as will he equivalent with death, b'ur
long hefore that day, the phantom of human greatness disappears, and
ninks into nothing. Kven in the moment of death, that vanishes awat.
Who is rich or great in the grave ?

5. And every man shall there " give an accoimt of his own work;*;"

yea, a full and true account of all that he ever did while in the body,

whether it was good or evil. Oh what a scene will then be disclosed, in

the sight of angels and men ! — while not the fabled llhadamanthus, hut

theliOrd God Almighty, whoknoweth all things in heaven and inearth.— .

" Castigiitquo auditque dolos ; 8ubigit(|uu f-itori
Quiu ([uis a|)ud 8U|>ero8, furtu istutuii initni,
Di.stulit in Hernni conunissa pianula inortoin."*

Nor will all the actions alone of every child of man be then brought lo

open view, but ail their words ; seeing " every idle word which men

shall speak, they shall give account thereof in the day of judgment,'

Matt, xii, 36, 37 ; so that " by thy words," as well as works, " thou

shalt be justified : and by thy words thou shalt be condemned." Will

not God then bring to light every circumstance also, that accompanied

every word or action, and if not altered the nature, yet lessened or

increa.se<l the goodness or badness of them ? And how easy is this to

Him, who is '* about our bed, and about our path, and spieth out all

our ways ?" We know " the darkness is no darkness to him, but tlit

night shineth as the day."

6. Yea, he will bring to light, not the hidden works of daiknessoiilv.
but the very thoughts and intents of the heart. And what marvel ? Foi
he " searcheth the reins and understandeth all our thoughts." " AT
things are naked and open to the eyes of him with whom we have to
do." •' Hell and destruction are before him without a covering. How
much more the hearts of the children of men !"

7. And in that day shall be discovered every inward working of ev( r»
human soul ; every appetite, passion, inclination, affection, with thf
various combinations of them, with every temper and disposition thai
constitute the whole complex character of each individual. So shall it
he clearly and infallibly seen, who was righteous, and who unrighteous;
and in what degree every action, or person, or character, was eithei
good or evil.

8. " Then the King will say to them upon his right hand, Come, yc
blessed of my Father. For I was hungry, and ye gave me meat ; thirsty,
and ye gave me drink: I was a stranger, and ye took me in ; naked.
and ye clothed me." In like manner, all the good they did upon earth

* O'er those drear realms stern Rhadamanthus reignu,
Detects each artful villain, and constrains
1 o own the crimes, long veil'd from human sight :
In vain * Now all stand forth in liatu d lii;ht

SBRHON XV.]

TUB UUKAT A^ialZR.

14 3

ss oniv.
' I'oi
Al'

llovt

ev< r>
ill the
m that
shall It
teoui* ;

eithci

ie, ye
hirsly,
lakcd,
earth

.vili ))e recited Ix^fore men and aiij^t^h ; whataofvcr they hud done ciihef
:ii word or deed, in the nanio, or for th(! .sake of the Lord .Icsii.s. All
I heir good desires, intentions, thoughts, all their holy diaposit ions, will also
he then reinemheriul; and it will ap|>nar that though they were unknown
itr forgotten among iiian, yet God noted them in his hook. All their
Mitlerings likewise l<)r the name of Jesus, and tor the testimony of a
};ood conscience, will he displayed, unto their praise from the righteou.H
.liidge, their honour het'ore saints and angels, and the increase of that
' tar more exceeding and eternal weight of glory."

9. But will their evil deeds too, (since, if we take in his whole life,
there is not a man on earth that livetli and sinneth not,) will these be
remembered in thai day, and mentioned in the great congregation 1
Many believe they will not; and ask, " Would not this imply, that
their sutFerings were nt»t at an end, even when life ended I — seeiiij^
they would still have sorrow, and shame, and confusion of face to
endure." They ask farther, " How can this be recoiiciltid with Uod'h
declaration by the prophet, ' If the wicked will turn frr)m all his sins
that he hath committed, and keep all my statutes, and do that which is
lawful and rights all his transgressions that he hath cominiited, they
shall not be once mentioned unto him,' E/.ek. xviii, 21, 22. ni)W is il
consi.stent with the promise which (iod has made to all who accept of
the gospel covenant, ' I will forgive their ini(|uities, and remember their
sin no more V Jer. xxxi, 31. Or, as the apo.stle expresses it, * I will be
merciful to their unrighteousness, and their sins and ini(iuities will I
riinember no ntore I' " lleb. viii, 12.

10. It may be answered, it is apparently and absolutely necessary, for
the full display of the glory of God ; for the clear and perfect manifes-
tation of his wis<lom, justice, power, and tiiercy, towards the heirs of
salvation ; that all the circumstances of their life should be placed in
()|)en view, together with all their tempers, and all the desires, thoughts,
and intents of their hearts; otherwise, how would it appear out of what
a depth of sin and misery the grace of God had delivered them ? And,
indeed, if the whole lives of all the children of men were not manifestly
discovered, the whole amazing contexture of divii:e providence could
not be manifested ; nor should we yet be able, in a thousand instances,
" to justify the ways of God to man." Unless our Lord's words were
t'lillilled in their utmost sense, without any restriction or limitation,
" There is nothing covered that shall not be revealed, or hid that shall
tiot be known ;" Matt, x, 26 ; abundance of God's dispensations under
ilie sun would still appear without their reasons. And then only when
(iod hath brought to light all the hidden things of darkness, whosoever
were the actors therein, will it be seen that wise and good weie all his
ways ; that he saw through the thick cloud, and governed all things by
the wise counsel of his own will ; that nothing was left to chance or
llie caprice of men, but God disposed all strongly and sweetly, and
wrought all into one connected chain of justice, mercy, and truth.

11. And in the discovery of the divine perfections, the righteous will
rejoice with joy unspeakable ; far from feeling any painful sorrow or
shame, for any of those past transgressions which were long since
blotted out as a cloud, and washed away by the blood of the Lamb. It
will be abundantly sufficient for them, that all the transgressions which
liicy had eoinmitted, shall not be once mentioned unto thetn, to t'leir

k:x:
>-

TUU UUKAT AS61ZB.

[UEUMUN XV.

(iiso<ivanlajre ; that their sins, and transgreMions, an'l iiiiqiiitins, shall
l)e rrni»Mnl)(;r«^(i no niort;, to their condenination. This is the [)lain
nieaiiiiiir of the promise ; and this all the childr«M) of God shall lind
true, to their everlasting comfort.

12. After the righteous are judged, the King will turn to them upon
his left hand, and they shall also he judged, every man according to his
works, but not only their outward works will he brought into the
account, but all the evil words which they have ever spoken ; yea, all
the evil desires, ullections, tempers, whicli have, or have had, a place
ui their souls ; and all the evil thoughts .r designs which were ever
cherished in their hearts. The joyful sentence of acquittal will then he
protioimced upon those upon the right hand ; the dreadful sentence of
condemnation upon those on the left ; both of which must remain fixed
and unmoveahic n.s the throne of God.

[II. 1. We may, in the third place, consider a few of the circum
stances which will follow the general judgment. And the first is the
execution cf the sentence pronounced on the evil and on the good :
" These shall go away into eternal punishment, and the righteous into
life eternal." It should be observed, it is the very same word whicli
IS used, both in the former and in the latter clause : it follovvs, rliat
either the punishment lasts for ever, or the reward too will come to an
end : — No, never, unless God could come to an end, or his mercy and
truth couhl fail. " Then shall the righteous shine forth as the sun, in
the kingdom of their Father," " and shall drink of those rivers of plea-
sure which are at God's right hand for evermore." But here all descri|>-
tion falls short : all human language fails ! Only or>e who is caught up
into the third lieavon can have a just conception of it. But even sucli
a one cannot express what he hath seen : these sliings it is not possible
for man to utter.

The wicked, meantime, shall be turned into hell, even all the people
that forget God. They will be *' punished with everlasting destruction
from the presence of the Lord, and from the glory of his power." Thcv
will be " cast into the lake of fire burning wit'i brimstone," originallv
"prepared for the devil and his angels;" where they will gnaw tlicir
tongues for anguish and pain, they will curse God and look upwards.
There the dogs of hell, pride, malice, revenge, rage, horror, despair,
continually devour them. There " They have no reU, day or niglii,
but the smoke of their torment ascendeth for ever and ever !" F(tr
" their worm dietli not, and the fire is not quenched."

2. Then th» heavens will be shrivelled up as a parchment scroll, ami
pass away with a great noise : they will "tlee from the face of Ilini that
sitteth on the throne, and there will be found no place for them," Rev
XX, 11. The very manner of their passing away is disclosed to us l)y
the apostle Peter : " In the day of God, the heavens being on fire, slmJI
be dissolved," 2 Peter iii, 12. The whole beautiful fabric will be over
thrown by that raging element, the connection of all its parts destroyed,
and every atom torn asunder from the other,". By the same, " The
earth also, and the works that are therein shalil be burned up," ver. 1*'.
The enormous works of nature, the everlasting hills, Mountains tliut
have defied the rage of time, and stood unmoved so many thousaiui
jears, will sink down in fiery ruin. IIow nnich less will the work.^
of &*t. though of the most durable kind, the utmost eflTort of huir.ai^

lUN XV.

los, shall
he plain
liall Hrid

em upon
rig to hiH
into tlie
yea, all
, a place
ere ever
I then be
jtence of
ain fixed

! circum
rst is the
le good :
cons into
rtl whicli
[)\vs, •hilt
tine to an
lercy and
le snn, in
s of plea-
I descri|>-
laiight u[)
iven such
t possible

jie people

Islruciioii

They

triginnllv

lavv their

iipwards.

despair,

•r nighi,

'" Fur

roll, and
llini tti.u
]," Rev
to us liy
i-e, shall
|)e over
jtroyed,
"The
Iver. If.
Ins that
lousaiiii
work.'
Ihuir.ai^

tJKUMUM XV. J

TUE UKKAT ASSIZE.

145

'udustry, — tomhs, pillars, triumphal arches, castles, pyramids, — be able
;.) withstand the Haming conqurror ! All, all will die, perish, vanish
^way, like a dream when one awaketh !

3. It has indeed been imagined by some great and good men, that as
i( requires that same Almighty Power to annihilate things as to create;
to speak into nothing or out of nothing ; so no part of, no atom in, the
universe, will be totally or finally destroyed. Rather, they suppose, that,"
as the last operation of fire, which we have yet been able to observe, in
to reduce into glass what, by a smaller force, it had reduced to ashes;
so, in the day (iod hath ordained, the who'»^ earth, if not the materiaJ
heavens also, will undergo this change, after which iIk; fire can have
no farther power over them. And they believe this is intimatt!il by that
expression in the revelation made to St. John, " Before the throne there
was a sea of glass, like unto crystal," Rev. iv, 6. We cannot now either
alKrm or deny this; but we shall know hereafter.

4. If it be inquired by the scotiers, the minute |)!iilosophers, how can
tlie.se things be? Whence should cnie such an immonsf! (luaiitily of fire
as would consume the heavens and the whole terrafpieous gl(<be ? We
would beg leave first to remind them, that this dilliculty is not peculiar
to the Christian system. The same opinion almost univ«?rsally olttained
unong the mil '<rote(l heathens. So one of those ceh-'brated^/Tc thinkrrs
si)eaks, accorui ^g to the generally received ^ ntiment:

" Ksse quoqiie in Catis rcininiscitnr, ufforc toinpns,
Quo juare, quo tellus. correptaqiio rcfria c<i)li
Ardeat, et niundi niolcs opcrosa laborot."

Rut, secojidly, it is easy to answer, even from our slight and superficial
ar.quaintance with natural things, that there are abundant magazines ol
tire ready prepared, and treasured up against the day of the Lord. IIow
■loon may a comet, commissioned by him, travel down from the most
hstaiit parts of the univ.'rse ! And were it to fix upon the earth, in its
return from the sun, when it is some thousand times hotter tlian a red
•lot cannon ball ; who does not see what must be the immediate conse-
qiience ? But, not to ascend so high as the ethereal heavens, might not
ilie same lightnings which " give shine to the world," if commanded
liv the Lord of ii.iture, give r'lin and utter destruction ? Or to go no
farther than the globe itself; who knows what huge reservoirs of liquid
lire are from age to age contained in the bowels of the earth ? /Ktiia,
Hecla, Vesuvius, a'^d all the other volcanos that belcli out flames and
coals of fire, what are they, but so many jiroofs and mouths of those fiery
tiirnacss; and at the same time so many evidences, that (iod hath in rea-
diness wherewith to fulfil his word ? Yea, wcro we to observe no more
than the surface of the earth, and the things that surnund us on every
Mill!, it is most certain (as a thousand experiments prove, beyond all
l)ossil)ility of denial) that we, ourselves, our whole bodies, are full of fire,
as well ai c'ory thing round about us. Is it not easy to make this ethe-
real fire vis*' e even to the naked eye, and to produce thereby the very
same eflects on combustible matter, which are produced by culinary fire 1
.Needs there then any more than for God to unloose tiiat secret cnaiu,
whereby this irresistible agent is now bound down, and lies quiescent
m every particle of matter ? And how soon would it tear the uiiiverraJ
''»me in pieces, and involve all in one common ruin !

Thrre is onr circumstance more which will follow the judgment.

«'Jc:

'. — i

a:xz
|±!

:^:
or

-3

146

THE GREAT ASSIZE.

[BGMMON XV.

that denerveg our werious consideration : " We look," says the apostle,
" according to his promise, for now heavens and a now earth, wnerein
Jwelleth righteoiisness," 2 Pet. iii, 13. The promise stands in thf
prophecy of Isaiah, " Behold, I create new heavens and a new eartii :
and tlie former shall not be renieiiil>er"d," Isa. Ixv, 17 :— so «,'reat shall
the gloiy of the latter l)e ! These St.. .lohn did behold in the visions oi
(iod. " 1 saw," saith he, "a new heaven and a new earth, for the first
heaven and the first earth were ])a8sed away," Kev. xxi, 1. And only
righteousness dwelt therein : accordingly he adds, " And I lieard >i
great voice from [ilie third] heaven, saying, Behold the tabernacle ol
God is with men, and he will dwell with them, and they shall be his-
people ; and (iod himself shall be with them, and be their God !" chap
xxi, 3. Of necessity therefore they will all be happy: "God shall wipi'
away all tears fnom their eyes, and there shall be no more death, neitlit r
sorrow, nor crying; n(Mther shall there be any more pain," chap, xxi, I.
" There shall be no more cur.se, but tlujy shall see his face," chap.
xxii, 3, 4 ; — shall have the nearest access to, and thence the highrst
resemblance of him. This is the strongest expression in the language
of Scripture, to denote the most |>erfect happiness. " And his nanif
shall be on their foreheads;" th"y shall be openly acknowledged mh
God's own property, and his glorio\i8 nature shall most visibly shine
forth in them. " And there sliall be no night there, and they need im
candle, neither light of the sun, for the Lord God giveth them light ;
and they shall reign for ever and ever."

IV. It remains oidy to apply the |)receding considerations to all who
are here before God. And are we not directly led so to do, by tin
present solemnity, which so naturally points us to that day, when the
Lord will judge the world in righteousness ? This, therefore, by re-
minding us of that more awful season, may furnish many lessons <•!
instruction. A few cf these I may bo permitted just to touch on. May
God write them on all our hearts !

1. And, first, how beautiful are the feet of those who are sent by tin
wise and gracious providence of God, to execute justice on earth, if
defend the injured, and punish the wrong doer ! Are they not tin'
ministers of God to us for good ; the grand supporters of the public trnii
quillity; the patrons of innocence and virtue; the great security o-f :'ll
our temporal blessings? And does not everyone of these represent
not only an earthly prince, but the Judge of the earth 1 Him, who^c
" name is writtej" upon his thigh, King of kings, and Lord of loiwls I"
Oh that all these sons of the right hand of the lilost High, may be holy
as he is holy ! Wise with the wisdom that sitteth by his throne : lik«
Him who is the eternal Wisdom of the F'ather ! No respecters of per-
sons, as He is none ; bin re4idering to every man according to lus
works: like Him inllexibly, inexorably just, though pitiful and nl
lender mercy ! So shall they be terrible indeed to them that do evil.
as not bearing the sword in vain. So shall the laws of our land have
their full use and due honour, and the throne of our King be istili
established in righteousne.ss.

2. Ye truly honourable men, whom God and the king have commis-
nioned, in a lower degree, to administer justice ; — may not yc be com-
pared to those ministering spirits who \,ill attend the Judge coming in
the clouds? May you, like rhem. bum with love to (jod and tnar\'

SEKMON XV. \

TU£ UKEA'i A:Ji>IZE.

147

May yon love rigiileuusiiess and hate init|iiity ! May ye all miniHtor in
vour uever^l spheres (such honour hath CJod given you also!) to them
I hat shall be heirs of salvation, and to the glory of your great Sovereign !
May ye remain the estahlishers of peace ; the blessing and ornaments
of your count.'v ; the protectors of a guilty land ; the guardian angels
of all that are round about you !

3. You, whose ofHce it is to execute what is given you in charge by
him before whom you stand ; how nearly are you concerned to resemble
those that stand before the face of the Son of man, those servants of hia
ilmt do his pleasure, and hearken to the voice of his words! Does it
not highly imi)ort you, to be as uncorrupt as them ? To approve your-
selves the servants of God ? To do justly, and love mercy ; to do to all
as ye would they should do to ycu ? So shall that great Judge, under
whose eye you continually stand, say to you also, " Well done, good and
t'liithful servants, enter ye into »he joy of your Lord !"

4. Sufler nie to a<ld a few words to all of you who are at tliis day present
hcfore the liOrd. Should not you bear it in your niiuds all the day long,
that a more awful day is coming .' A large assembly this! But what is
il to that which every eye will then behold, the genera! assembly iA' all
the children of men that ever lived on the face of tiie whole earth ! A
iVw will stand at the judgment seat this day, to be judged touching
what shall be laid to their charge ; and they a^e now reserved in prison,
perhaps in chains, till they are brought forth to be tried and sentenced.
But we shall all, I that speak, and you that hear, "stand ai the judg-
iiiont seat of Christ." And we are now reserved on this earth, which
IS not our home, in this prison of flesh and blood, perhaps many of us
ill chains of darkness too, till we are ordered to be brought forth. Here
a man is <piestioned concerning one or two facts, which he is supposed
to liave committed : there we are to jiive an account of all our work^,
from t!»e cradle to the grave ; of all our words ; of all out desires and
tempers, all the thoughts and intents of our hearts ; of all the use we
have mane of our various talents, whether of mind, lx)dy, or fortune, till
(i()(l said, "Give nii account of thy stewardship, for thou mayest be no
longer steward." Fn this court, it is possible, some who are guilty, may
escape for want of evidence ; but there is no want of evidence in that
court. All men, w! !i whom you had the most secret intercourse, wh<)
were privy to all your designs and actions, are ready before your face.
So are all the spirits of darkness, who inspired evil designs, and assisted
1(1 the execution of them. So are all the angels of God, those eyes of
tiie Lord, that run to and fro over ali the earth, who watched over your
soul, and laboured for your good, so (ar as you would permit. So is
your own conscience, a thousand witnesses in one, now no more capable
if being either blinded v)r silenced, but constrained to know and to
xpeak the naked truth, touching all your thoughts, and words, and
actions. And is conscience as a thousand witncisses f — yea, but G»mJ is
as a thousand consciences ! Oh, who can stand before the face of the
great God, even our Saviour Jesus Christ !

'^eelsee! He cometh ! He makcth the clouds his chariot ! Herideth
upon the wings of the wind ! A devouring fire goeth before him, and
after him a tlame burnetii ! See ! He sitteth upon his throne, clothed
with light as with a garment, .\rrayed with majesty and lioiiour ! Behold
his eyes are as a llame of fire iiis voice as the sound of many waters !

'^
1-1-

32::

■"."3

14S

THE ORRAT ASSIZE.

i^cRMON XT.

Ilow will ye escape ? Will ye call to the inuuntaiiis to fall on you,
the rocks to cover you ? Alas, the mountains themselves, the rocks
the earth, the heavens, are just ready to flee away ! Can ye prevent
the sentence ? Wherewith 1 With all the substance of thy house, with
thousands of gold and silver ? Blind wretch ! Thou earnest nake(!
from thy mother's womb, and more naked into eternity. Hear th(
Lord, the Judge ! " Come, ye blessed of my Father ! inherit the kin^
dom prepared for you from the foundation of the world." Joyful sound '
Ilow widely different from that voice which echoes through the expansf
of heaven, *' Depart, ye cursed, into everlasting fire, prepared for tht;
devil and his angels !" And, who is he that can prevent or retard the
full execution of either seiUence 1 Vain hope ! Lo, hell is moved horn
beneath to receive those who are ripe for destruction ! And the ever-
lasting doors lift up their heads, that the heirs of glory may come in '

5. " What manner of persons then ought we to be, in all holy con-
versation and godliness ?" We know it cannot be long before the Ltjr<l
will descend with the voice of the archangel, and tlie trumpet of God ;
when every one of us shall appear before him, and give account ol
his ow n works. " Wherefore, beloved, seeing ye look for these things,"
seeing ye know He will come, and will not tarry, " be diligent, that yo
may be found of him in peace, without spot, and blameless." Why
8l;-)uld ye not? Why should one of you be found on the left hand, at
his appearing? He willeth not that any should perish, but that all
should come to repentance; by repentance, to faith in a bleeding Lord :
by faith, to spotless love, to the full image of God renewed in tlie heart,
and producing all holiness of conversation. Can you doubt of this,
when you remember, the Judge of all is likewise the Saviour of ail !
Hath he not bought you with his own blood, that ye might r.ot perish,
but have everlasting life ? Oh make proof of his mercy, rather than
his justice ; of his love, rather than the thunder of his power ! He is
not far from every one of us : and he is now come, not to condemn, bin
to save the world. He standeth in the midst! Sinner, doth he not
now, even now, knock at the door of thy heart ? Oh that thou mayest
know, It least in this thy day, the things that belong unto thy peace!
Oh that ye may now give yourselves to him who gave himself for yoti,
in humble faith, in holy, active, patient love ! So shall ye rejoice with
exceeding joy in his day, when he cometh in the clouds of heaven !

V ■" ,

SEBMON XVI.]

MEANS OF ORACS.

149

SERMON XVr.— n« Afeans of Grace.

Ye are gone away from miue ordinances, and have not kept them." Mai. ii t.

ANALYSIS.

I. Are there any ordinances undor the Cliristian dispensa-
tion ? This question could not liave been raised in the
Apostles days. It grew out of the reaction against an age of
mere outward forms. The protest against forms without the
living spirit, insensibly became a rejection of forms altogether.

IT. The question considered.

Means of grace defined. Enumerated as prayer, searching
the Scriptures, and the Lord's Supper. Their value depends
on subserving the end of religion. They are not a commuta-
tion for religion ; cannot .v^'ail without the Spirit ot God ;
cannot atone for sin ; are often abused.

III. But still the Word of God commands all who desire
the grace of God to wait for it in the use of the means.

1. In the way of prayer. Scripture proofs. !Matt. vii.
7-11 ; Luke xi. 5-13 ; xviii. 1-5 ; Matt. vi. G ; .fas. i. 5 ; and
iv. 2.

2. In searching the Scriptures. Juo,. v. 39 ; Acts xvii.
11, 12 ; 2 Tim. iii. 15-17 s 2 Pet. i. 19.

3. In the Lord's Supper. 1 Cor. xi. 23, &c. ; 1 Cor. x. 16.

IV. Objections.

1. "Means cannot be used without trusting in them." God
intended that we should trust them as means.

2. "This is sf.ek 'ig salvation by works." Not in the pioper
sense of works,

3. " Christ is the only means of grace." Not \n the proper
sense of means.

4. " We are to wait for salvation." Yes, but in the use of
God's appointed mean?.

5. " Stand still and soe," &c. Which they did by marebin"
forward with all their might, 'Sec.

•CISC!

Ij-LJ

1-1-

160

11EAN8 or ORACS.

[sermon xru

6. " If ye be dead with Clirist, why are ye subject to
ordinances ? " The ordinances of the Jewish law.
V. How shall we use the means ?

1. In God's order. The word to convince, then prayer,
finally the Lord's Supper. This should not be le versed, but
we must be guided by indications of God's Providence.

2. As to manner; placin;? God above tlio means; seekinri;
him alone in the means ; and avoiding all self-righteous trust.

INTRODUCTORY NOTES.

Thi"* important sermon was probaljly first prcnclicd by Mr. Wesloy in
1740, when in the midst of the Monivian rcntruversy. It orifTJnally
Btood next in order to the sermon on Sin in Believers, forming with that
Bennon a complete refutation of tlie serious errors which led to the
entire separation of Methodism from the Moravian societies. We learn
from Tyerman, that at this crisis, " Wesh'V i)reiirlu'd a scries of sermons ;
1. Qn tlie delusion that ' wealc faith is no faith.' 2. On the bohl
affirmation, that tliere is but one commandment in the New Testament,
namely, 'to believe.' 3. On the point that Christians are subject to the
ordinances ol Christ. 4. On the fact that a man may be justilied with-
out being entirely sanctifu'd. These discoursis were followed by five
others, on rei'diny the Scriptures, prayer, the Lord's Supper, and good
works."

We sec from tliis extract, how closely idonfifiod the Moravian stillness
and imputed Irecdum from all sin were with Antinomianisni. Tlir
Antinomian teaching of our own time, which says that a man must
neither repent nor pray before lie believes, is essentially a revival of the
error which Mr. Wesley refutes in this pcrnion. The Moravian form of
the error, he states in his Journal as follows : " As to the way of
faith, you believe that the way to attain it is to wait for Christ and be
still ; that is, not to use (what we term) the means of grace : not to go to
church : not to communicate : not to fast : not to use so much private
prayer : not to read the Scriptures : * * not to do temporal good : nor
to attempt doing spiritual good." The essential difference between the
Moravian teaching and the niodoni solitidianism arises from a different
view of the nature of faith, the Moravian regarding it (with Wesley) iis
involving an inward operation of the Holy Spirit ; hence he says, " I'l'
still and wait for faith ;" whereas the modern regards it as a logical act
©f the understanding ; hence Le ea^s, " lielieve." liut both inject all
means tmd wurkn.

SERMON XVI.

I. 1. But are there any ordimtuccH now, since life and immortality
were brought to light by the gospel? Are there, under the Christian
dispensiitioii, any means (inlninal of Cod, as the usual channels of his
grace ? This (luestion could never have been proposed in the apostolical
church, unless by one who openly avowed himself to be a heatheri : tin-
whole body of Christians being agreed, that Chri'^t had* ordaine f cer-
tain outward means, for cf)nveying his grace into the souls of men.
Their ccmstant practice .set this beyond all dispute ; for so long as "all
that believed were together, and had ivll things common," Acta ii, 44.

SERl

• lhe|
breal

2.
soinel
ratlu!
iiirag(|
IS lov|
Lord
iiiid til
of the
did nd
thing
still III
the wt

SERMON XVI. J

MEANS OP GRACE.

lol

'they continued stoiuliiislly in ihe teaching of the* apostles and in
breaking of bread, and in prsiyers," ver. 42.

2. But in |)rocess <>( time, when " the hive of many vvuxcd cold,"
some hegan to mistake tlie imatts for the c/tr/, and to place religion,
rather in doing tliose outward works, than in a heart renewed after the
unage of (Jod. They forgot that " the end of" every " commandment
IS love, out of a pure heart," with " faith unfeigmul ;" the loving the
Lord their God with all their heart, and their uciighhour as theniselves;
and the being purified Irom pride, anger, and evil desire, by a •' faitl.
of the operation of (Jod." Others seemed to inuigine, that though religion
did not principally consist in these outward means, yet there was some-
thing in them wherewith Ciod was well pleased, something that would
^^till make them acceptaNe in Ids sight, though they were not exact in
the weightier matters of the law, in justice, mercy, and the love of (Jod.

3. It is evident, in those who abused them thus, they did not con-
duce to th(! end for which they were ordained : rather, the things
which should have been for their health, were to them an occasion ol
falling. They were; so far from receiving any blessing therein, that
they only drew down a curse upon their head ; so far from growing
more heavenly in heart and life, that they were two fold more the
children of hell than before. Others, clearly perceiving that these
means did not convey the grace of (.iod to those children of the devil,
l)egaii, from this particular case, to draw a general conclusion, that
they were not means of conveying the grace of God.

4. Yet the number of those who uhiisrd the ordinances of God, was
far greater than of those who di'Kpisrd them, till certain men i'rose, not
only of great understanding, (sometimes joined with considerable learn-
ing,) but who likewise appeared to be men of love, experimentally
accjuaintcd with true, inward religion. Some of these were burning
and shilling lights, persons famous in their generations, and such as had
well deserved of the church of Christ, for standing in the gap against
the overtlowings of ungodliness.

It cannot be supposed, that these holy and venerable men intended
any more, at first, than to show that outward religion is nothing worth,
without tlie religion of the heart; that " God is a spirit, and they who
worship him must worshi|) him in spirit and in truth ;" that, therefore,
external worship is lost labour, without a heart devoted to God ; that
the outward ordinances of God tluii proht much, when they advance
inward holiness, but, when they advance it not, are unprotitiible and
void, are lighter than vanity ; yea, that when they are used, as it were,
in the plnce. of this, they are an utter abomination to the Lord^

o. Yet it is not strange, if some of these, being strongly convinced
of that horrid profanation of the ordinances of God, which had spread
itself over the whole church, and well ni"!i driven true religion out of
the world — in their fervent zeal for th'j glory of God, and the recovery
of souls from that fatal delugion — spake as if outward religion were
al;-olulely nothing, as if it had no place in the religion of Christ. It is
not surprising at all, if they should not always have expressed them-
selves with sufficient caution ; so that urrvary hearers might believe
they condomiied all outward means, as altogether unprofitable, and as
not designed of God to be the ordinary channels of conveying his gracf
uito the souls of men.

Si!
>-

]52 MtCANS or UKACB. [sERMON Xfl.

Nay, It IS not iiii|H)»»il>le, some of these holy men «lnl, at h^iiylh,
tlieinselves fall into this opinion : in particular those who, nut l)y choice-,
but by the providence of"(io<l, were cut ofl" Iroin all these ordinancuv .
perhaps wandering uj) and down, having no certain abiding place, «)r
dweiiing in dens and caves of the earth. Thesc!, experiencing tin-
grace olCiod, ill themselves, though they were deprived of all outward
means, might infer that the same grace would be given to them whoo''i
eel purpose abstained from them.

6. And experience shows how easily this notion spreads, and insinu-
Mtes itself into the minds of men ; especially of those who are thoroughh
awakened out of the sl»!{!p of death, and begin to feel the weight ol
their sins a burden too heavy to be borne. These are usually impatient
of their present state; and, trying every way to escape from it, the\
are always ready to catch at any new thing, any new proposal of east
or happiness. They have jjrobably tried most outward means, ami
found no ease in them; it may be, more and more of remorse, and lear.
and sorrow, an<l condemnation. It is easy therefore to persuade thcsi .
that it is better for them to abstain from all those means. They ar»
already weary of striving (as it seems) in vain, of labouring in the fire :
and are therefore glad of any pretence to cast aside that wherein thei'-
soul has no pleasure, to give over the painful strife, and sink down inti>
an indolent inactivity.

II. 1. Ill the following discours(;, I propose to examine at large,
whether there are any means of grace ?

By means of grace I understand outward signs, words, or actions
ordained of God, and appointed for this end, to be the ordinary chan-
nels whereby he might convey to men, preventing, justifying or sanc-
tifying grace. I use this expression, means of grace, because I know
none better ; and because it has been generally used in the Christian
church for nuiiiy ages — in particular by our own church, which direct^i
us to bless Ciod both for the means of grace and hope of glory, ami
teaches us, that a sacrament is " an outwar<l sign of inward grace, and a
means whereby we receive the same."

The chief of these means are prayer, whether in secret or with tht'
great congregation ; searching die Scriptures; (which implies reading,
hearing, and meditating thereon ;) and receiving the Lord's supper,
eating bread and drinking wine in remembrance of him : and thesr
we believe to be ordained of God, as the ordinary channels of conveying
his grace to the souls of men.

2. FJut we allow, that the whole value of the means depends on their
actual subservience to the end of religion ; that, consequently, all the.'it
means, when separate from the en«l, are less than nothing and vanity :
that if they do not actually conduce to the knowledge and love of God
they are not accep.table in his sight; yea, ?atlier,lhey are an abominu
tion before him, a stink in his nostrils; he is weary to bear theni.
Above all, if they are used as a kind of rotinntiidtiou for the leligion thev
were designed to subserve, it is not easy to find words for tiie enormous
folly and wickedness of thus turning God's arms against himself; of
keeping Christianity out of the heart by those very means which were
ordained for the bringing it in.

3. We allow likewise that all outward means whatever, if separate
from the Spirit of God, cannot profit at all, cannot conduce in any degree

nCRMON XVI. ]

MKa.NS of (iltACR.

163

aiKi

their
thest
itiitv :
I'Goil
iiiiiia
them,
thov
inioiis
If; of
Iwerf

ir!\t«'
Itref,

either to tne knowledge or love of God. Without controversy, the hr.lp
thai IS (i<»iie upon earth, he doeth ii himself. It is he alone who, hy his
i>wn almii^hty power, worketh in un what is |)ira8ing in his sight; and
all outward tilings, unless he work in thcin and hy them, are mere weak
:ind heggarly elements. Whosoever therefore imagines ihere is any
intrinsic power in any means whatsoever, does greatly err, not knowing
ihe Scriptures, neither the power of God. We know that there is no
inherent power in the words that are spoken in prayer, in the letter u(
Scripture read, the souinl thereof heard, or the hread and wine received
in tlie Lord's JSup|)er ; hut that it is God alone who is the giver of every
rmnl gift, the author of all grace; that the wholt; power is of him,
wherehy, through any of these, there is any I)le8si;ig conveyed to our
souls. We know, likewist;, that he is ahle to give the same grace,
though there were no means on the face of the earth. In this sense, we
may atiirin, that with regard to God, there is no such thing as means;
rieeing he is e<pially ahle to work whatsoever pleaseth him, by any, or
by none at all.

4. We allow fartluir, that the use of all means whatever will never
itone for one sin ; that it is the l)l(M)d of Christ alone, wherehy any sin-
ner can ho reconciled to God ; there being no other propitiation for our
sins, no other fountain for sin ami uncleanness. Kvery believer in Christ
IS deeply convinced that there is no merit hut in him ; that there is no
merit in any of his own works ; not in uttering the prayer or sj'arching
the Scripture, or hearing the word of God, or eating of that bread and
(Irinkingof that cup. So that if no more be intended by the e.xpressioii
some have used, " Christ is the only means of grace," than this, that he
is the only meritorious cause of it, it cannot be gainsaid by any who
know the grace of God.

5. Yet once more : We allow, though it is a melancholy truth, that
a large proj)ortion of those who are called Christians, do to this day
abuse the means of grace to the destriiction of their souls. This is
doubtless the case with all those who rest content in the form of godli-
ness, without the power. Kither they fondly presume they are Christians
already, because they do thus and thus, — although Christ was never yet
revealed in their hearts, nor the love of God shed abroad f herein : — or
ei.se they suppose they shall infallibly be so, barely because they use
these means ; idly dreaming, (though perhaps hardly conscious thereof,)
cither that there is some kind of power therein, whereby, sooner or later,
(tiiey know not when,) they shall certainly be ma<le holy ; or that there
is a sort of merit in using them, which will surely move God to give
tliem holiness, or accept them without it.

6. So little do they understand that great foundation of the whole
Christian building, " By grace are ye saved :" ye are saved from your
Kins, from the guilt and power thereof, ye are restored to the favour and
image of God, not for any works, merits, or deservings of yours, but by
the free grace, the mere mercy of God, through the merits of his well
beloved Son : ye are thus saved, not by any power, wisdom or strength,
which is in you, or in any other creature ; but merely through the grace
or power of the Holy Ghost, which worketh all in all.

7. But the main (piestion remains: we know this salvation isthegiA
and the work of God ; but how (may one say who is convinced he hath
it not) may I attain thereto ? If you say, Believe, and thou shall i)e saved;

<:sc:

— J
!ja.j

1-1-

UBANH or OIUCR.

8KKM0N XVI.

acKUil

he answers, True ; Init ikav shall I l)filieve ? Vou rfiply , Wait upon (iod
Well ; t)ul liow am I to wak ! In tlic means of grace, or out oftlicui '
Am I to wait lor the jjrare of God »^.'liicli brin^retli salvation, by usin^
these means, or by laynijf them aside f

8. It cannot possibly b«' conceived, that the wor'l' ""Ciod shoidd give
no dire;tion in so important a point; or, that tiie Son of God, whu
came d/>wn from heaven tor us men and tor our salvation, should hav>
lell us undetermined with regard to a question whorei.i our salvation i.-
so nearly concerned.

And, in tact, he hath not left us luidetermined ; he liath shr)wn us tin-
way wherein we shoidd jjo. We have only to consult the oracles of God ;
to incpiire what is written there; and, if we simply abide by their
decision, there can no |)()ssible doubt remain.

III. 1. According to this, according to the decisior of Holy Wril,
ail who desire the grace of (iod are to wait for it in the means which hf
hath ordained; in using, not in laying them aside.

And, tirst, all who desire the grace of God are to wait for it in the way
of prayer. This is the ex|)r(!ss direction of our F^ord himself. In his ser-
mon upon the m<Jtmt, afli r <'X|)laining at large wherein religion consists,
and describing the nuiin l)ranches of it, he adds, " Ask, and it shall Im-
given you ; seek, and ye shall lind ; knock, and it shall be opened unto
you : for every one that asketh receiveth, aiul he that seeketh Hndetli
and to him that knocketh, it shall be opened," Matt, vii, 7, 8. Here we
are in the plainest manner directed to ask, in ord(!r to, or as a means ot',
receiving ; to seek, in order to tind, the grace; of (iod, the pearl of great
price ; and to knock, to continue asking and seeking, if we would cnti r
mto his kingdom.

2. That no doubt might remain, our Lord labours this ponit in a more
peculiar manner, lie ap|)eals to every man's own heart. " Whatman
is there of you, who, if his son ask bread, will he give him a stone ? Or,
if he ask a tish, will he give him a serpent ? If ye then, being evil, know
how to give good gifts unto your children, how nuich more shall your
Father which is in heaven," the Father of angels and men, the Fatln-r
of the spirits of all tlesh, "give good things to them that ask him '"
ver. 9-1 1. Or, as he expresses himselfon another occasion, including all
good things in one, " How mtich more shall your heavenly Father give
the HolySpirit to them that ask him?" Luke xi, 13. It shoidd be particu-
larly observed here, that the personsdirected to ask had not then received
the Holy Spirit : nevertheless our Lord directs them to use this means,
and promises that it should be effectual; that upon asking they should
receive the Holy Spirit, from him whose mercy is over all his works.

3. The absolute necessity of using this means, if we would receive
any gift from God, yet farther appears from that remarkable passage
Arhici) immediately iwecedes these words: " And he seid unto them,"
whom he had just been teaching how to pray, " Which of you shall have
a friend, and shall go unto him at midnight, and shall say unto him,
Friend, lend me three loaves : and he from within shall answer. Trouble
me not; I cannot rise and give thee. I say unto you, though he will
not rise and give him, because he is his friend, yet because of his imjior-
tunity, he will rise and give him as many as he needeth. And I snv
imio you. Ask and it shall be given you," Luke xi, 6, 7, 8, 9. "Thouti
he will not give him, because he is his friend, yet liecause of hl« inipor-

SIKMUN ZVI.|

MEANS OP URAOB.

iiinity, ho will rinn and {^ive liitn as iniiiiy as he nondeth." \lnw coiihl
'HIT blessed Lord inoff plainly dt'clare, iluit we may rect'ivt- id'CJod, hy
Am inraiis, hy iinporti itely asking, what otherwise wc should not
.ec* JVC at all '

4 " He spake al!<o another parable, to this end, that men onj?ht
always to pra\ , and not to faint," till throtij^h this means lh<-y slioiiid
receive of (jod whatsoever petition they asked of him. " There was in
a city a jinlje which iear«'d not God, neither rejiarded man. And there
was a widow in that city, and she came unto him, sayinjj, Avenge me of
my adversary. And he would not tor a while ; but at'terwartis he said
within himself, 'riioii^h I fear not God, nor regard man, yet because this
widow troubleth me, I will avcmjje her, lest by her routiiiual eoining, she
weary me," Luke xviii, 1-5. The application of this our Lord himself
hath made: " Hear what the unjust judijc! saith !" B(!cause she con-
tinues to ask, b(M-,auae she will take no denial, thi^refore I will avenjfe
h(!r. " And shall not God avenjje his own elect which cry day and nij^ht
Muto him I I tell you he will avengn them speeclily," if they |>ray and
Taint not.

o. A direction, e(|ually full arul express, to wait for the blessinj^s of
(Jod in private prayer, toj^ether wuh a positive promise, that, by this
means, we shall obtain the request of our lips, he hath ijiven us in thoso
well known words: *' Hnter into thy closet ; and when thou hast shut
hy door, pray to tuy Kather which is in s«!cr<!t ; and thy Father, which
secth in secret, shall reward thee openly," i\Litt. vi, G.

6. If il he possible for any direction to be more clear, it is that which
(Jod hath given us by the apostle, with regard to prayer of every kind,
public or private, and the blessing annexed thereto. " If any of you
lack wisdom, Ici iiim ask of God, that giveth to all men lib(!rally," (if
they ask ; otherwise *' ye have not, because ye ask not," James iv, 2,)
"and npbraideth not; and it shall be given liim," chaj). i, 5.

If it be objected, but this is no direction to unbelievers ; to tluMn who
know not the pardoning grace of God : for the apostle adds, " Hut let
tiim ask in faith ;" otherwise, •' let him not think that he shall receive
any thing of the Lord." I answer, the meaning of the word faith, in
this place, is fixed by the apostle himself, as if it were on purpose to
obviate this objection, in the words immediately following; " Let him
ask in faith, nothing waverii:g," nothing dtniblim:, lU-rfJev (Jiaxpivoiasvog :
not doubting but God hearcth his prayer, and will fulfil the desire of
his heart.

The gross, blasphemous absurdity of supposing faith in this place to
he taken in the full Christian meaning, appears hence : It is su|)posing
the Holy Ghost to direct a man who knows he has not this faith, (which
is here termed wisdom,) to ask it of God, with a [msitive promise that
" il shall be given him ;" and then immediately to subjoin, that it shall
tiot be given him, unless he have it before he asks for it! But who can
!M!ar such a supposition ? From this scripture, therefore, as well as those
cited above, we must infer, that all who desiri the grace of God are to
*ait for it in the way of prayer.

7. Secondly, all who desire the grace of God are to wait lor it in
searching the Scriptures.

Our Lord's direction, with regard to the use of this means, is like-
vise plain and cle.-ir. " Search the Scriptures," saith he to the tinbe-

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156

ilt-ANS OF UllACR.

[SUHMON XVI

lieving Jews, " for they testify of me," John v, 39. And for this very
end did he direct th«in to search the Scriptures, that they might believe
in him.

The objection, " That this is not a command, but only an assertion,
that they did search the Scriptures," is shamelessly false. I desire those
who urge it, to let us know how a command can be more clearly
expressed, than in those terms, EpeuvaTS rag ypffcpag ? It is as peremp-
tory as so many words can make it.

And what a blessing from God attends the use of this means, appears
fiom what is recorded concerning the Bereans ; who, after hearing St.
Paul, " searched the Scriptures daily, whether those things were so ?
Therefore, many of them believed ;" — found the grace of God, in the
way which he had ordained. Acts xvii, 11, 12.

It is probable, indeed, that in some of those who had " received the
word with all readiness of mind," " faith came" (as the same apostle
speaks) " by hearing," and was only confirmed by reading the Scrij)-
tures : but it was observed above, that under the general term of search-
mg the Scrij)tures, both hearing, reading, and meditating, are contained.

8. And that this is a means whereby God not only gives, but also con-
firms and increases, true wisdom, we learn from the words of St. Paul
to Timothy : " From a child thou hast known the holy Scriptures
which are able to make thee wise unto salvation, through faith whicii
is in Christ Jesus," 2 Tim. iii, 15. The same truth (namely, that this
is the great means God has ordained for conveying his manifold grace
to man) is delivered, in the fullest manner that can be conceived, in the
words which immediately follow: "All Scripture is given by inspiration
of God ;" consequently, all Scripture is infallibly true ; " and is profit-
able for doctrine, for reproof, for correction, lor instruction in right
eousness ;" to the end " that the man of God may be perfect, throughly
furnished unto all good works," ver. 16, 17.

9. It should be observed, that this is spoken primarily and directly
of the Scriptures which Timothy had known from a child ; which must
have been those of the Old Testament, for the New was not then wrote.
How far then was St. Paul (though he was " not a whit behind the very
chief of the apostles," nor, therefore, I presume, behind any man now
upon earth) from making light of the Old Testament ! Behold this, lest
ye one day " wonder and perish," ye who make so small account of one
half the oracles of God ! Yea, and that half of which the Holy Ghost
expressly declares, that it is " profitable," as a means ordained of God,
for this very thing, " for doctrine, for reproof, for correction, for instruc-
tion in righteousness ;" to the end, " the man of God may be perfect,
throughly furnished unto all good works."

10. Nor is this profitable only for the men of God, for those who
walk already in the light of his countenance ; but also for those who
are yet in darkness, seeking him whom they know not. Thus St. Peter,
'* We have also a more sure word of prophecy :" literaJly, " and we have
the prophetic word more suie;" Kai ej^ofASv fSsQawrc^ov tov crpo^rjTix'jv
X070" ; confirmed by our being " eye witnesses of his majesty," and
" hearing the voice which came from the excellent glory ;" unto whicli
[prophetic word : so he styles the holy Scriptures] " ye do well that ye
take heed, as unto a light that shineth in a dark place, until the day
aawn, and the day star arise in your hearts," 2 Pet. i, 19. Let all, there

or coven

SERMON XVI.]

MEANS OF GRACE.

157

fore, who desire that day to dawn upon their hearts, wait for it in searci.
iiig the Scriptures.

11. Thirdly, all who desire an increase of the grace of God are to
wait for it in partaking of the Lord's supper : for this also is a direction
himself hath given. " The same night in which he was betrayed, he
took bread, and brake it, and said, Take, eat : this is my body ;' tha;
is, the sacred sign of my body : " This do, in remembrance of me."
" Likewise, he took the cup, saying. This cup is the new testament."
or covenant, in my blood ; the sacred sign of that covenant ; " this do
ye, in remembrance of me." " For as often as ye eat this bread, and
drink this cup, ye do show forth the Lord's death till he come," 1 Cor
xi, 23, &c : ye openly exhibit the same, by these visible signs, before
God, and angels, and men ; ye manifest your solemn remembrance of
bis death, till he cometh in the clouds of heaven.

Only let a man lirstexamine himself, whether heunderstand the nature
and design of this holy institution, and whether he really desire to be
himself made comformable to the death of Christ ; and so, nothing doubt-
ing. '• let him eat of that bread, and drink of that cup," ver. 28.

Here, then, the direction first given by our Lord, is expressly repeated
l)y the apostle. Let him eat ; let him drink ; (stf^isrw, nfivsTu, both in the
imperative mood; words not implying a bare permission only, but a clear
explicit command ; a command to all those who either already are filled
with peace and joy in believing, or can truly say, " The remembrance
of our sins is grievous unto us, the burden of them is intolerable."

12. And that this is also an ordinary, stated means of receiving the
grace of God, is evident from those words of the apostle, which occur in
the preceding chapter. " The cup of blessing which we bless, is it not
the communion [or comminiication] of the blood of Christ? The bread
which we break, is it not the communion of the body of Christ V 1 Cor.
X, 16. Is not the eating of that bread, and the drinking of that cup,
the outward, visible means, whereby God conveys into our souls all thai
spiritual grace, that righteousness, and peace, and joy in the Holy Ghost,
which were purchased by the body of Christ once broken, and the blood
of Christ once shed for us? Let all, therefore, who truly desire the grace
of God, eat of that bread, and drink of that cup.

IV. 1. But, as plainly as God hath pointed out the way wherein he
will be inquired after, innumerable are the objections which men, wise
m their own eyes, have from time to time raised against it. It may be
needful to consider a few of these ; not because they are of weight in
themselves, but because they have so often been used, especially of late
years, to turn the lame out of the way ; yea, to trouble and subvert those
who did run well, till Satan appeared as an angel of light.

The first and chief of these is, " You cannot use these means (as you
call them) without trusting in them." I pray, where is this written .'
1 expect you should show me plain scripture for your assertion : other-
wise I dare not receive it ; because I am not convinced that you are
wiser than God.

if it really had been as you assert, it is certain Christ must have
known it. And if he had known it, he would surely have warned us ;
he would have revealed it long ago. Therefore, because he has not,
because there is no tittle of this in the whole revelation of .lesus Christ, I
am as fully assured your assertion is false, as that this revelation isnf God

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MEANS OF OKACB.

[sermon XVI.

'• However, leave them off for a short time, to see whether yoii trusted
Ji them or no." So I am to disobey God, in order to know whether I
trust in obeying him ! And do you avow this advice 1 Do you delibe-
rately teaci) to " do evil, that good may come ?" Oh tremble at the
sentence of God against such teachers ! Their " damnation is just "

" Nay, if you are troubled when you leave them off, it is plain you
trusted in them." By no means. If I am troubled when I wilfully
disobey God, it is plain his Spirit is still striving with me ; but if 1 am
not troubled at wilful sin, it is plain 1 am given up to a reprobate mind.

But what do you mean by " Trusting' in them ?" Looking for the bless-
ing of God therein ? Believing, that if I wait in this way, I shall attain
what otherwise I should not? So I do. And so I will, God being my
helper, even to my life's end. By the grace of God I will thus trust in
them, till the day of my death ; that is, I will believe, that whatever
God hath promised, he is faithful also to perform. And seeing he hath
promised to bless me in this way, 1 trust it shall be according to
his word.

2. It has been, secondly, objected, " This is seeking salvation by
works." Do you know the meaning of the expression you use ? What
is seeking salvation by works 1 In the writings of St. Paul, it means,
either seeking to be saved by observing the ritual works of the Mosaic
law ; or expecting salvation for the sake of our own works, by the merit
of our own righteousness. But how is either of these implied in my
waiting in the way God has ordained, and expecting that he will meet
me there, because he has promised so to do 1

I do expect that he will fulfil his word, that he will meet and bless
me in this way. Yet not for the sake of any works which I have done,
nor for the merit of my righteousness ; but merely through the merits,
and sufferings, and love of his Son, in whom he is always well pleased.

3. It has been vehemently objected, thirdly, "That Christ is the
only means of grace." I answer, this is mere playing upon words.
Explain your term, and the objection vanishes away. When we say,
Prayer is a means of grace, we understand a channel through which
the grace of God is conveyed. When you say, Christ is the means of
grace, you understand the sole price and purchaser of it ; or, that " no
man cometh unto the Father but through him." And who denies it ?
But this is utterly wide of the question.

4. " But does not the Scripture (it has been objected, fourthly)
direct us to wait for salvation 7 Does not David say, * My soul waiteth
upon God, for of him cometh my salvation V And does not Isaiah
teach us the same thing, saying, ' Oh Lord, we have waited for thee ?' "'
All this cannot be denied. Seeing it is the gift of God, we are undoubt-
edly to wait on him for salvation. But how sliall we wait ? If God
himself has appointed a way, can you find a better way of waiting for
nim ? But that he hath appointed a way, hath been sliown at large, and
also what that way is. The very words of the prophet which you cite,
put this out of all question. For the whole sentence runs thus : " In
the way of thy judgments," or ordinances, " Oh Lord, have we waited
for thee." Isaiah xxvi, S. And in the very same way did David wait,
as nis own words abundantly testify : " I have waited for thy saving
healtii, oh Lord, and have kept thy law. Teach me, ch Lord, the way
of thy statutes, and I shall keep it unto the end."

8KRMON XVI. J

MEANS OF OUACE.

159

5. " Vea," say some, " but God has appointed another way, ' Stna.\
still, and see the salvation of God.' "

Let us examine the scriptures to which you refer. The first of tiicin,
with the context, runs thus •

" And when Pharaoh drew nigh, the children of Israel lifted up their
oyes ; and they were sore afraid. And they said unto Moses, Because
there were no graves in Egypt, hast thou taken us away to die in the
wilderness 1 And Moses said unto the people, Fear ye not ; stand stilly
and see the salvation of the Lord. And the Lord said unto Moses,
Speak unto the children of Israel that tliey go forward. But lift thou
up thy rod, and stretcli out thine hand over the sea, and divide it. And
the children of Israel shall go on dry ground through the midst of tlie
sea," Exod. xiv, 10, &c.

This was the salvation of God, which they stood still to see, by
viarching forward with all their might !

The other passage, wherein this expression occurs, stands thus :
" There came some that told Jehoshaphat, saying. There cometh a
great multitude against thee, from beyond the sea. And .Tehoshaphat
feared, and set himself to seek the Lord, and proclaimed a fast through-
out all Judah. And Judah gathered themselves together to ask help of
the Lord : even out of all the cities they came to seek the Lord. And
Jehoshaphat stood in the congregation, in the house of the Lord. —
Then upon Jahaziel came the Spirit of the Lord. And he said. Be not
dismayed by reason of this great multitude. To morrow go ye down
asrainst them : ye shall not need to fight in this battle. Set yourselves :
stand ye still, and see the salvation of the Lord. And they rose early
in the morning, and went forth. And when they began to sing and to
praise, the Lord set ambushments against the children of Moab, Am-
mon, and mount Seir ; — and every one helped to destroy another,"
2 Chron. xx, 2, &c.

Such was the salvation which the children of Judah saw. But how
does all this prove, that we ought not to wait for the grace of God in
the means which he hath ordained ?

6. I shall mention but one objection more, which, indeed, does not
properly belong to this head : nevertheless, because it has been so t>e-
quently urged, I may not wholly pass it by.

" Does not St. Paul say, ' If ye be dead with Christ, why are ye sub-
ject to ordinances V Col. ii, 20. Therefore a Christian, one that ih
dead with Christ, need not use the ordinances any more,"

So you say, " If I am a Christian, I am not subject to the ordinances
of Christ !" Surely, by the absurdity of this, you must see, at the first
glance, that the ordinances here mentioned cannot be the ordinances of
Christ ! That they must needs be the Jewish ordinances, to which it
is certain a Christian is no longer subject.

And the same undeniably appears from the words immediately fol
lowing, " Touch not, taste not, handle not;" all evidently referring io
the ancient ordinances of the Jewish law.

So that this objection is the weakest of all. And, in spite of all, that
great truth must stand unshaken, That all who desire the grace of God,
.ire to wait for it in the means which he hath ordained.

V. 1. But this b«».ing allowed, that all who desire the grace of Goa,
are to wait for it m the means he hath ordained ; it may still be intiuired.

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MEANS OF GRACE.

[SERMON XVI.

.i'>v those means should he used, both as to the order and the muniitti
of using them 1

With regard to the former, we may observe, tliere is a kind of ordei
wherein God iiirvelf is generally pleased to use these means in bring
ing a sinner to saivation. A stupid, senseless wretch is going on in his
own way, not \mvn,ff God in all his thoughts, when God comes upon
him unawares, perhaps by an awakening sermon or conversation, per
haps by some awful providence, or it may be by an immediate stroke of
his convincing Spirit, without any outward means at all. Having now
a desire to flee from the wrath to come, he purposely goes to hear how
it may be done. If he finds a preacher who speaks to the heart, he is
amazed, and begins searching the Scriptures, whether these things
are so. The more he hears and reads, the more convinced he is ; and
the more he meditates thereon day and night. Perhaps he finds some
other book, which explains and enforces what he has heard atul read
.n Scripture. And by all these means, the arrows of conviction sink
deeper into his soul. He begins also to talk of the things of God, whicii
are ever uppermost in his thoughts ; yea, and to talk with God ; to prat/
to him; although through fear and shame, he scarce knows what to say.
But w hether he can speak or no, he cannot but pray, were it only in
" groans which cannot be uttered." Yet being in doubt, whether " the
high and lofty One. that inhabiteth eternity," will regard such a sinner
as him, he wants to pray with those who know God, with the faithful,
in the great congregation. But here he observes others go up to the
table of the Lord. He considers. Christ has said, " Do this !" How ',y
it that I do not ? I am too great a sinner. I am not fit. I am not
worhy. After struggling with these scruples awhile, he breaks through.
And thus he continues in God's way, in hearing, reading, ineditdting,
praying, and in partaking of the Lord's supper, till God, in the manner
that |)leases him, speaks to his heart, " Thy faith hath saved thee. Go
in peace."

2. By observing this order of God, we may learn what means to
recommend to any particular soul. If any of these will reach a stupid,
careless sinner, it is probably hearing or conversation. To such, there-
;ore, we might recommend these, if he has ever any thought about
salvation. To one who begins to feel the weight of his sins, not only
hearing the word of God, but reading it too, and perhaps other serious
books, may be a means of deeper conviction. May you rot advise him
also, to meditate on what he reads, that it may have its full force upon
his heart ? Yea, and to speak thereof, and not be aehamed, particu-
larly among those who walk in the same path. When trouble and
heaviness take hold upon him, should you not then earnestly exhort
him to pour out his soul before God ; " always to pray and not to faint ;
and when he feels the worthlessness of his own prayers, are you not to
work together with God, and remind him of going up into the house of
the Lord, and praying with all them that fear him ? But if he does this,
the dying word of his Lord will soon be brought to his remembrance;
a plain intimation, that this is the time when we should second the
motions of the blessed Spirit. And thus may we lead him, step by
9tep, through all the means which God has ordained ; not according to
aur own will, but just as the providence and the Spirit of God go before
ind ooen the wav.

SERMON XVI.]

MEANS OF GRACB.

161

prious

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3. Yet, as we find no command in holy writ for aiiy paiticidar order
to be observed herein, so neither do the providence and the Spirit ol
God adhere to any without vari<ition ; bnt the means into which differ-
pnt men are led, and in which tliey lind tiie blessing of God, are varied,
transposed, and combined together, a thousand dirt'crent ways. Yet
still our wisdom is to follow the leadings of his providence and his
Spirit; to be guided herein, (more especially as to the means wherein
we ourselves seek the grace of God,) partly by his outward providence,
gjiing us the opportunity of us.mg' sometimes one means, sometimes
another ; partly by our experience, tchicli it is whereby his free Spirit
is pleased most to work in our heart. And in the mean time, the sure
and general rule for all who groan for the salvation of God, is this, —
Whenever opportunity serves, use all the means which God has ordain-
ed ; for who knows in which God will meet thee with the grace that
bringeth salvation T

4. As to the manner of using them, whereon indeed it wholly depends
whether they shall convey any grace at all to the user ; it behoves us,
tirst, always to retain a lively sense, that God is above all means. Have
11 care therefore of limiting the Almighty. He doeth whatsoever and
whensoever it pleaseth him. He can convey his grace, either in or out of
any of the means which he hath appointed. Perhaps he will. "Who hath
known the mind of the Lord ? or wlio hath been his counsellor ?" Look
tlien every moment for his appearing. Be it at the hour you are employed
in his ordinances ; or before, or after that hour ; or when you are hin-
dered therefrom. He is not hindered ; he is always ready, always able,
always willing, to save. " It is the Lord, let him do what seemeth him good!"

Secondly : Before you use any means, let it be deeply impressed on
your soul, there is no power in this. It is in itself, u poor, dead, empty
thing : separate from God, it is a dry leaf, a shadow. Neither is there
^.w) merit in my using this; nothing intrinsically pleasing toGod; nothing
whereby I deserve any favour at his hands, no, not a drop of water to
cool my tongue. But, because God bids, therefore I do ; because he
directs me to wait in this way, therefore here I wait for his free mercy,
whereof cometh my salvation.

Settle this in your heart, that the opus operatum, the mere work done,
profiteth nothing ; that tnere is no power to save, but in the Spirit of
God, no merit, but in the blood of Christ ; that, consequently, even what
God ordains, conveys no g-ace to the soul if you trust not in him alone.
On the other hand, he that does truly trust in him, cannot fall short of
the grace of God, even though he were cut off from every outward ordi-
nance, though he were shut up in the centre of the earth.

Thirdly : In using all means, seek God alone. In and through every
outward thing, look singly to the power of his Spirit, and the merits of
his Son. Beware you do i;ot stick in the work itself; if you do, it is all
lost labour. Nothing short of God can satisfy your soul. Therefore,
eye liim in all, through all, and above all.

Remember also, to use all means, as means; as ordained, not tor
their own sake, but in order to the renewal of your soul in righteousness
and true holiness. If, therefore, they actually tend to this, well ; but
if not, they are dung and dross.

Lastly, After you have done any of these, take care how you value
/wirself thereon : how you congratulate yourself as having done rame

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162 MEANS OF GRACE. [SEKMON XVI.

great thing. This is turning all into poison. Think, " If God was nut
there, what does this avail ? Have 1 not been adding sin to sin ? How
long ? Oh Lord ! save, or I perish ! Oh lay not this sin to my charge !" II
God was there, if his love flowed into your heart, you have forgot, as it
were, the outward work. You see, you know, you feel, God is all in all .
Be abased ! Sink down before him ! Give him all the praise. " Let
God in all things be glorihed through Christ Jesus." Let all your bones
cry out, " My song shall be always of the loving kindness of the Lord ;
with my mouth will 1 ever be telling of thy truth, from one generatioo
to another !"

SERMON XVI I.J CIRCUMCISION OF TUK IIKART.

168

ISEliMON XYll.—The Circumcision of the Heart.

Preached at St. Mary's, Oxford, be/ore the University, Jan. 1, 173S.

" Circumt'isiou is tlmt ol' the heart, ia tht; Spirit, iiinl not iu the letter. " Rom.

ANALYSIS.

Gkneral ignorance of the deeper truths of religion. They
are known only by the Spirit of Gotl, hence rejected by the
natural man. Ciicunicisiun of the heart consists not in
baptism, or any other outward form, but in a right state of
soul.

I. This state of the soul defined. Generally as holiness.
Specifically as: — (1) Humility, which opposed to self-right-
eousness convinces us of sin, and of our own inability. From
which follows disregard of worldly honour. (2) Faith, which
reveals to us the Christian calling to glorify God ; and the
power of God to quicken our souls dead in sin. This faith is
an unshaken assent to all Scripture, but specially to the fact
that Christ has atoned for sin. But is furthermore " a revelation
of Christ in our hearts " * * " wrouyht in us by the Holif
Ghost," This faith delivers from the yoke of sin ; gives
strong consolation through hope ; and strengthens us to purge
the inmost recesses of the soul. (3) The perfection of this
work requires charity, which is the love of God, which is not
inconsistent with the love of our neighbour, or with delight
in God's gifts ; but which makes God the supreme object of
delight and desire ; and seeks and enjoys all other things only
as they tend to Him.

II. How may I judge myself to possess this state ?

1. Have I deep conviction of the corruption of nature and
my want of God ? 2. Have I faith, of the operation of 'ijd,
by His Spirit ? 3. Have I a joyous witness of the Spi' it ?
Those who possess not these things should deal faithfully
with themselves. If we would see this kingdom of God, we
must strive, agonize.

The sum of the perfect law, makes God the supreme object
of affection, of desire, and of intention.

INTRODUCTORY NOTES.

We now enter upon the series of sermons which " warn those who
isuow the religion of the heart, the faith which worketh by love, lest at
any time they make void the law through faith, and so fall back into the
snare of the devil." The present sermon was prefixed to the others,
which follow (and which were published in 1748-50,) in 1771, although

€:ac:

— J

it.:cr

< *^

164

('llt( tJMCISION OK TIIK IIKAKT.

fSF.KMON XVII.

written and jimiclicd in 1733. Ilu iiisiTti-d it iioie, ])n.l)iil)l,v, an he did
the other sermons before the University, to show liow iiir lie hud been
led intf, the knowledj^e of the truth at this tarly period, hve years before
the date of liis conversion. He has Kd't us anotlier sermon ()f this ^ame
date, " On Grieving tiie Spirit," No. cxxxv. From these two seruioim
we tjather—

1. Tliat Ids ideal of inward holiness was already very peifertly lornied,

2. Tliat it was un ethical, inwrought holiness, and not a merely im-
puted state.

3. Tiiat he ascribed it to the operation of the Holy Spirit.

4. Tliat he laid considerable stress on our co-operating with the Si)iril
in this work.

5. That he did not yet distinguish between the preliminary, convict-
ing, work of the Spirit, and regeneration.

G. That his conception of faith was general and indefinite, and hence
the supplement to the definition, to which he calls attention in the foot
note.

SERMON XVII.

1. It is the melancholy remark of an excellent man, that he wiio
now preaches the most essential duties of Christianity, runs the hazard
of being esteemed, by a great part of his hearers, " a setter forth of new
doctrines." Most men have so lived away the substance of that religion,
the profession whereof they still retain, that no sooner are any of those
truths proposed, which difterence the Spirit of Christ from the spirit ol
the world, than they cry out, " Thou bringest strange things to our
ears; we would know what these things mean:" — though he is only
preaching to them " Jesus and the resurrection," with the necessary
consequence of it, — If Christ be risen, ye ought then to die unto the
world, and to live wholly unto God.

2. A hard saying this to the natural man, who is alive unto the world,
and dead unto God ; and one that he will not readily be persuaded to
receive as the truth of God, unless it be so qualified in the interpretation,
as to have neither use nor significancy left. He " receiveth not the"
words '* of the Spirit of God," taken in their plain and obvious meaning ;
" they are foolishness unto him : neither [indeed] can he know them,
because they are spiritually discerned :" — they are perceivable only by
that spiritual sense, which in him was never yet awakened ; for want of
wMch he must reject, as idle fancies of men, what are both the wisdom
♦ .d the power of God.

3. That " circumcision is that of the heart, in the spirit and not in
ne letter :" — that the distinguishing mark of a true follower of Christ,

of one who is in a state of acceptance with God, is not either outward
circumcision, or baptism, or any other outward form, but a right state ot
soul, a mind and spirit renewed after the image of him that created
it ; — is one of those important truths that can only be spiritually dis-
cerned. And this the apostle himself intimates in the next words, —
" whose praise is not of men, but of God." As if he had said, " Expect
not, whoever thou art, who thus followest thy great Master, that the
world, the men who follow him not, will say, ' Well done, good and
faithful servant !' Know that the circumcision of the heart, the sea! ol
thy calling, is foolishness with the world. Be content to wait for thy
applause till the day of thy Lord's appearing. In that day shalt thou
have praise of God, In the great assembly of men and angels."

SKHMON XVM J CIRCUMCISION OF THE IIRART.

16ft

not 111

Christ,

)ut\var(l

state ot
I created
illy dis-
I'ords, —

Expect

that the

jod aiui

seal ol

for thy
lalt thou

I (leHign First, particularly to ii)()iiire, wherein this oircumcisinn ol
the heart consists ] And, Hocondiy, to mention fome reflections that
ontiirally arise from such an in(|( /y.

1. 1. I am, first, to inrpiire wherein that circumcision of the heart con-
sists, which will receive the praise of (Jod ? In general we may ohserve^
It is that hahitual disposition of soul which in the sacred writingo,
is termed holiness; and which directly implies, the heing cleansed from
sih, ' rr«»m all filthiness hoth of Hesh and spirit;" and, hy consequence,
the heing eiuhied with those virtnes, which were also in Christ Jesus;
the heing so " renewed in the spirit of our mind," as to he " perfect ae
our Father in heaven is perfect."

2. To be more particular : Circumcision of heart im|)lies humility,
faith, hope, and charity. Humility, a right judgment of oiirsclves,
cleanses our minds from those high conceits of our own perfections,
from that undue opinion of our own abilities and attainments, which are
the genuine fruit of a corrupted nature. This entirely cuts off that vain
<lioiight, 1 am rich, and wise, and have needof nothing ; and convinces
lis that we are by nature " wretched, and poor, and miserable, and blind,
and naked." It convinces us, that in our best estate, we are of our-
selves, all sin and vanity ; that confusion, and ignorance, and error,
reign over our understanding; that unreasonable, earthly, sensual,
devilish passions usurp authority over our will ; in a word, that there is
no whole part in our soul, that all the foundations of our nature are out
of course.

3. At the same time we are convinced, that we are not sutlicient ol
ourselves to help ourselves ; that, without the Spirit of God, we can do
nothing bi:t add sin to sin ; that it is he alone who worketh in us by his
almighty power, either to will or to do that which is good: it being as
impossible for us even to think a good thought, without the supernatural
assistance of his Spirit, as to create our£;elves, or to renew our whole
souis in righteousness and true holiness.

4. A sure effect of our having formed this right judgment of the
sinfulness and helplessness of our nature, is a disregard of that "honour
which Cometh of man," which is usually paid to some supposed excel-
lency in us. He who knows himself, neither desires nor values the
applause which he knows he deserves not. It is therefore " a very
small thing with him, to be judged by man's judgment." He has all
reason to think, by comparing what it has said, either for or against
him, with what he feels in his own breast, that the world, as well as
the god of this world, was " a liar from the beginning." And even as
to those who are not of the world ; though he would choose, if it were
the will of God, that they should account of him as of one desirous to
be found a faithful steward of his Lord's goods, if haply this might be
a means of enabling him to be of more use to his fellow servants, yet
as this is the one end of his wishing for their approbation, so he doefl
not at all rest upon it : for he is assured, that whatever God wills, ne
can never want instiuments to perform ; since he is able, even of these
stones, to raise up servants to do his pleasure.

5. This is that lowliness of mind, which they have learned of Christ,
who follow his example and tread in his steps. And this knowledge
of their disease, whereby they are more and more cleansed from one
part of It, pride and vanity, disposes them to embrace, with a willing

— J
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1G6

CIRCUMCISION or TUB HEART. [sEKMON XVU.

SKI«.>

mind, tlu; sccdikI thing implied in circumcision of hciirt — timl i'aitli
which alone is uhle to make them whole, which in the otie mediuitie
given under heaven to heal their sickness.

6. The l)est jjuide of the hlin<J, the surest light of them that are in
darkness, the most perfect instructor of the foolish, is faith. Kut it
must he such a faith as is " mighty through (iod, to the pulling down
of strong holds," to the overturning all the prejudices of corrupt reason
til the false maxims revered among men, all evil customs and habits
all that " wisdom of the world which is foolishness with God ;" a
" castcth down imaginations, [reasonings,] and every high thing thai
exalteth itself ngainst tho knowledge of God, and bringeth into captivity
every thought to the obedience of Christ."

7. " All things are possible to him that [thus] believeth." *' Tli»'
eyes of his understanding being enlightened," he sees what is his call-
ing; even to glorify God, wiio hath bought him with so high a price,
in his body and in his spirit, which now are God's by redemption, ii.s
well as by creation. lie feels what is " the exceeding greatness of his
power," who, as he raised up Christ from the dead, so is able to quicken
us, dead in sin, " by his Spirit which dwelleth in us." " This is the
victory which overcometh the world, even our faith ;" that faith, which
is not only an unshaken assent to all that God hath revealed in Scrip-
ture — and in particular to those important truths, " Jesus Christ cam*;
into the world to save sinners ;" *' lie bare our sins in his own body on
the tree;" '• He is the propitiation for oiir sins, and not for ours only,
but also t'or the sins of the whole world ;"* — but likewise the revelation
of Christ in our hearts ; a divine evidence or conviction of his love, his
free, unmerited love to me a sinner ; a sure confidence in his pardoniiiij
mercy, wrought in us by the Holy Ghost ; a confidence, whereby every
true believer is enabled to bear witness, " I know that my Redeemer
liveth," that I have an " Advocate with the Father," and that " Jesus
Christ the righteous" is my Lord, and " the propitiation for my sins,"
— I know he hath " loved me, and given himself for me," — he hatli
reconciled me, even me, to God ; and I " have redemption through his
blood, even the forgiveness of sins."

8. Such a faith as this cannot fail to show evidently the power of
Him that inspires it, by delivering his children from the yoke of sin,
and " purging their consciences from dead works;" by strengthening
them so, that they are no longer constrained to obey sin in the desires
thereof; but instead of" yielding their members unto it, as instruments
of unrighteousness," they now " yield themselves" entirely " unto God,
as those that are alive from the dead."

9. Those who are thus by faith born oi God, have also strong conso-
lation through hope. This is the next thing which the circumcision of
the heart implies ; even the testimony of their own spirit with the Spirit
which witnesses in their hearts that they are the children of God.
Indeed it is the same Spirit who works in them that clear and cheerful
confidence that their heart is upright towards God ; that good assurance.
that they now do, through his grace, the things which are acceptable
in his sight ; that they are now in the path which leadeth to life, and
shall, by the mercy of God, endure therein to the end. It is he wliu

* N. B. The foiluwiiig part of this paragraph is now uddcd to the nermon fnr
merly pntached

SKHMON TVn. I CIRCUMCISION OF THE IIKABT.

ig;

givetli tlieiii a lively expectation of receiving ail good tilings at (Jod'a
hand; a joyous prospect of tliut crown of glory, which is reserved in
heaven for theni. By this anchor a Christian is ke|>t steady in the
midst of the waves of this trouhlesoine world, and pr<!served from
striking upon either of those fatal rocks, presumption or despair, lie is
neither discouraged hy the misconceived severity of his Lord, nor does
lie " despise the riches of his goodness." lie neither apprehends the
(liificullies of the race set before him to be greater than he has strength
to coiKjUcr, nor expects them to be so little as to yield in the coiKpiest,
till he has |)ut fortli all his strength. The experience he already has
Ml the Christian warfare, as it assures him his " labour is not in vain,"
it" whatever his hand fmdcth to do, he doeth it with his might ;" so it
forbids his entertaining so vain a thought, as that he can otherwise
gain any advantage, as that any virtue can be shown, any praise attained,
hy faint hearts and feeble hands ; or indeed by any but those who |)ur-
sue the same course with the great a[)ostle of the Gentiles : "I," says
lie, "so run, not as uncertainly; so light I, not as one that beateth
the air: but I keep under my body, and bring it into subjection: lest
that by any means, when I have preached toothers, I myself should be
a castaway."

10. By the same discipline is every good soldier of Christ to inure
himself to endure hardship. Confirmed and strengthened by this, he
will be able not only to renounce the works of darkness, but every
appetite too, and every affection, which is not subject to the law of God.
For " Every one," saith St. John, " who hath this hope, purifieth Inm-
self even as He is pure." It is his daily care, by the grace of God in
Christ, and through the blood of the covenant, to purge the inmost
recesses of his soul from the lusts that before possessed and defiled it ;
from uncleanness, and envy, and malice, and wrath ; from every passion
and temper that is after the flesh, that either springs from or cherishes
liis native corruption : as well knowing, that he whose very body is the
temple of God, ought to admit into it nothing common or unclean ;
and that holiness becometh that house for ever, where the Spirit ol
holiness vouchsafes to dwell.

11. Yet lackest thou one thing, whosoever thou art, that to a deep
humility, and a steadfast faith, hast joined u lively hope, and- thereby
in a good measure cleansed thy heart from its inbred pollution. 1 1
thou wilt be perfect, add to all these, charity ; add love, and thou hast
the circumcision of the heart. " Love is the fulfilling of the law,
the end of the commandment." Very excellent things are spoken of
love ; it is the essence, the spirit, the life of all virtue. It is not only
the first and great command, but it is all the commandments in one.
" Whatsoever things are just, whatsoever things are pure, whatsoever
things are amiable," or honourable ; " if there be any virtue, if there
be any praise," they are all comprised in this one word, love. In this
is perfection, and glory, and happiness. The royal law of heaven and
earth is this, " Thou shall love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind, and with all thy strength."

12. Not that this forbids us to love any thing besides God : it implies
that we love our brother also. Nor yet does it forbid us (as some have
strangely imagined) to take pleasure in any thing but God To sup-
pose this, is to suppose the fountain of holiness is directly the author oi

— J
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CXI

16S

CIltCUMCISION OF THB HKABT. [sERMON XVll.

SKItM

sin ; since he has inseparably annexed pleasnre to the use of those
creatures •a'Iu.j'i are necessary to siisiniit t'le life he has given us. This
theretbre cin never be the n)eanin;T of liis cununand. What the real
sense of it is, both our bles?ed Lord and his apostles tell us too fre-
qjentiy, and too plainly, to be misunderstood. They all with one
mouth 'j^ar witness, that ihe true meaning of those several declarations
' Th'- ]/>rd thy God is one Lord ;" " Thou shalt have no other Gods
but im ;" " Thou shalt love the Lord thy God with all thy strength ;"
" Thru shalt cleave unto hitn ;'* ' The desire of thy soul shall be to
his iiMiie ;" — is no other than this : The one perfect Good shall be
your one ultimate End. One thing shall ye desire for its own sake,
the fruition of him that is a'l in all. One happiness shall ye propose
to your souls, even a union with him that made tlienj ; the having
" fellowship with the Father and the Son ;" the being joined to the
Lord in one spirit. One design you are to pursue to the end of time,
the enjoyment of God in time and in eternity. Desire other things, so
far as they tend to this. Love the creature, as it leads to the Creator.
But in everj step you take, be this the glorious point that terminates
your view. Let every affection, and thought, and word, and work, be
subordinate to this. Whatever ye desire or fear, whatever ye seek or
shun, whatever ye think, speak, or do, be it in order to your happiness
in God, the sole end as well as source of your being.

13 Have nu end, no ultimate end but God. Thas our Lord, " One
thing is needful • " and if thine eye be singly fixed on this one thing,
"thy whole body shall be full of light." Thus St. Paul, "This one
thing I do ; J ])ress towards the mark, for the prize of the high calling
in Christ Jesus." Thus St. James, "Cleanse your hands, ye sinners,
and purify your hearts, yv. double minded." Thus St. John, " Love not
the world, neither the things that are in the world. For all that is in
(he world, the lust of the flesh, the lust of the eye, and the pride of life,
is not of the Father, but is of the world." The seeking happiness in
what gratifies either the desire of the flesh, by agreeably striking upon
the outward senses ; the desire of the eye, of the imagination, by its
novelty, gresitness, or beauty ; or the pride of life, whether by pomp,
grandeur, power, or the usual consequence of them, applause, and admi-
ration ; — " is not of the Father," I'ometh not from, neither is approved
by, the Father of spirits ; " but of the world :" it is the distinguishing
mark of those, who will not have him to reign over them.

IL Thus have I particularly inquired, what that circumcision of heart
is, which will obtain the praise of God. I am, in the second place, to
mention some reflections that naturally arise from such an inquiry, as a
plain rule whereby every man may judge of himself, whether he be ol
the world, or of God.

1. And, first, it is clear from what has been said, that no man has a
title to the praise of God, unless his heart is circumcised ny humility ;
unless he is little, and base, and vile, in his own eyes; unless he is
deeply convinced of that inbred " corruption of his nature," whereby
he is very far gone from " original righteousness," being prone to all
evil, averse to all good, corrupt and abominable; having a "carnal
mind which is enmity against God, and is not subject to the law of
God, nor indee<l can be ;" unless he continually feels in his inmost
«uui, that without the Spirit of God resting upon him, he can neither

SKItMON XVII.] CIRCUMCISION OF THE HEART.

169

think, nor desire, nor speak, nor act any thing good, or well pleasing
in his sight.

No man, I say, has a title lo the praise of God, till he feels his want
of God ; nor indeed, till he seeketh that " honour which fn;uc;th of God
only ;" and neither desires nor pursues that which cometh of man, un-
less so far only as it tends to this.

2 Another truth, which naturally follows from what has been said, is,
that none shall obtain the honour that cometh of God, unless his heart
be circumcised by faith ; even a " faith of the operation of God :" unless,
refusing to be any longer led by his senses, appetites, or passions, or even
by that blind leader of the blind, so idolized by the world, natural rea
son, he lives and walks by faith ; directs every step as " seeing Him thai
is invisible ;" " looks not at the things that are seen, which are tem-
poral, but at the things that are not seen, which are eternal ;" and
governs all his desires, designs, and thoughts, all his actions and con-
versations, as one who is entered in within the vail, where Jesus sits at
the right hand of God.

3. It were to be wished, that they were better acquainted with this
faith, who employ much of their time and pains in laying another found-
ation ; in grounding religion on the eternal fitness of things, on the
intrinsic excellence of virtue, and the beauty oi actions flowing from it;
oil the reasons, as they term them, of good and evil, and the relations
of beings to each other. Either these accounts of the grounds of Chris
tian duty, coincide with the scriptural or not. If they do, why are well
meaning men perplexed, and drawn from the weightier matters of the
law, by a cloud of terms, whereby the easiest truths are explained into
obscurity ? If they are not, then it behoves them to consider who is
tlie author of this new doctrine ; whether he is likely to be an angel
from heaven, who preacheth another gospel than that of Christ Jesus;
though, if he were, God, not we, hath pronounced his sentence, " Let
liim be accursed."

4. Our gospel, as it knows no other foundation of good works than
faith, or of faith than Christ, so it clearly informs us, we are not his
disciples, while we either deay him to be the author, or his Spirit to be
the inspirer and perfecter both of our faith and works. " If any man
have not the Spirit of Christ, he is none of his." He alone can quicken
those who are dead unto God, can breathe into them the breath of Chris-
tian life, and so prevent, accompany, and follow them with his grace, as
to bring their good desires to good effect. And " as many as are thus
led by the Spirit of God, they are the sons of God." This is God's shoit
and plain account of true religion and virtue; and "other foundation
can no man lay."

5. From what has been said, we may, thirdly, learn, that none is trulj
" led by the Spirit," unless that " Spirit bear witness with his spirit, that
he is a child of God ;" unless he see the prize and the cro\vn oefore
him, and " rejoice in hope of the g ory of God." So greatly have
they erred who have taught that, in serving God, we ought not to have
a view to our own happiness ! Nay, but we are often and expressly
taught of God, to have *' respect unto the recompense of reward ;" to
balance the toil with the "joy set before us," these " light afflictions"
with that " exceedntg weight of glory." Yea, we are " aliens to the
wvenant of proftiise," we are " without God in the worM." until God,

cac:
it."x:

•sy-

UUI

t:3

170

CIRCUMCISION OF THE HEART. [sERMON XVII.

" ot' his anuiulant mercy, hath begotten us again unto a living hope of
tlie inheritance incorruptible, undertled, and that fadeth not away."

6. But if these things are so, it is high time for those persons to deal
faithfully with their own souls, who are so far from finding in them-
selves this joyful assurance that they fulfil the terms, and shall obtain
the promises of that covenant, as to quarrel with the covenant itself, and
blaspheme the terms of it ; to complain, " They are too severe ; and
that no man ever did, or shall live up to them !" What is this but to
reproach God, as if he were a hard master, requiring of his servants more
than he enables them to perform ? As if he had mocked the helpless
works of his hands by binding them to impossibilities ; by commanding
them to overcome, where neither their own strength nor his grace was
sufficient for them ?

7. These blasphemers might almost persuade those to imagine them-
selves guiltless, who, in the contrary extreme, hope to fulfil the com-
mands of God, without taking any pains at all. Vain hope ! tliat a child
of Adam should ever expect to see the kingdom of Christ and of God,
without striving, without agonizing first, " to enter in at the strait gate ;'
— that one who was " conceived and born in sin," and whose " inward
parts are very wickedness," should once entertain a thouglit of being
"purified as his Lord is pure," unless he tread in his steps, and " take up
his cross daily ;" unless he " cut off his right hand," and " pluck out the
right eye, and cast it from him ;" — that he should ever dream of shaking
off his old opinions, passions, tempers, of being " sanctified throughout
in spirit, soul and body," without a constant and continued course of
general self denial !

8 What less than this can we possibly infer from the above cited
words of St. Paul, who, living " in infirmities, in reproaches, in neces-
sities, in persecutions, in distresses," for Christ's sake ; — who, being full
of "signs, and wonders, and mighty deeds," who, having been "caught
up into the third heaven ;" — yet reckoned, as a late author strongly
expresses it, that all his virtues would be insecure, and even his salva-
tion in danger, without this constant self denial 1 " So run 1," says he,
" not as uncertainly ; so fight I, not as «ne that beateth the air :" By
which he plainly teaches us, that he who does not thus run, who does
not thus deny himself daily, does run uncertainly, and fighteth to as
little purpose as he that " beateth the air."

9. To as little purpose does he talk of *' fighting the fight of faith,"
as vainly hope to attain the crown of incorruption, (as we may, lastly,
infer from the preceding observations,) whose heart is not circumcised
by love. Love, cutting off both the lust of the flesh, the lust of the
eye, and the pride of life ; — engaging the whole man, body, soul, and
spirit, in the ardent pursuit of that one object; — is so essential to a
child of God, that, without it, whosoever liveth is counted dead before
liim. " Though I speak with the tongues of men and of angels, and have
not love, I am as sounding brass, or a tinkling cymbal. Though I have
the gift of prophecy, and understand all mysteries, and all knowledge;
and though I have all faith, so as to remove mountains, and have not
love, I am nothing." Nay, "though I give all my goods to feed the poor,
and my body to be burned, and have not love, it profiteth me nothing."

10. Here then is the sum of the perfect law, this is the true circum-
cision of the heait. Let the spirit return to God that gave it, with the

\ed<ye ;

we not

poor,

ring."
rcum-
th the

SKIIMON XVII. ] CIRCUMCISION OF THE IIEAUT.

171

whole train of \is affections. "Unto the place from whence ail the
rivers came," ihiilior let them flow again. Other sacrifices from us hr
would not ; but the living sacrifice of the heart he hath chosen. Let it
be continually offered up to God through Christ, in flames of holy love.
And let no creature be suffered to share with him : for he is a jealous
God. His throne will he not divide with another : he will reign without
rival. Be no design, no desire admitted tnere, but what has him foi
its ultimate object. This is the way wherein those children of God once
walked, who being dead, still speak to us : " Desire not to live, but to
praise his name : let all your thoughts, words, and works, tend to his
glory. Set your heart firm on him, and on other things only as they are
in and from him. Let your soul be filled witii so entire a love of him,
that you may love nothing but for his sake." " Have a pure intention
of heart, a steadfast regard to his glory in all your actions." ** Fix your
eye upon the blessed hope of your calling, and make all the things of
the world minister unto it." For then, and not till then, is that " mind
in us which was also in Christ Jesus ;" when, in every motion of our
heart, in every word of our tongue, in every work of our hands, we
" pursue nothing but in relation to him, and in subordination to hid
pleasure ;" when we too, neither think, nor speak, nor act to fulfil our
" own will, but the will of him that sent us ;" when, whether we " ea»,
or drink, or whatever we do, we do ail to the glory of God."

— J

l- —

■ r3

172

MARKS OP TUB NEW BIRTB. [SERHON XVIII.

SERMOX XYUL—T/ie Marks of the New Birth.

" So is every one that is born of the Spirit." Jolui iii. 8.

ANALYSIS.

Tins sermon not intended to deline, but to point out the
marks of the New Birtli.

I. Faith. Gal. iii. 26 ; John i. 12, 13 ; 1 John v. 1. Not
bare assent, or intellectual faith. But beyond this " a dis-
position wrought hy God in the heart" This implies a pre-
ceding sense of sin. It is invariably followed by power over
sin. See Horn, vi ; also 1 John iii. 1, &c. It is also followed
by peace. Horn. v. 1 ; John xiv. 27 ; xvi. 3.3.

II. Hope. 1 Pet. i. 3. Called also full assurance. In-
cluding tliG witness of our own spirit and the witness of God's
Spirit. Rom. viii, 15, IG, 17. Tiiis hope is the source of the
Christian's joy. Eom. v. 2 ; 1 Pet. i. 5.

III. Love. Rom. v. 5. From love to God springs love to
our neighbour. Manifest in outward works, but not a mere
outward service.

IV. Application. Such being the marks, are you thvs born
of God ? Not what were you made in baptism, but what are
you now ? Baptism avails nothing if ye are now the children
of the devil.

INTRODUCTORY NOTES.

The present sermon is not in any proper sense of the term contro-
versial, but is a simple exposition of the Gospel salvation upon the basi*
of the Word of God, and in the light of Christian experience. The
religion of Christ has already been presented to us under two aspects :
1. A new relation to God. 2. A new subjective experience of freedom
from guilt and inward peace and assurance. It now comes before us
under a third aspect, a new set of aj^ections, of motives of life. The three
aspects are distinct, but are inseparably one ; the new relations give rise
to new emotions ; and out of these new emotions comes forth a new-
abiding character. It is the soul's entrance on the new life of this new
character, which Mr, Wesley siiecifically regards as the new birth. In
the latter part of the sermon Mr. Wesley allows that the term New
Birth is used, in the standards of the Church of England, in a sense
diflferent from this, to designate the new relationship in which a man i^
placed to God and his Church in the ordinance of baptism. Of this
baptismal regeneration there are two definitions ; one outward and
formal, as the act by which a man enters the visible church or family of
God ; the other inward, and operative, the communication to the soul of
a germ or seed of Divine grace. It is most likely that Mr. Wesley held
this latter view, and regarded all men, or the great mass of them, f>i

SERMON XVIII.

MARKS OF THB NEW BIRTH.

173

having " sinned away the grace of their baptism." But whatever may
have been his interpretations of tlie Churcn formularies, lie puts them
here completely aside, and preaches only the Arminian, Methodist doc-
trine of the New Birth, as an inward change of nature, inseparably
associated with a change of relation to God, and a profound crisis of
religious experience.

In the theology of the Reformation the term Regeneration was made
t9 include the entire secret operation of the Spirit by which man was
brought from a state of nature to a state of grace, and finally of full
«ilvation, whether this operation was conditional on baptisjn as with
the Lutherans, or on the secret decree of God as with Calvin. The
specific definition of regeneration, which we believe to be Scriptural,
and which is now almost universally accepted by evangelical Protestants,
(See Hodge's Systematic Theology, Vol. iii. p. 6,) the modern (Jhristinn
Church owes to Methodism.

To this view of regeneration with the corresponfling views of justifica-
tion, justifying faith, and assurance is largely due the power ot revival
preaching, both in the last century and in the present. This entire
system of doctrine of salvation sets before men something so definite as
che test of their moral and religious condition, that every man's con-
science must respond with a definite yes or n'» to the question. Am I
saved ? It is throughout the doctrine of a present and a conscious salva-
tion. Any doctrine of an election from all eternity, or of a personal
redemption, completed unconditionally in Christ, or of sacramental
salvation, the germ of which is implanted in baptism, and which is
gradually and unconsciously carried forward to perlection by the means
of grace, can never be made the basis of such ajjpeul to the . unconverted
as is founded upon the doctrine before U9.

SERMON XVIII.

1. How is every one that is " born of the Spirit," — that is, bom
again, born of God ? What is meant by the being born again, the being
horn of God, or being born of the Spirit ? What is implied in the heing
a son or a child of God, or having the Spirit of adoption ? That these
privileges, by the tree mercy of God, are ordinarily annexed to baptism
(which is thence termed by our Lord in the preceding verse, the being
" born of water and of the Spirit") we know; but we would knovv
what these privileges are : what is the new birth ?

2. Perhaps it is not needful to give a definition of this, seeing the
Scripture gives none. But as the question is of the deepest concern to
every child of man ; since, " except a man be born again," born of the
Spirit, " he cannot see the kingdom of God ;" I propose to lay down
the marks of it in the plainest manner, just as I find them laid down
in Scripture.

L 1. The first of these, and the foundation of all the rest, is faith.
So St. Paul, " Ye are all the children of God by faith in Christ Jesus,"
Gal. iii, 26. So St. John, " To them gave he power {s^afftav, right or
privilege, it may rather be translated) to become the sons of God, even
to them that believe on his name ; which were born," when they
believed, " not of blood, nor of the will of the flesh," not by natural
generation, " nor of the will of man," like those children adopteo by
tnen, in whom no inward change is thereby wrought, *' but of God,"
ch'jp. i, 12, 13. And again in his general epistle, "Whosoever be-
lieveth that Jeans is the Christ, is born of God," 1 John v, 1

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JlAUKsl OF TU£ NEW BIBTU. [SfiRMOM ZVIII.

2. But ii is not a barely notional or speculative faith that is here
spoken of by the apostles. It is not a bare assent to this proposition,
Jesus is the Christ ; nor indeed to all the propositions contained in our
creed, or in the Old and New Testament. It is not merely an assent
to any or all these credible things, as credible. To say this, were to
say (which who could hear ?) that the devils were born of God ; for they
have this faith. They, trembling, believe, both that Jesus is the Christ,
and that all Scripture, having been given by inspiration of God, is
true as God is true. It is not only an assent to divine truth, upon the
testimony of God, or upon the evidence of miracles ; for they also heard
the words of his mouth, and knew him to be u faithful and true witness
They could not but receive the testimony he gave, both of himself, and
of the Father which sent him. They saw likewise the mighty works
which he did, and thence believed that he " came forth from God."
Yet, notwithstanding this faith, they arc still " reserved in chains of
darkness, unto the judgment of the great day."

3. For all this is no more than a dead faith. The true, living,
Christian faith, which whosoever hath is born of God, is not only assent,
an act of the understanding ; but a disposition, which God hath wrou^t
m his heart ; " a sure trust and confidence in God, that through the
merits of Christ his sins are forgiven, and he reconciled to the favour of
God." This implies, that a man first renounce himself; that, in order
to be " found in Christ," to be accepted through him, he totally rejects
all " confidence in the flesh ;" that " having nothing to pay," having
no trust in his own works or righteousness of any kind, he comes to
God as a lost, miserable, self destroyed, self condemned, undone, help-
less sinner ; as one whose mouth is utterly stopped, and who is alto-
gether " guilty before God." Such a sense of sin, (commonly called
despair, by those who speak evil of the things they know not,) togethei
with a full conviction, such as no words can express, that of Christ
only Cometh our salvation, and an earnest desire of that salvation, must
precede a living faith, a trust in Him, who for us paid our ransom bj
his death, and for us fulfilled the law in his life. This faith then,
whereby we are born of God, is " not only a belief of all the articles of
our faith, but also a true confidence of the mercy of God, through our
Lord Jesus Christ."

4. An immediate and constant fruit of this faith whereby we are
born of God, a fruit which can in no wise be separated from it, no, not
for an hour, is power over sin ; — power over outward sin of every kind ;
over every evil word and work ; for wheresoever the blood of Christ is
thus applied, it " purgeth the conscience from dead works ;" — and over
inward sin ; for it purifieth the heart from every unholy desire and
temper. This fruit of faith St. Paul has largely described, in the sixth
chapter of his epistle to the Romans. " How shall we," saith he,
" who [by faith] are dead to sin, live any longer therein ?" " Our old
man is crucified with Christ, that the body of sin might be destroyed,
that henceforth we should not serve sin." — " Likewise, reckon ye your-
selves to be dead unto sin, but alive unto God, through Jesus Christ our
Lord. Let not sin therefore reign [even] in your mortal body," " bui
yield yourselves unto God, as those that are alive from the dead." " For
sin shall not have dominion over you. — God be thanked, that ye were
the servants of sin, — but being made free," — the plain meaning is, God

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SEIUION XVIII.] MARKS OK TIIK NEW BIRTH.

175

be thanked, that though ye were, in time past, the servants of sin, yet
now — " being free from sin, ye are become the servantsof righteousness."
5. The same invaluable privilege of the sons of .od, is as strongly
asserted by St. John ; particularly with regard to the former branch of
it, namely, power over outward sin. After he had been crying out, as
one astonished at the depth of the riches of the goodness of God, —
" Behold, what manner of love the Father hath bestowed upon us, that
we should be called the sons of God ! Beloved, now are we the sons of
God : and it doth not yet appear what we shall be ; but we know, that
when he shall appear, we shall be like him ; for we shall see him as he
1 John iii, 1,&'C; — he soon adds, "Whosoever is born of God doth

not commit sin ; for his seed remaineth in him : and he cannot sin
l)ecause he is born of God," verse 9. But some men will say, " Tiue
whosoever is born of God doth not commit sin habitually.'''' Habitually !
whence is that ? I read it not. It is not written in the book. God
plainly saith, "He doth not commit sin ;" and thou addest habitually !
Who art thou that rnendest the oracles of God ? — that " addest to the
words of this book ?" Beware, 1 beseech thee, lest God " add to thee
all the plagues that are written therein !" Especially when the com-
ment thou addest is such as quite swallows up the text : so that by this
aedo^eia irXavric;, this artful method of deceiving, the precious promise is
utterly lost ; by this xufSsia av^^wTwv, this tricking and shuffling of men,
tlie word of God is made of none effect. Oh beware, thou that thus
takest from the words of this book, that taking away the whole meaning
and spirit from them, leavest only what may indeed be termed a dead
letter, lest God take away thy part out of the book of life !

fi. Suffer we the apostle to interpret his own words, by the whole
tenor of his discourse. In the fifth verse of this chapter, he had said,
" Ye know that he [Christ] was manifested to take away our sins ; and
in him is no sin." What is the inference he draws from this 1 " Who*
soever abideth in him sinneth not : whosoever sinneth hath not seen
liim, neither known him," ch. iii, 6. To his enforcement of this impor-
tant doctrine, he premises a highly necessary caution: "Little child-
ren, let no man deceive you," ver. 7 ; for many will endeavour so to do,
to persuade you that you may be unrighteous, that you may commit sin,
and yet be children of God ; " he that doeth righteousness is righteous,
even as he is righteous. He that committeth sin is of the devil ; for the
devil sinneth from the beginning." Then follows, " Whosever is born
of God doth not commit sin ; for his seed remaineth in him: and he
cannot sin, because he is born of God. In this," adds the apostle, " the
children of God are manifest, and the children of the devil." By this
plain mark (the committing or not committmg sin) are they distin-
guished from each other. To the same effect are those words in his
fifth chapter, " We know that whosoever is born of God sinneth not :
but he that is bego'.ten of God keepeth himself, and that wicked one
toucheth him not," ver. 18.

7. Another fruit of this living faith is peace. For, " being justified
by faith," having all our sins blotted out, " we have peace with God,
through our Lord Jesus Christ," Rom. v, 1. This indeed our Lord
himself, the night before his death, solemnly bequeathed to all his fol-
lowerf! ' " Peace," saith he, " I leave with you ;" (you who " believe in
'»o'i." and " believe also in me ;") " my peace I give unto you." " Not

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17G MAUKS OF THI:: NEW UlUTU. [sEimuN XVIII.

as the world giveth, give I unto you. Let not your heart he troubled,
neither let it be afraid," John xiv, 27. And again " These things have
I spoken inito you, that in me ye might have peace," ch. xvi, 33. This
is that " peace of God which passeth all understa iding," that serenity
of soul which it hath not entered into the heart of a natural man to con-
ceive, and which it is not possible for even the spiritual man to utter.
And it is a peace which all the powers of earth and hell are iniabie lo
take from him. Waves and storms beat upon it, but they shake it not;
for ii is founded upon a rock. It keepeth the hearts and minds of the
cliildren of God, at all times and in all places. Whether they are in ease
or in pain, in sickness or health, in abundance or want, they are happy
in God. In every state they have learned to be content, yea, lo give
thanks unto God through Christ Jesus ; being well assured, that " what-
soever is, is best," because it is his will coni'erning them: so that in all
the vicissitudes of life their " heart standeth fast, believing in the liOrd."
II. 1. A second scriptural mark of those who are born of God, is
hope. Thus St. Peter, speaking to all the children of God who were
then scatter 1 abroad, saith, " Blessed be the God and Father of our
Lord Jesus Christ, which according to his abundant mercy, hath begot-
ten us again unto a lively hope," 1 Pet. i, 3. EXwi^a ^Ujijav, a tivc/i/ or
iiving hope, saith the apostle ; because there is also a dead hope, as
well as a dead faith ; a hope which is not from God, but from the enemy
of God and man ; — as evidently appears by its fruits ; for as it is the off-
spring of pride, so it is the parent of every evil word and work ; whereas,
every man that hath in him this living hope, is " holy as he that calletli
him is holy :" every man that can truly say to his brethren in Christ,
" Beloved, now are we the sons of God, and we shall see him as he is,'
" purifieth himself, even as he is pure."

2. Hiis hope, — (termed in the epistle lo the Hebrews, chap, x, 22
ffXyipoipo^ia flriffTewg, and elswhere, irXrpoqjopia sX^iJoj, chap, vi, 11, ir
our translation, " the full assurance of faith, and the full assurance ol
hope," expressions the best which our language could afford, although far
weaker than those in the original,) — as described in Scripture, implies,
first, the testimony of our own spirit or conscience, that we walk " in
simplicity and godly sincerity;" but secondly, and chiefly, the testi-
mony of the Spirit of God," bearing witness with," or to, '* our spirit,
that we are the children of God," "and if children, then heirs, heirs
of God, and joint heirs with Christ."

3. Let us well observe what is here taught us by God himself, touch
ing this glorious privilege of his children. Who is it that is here said
to bear witness ? Not our spirit only, but another ; even the Spirit of
God : He it is who " beareth witness with our spirit." What is it, he
bcareth witness of? " That we are the children of God," " and if chil-
dren then heirs ; heii i of God, and joint heirs with Christ ;" Rom. viii,
16, 17 ; " if so be that we suffer with him," (if we deny ourselves, if wc
take up our cross daily, if we cheerfully endure persecution or reproach
for his sake,) " that we may also be glorified together." And in whom
doth the Spirit of God bear this witness? In all who are the children
of God. By this very argument does the apostle prove, in ttie preceding
verses, that they are sc : " As many," saith he, " as are led by the Spirit
of God, they are the sons of God." " For ye have not received the spirii
of bondage again to fear ; but ye have received the spirit of adoimuK.

SKRMON XVIII.] MARKS OF TIIK NEW BIKTII.

177

testi-

I spirit,

heirs

whereby we cry, Abba, Father !" It follows, " The Spirit itselfbearetb
vvitness with our spirit, that we are the children of God," ch. viii, 14-16.

4. The variation of the phrase in the 15th verse, is worthy our obser-
vation. " Ye have received the spirit of adoption, whereby wv. cry,
Abba, Father !" Ye, as many as are the sons of God, have in virtue of
your sonship, received that selfsame spirit of adoption, whereby ire cry
Abba, Father : we, the apostles, prophets, teachers, (for so the word may
not improperly be understood,) we, through whom you have l)elieved,
tlie " ministers of Christ, and stewards of the mysteries of God." Aawi
and i/ou have one Lord, so we have one Spirit: as we have one faith, so we
li;ive one hope also. We and you are sealed with one " spirit of promise,"
llie earnest of i/our and of our inheritance : the same Spirit bearing wit-
ness with your and with our spirit, " that we are the children of God."

5. And thus is the Scripture fulfilled, " Blessed are they that mourn
tor they shall be comforted." For it is easy to believe, that though
sorrow may precede this witness of God's Spirit with our spirit ; (indeed
tniist, in sonje degree, while we groan under feai, and a sense of the
wrath of God abiding on iJs ;) yet, as soon as any man feeleth it in him-
self, his " sorrow is turned into joy." Whatsoever his pain may have
been before ; yet, as soon as that '* hour is come, he remembereth the
anguish no more, for joy" that he is born of God. It may be, many of
!/"« have now sorrow, because you are " aliens from the commonwealth
of Israel ;" beca-ise you are conscious to yourselves that you have not
this Spirit ; that you are " without hope and without God in the world."
But when the Comforter is come, " then your heart shall rejoice ;" yea,
" your joy shall be full," and " that joy no man taketh from you," John
xvi, 22. " We joy in God," will ye say, " through our Lord Jesus
Christ, by whom we have now received the atonement ;" " by whom
we have access into this grace," this state of grace, of favour, or recon-
ciliation with God, " wherein we stand, and rejoice in hope of the
glory of God," Rom. v, 2. " Ye," saith St. Peter, whom God hath
" begotten again unto a lively hope, are kept by the power of God unto
salvation : wherein ye greatly rejoice, though now for a season, if need
he, ye are in heaviness through manifold temptations ; that the trial of
your faith may be found imto praise, and honour, and glory, at the appear-
ing of Jesus Christ : in whom, though now ye see him not, ye rejoice
with joy unspeakable and full of glory," 1 Pet. i, 5, &lc. Unspeakable
indeed ! It is not for the tongue of man to describe this joy in (he Holy
Ghost. It is '* the hidden manna, which no man knoweth, save he that
receiveth it." But this we know, it not only remains but overflows in
the depth of affliction. " Are the consolations of God small" with his
children, when all earthly comforts fail ? Not so. But when suffering
most abound, the consolation of his Spirit doth much more abound ;
insomuch that the sons of God " laugh at destruction when it comeih :"
at want, pain, hell, and the grave; as knowing him who " hath the keys
of death and hell," and will shortly '• cast them into the bottomless pit ;"
as hearing even now the great voice out of heaven, saying, " Behold, the
tabernacle of God is with men, and he will dwell with them, and they
siiall be his people, and God himself shall be with them, and be their
God. And God shall wipe away all tears from their eyes, and there shall
be no more death, neither sorrow, nor crymg; neither shall there be anv
more pain ; for the 'brmer things are passed away," Rev. xxi, 3, 4

CBc:

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.— i

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1- —

178

MARKS OF THE NEW BIRTH. [SERMON XVllI.

III. 1. A third scriptural mark of thoHO who are born ofCiod, and
the greatest of all, is love; even tin; lov« of God shed abroad in iheir
hearts, by the Holy Ghost wliich is g'wv.n unto them," Rom. v, 5. " Be-
cause they are sons, God hath sent forth the J^pirit of his Son into their
hearts, crying, Abba, Father!" Gal. iv, 6. By this Spirit, continually
looking up to God as their reconciled and loving Father, tiiey cry to
him for incir daily bread, for all things needful, whether for their souls
or bodies. They continually pour out their hearts before him, knowing
" they have the petitions which they ask of him," 1 John v, 15. Their
delight is in him. lie is the joy of their heart; their "shield," ami
their " exceeding great reward." The desire of their soul is towards
him ; it is their " meat and drink to do his will ;" and they are " satisfied
as with marrow and fatness, \v»liile their mouth praiseth him with joyful
lips," Psalm Ixiii, 5.

2. And, in this sense also, " Every one who loveth him that begat,
loveth him that is begotten of him," 1 John, v, 1. His spirit rejoicetli
in God his Saviour. lie " loveth the Lord Jesus Christ in sincerity."'
Me is so "joined unto the Lord," as to be one spirit. His soul hang-
eth upon him, aiul cinoseth him as altogether lovely, " the chiefe^t
among ten thousand." He knoweth, he feeleth what that means, " My
Beloved is mine, and I am his." " Thou art fairer than the children
of men ; full of grace are thy lips, because God hath anointed thee for
ever !" Psalm xlv, 2.

3. The necessary fruit of this love of God, is the love of our neigh-
hour ; of every soul which God hath made ; not excepting our enemies^ ;
not excepting those who are now " despitefuUy using and persecuting
us ;" — a love, whereby we love every man as ourselves ; as we love our
own souls. Nay, our Lord has expressed it still more strongly, teacli-
mg us to " love one another, even as he hath loveJ us." Accordingly,
the commandment written in the hearts of all those that love God, is
no other than this, " As I have loved you, so love ye one another.'"
Now, " herein perceive we the love of God, in that he laid down his life
for us," 1 John iii, 16. " We ought," then, as the apostle justly infers;,
" to lay down our lives for the brethren." If we feel ourselves ready
to do this, then do we truly love our neighbour. Then " we know that
we have passed from death unto life, because we thus love the brethren,"'
ver 14. " Hereby know we" that we are born of God, that we " dwell
in him, and he in us, because he hath given us of his [loving] Spirit,"
ch. iv, 13. For "love is of God; and every one that thus loveth is
born of God, and knoweth God," 1 John iv, 7.

4. But some may possibly ask, does not the apostle say, " This is
the love of God, that we keep his commandments 1" 1 John v, 3. Yea,
and this is the love of our neighbour also, in the same sense as it is the
love of God. But wiiat would you infer from hence? That the keep-
ing the outward commandments^ is all that is implied in loving God
with all your heart, with all your mind, and soul, and strength, and in
loving your neighbour as yourself? That the love of God is not an affec-
tion of the soul, but merely an outward service? And that the love of
our neighbour is not a disposition of heart, but barely a course of out-
ward works 7 To mention so wild an interpretation of the apostle's
words, is [sufficiently to confute it. The plain indisputable meanmg of
that text is, this is the sign or proof of the love of God, of our keeping

8F.KM0N Will. J MAUK8 UF Uil:: NbW lilKTH.

179

spirit;
kveth is

^his is
Yea,
It is the
keep-
|ig God
and in
In atteo
llove of
1 of out'
Iposile's
|ning of
kecpinS!

the first aii<l great commandtnciit, to keep all the rest of his command-
nients. For true love, if it be once shed abroad in our heart, will con*
strain us so to do ; since, whosoever loves God with all his heart, cannol
l)iit serve him with all his strength.

r>. A second fruit then of the love of God, (so far as it can be dis-
iiiiguishcd from it,) is universal obedience to him we love, and conform-
ity to his will ; obedience to all the commands of God, Uiiernal and
rxtornal ; obedience of the heart and of the life ; in every temper, and
III all manner of conversation. And one of the tempers most obviously
implied herein is, the being " zealous of good works ;" the lumgerinjj
and thirsting to do good, in every possible kind, unto all men ; the
rejoicing to " spend and be spent for them," for every child of man :
not looking for any recompense in this world, but only in the resurrec-
tion of the just.

IV. 1. Thus have I plainly laid down those marks of the new birth,
which I find laid down in Scripture. Thus doth God himself answer
that weighty question, what is it to be born of God ? Such, if the aj)peal
lie made to the oracles of God, is " every one that is born of the Spirit."
This it is, in the judgment of the Spirit of God, to be a son or a child
of God. It is, so to believe in God, through Christ, as " not to commit
sin," and to enjoy at all times, and in all places, that " peace of God
wliich passeth all understanding." It is, so to hope in God through the
Son of his love, as to have not only the " testimony of a good con-
science," but also the Spirit of God " bearing witness with your spirits,
that ye are the children of God ;" whence cannot but spring, the
rejoicing evermore in him, through whom ye " have received the atone-
ment." It is so to love God, who hath thus loved you, as you never
dill love any creature: so that ye are constrained to love all men as
yourselves ; with a love not only ever burning in your hearts, but flaming
out in all your actions and conversation, and making your whole life
one " labour of love," one continued obedience to those commands,
" Be ye merciful, as God is merciful ;" " Be ye holy, as I the Lord am '
holy ;" " Be ye perfect, as your Father which is in heaven is perfect."

2. Who then are ye that are thus born of God ? Ye "know the things
which are given to you of God." Ye well know that ye are the chil-
dren of God, and "can assure your hearts before him." And every
one of you who has observed these words, cannot but feel, and know
of a truth, whether at this hour, (answer to God and not to man !) you
are thus a child of God or no. The question is not, what you was made
in baptism ; (do not evade ;) but, what are you now 1 Is the spirit of
idoption now in your heart 1 To your own heart let the appeal be made.
( ask not, whether yoii tons born of Wtater and of the Spirit ; but are you
low the temple of the Holy Ghost which dwelleth in you ? I allow you
vas "circumcised with the circumcision of Christ ;" (as St. Paul em-
'hatically terms baptism ;) but does the Spirit of Christ and of glory now
est upon you ? Else " your circumcision is become uncircumcision."

3. Say not then in your heart, I was once baptized, therefore I can
■/)w a child of God. Alas, that consequence will by no means hold.
Aow many are the baptized gluttons and drunkards, the baptized liars
knd common swearers, the baptized railers and evil speakers, the bap-
tized whoremongers, thieves, extortioners ? What think you ? Are
these now the children of God 1 Verily, 1 say unto you, whosoever you

iiE:

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— J

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>-

UJI

180

MAKKS UK TtIK NKW IIIKTH. [ftKKMON XVIII.

»re, unto wlinniaiiy one of the preceding characters belong, " Ye art-
ot your fttthor the devil, and the wori(8 of your father ye do." Unto
jou 1 call, in the name of lliin whom you crucify afresh, and in his
words to yotir circumcised predecessors, " Ye serpents, ye generation
of vipers, how can ye escape the damnation of hell ?"

4. How indeed, except ye be l)orn again ! For ye are now dead in
trespasses and sins. To say then that ye cannot be born again, thbt
there is no new birth but in baptism, is to seal you all under damnation,
to consign you to hell, without help, without hope. And perhaps son.c
may think this just and right. In their zeal for the Lord of hosts, they
may say, " Yea, cut ofl' the sinners, the Amalekites ! Let these Gibeoii
ites be utterly destroyed ! They deserve no less." No; nor I ; nor yon
Mine and your desert, as well as theirs, is hell. And it is mere mercy,
free, undeserved mercy, that ire are not now in unquenchable firt'.
You will say, *' But we are washed ;" we were born again " of water and
of the Spirit." So were they : this, therefore, hinders not at all, but
that ye may now be even as they. Know ye not, that " what is higlily
esteemed of men is an abomination in the sight of God ?" Come forth,
ye " saints of the world," ye that are honoured of men, and see who
will cast the first stone at them, at these wretches not fit to live upon
the earth, these common harlots, adulterers, murderers. Only learn yo
first what that meaneih, " He that hateth his brother is a murderer,"
1 John iii, 15. " He that looketh on a woman, to lust after her, liatli
committed adultery with her already in his heart," Matt, v, 28. " Ye
adulterers and adulteresses, know ye not that the friendship of the world
is enmity with God ?" James iv, 4.

5. " Verily, verily, I say unto you, ye" also " must be born again.'
" Except ye" also " be born again, ye cannot see the kingdom of God."
Lean no more on the staff of that broken reed, that ye were born again
in baptism. Who denies that ye were then made children of God, ai/d
heirs of the kingdom of heaven ? But, notwithstanding this, ye are now

'childien of the devil. Therefore, ye must be born again. And In
not Satan put it into your heart to cavil at a word, when the thing i.^
clear. Ye have heard what are the marks of the children of God : all
ye who have them not on your souls, baptized or unbaptized, must needs
receive them, or without doubt ye will perish everlastingly. And if ye
have been baptized, your only hope is this, that those who were made
the children of God by baptism, but are now the children of the devil,
may yet again receive " power to become the sons of God ;" that lliey
may receive again what they have lost, even the " spirit of adoption,
crying in their hearts, Abba, Father !"

Amen, Lord Jesus! May every one who prepareth his heart yet again
to seek thy face, receive again that spirit of adoption, and cry out
" Abba, Father !" Let him now again have power so to believe in th\
name as to become a child of God ; as to know and feel he hath " redeni])
tion in thy blood, even the forgiveness of sins," and that he " caunoi
commit sin because he is born of God." Let him be now " begotten
fgain unto a living hope," so as to " purify himself as thou an pure ; "
and, *' because he is a son," let the spirit of love and of glory rest upon
him, cleansing him " from all filthiness of flesh and spirit," and teacb-
ng him to ' perfect holiness in the fear of God !"

BERIfUN XIX. 1 PUIVILEOB Of THE CIIILDKEN OF GOU.

l»l

SKRMON XIX,— The Great Privilege of those that are horn oj

God.
" Whomever is born of Oo'l iloth not romm>t sin." 1 Jno. ill. 9.

et again
cry out

in til)
redenip

caiinoi
jegottiMi

pure ;"
est upon
1 teacb-

AXALVSIS.

Justification and lk'«,'enfirHtion, one in point of time, are
distinct in nature ; one, n relative (<l(n;)t,'e, the oLhef, reul ; one,
\\i()ii<,'ht for us, the other, n, ijs ; one, removing tlie guilt, the
other, the power of sin. ,

I. The niejiniiig of the expression, " Whosoever is horn of
God." Not baptism or any outward change; btit inward,
l)eginninnf a different life. Analogy of the natural birth. The
new perceptions of the spiritual life.

II. In what sense he doth not commit sin.

Sin defined as actual, voluntary transgression of the law.
This the man who abides in faith, love, and jirayer, cannot do.
l»ut some such have sinned. David, liarnahas, Peter. Ans.
There is a condition, " he keepeth himself." Sin is first
negative; failure to watch; then positive inward sin; then
positive outward transgression. The last is always preceded
by loss of faith. Eight steps of the fall described.

III. We learn four lessons.

INTRODUCTORY NOTES.

This sermon sets before us very clearly Mr. Wesley's view of tlie
relation of Christian experience or consciousness to the new moral life.
He lays this down as a fundamental principle that the conscious sense of
God's presence cannot co-exist with conscious consent to sin. And as
Mr. Wesley knows of no occult religion, or imputed favour of God
which is not revealed, a holy will becomes thus an inseparable result of
true religion, and an indispensable condition of its continuance.

This requirement of rectitude of will stands out in the very forefront
of Methotfist theology. It is linked with the Arminian doctrines oi
responsibility and freedom on the one hand ; and on the other it forms
the first step in the Wesleyan doctrine of Scriptural holiness, the crown
of which is Christian perfection. A theology which embraces such
fundamental elements as these can have no fellowship with Antinomian-
ism. If a consciously holy purpose of will enters into all true Christian
life, then there must be a law of God by which this holy will is directed.
Tims all moral law enters, not as an ornamental addition, but as an
essential element into the true Chiistian experience. Hence in Mr.
Wesley's plan we shall find, next in order, an exposition of Christian
moral law, the sermon of our Lord on the Mount beinj^ the basis.

Methodism is thus peculiarly ethical Christianity. Mr. Wesley seems
to combine in his own religious life and teachings all the ethical elements
with which he came in contact. Holiness is the central conception ol
God, and of religion, and the only perfection of man.

In this view of religion the will becomes a most important factor. It
is the will which establishes a fundamental difl'erence between all in-
voluntary moral imperfection and sinfulness, and the sin pre-eminentlv
80-called, whkh brings guilt and separation ironi Qo<l.

cSc:

— — .«

— J

•cq-
— -.^

cxz

182

PRIVII.KGE OF THK CIIILDREX OF GOD. [SEKMON XIX.

SERMON XIX.

1. It has been frequently supposed, that the being born of God, was
all one with the being ju.stified ; that the new birth and justilicaticn
were only different expressions, denoting the same thing : it being cot-
tain, on the one hand, that whosoeve'- is justified, is also born of God,
and on the other, that whosoever is bdn of God, is also justified ; yea,
that both those gifts of God are given to every believer in one and the
same moment. In one point of time his sins are blotted out, and he is
born again of God.

2. But though it be allowed, that justification and the new birth are.
m point of time, inseparable from each other, yet they are easily dis-
tinguished, as being not the same, but things of a widely diflerent
nature. Justification implies only a relative, the new birth a real,
change. God, in justifying us, does something /or us; in begetting
us again, he does the work in us. The former changes our outward
relation to God, so that of enemies we become children ; by the latter
our inmost souls are changed, so that of sinners we become saints. TUv.
one restores us to the favour, the other to the image, of God. The one
js the taking away the guilt, the other the taking away the jmwer, of
sin : so that, although they are joined together in point of time, yet are
they of wholly distinct natures.

3. The not discerning this, the not observing the wide diflference
there is between being justified and being born again, lias occasioned
exceeding great confiision of thought in many who have treated on tiii^
subject ; particularly when they have attempted to explain this great
privilege of the children of God ; to show how '* whosoever is born ol
God doth not commit sin."

4. In order to apprehend this clearly, it may be necessary, first, to
consider what is the proper meaning of that expression, " Whosoever
is born of God ;'' and, secondly, to inquire, in what sense he *' doth not
commit sin ?"

1. 1. First, we are to consider, what is the proper meaning of that
expression, "Whosoever is born of God." And, in general, from all
the passages of holy writ, wherein this expression, the being born of
God, occurs we may learn that it implies not barely the being baptized,
or any outward change whatever ; but a vast inward change, a change
wrought in the soul, by the operation of the Holy Ghost; a change in
the whole manner of our existence; for, from the moment we are born
of God, we live in quite another manner than we did before; we are, as
it were, in another world.

2. The ground and reason of the expression is easy to be understood.
When we undergo this great change, we may, with much propriety, be
said to be born again, because there is so near a resemblance between
the circumstances of the natural and of the spiritual birth ; so that to
consider the circumstances of the natural birth, is the most easy way to
understand the spiritual.

3. The child which is not yet born subsists indeed by the air, as does
every thing which has life ; but fech it not, nor any thing else, miloss

SEKMON AIX] PRIVILEGE OF THE CHILDREN OF GOD. 183

in a very dull and imperfect manner. It hears little, if at all ; the
organs of hearing being as yet closed up. It sees nothing ; having its
eyes fast shut, and being surrounded with utter darkness. There are,
It may be, some faint beginnings of life, when the time of its birth
draws nigh, and some motion consequent thereon, whereby it is distin-
guished from a mere mass of matter ; but it has no senses ; all these
avenues of the soul are hitherto quite shut up. Of consequence, it has
scarce any intercourse with this visible world ; nor any knowledge,
conception, or idea, of the things that occur therein.

4. The reason why he that is not yet born is wholly a stranger to tho
visible world, is, not because it is afar off; (it is very nigli ; it sur-
rounds him on every side ;) but, partly, because he has not those senses,
they are not yet opened in his soul, wliereby alone it is possible to hold
commerce with the material world ; and partly, because so thick a veil
IS cast between, through which he can discern nothing.

5. But no sooner is the child born into the world, than he exists in
a quite different manner. He now feels the air with which he is sur-
rounded, and which pours into him from every side, as fast as he
alternately breathes it back, to sustain the flame of life : and hence
springs a continual increase of strength, of motion, and of sensation ;
all the bodily senses being now awakened, and furnished with their
proper objects.

His eyes are now opened to perceive the light, which, silently flow
ing in upon them, discovers not only itself, but an infinite variety ol
things, with which before he was wholly unacquainted. His ears are
unclosed, and sounds rush in with endless diversity. Every sense is
employed upon such objects as are peculiarly suitable to it ; and by
these inlets the soul, having an open intercourse with the visible world,
acquires more and more knowledge of sensible things, of all the things
which are under the sun.

6. So it is with him that is born of God. Before that great change
is wrought, although hj subsists by him, in whom all that have life
" live, and move, and have their being," yet he is not sensible of God ; he
does not feel, he has no inward consciousness of his presence. He
does not perceive that divine breath of life, without which he cannot
subsist a moment : nor is he sensible of any of the things of God ;
they make no impression upon his soul. God is continually calling to
him from on high, but he heareth not ; his ears are shut, so that the
" voice of the charmer" is lost in him, " charm he never so wisely."
He seeth not the things of the Spirit of God ; the eyes of his under-
standing being closed, and utter darkness covering his whole soul, sur-
rounding him on every side. It is true he may have some faint dawn-
ings of life, some small beginnings of spiritual motion ; but as yet he
has no spiritual senses capable of discerning spiritual objects ; conse-
quently he " discerneth not the things of the Spirit of God ; he cannot
know them, because they are spiritually discerned."

7. Hence he has scarce any knowledge of the invisible world, as he
has scarce any intercourse with it. Not that it is afar oflT: no: he is
in the midst of it ; it encompasses him round about. The other world,
as we usually term it, is not far from every one of us : it is above, and
beneath, and on every side. Only the natural man discerneth it not?
partly, because he has nc spiritual senses, whereby alone we can discern

. — i

• •Mill* ^

^ —

UUI

184 PRIVILEGE or THE CHILDUKN OF GOD. [SEKMON XIX.

the things of God ; partly, because so thick a veil is interposed, as he
knows not how to penetrate.

8. But when he is born of God, born of the Spirit, how is the man-
ner of iiis existence changed ! His whole soul is now sensible of God,
and he can say, by sure experience, " Thou art about my bed, and about
my path ;" I feel thee in all my ways ; " Thou beseltest me behind and
before, and layest thy hand upon me." The Spirit or breath of God is
immediately inspired, breathed into the new born soul ; and the same
breath which comes from, returns to, God : as it is continually received
by faith, so it is continually rendered back by love, by prayer, and praise,
and thanksgiving ; love, and praise, and prayer being the breath ol
every soul which is truly born of God. And by this new kind of spi-
ritual respiration, spiritual life is not only sustained, but increased day
by day, together with spiritual strength, and motion, and sensation ; all
the senses of the soul being now awake, and capable of discerning
spiritual good and evil.

9. "The eyes of his understanding" are now " open," and he "seeth
Him that is invisible." He sees what is " the exceeding greatness of
his power," and of his love towards them that believe. He sees that
God is merciful to him a sinner, that he is reconciled through the
Son of his love. He clearly perceives both the pardoning love of God,
and all his " exceeding great and precious promises." " God, who
commanded the light to shine out of darkness, hath shined," and doth
shine, " in his heart," to enlighten him with " the knowledge of the
glory of God in the face of Jesus Christ." All the darkness is now
passed away, and he abides in the light of God's countenance.

10. His ears are now opened, and the voice of God no longer calls
in vain. He hears and obeys the heavenly calling : he knows the voice
of his Shepherd. All his spiritual senses being now awakened, he ha!>
a clear intercourse with the invisible world ; and hence he knows more
and more of the things which before it could not "enter mto his heart to
conceive." He now knows what the peace of God is ; what is joy in the
Holy Ghost; what the love of God which is shed abroad in the hearts
of them that believe in him through Christ Jesus. Thus the veil being
removed, which before interrupted t.ie light and voice, the knowledge
and love of God, he who is born of the Spirit, dwelling in love, "dweli-
eth in God, and God in him."

11. 1. Flaving considered the meaning of that expression^ " Whoso-
ever is born of God," it remains in the second place, to inquire, in what
sense he " doth not commit sin."

Now one who is so born of God, as hath been above described, who
continually receives into his soul the breath of life from God, the gra-
cious influence of his Spirit, and continually renders it back ; one who
thus believes and loves, who by faith perceives the continual actings of
God upon his spirit, and by a kind of spiritual reaction returns the
grace he receives, in unceasitjg love, and praise, and prayer ; not only
doth not commit sin, while ho thus keepeth himself, but so long as this
'•' sned remaineth in him, he cannot sin, because he is born of God.''''

2. By sin, I here understand outward sin, according to the plain,
common acceptation of the word ; an actual voluntary transgression ol
the law ; of the revealed, written law of God ; of any commandment o.
God, acknowledged to he such at the time that it is transgressed. But

SEK

8EKMUM XIX ] PRIVILtGE OF THE CHILUKEN OK GOD. 185

" whosoever is born of God," while he abideth in faith and love, and in
the spirit of prayer and thanksgiving, not only doth not, but cannot,
thus commit sin. So long as he thus believeth in God through Christ,
and loves him, and is pouring out his heart before him, he cannot volun-
tarily transgress any command of God, either by speaking or acting
what he knows God hath forbidden : so long that seed which remaineth
in him, that loving, praying, thankful faith, compels him to refrain from
whatsoever he knows to be an abomination in the sight of God.

3. But here a difficulty will immediately occur ; and one that to many
has appeared insuperable, and induced them to deny the plain assertion
of the apostle, and give up the privilege of the children of God.

It is plain, in fact, that those whom we cannot deny to have been
truly born of God, (the Spirit of God having given us in his word this
infallible testimony concerning them,) nevertheless, not only could, but
did commit sin, even gross, outward sin. They did transgress the plain,
known lawsofGod, speaking or acting what they knew he had forbidden.

4. Thus David was unquestionably born of God or ever he was
anointed king over Israel. He knew in whom he had believed ; " he
was strong in faith, giving glory to God." " The Lord," saith he, " is
my Shepherd ; therefore can I lack nothing. He shall feed me in green
pastures, and lead me forth beside the waters of comfort. Yea, though
I walk through the valley of the shadow of death, I will fear no evil;
for thou art with me," Psa. xxiii, 1, &-c. He was filled with love ; such as
often constrained him to cry out, " I will lov6 thee, oh Lord, my strength :
the Lord is my rock, and my defence ; the horn also of my salva-
tion, and my refuge," Psa. xviii, 1. He was a man of prayer ; pouring
out his soul before God in all circumstances of life ; and abundant in
praises and thanksgiving : " Thy praise," saith he, " shall be ever in
my mouth," Psa. xxxiv, 1 : " Thou art my God, and I will thank thee ;
thou art my God, and I will praise thee," Psa. cxviii, 29. And yet
such a child of God could and did commit sin ; yea, the horrid sins of
adultery and murder.

5. And even after the Holy Ghost was more largely given, after
" life and immortality were brought to light by the gospel," we want
not instances of the same melancholy kind, which were also doubtless
written for our instruction. Thus he who (probably from his sell-
ing all that he had, and bringing the price for the relief of his poor
brethren) was by the apostles themselves surnamed Barnabas, that is,
the son of consolation, Acts iv, 36, 37 ; who was so honoured at An-
tioch, as to be selected with Saul out of all the disciples, to carry their
relief unto the brethren in Judea, Acts xi, 29; this Barnabas, who at
his return from Judea, was, by the peculiar direction of the Holy Ghost,
solemnly "separated from the other prophets and teachers, for the work
vvhereunto God had called him,"ch. xiii, 1-4, even to accompany the
great apostle among the Gentiles, and to be his fellow labourer in every
place; — nevertheless, was afterwards so sharp, ch. xv, 35, 39, in hi??
contention with St. Paul, (because he " thought it not good to take with
them John," in his visiting the brethren a second time, " who had
departed from them from Pamphylia, and went not with them to the
work,") that he himself also departed from the work ; that he " took
•lolin, and sailed unto Cyprus," Acts xv, 39; forsaking him to whom
he had been in so immediate a manner joined by the Holy Ghost.

— J

liner

l-JUl

186

PRIVILEGE OF THE CHILDREN OF OOD. [SERMON XIX.

H. An iiiHtiiiice more astoiiisliiug than both these, is given by St.
Paul in his epistle to the Galatians. When Peter, the aged, the zealous,
the first of the apostles ; one of the three most higlily favoured by his
Lord ; " was come to Antioch, I withstood him to the face, because he
was to be blamed. For before that certain came from James, he did
eat with the Gentiles," — the heathens converted to the Christian faitii^
as having been peculiarly taught of God, that he "should not call am
man common or unclean." But " when they were come, he separated
himself, fearing them which were of the circumcision. And the othor
Jews dissembled likewise with him ; insomuch that Barnabas also was
carried away with their dissimulation. But when I saw that they walked
not uprightly, according to the truth of the gospel, I said uuco Peter,
before them all. if thou being a Jew, livest after the manner of the Gen
tiles," — not regarding the ceremonial law of Moses, — " why compellest
thou the Gentiles to live as do the Jews ?" Gal. ii, 11, &c. Here is also
plain, undeniable sin committed by one who was undoubtedly born of
God. But how can this be reconciled with the assertion of St. John, ii
taken in the obvious literal meaning, that " Whosoever is born of God,
doth not commit sin ?"

7. I answer, what has been long observed is this : So long as " he.
that is born of God keepeth himself," (which he is able to do, by the
grace of God,) " the wicked one toucheth him not :" but if he keepeth
not himself, if he abideth not in the faith, he may commit sin even a^
another man.

It is easy therefore to understand, how any of these children of God
might be moved from his own steadfastness, and yet the great truth of
God, declared by the apostle remain steadfast and unshaken. He did
not " keep himself," by that grace of God which was sufficient for him.
He fell, step by step, first into negative, inward sin, not" stirring up tiie
gift of God which was in him," not " watching unto prayer," not " press-
ing on to the mark of the prize of his high calling ;" then into positive
inward sin, inclining to wickedness with his heart, giving way to
some evil desire or temper ; next, he lost his faith, his sight of a pardon-
ing God, and consequently his love of God ; and, being then weak and
like another man, he was capable of committing even outward sin.

S. To explain this by a particular instance : David was born of God,
and saw God by faith. He loved God in sincerity. He could truly say,
'* Whom have I in heaven but thee ? and there is none upon earth"
[neither person nor thing] " that I desire in comparison of thee !''
But still there remained in his heart that corruption of nature, which is
the seed of all evil.

" He was walking upon the roof of his house," 2 Sam. xi, 2, proba-
bly praising the God whom his soul loved, when he looked down, and
saw Bathsheba. He felt a temptation ; a thought which tended to evil.
The Spirit of God did not fail to convince him of this. He doubtless
heard and knew the warning voice ; but he yielded in some measure
to the thought, and the temptation began to prevail over him. Hereby
his ppirit was sullied ; he saw God still ; but it was more dimly than
before. He loved God still ; but not in the same degree ; not with the
same strength and ardour of affection. Yet God checked him again,
though his Spirit was grieved ; and his voice, though fainter and fainter,
stiJl whispered, " Sin lieth at the door ; look unto me and be thou savecl."

SERMON XIX. ] PRIVILEGE OF THE CHILDREN OF GOD.

187

But he would not hear : he looked again, not unto God, but unto the
foi bidden object, till nature was superior to grace, and kindled lust in
his soul.

The eye of his mind was now closed again, and God vanished out ol
his sight. Faith, the divine, supernatural intercourse with God, and
the love of God, ceased together : he then rushed on as a horse into the
battle, and knowingly committed the outward sin.

9. You see the unquestionable progress from grace to sin : thus it
goes on, from step to step. 1. The divine seed of loving, conquering
fdith remains in him that is born of God. " He keepeth himself," by
the grace of God, and " cannot commit sin :" 2. A temptation arises ,
whether from the world, the flesh, or the devil, it matters not : 3. The
Spirit of God gives him warning that sin is near, and bids him more
abundantly watch unto prayer : 4. He gives way, in some degree, to
the temptation, which now begins to grow pleasing to him : 5. The
Holy Spirit is grieved ; his faith is weakened ; and his love of God
grows cold : 6. The Spirit reproves him more sharply, and saith, " This
is the way ; walk thou in it :" 7. He turns away from the painful voice
of God, and listens to the pleasing voice of the tempter : 8. Evil desire
begins and spreads in his soul, till faith and love vanish away : he is
then capable of committing outward sin, the power of the Lord being
departed from him.

10. To explain this by anotner instance : the apostle Peter was full
of faith and of the Holy Ghost; and hereby keeping himself, he had a
conscience void of offence towards God and towards man.

Walking thus in simplicity and godly sincerity, " before that certain
came from James, he did eat with the Gentiles," knowing that what
God had cleansed, was not common or unclean.

But " when they were come," a temptation arose in his heart, " to
fear those of the circumcision," (the Jewish converts who were zealous
for circumcision and the other rites of the Mosaic law,) and regard the
favour and praise of these men, more than the praise of God.

He was warned by the Spirit when sin was near : nevertheless, he
yielded to it in some degree, even to sinful fear of man, and his faith
and love were proportionably weakened.

God reproved him again for giving place to the devil. Yet he would
not hearken to the voice of his Shepherd ; but gave himself up to that
slavish fear, and thereby quenched the Spirit.

Then God disappeared, and faith and love being extinct, he com-
mitted the outward sin : Walking not uprightly, not " according to the
truth of the gospel," he " separated himself" from his Christian breth-
ren, and by his evil example, if not advice also, " compelled even the Gen-
tiles to live after the manner of the Jews ;" to entangle themselves again
with that " yoke of bondage," from which " Christ had set them free."

Thus it is unquestionably true, that he who is born of God, keeping
hinii«lf, doth not, cannot commit sin ; and yet, if he keepeth not him-
self, he may commit all manner of sin with greediness.

HI. 1. From the preceding considerations we may learn, first, to
give a clear and incontestable answer to a question which has frequently
perplexed many who were sincere of heart : " Does sin precede or fol-
low the loss of faith ? Does a child of God first commit sin, and thereby
lose his faith "? Or does he lose his faith first, before he can commit ami"

!pcr
li±f

1-1-

MJI

188

PHIVILEUE OF TUK CUILDHEN OF GOD. [SEKMON XIX.

1 answer, some sin of omission, at least, must necessarily precede
the loss of faith ; some inward sin : but the loss of faith must precede
the committing outward sin.

The more any believer examines his own heart, the more will he be
convinced of this : That faith, working by love, excludes both inward
and outward sin from a soul watching unto prayer ; that nevertheless
we are even then liable to temptation, particularly to the sin that did
easily beset us; that if the loving eye of the soul be steadily fixed on
God, the temptation soon vanishes away : but if not, if we are s^eXxofxevoi,
(as the apostle James speaks, chap, i, 14,) drawn out of God by our own
desire, and SiXea^oixevoi, caught by the bait of prei'ent or promised plea-
sures ; then that desire conceived in us, brings forth sin ; and, having
by that inward sin destroyed our faith, it casts us headlong into the
snare of tHfe devil, so that we may commit any outward sin whatever

2. From what has been said, we may learn, secondly, what the life
of God in the soul of a believer is; wherein it properly consists; and
what is immediately and necessarily implied therein. It immediately
and necessarily implies, the continual inspiration ofGod's Holy Spirit,
God's breathing into the soul, and the soul's breathing back what it
first receives from God ; a continual action of God upon the soul, and
a reaction of the soul upon God ; an unceasing presence of God, the
loving, pardoning God, manifested to the heart, and perceived by faith ;
and an unceasing return of love, praise, and prayer, oflTering up all the
thoughts of our hearts, all the words of our tongues, all the works of our
hands, all our body, soul, and spirit, to be a holy sacrifice, acceptable
unto God in Christ Jesus.

3. And hence we may, thirdly, infer, the absolute necessity of this
reaction of the soul, (whatsoever it be called,) in order to the con-
tinuance of the divine life therein. For it plainly appears, God does
not continue to act upon the soul, unless the soul reacts upon God.
He prevents us indeed with the blessings of his goodness. He first
loves us, and manifests himself unto us. While we are yet afar off, he
calls us to himself, and shines upon our hearts. But if we do not then
love him who first Ipved us ; if we will not hearken to his voice ; if we
turn our eye away from him, and will not attend to the light which he
pours in upon us ; his Spirit will not always strive : he will gradually
withdraw, and leave us to the darkness of our own hearts. He will
not continue to breathe into our soul, unless our soul breathes towards
him again ; unless our love, and prayer, and thanksgiving, return to
him, a sacrifice wherewith he is well pleased.

4. Let us learn, lastly, to follow that direction of the great apostle,
" Be not high minded, but fear." Let us fear sin, more than death or
hell. Let us have a jealous (though not painful) fear, lest we should
lean to our own deceitful hearts. " Let him that standeth take heed
lest he fall." Even he who now standeth fast in the grace of God, in
the faith that overcometh the world, may nevertheless fall into inward
sin, and tiiereby " make shipwreck of his faith." And how easily then
will outward sin regain its dominion over him ! Thou, therefore, oh
man of God ! watch always; that thou mayest always hear thr: "oice ol
God ! Watch, that thou mayest pray without ceasing, at all '.iri., i^. and
in all places, pouring out thy heart before him ! Sc shalt thou aiwayf
believe, and always love, and never commit sin.

SERMON XX.] THE LORD OUR RI0UTB0USNK8S.

189

SERMOX XX, — The Lord our Righteousness.
Preached at the Chapel in West-street, Seven Pialu, on Sunday, Nov. 34, 1765.

"This is his name whereby ho shall be called, The Lord our Kighteoiisnf.ss.'*
Jer. xxiii. 6.

apostle,
eath or

should
ke heed
God, in

inward
sily then
fore, oh
"oice ol
>. and

alwayp

ANALYSIS

Unfortunate character of religious controversy. Such
often arises frona misunderstanding terms. Importance of the
truth expressed in the words of the text : Yet liere Christians
differ; but more in language than in opinion; and more in
opinion, tiian in real experience.

I. What is the righteousness of Christ ?

I. Divine, as the holy God. 2. Human, as mediator. With
this alone we have to do. This is internal, perfect purity :
And external, including perfect innocence, perfect obedience,
;ind perfect suffering of God's will. These last two, active
and passive, never separated.

II. In what sense is it imputed to us ?

All agree that it is imputed only 'to believers, when they
believe. There are differences of expression, and of views,
even where there is sound faith. The dying Bellarmine. It
is imputed in this sense to believers, " That they are forgiven
and accepted, not for the sake of anything in them, or of any-
thing that ever was, that is, or ever can be done by them, but
wholly and solely t'or the sake of what Christ has done for
them. * * * And this is the means not only of our obtaining
the favour of God, but of our continuing therein."

This doctrine constantly believed and taught by Wesley for
near twenty-eight years ; in his hymns, sermons, and in the
treatise of justification. This doctrine is not denied by say-
ing that faith is imputed to us for righteousness, which is the
Scriptural expression for the same truth. The believer may
be said to be clothed, &c., meaning the same thing. We put
off the filthy rags of our own righteousness hy repentance.
But inherent righteousness has its own place as the fruit, not
the ground of our acceptance. Nor is faith substituted for
Christ. We build on Christ by faith. This doctrine is
denied by Socinians, by the Church of Eome, and by the
mystics. We do not deny it. But we are afraid lest the
phrase should be a cover for unrighteousness. Hence we use
it sparingly. Appeal to true Christians, both those who oppose
and those who use these expressions.

cic:
•per

UJI

• ,r3

190

THE LOED OUR RIOHTEOUSNE^S.

SERMON XX.

INTRODUCTORY N0TE8.

This sermon was evidently preached and published to prevent nuM-
understanding between those (Aruiinian and Calvinist) who preached
salvation by faith in our Lord Jesus Christ. It was inserted in its
piescut position, alter the sermons which treat of inherent righteousness,
and before the exposition of the law of Christian duty, in the edition of
1771, partly to guard Mr. Wesley's doctrine on these subjects from mis-
conception, and likewise, to mark the perfect consistency of the Scrip-
tural doctrine of faith in the atonement with the Scriptural doctrine of
Christian holiness. It allows, but does not encourage the use of tin-
term " imputed righteousness ; " and it very clearly defines the only sense
in which the term can be safely used. It does not propound a theory of
atonement, (a fixed theory is absolutely necessary to the theology of
imputation,) but it lays down important principles which must guide us
if we would frame a theory in harmony with Methodist theology.

1. It teaches us to look at the atonement in the light of conscious faith.

2. It teaches us to separate from that faith those peculiarities which
are accidental, the prejudices of our theories.

3. It presents the atonement, not as the means of producing faith,
(moral view,) but as the absolute foundation on which faith rests.

4. It presents the atonement, not as an expedient by whicll difhculties
in the way of forgiveness may be removed, but as the real basis or
ground of forgiveness.

5. It is a basis of forgiveness, not of mere legal revocation of sentence.
For Mr. Wesley's practical theology, a theory of atonement was by no

means necessary. He required only the statement of the great Scrip-
tural fact, that the work of Christ is the " objective ground of the for-
giveness of sins." In presenting this fact he sometimes uses the language
of Anselm, calling this work a satisfaction to Divine justice ; as when he
Bays in reply to the Itoman catechism, " What can make satisfaction to
God but the obedience and death of his Son ? " The note on Rom. iii.
25, 26, is alaodecidedly Anselmic in its tone. The note on 1 John i. 9, is
still stronger, going almost to the full extent of the Calvinistic version
of Anselm.

In the other passages he uses the language of the Arminians, presentii);^
the work of Christ as a sacrifice or oblation to GdiI. This is especially
the case in Sermon V. i. 9. "Even so by the sacrifice for sin made by
the second Adam, as the representative of us all, God is so far reconciled
to all the world, that he hath given them a new covenant ; the plain condi-
tion whereof being once fulfilled, ' there is no more condemnation ' for up,
but ' we are justified freely by his grace, through the redemption which
is in Jesus Christ.' This last passage is probably the most exact state-
ment of the work of Christ to be found in Mr. Wesley's writings. This
statement is essentially distinct from any Calvinistic presentation of
what has been effected for us by the work of Christ. That work is here
the ground of conditional forgiveness for all, not of absolute and uncon-
ditional acquittal for a defined part. Still, even here, there is but ru
Arminian statement of the great fact of atonement, not a theory. We do
not know that Mr. Wesley, in any of his writings, accepts or even
alludes to the (}rotian view, which is after all but a wider form of the
Uieory of moral influence.

SF.IIMON XX. I XUK LOUD OUK UlUHTKOUSMiSS.

191

SERMON XX.

1. How dreadful, and liow iniuunerable are tlie contests wliich have
arisen about religion ! And not only among the children of this world,
among those who knew not what true religion was, but even among the
cliildren of God; those who had experienced "the kingdom of (iod
within them ;" wlio had tasted of " righteousness, and peace, and joy
in the Holy Ghost." How many of these, in all ages, instead of joining
together against the common enemy, have turned their weapons against
each other, and so not only wasted their precious time, but hurt one
another's spirits, weakened each other's hands, and so hindered the
great work of their common Master ! How many of the weak have
hereby been offended ! — how many of the lame turned out of the way !
— how many sinners confirmed in their disregard of all religion, and
their contempt of those that profess it ! — and how many of" the excellent
ones upon earth" have been constrained to " weep in secret places !"

2. What would not every lover of God and his neighbour do, what
would he not .«uffer, to remedy this sore evil ; to remove contention
from the children of God ; to restore or preserve peace among them ?
What but a good conscience would he think too dear to part with, in
order to promote this valuable end ? And suppose we cannot " make
[tiiese] wars to cease in all the world," suppose we cannot reconcile all
liie children of God to each other, however let each do what lie can, let
liiin contribute, if it be but two mites, towards it. Happy are they who
are able, in any degree, to promote " peace and good will among men ;"
especially among good men ; among those that are all listed under the
banner of" the Prince of Peace ;" and are, therefore, peculiarly engaged ,
'• as much as lies in them, to live peaceably with all men."

3. It would be a considerable step towards this glorious end, if we
could bring good men to understand one another. Abundance of dis-
putes arise purely from the want of this ; from mere misapprehension.
Frequently neither of the contending parties understands what his
opponent means ; whence it follows, that each violently attacks the
other, while there is no real difference between them. And yet it is
not always an easy matter to convince them of this ; particularly when
their passions are moved ; it is then attended with the utmost difficulty.
However, it is not impossible ; especially when we attempt it, not trust-
ing in ourselves, but having all our dependance upon him, with whom all
tilings are possible. How soon is he able to disperse the cloud, to shine
I pon their hearts, and to enable them both to understand each other,
an.l " the truth as it is in Jesus !"

4. One very considerable article of this truth is contained in the
words above recited, " This is his name whereby he shall be called.
The Lord our Righteousness;" a truth this, which enters deep into
iiie n;iture of Christianity, and, in a manner, supports the whole frame

Of this, undoubtedly, may be affirmed, what Luther affirms of
closely connected with it; it is Artir.uhis stantis vel caHfntis

— — ^,»
-••^..^

• — J

IJUI

192 TM£ LOKU OUR RIOHTEOUSMMS. HERMON X\ ]

LccUsuB, tliu Clirisiiaii church stands or falls with it It is certainly
the pillar and grouiul of that faith, of which aitne cometh salvation : of
(hdt Catholic or universal faitii which is found in all the children of God,
and which '* unless a man keep whole aiid undefiled, without doubt he
shall perish everlastingly."

5. Might not one, therefjre, reasonably expect that, hewever they
differed in others, all those who name the name of Christ should agree
in this point ? But how far is this from being the case ! There is scarce
any wherein they are so little agreed ; wherein those who all profese tr
follow Christ, seem so widely and irreconcilably to differ. I say seem ;
because I am thoroughly convinced, that many of them only seem to
differ. The disagreement is more in words than in sentiments: they
are much nearer in judgment than in language. And a wide difference
in language there certainly is, not only between prolestants and papists,
but between protestant and protestant ; yea, even between those who
all believe justification by faith ; who agree, as well in this, as in every
other fundamental doctrine of the gospel.

6. But if the difference be more in opinion, than real erpeHence,auil
more in erpression than in opinion, how can it be, that even the children
of God should so vehemently contend with each other on the point 1
Several reasons may be assigned for this: the chief is their not under-
standing one another ; joined with too keen an attachment to their
opinions, and particular modes of expression.

in order to remove this, at least in some measure; in orde- loon'
understanding one another on this head ; I shall, by the help of Go«l
endeavor to show,

I. What is the righteousness of Christ :

II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.

And, I. What is the righteousness of Christ ? It is twofold, either
his divine or his human righteousness.

1. His divine righteousness belongs to his divine nature, as he is
O wv, he that existeth ; " over all, God, blessed for c^er ;" t;<e supreme;
the eternal ; " Equal with the Father, as touching mis Godhead, though
inferior to the Father as touching his manht)od." Now this is his eter-
nal, essential, immutable, holiness; his infinite justice, mercy and truth;
in all which, he and the Father are one.

But I do not apprehend that the divine righteousness of Chrisi is
immediately concerned in the present (juestion. I believe few, if any,
do now contend for the imputation of this righteousness to us. Whoever
believes the doctrine of imputation, understands it chiefly, if not solely,
of his human righteousness.

2. The human righteousness of Christ, belongs to him in his human
nature ; as he is the ** Mediator between God and man, the man Christ
.lesus." This is either internal or external. His internal righteousness
is the image of God, stamped on every power and faculty of his soul. Ii
is a copy of his divine righteousness, so far as it can be imparted to »
human spirit. It is a transcript of the divine purity, the divine justice,
mercy, and truth. It includes love, reverence, resignation to his Father ^
humility, meekness, gentleness ; love to lost mankind, ana every other
holy an<l heavenly temper ; and all these in the highest degree, withou)
iny defect, or mixture of unholincsM.

" giii
nor (

'.'MUSI

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fllO W]

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every
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: they
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under-
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' to on'
of God

SKtJMOV XX ] rUK rORD OUR RIGIITEOtSNEflS.

1^5

P, either

he is
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tliough
his eter-
trulh ;

Ihrisi is

if any,

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ather,

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rithoui

3 It was the least part of his external righteousness, (h.. he 'id
rii>ihing amiss; that he knew not outward sin of any kind, ner icr was
' guile found in his mouth ;" that he never spoke one inipropi word,
nor did one improper action. Thus far it is only a negative right-
(.'Dusness, though such a one as never did, nor ever can, belong to any
one that is born of a wonuin, save himself alone. Uut even his out
tvard righteousness was positive too : he did all things well : in every
word of his tongue, in every work of his hands, he did precisely the
" will of him that sent him." In the whole course of his life he did
tlio will of God on earth, as the angels do it in heaven. All he acted
and spoke was exactly right in every circumstance. The whole and
every part of his obedience was complete. " lie fulfilled all right-
oousness."

4. But his obedience implied more than all this : It implied not only
doing, but suffering; suffering the whole will of God, from the time he
ciiMie into the world, till " he bore our sins in his own body upon the
tri'f ;" yea, till having made a full atonement for them, " he bowed hiv
iwn\, and gave up the ghost." This is usually termed the passive riglil-
euiisness of Christ ; the former, his active righteousness. But as the
active and passive righteousness of Christ were never in fact separated
I'roin each other, so we never need separate them at all, either in speak*
Mig or even in thinking. And it is with regard to both these conjointly
that Jesus is called " The Lord our righteousness."

II. But when is it that any of us may truly say, *• The Lord uiir right
eousness ?" In other words, when is it that the righteousness of ChrisI
is imputed to us, and in what sense is it imputed ?

1. Look through all the world, and all the men therein are eithei
lieiifivers or unbelievers. The first thing, then, which admits of no dis-
pute among reasonable men is this : To all believers the righteousness
(if Clirist is imputed ; to unbelievers it is not.

But when is it imputed ] When they believe . in that very hour the
I igliieousness of Christ is theirs. It is imputed to every one that believes,
as soon as he believes : faith and the righteousness of Christ are ii»sepa-
ral)le. For if he believes according to Scripture, he believes in the
righteousness of Christ. There is no true faith, that is, justifying faith,
wliicii hath not the righteousness of Christ for its object.

2. It is true, believers may not all speak alike ; they may not all use
tlie same language. It is not to be expected that they should : we can-
not reasonably require it of them. A thousand circumstances may cause
theni to vary from each other, in the manner of expressing themselves ;
but a difference of expression does not necessarily imply a difference of
sentiment. Different persons may use different expressions, and yet
mean the same thing. Nothing is more common than this, although we
seldom make sufficient allowance for it. Nay, it is not easy for the same
j)ersons, when they speak of the same thing at a considerable distance
of time, to use exactly the same expressions, even though they retain
the same sentiments : how then can we be rigorous in requiring others
to use just the same expressions with us 1

•i. We may go a step farther yet : men may differ from us in theii
oninions, as well as their expressions, and nevertheless be partaJ<eri
with us of the same precious faith. It is possible they may not have a
distinct apprehension of the very blessing which they enjoy : their Mlea.**

«[^)

*::«>

— J

it:.cr

1-1-

c>5

Mul

191

THE LORD OUK RIGIITtlOUSNESS.

[SKHMON X\

may not be ho clear, and yet their experience may be as sound «s ourtt.
'J'here is a wide diflercnce between the natural I'uculties of men, their
understandings in particular ; and that ditference is exceedingly ui-
creased, by the manner of their education. Indeed this alone may
occasion an inconceivable ditlbrence in their opinions of various kinds ;
and why not u|)on this head, as well as on any other ? But still, thougl
their opinions, as well as expressions, may be confused and inaccurate,
their linarts may cleave to God through the Son of his love, and be truly
interested in his righteousness.

4. liCt us then n)iike all that allowance to others, which, were we in
their place, we would desire lor ourselves. Who is ignorant, (to touch
again on that circumstance only) of the amazing [)()wer of education !
And who thiit knows it, can expect, suppose a member of the chiircli
of Rome, either to think or speak clearly on this subject ? And yet, il
we had heard even dying Uellarrnine cry out, — when he was asked,
" Unto which of tlie saints wilt thou turti V — Fidnu- i/ierifis Chrisli
tiifisshninii ; " It is safest to trust in the merits of Christ;" would we
have adirtiied that, notwithstanding his wrong oi)inionH, he had nosh ire
in his riiihtfMHisness ?

5. But in what sense is this righteousness imputed to believers ! ."n
this: All believers are forgiven and accepted, not for the sakcof anj
thing in them, or of any thing that ever was, that is, or ever can be done
by tlicm, but wholly ami solely for the sake of what Christ hath done
and sullered for them. I say again, not for the sake of any thing in
them, or done by them, of their own righteousness or works: " .Ndt
for works of righteousness which we have done, but of his own mercy
he saved us." " By grace ye are saved, through faith, — not of works,
lest any man should boast ;" but wholly and solely for the sake of wliiii
Christ hath done and sutVered for us. We are "justified freely by his
grace, through the red* inption that is in Jesus Christ. And this is iioi
only the means of our obtaining the favour of God but of our contimiiii;^
therein. It is thus we come to God at first ; it is by the same we come
unto him ever after. We walk in one and the same new and living way,
till our spirit returns to God.

6. And this is the doctrine which I have constantly believed aiui
taught for near eight and twenty years. This I published to all tlie
world in the year 1738, and ten or twelve times since, in those words,
and many others to the same effect, extracted from the homilies of our
church : — " These things must necessarily go together in our justifica-
tion ; upon God's part, his great mercy and grace ; upon Christ's p;irt,
the satisfaction of God's justice ; and on our part, faith in the merits ot
Christ. So that the grace of God doth not shut out the righteousness
of God m our justification, but only shutteth out the righteousness of
man, aa to deserving our justification." " That we are justified by faith
alone, is spoken to take away clearly all merit of our works, and wholly
to ascribe the merit and deserving of our justification to Christ only
Our justification comes freely of the mere mercy of God, for whereas
all the world was not able to pay any part towards our ransom, it
pleased him, without any of our deserving, to prepare for us Christ's
body and blood, whereby our ransom might be paid, and his justice
satisfied. Christ, therefore, is now the righteousness of all them thai
truly believe in him."

ON ?tX
18 OUtH.

n, tlieif
igly in-
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thou|,M
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we COMIC
ving wiiy,

SICKMON XX. J TUB LORD OUR RIGHTEOUSNESS. UJf)

7 The hyma« published a year or two ai\er thin, and since repub*
iifllicd several timieM, (a clear testimony that my judgment was still the
•iiime,) speak fii('i to the same purpose. To cite all tlie passages to this
ctVect, would be to transcribe a great part of the volumes. Take one
for all, which was reprinted seven years ago, live years ago, two years
ago, an<l some months since :

" JeHU, lliy blood and rightonuHtiou

My huHiity are, my u^li>rious dress:

'MidHt tlaiiiinir woridsi in Uuiho nrray'd,

Willi joy Hliall 1 lill up my iioad "

The whole hyriii'i expresses the same sentinient from the beginning to
the end.

H. In the «c>rinon on justification, published nineteen, and again
M'Vt'ii or eight, years ago, I express the same lliiiig in these words:
(pai^e 87 :) " In consideration of this, that the Son of (iod huth • tasted
death for every man,' God hath now ' reconciled tlu; world unto him-
self, iu»t imputing to them their former trespasses.' So that i'or the
.'iake of his well beloved Son, of what he hath done and sullered for us,
(lod now vouchsafes, on one only condition, (which himself also <;iiables
us to perform,) both to remit the |)uiiishm(Mit due to our sins, to rein-
state us in his favour, and to restore our dead souls to spiritual life, as
the earnest of life eternal."

!•. This is more largely and particularly ex|)ressed in the Treatise
on .lustification, which J published last year. *' if we take the phrase
of imputing Christ's righteousness, for the bestowing (as it were) tiie
riirjiteousness of Christ, including his obedience, as well passive as
active, ill the return of it, that is, in tlie privileges, blessings, and
l)euelits, purchased by it; so a believer may be said to be justilied, by
ihe rigliteousness of Christ im|)uted. The meaning is, God justihes
the believer, for the sake of Christ's righteousness, and not for any
righteousness of his own. So Calvin : (Institut. 1. 2, c. 17 :) * Christ,
i)y his obedience, procured or merited for us grace or favour with God
the Father.' Agaui : * Christ, by his obedience, procured or ptirchased
righteousness for us.' And yet again : ' All such expressions as these
Tiiat we are justified by the grace of God, that Christ is our righteous-
ness, that righteousness was procured for us by the death and resurrec-
tion of Christ, import tho same thing; namely, that the righteousness
of Christ, both his active and passive righteousness, is the meritorious
cause of our justification, and has procured for us at God's hand, that,
upon our believing, we should be accounted righteous by him,' " page 5

10. But perhaps some will object, " Nay, but you affirm that faith is
imputed to us for righteousness." St. Paul affirms this over and over ;
therefore I affirm it too. Faith is imputed for righteousness to every
believer ; namely, faith in the righteousness of Christ ; but this is ex-
actly the same thing which has been said before ; for by that expression
1 mean neither more nor less, than that we are justified by faith, not by
works ; or that every believer is forgiven and accepted, merely for the
aake of what Christ has done and suffered.

11. But is not a believer invested or clothed with the righteousness

of Christ ? Undoubtedly he is. And accordingly the words above

'ecited are the language of every believing heart :

" Jesu, thy bluod and righteousness
My beauty are, my fflorious dreas."

<:ic:

. — J

ll-LJ

UJiJ

196 THE LORD OUR RIGHTEOUSNESS. [SERMON XX

That 19, for the sake of thy active and passive iighteousnesH, I am
forgiven and accepted of God.

But must not we put off the filthy rags of our own rightoousnesi*,
before we can put on the sjmtless righteousness of Christ ? Certauilv
we PT'st : that is, in plain terms, we must repent, before we can believe
the gospel. We must be cut off' from dependance upon ourselves, before
we can truly depend upon Christ. We must cast away all confidence
in our own righteousness, or we cannot have a true confident ~ in his.
Till we are delivered from trusting in any thing that we do, we cannot
thoroughly trust in what he has done and suffered. First, we receive
the sentence of death in ourselves ; then we trust in Him that lived and
died for us.

12. But do not you believe inherent righteousness 1 Yts, in its proper
place ; not as the ground of our acceptance with God, but as the fruit
of it ; not in the place of im|)Uted righteousness, but as consequent
upon it. That is, I believe God implants righteousness in every one
to whom he has impiited it. I believe *' Jesus Christ is made of God
unto us sanctification," as well as " righteousness;" or, that God sanc-
tifies, as well as justifies, all them that believe in him. They to whom
the righteousness of Christ is imputed, are made righteous by the Spirit
of Christ; are renewed in the image of God, " after the likeness wherein
they were created, in righteousness and true holiness."

13. But do not you put faith in the room of Christ, or of his righteous-
ness ? By no means : I take particular care to put each of these in its
proper place. The righteousness of Christ is the whole and sole found-
ation of all our hope. It is by faith that the Holy Ghost enables us to
build upon this foundation. God gives this faith ; in that moment
we are accepted of God ; and yet, not for the sake of that faith, but
of what Christ has done and suffered for us. You see, each of these
has its proper place, and neither clashes with the other : we believe,
we love, we endeavour to walk in all the commandments of the liord
blameless ; yet, —

" While thus we bestow

Our moments below,

Ourselves we forsake,
And refuge in Jesuss righteousness take.

His passion alone,

'l"he foundation we own ;

And pardon we claim,
And eternal redemption, in Jesus's name."

14. I therefore no more deny the righteousness of Christ, than I deny
the Godhead of Christ ; and a man may full as justly charge me with
denying the one as the other. Neither do I deny imputed righteous-
ness : this is another unkind and unjust aocusation. I always did, and
do still continually affirm, that the righteousness of Christ is imputed to
every believer. But who deny it? Why all infidels, whether baptized
or unbaptized ; all who affirm the glorious gospel of our Lord Jesus
Christ to be a cunningly devised fable: all Socinians and Arians ; all
who deny the supreme Godhead of the Lord that bought them ; they,
of consequence, deny his divine righteousness, as they suppose him lo
be a mere c;eature ; and they deny his human righteousness, as imputed
lo any man, seeing they believe every one is accepted for his own
righteousness.

SKRMON XX.] THE LORD OUR RIGHTEOUSNESS.

197

15. The human righteousness of Christ, at least the imputation of it,
as the whole and sole meritorious cause of the justification of a sinner
Sefore God, is likewise denied hy the members of the church of Rome ;
by all of them who are true to the principles of their own church. But
undoubtedly there are many among them whose experience goes beyond
their principles ; who, though they are far from expressing themselves
justly, yet feel what they know not how to express. Yea, although their
conceptions of this great truth be as crude as their ex|)ressions, yet
with thfer hearts they believe: they rest on Christ alone, both unto
present and eternal salvation.

16. With these we may rank those even in the reformed churches,
wlio are usually termed Mystics. One of the chief of these in the
present century, (at least in England,) was Mr. Law. It is well known
that he absolutely and zealously denied the imputation of the righteous-
ness of Christ, as zealously as Robert Barclay, who scruples not to say,
"Imputed righteousness! — imputed nonsense!" The body of the
people known by the name of Quakers, espouse the same sentiment.
Nay, the generality of those who profess themselves members of the
church of England, are either totally ignorant of the matter, and know
nothing about imputed righteousness, or deny this and justification by
faith together, as destructive of good works. To these we may add a
considerable number of the people vulgarly styled Anabaptists, together
with thousands of Presbyterians and Independents, lately enlightened
by the writings of Dr. Taylor. On the last I am not called to pass any
sentence : I leave them to Him that made them. But will any one
dare to affirm that all Mystics, (such as Mr. Law in particular,) all
Quakers, all Presbyterians or Independents, and all members of the
cluirch of England, who are not clear in their opinions or expressions,
are void of all Christian experience 1 — that, consequently, they are ail
in a state of damnation, " without hope, without God in the world V^
llow\;y«r confused their ideas may be, however improper their language,
may there not be many of them whose heart is right towards God, and
who effectually know " the Lord our righteousness ?"

n. But, blessed be God, we are not among those who are so dark
in thei." conceptions and expressions. We no more deny the phrase
than the thing ; but we are unwilling to obtrude it on other men. Lei
them use either this or such other expressions as they judge to be more
exactly scriptural, provided their heart rests only on what Christ has
done and suffered, for pardon, grace, and glory. I cannot express this
better than in Mr. Hervey's words, worthy to be wrote in letters of gold.
•' We are not solicitous as to any particular set of phrases. Only let
men be humbled as re))enting criminals at Christ's feet, let them rely
a.3 devoted pensioners on his merits, and they are undoubtedly in the
uay to a blessed immortality."

18. Is there any need, is there any possibility, of saying more? Let
IIS only abide by this declaration, nnd all 'he contention about this or
tliat particular phrase, is torn up by the roots. Keep to this — " All
who are luimbled as repenting criminals at Christ's feet, and rely as
devoted pensioners on his merits, are in the way to a blessed immor-
tality ;" and what room for dispute ? Who denies this? Do we not all
meet on this ground ? What then shall we wrangle about ? A man oi
p»:uce here proposes terms of accommodutiop to all the contending

— J
(t:;cr

o5
or

UUI

•at:

198

THE LORD OUR RIGHTEOUSNESS. [SERHON XX.

parties. We desire no belter : we accept of the terms : we subscribe to
them with heart and hand. AVhoever refuses so to do, set a mark upon
that man ! He is an enemy of peace, a troubler of Israel, a disturber of
the church of God.

] 9. In the mean time, what we are afraid of is this ; — lest any should
use the phrase, the righteousness of Christ, or the righteousness of Christ
'8 imputed to me, as a cover for his unrighteousness. We have known
his done a thousand times. A man has been reproved, suppose, for
drunkenness : " Oh," said he, " I pretend to no righteousness of my
own ; Christ is my righteousness.^^ Another has been told, that " The
extortioner, the unjust, shall not inherit the kingdom of God :" He replies
with all assurance, " 1 am unjust in myself, but I have a spotless right-
eousness in Christ." And thus, though a man be as far from the prac-
tice as from the tempers of a Christian ; though he neither has the mind
which was in Christ, nor in any respect walks as he walked ; yet he
has armour of proof against all conviction, in what he calls the right-
eousness of Christ.

20. It is the seeing so many deplorable instances of this kind, which
makes us sparing in the use of these expressions. And I cannot but call
upon all of you who use them frequently, and beseech you in the name
of God our Saviour, whose you are, and whom you serve; earnestly to
guard all tlirit hear you, against this accursed abuse of them. Oh warn
them (it may be they will hear your voice) against " continuing in sin
that grace may abound !" Warn them against making " Christ the

minister of sin ;" against

making

void that solemn decree of God,

" Without holiness no man shall see the Lord," by a vain imagination
of being holy in Christ ! Oh warn them that if they remain unrighteous,
the righteousness of Clirist will profit them nothing ! Cry aloud, (is there
not a cause ?) that for this very end the righteousness of Christ is imputed
to us, that " the righteousness ofthe law may be fulfilled in us ;" and that
we may " live soberly, righteously, and godly, in this present world."

It remains only to make a short and j)lain application. And, first, I
would address myself to you who violently oppose these expressions,
and are ready to condemn all that use them as Antinomians. But is
not this sending the bow too much the other way 1 Why should you
condemn all who do not speak just as you do 1 Wliy should you quarrel
with them, for using the phrases they like, any more than they with
you, for taking the same liberty ? Or, if they do quarrel with you uj>oii
that account, do not imitate the bigotry which you blame. At least,
allow them the liberty which they ought to allow you. And why should
you be angry at an expression ? " Oh, it has been abused." And what
expression has not ? However, the abuse may be removed, and at the
aame time the use remain. Above all, be sure to retain the important
sense which is couched under that expression. All the blessings 1
enjoy, all 1 hope for in time and in eternity, are given wholly and solely
for the sake of what Christ has done and suffered for me.

I would, secondly, add a few words to you who are fond of tin se
expressions. And permit me to ask, do not I allow enough ? What
can any reasonable man desire more ? I allow the whole sense which
you contend for ; that we have every blessing through the righteousnese
of God our Saviour. I allow you to use whatever expressions you choose,
and that a thousand tmies over ; only guaiding them against ihat dread-

SKRMUN XX.] THE LORD OUR RIGHTEOUSNESS.

199

But is

(1 yo'vi
uarrel
with

UJIOIl

least,
should
i what
at the
)ortant
ings 1

solely

th( sc
What
which
isnese
loose.
Ilread-

ful abuse, which you are as deeply concerned to prevent as I am. I
myself frequently use the expression in question, imputed righteous-
ness; and often put this and the like expressions into the mouth of a
whole congregation. But allow me liberty of conscience herein : allow
me the right of private judgment. Allow me to use it just as often as
I judge it preferable to any other expression ; and be not angry with
lie if I cannot judge it proper to use any one expression every two
iiuites. You may, if you please ; but do not condemn me because I
do not. Do not, for this, represent me as a Papist, or " an enemy to
the righteousness of Christ." Bear with me, as I do with you ; else
liow shall we " fulfil the law of Christ?" Do not make tragical outcries,
as though I were " subverting the very foundations of Christianity."
Whoever does this, does me much wrong : the Lord lay it not to his
charge ! I lay, and have done for many years, the very same foundation
with you. And indeed " Other foundation can no man lay than that
which is laid, even Jesus Christ." I build inward and outward holi-
ness thereon, as you do, even by faith. Do not, therefore, suffer any
distaste, or unkindness, no, nor any shyness or coldness of your heart.
If there were a difference of opinion, where is our religion, if we cannot
ihiuk and let think ? What hinders but you may forgive me as easily as
I may forgive you ? How much more, when there is only a difference
of expression ?* Nay, hardly so much as that? All the dispute being
only, whether a particular mode of expression shall be used more or
loss frequently ? Surely we must earnestly desire to contend with one
another, before we can make this a bone of contention ! Oh let "s not
any more, for such very trifles as thfcoe, give our common enemies room
to blasj)heme ! Rather let us at length cut off occasion frosn them that
seek occasion! Let us at length, (oh why was it not done before?)
join hearts and hands in the service of our great Master. As we have
" one Lord, one fiiith, one hope of our calling," let us all strengthen
each other's hands in God, and with one heart and one mouth declare
to all mankind, " The Loud ouii Rkjhteousness."

SERMONS XXI-XXXIII.- -Discourses on our Lord's Servian

on the Mount.

ANALYSIS.

The teacher here is the Xing, the Lawgiver, the Eternal
Wisdom. He here teaches the perfect will of God, the nature
e)f that holiness without which no man can see the Lord. He
teaches this to the whole race of mankind. He teaches it
liere in a comprehensive manner, such as we have nowhere
else, except in the Decalogue ; and in the Spirit of love, yet,
with authority. The discourse divides itself into three prin-
cipal branches : —

I. In the fifth chapter, the sura of all true religion (the
right state of tlie heart,) is laid down, and guarded against the
false glosses of men.

«::::>

— J

dZtZ
I"- .~
•-^^

IJUI

r2>

200

FIRST DISCOURSE UPON [SEUMUN XXl-XXXIlL

II. In the sixth chapter are given the rules of ri^^'ht inten-
tion, which we are to preserve in all our outward actions ;
unmixed with worldly desires, or anxious cares, even for
necessaries of life.

III. In the seventh chapter are given cautions against the
main hindrances of relijjion, and exhortations to its practice.

I. The sum of all true religion, in eight particulars, and
explained and guarded against the false glosses of men.
(Sermons xxi.-xxv.)

1. Poverty of spirit or conviction of sin, renouncing our-
selves and our own righteousness. To which is given the
proinise of the kingdom of heaven, which is "righteousness," &c.

2. Mourning, contrition, sorrow for sin and after God.

3. Meekness, restraining all violent passions. Guarded by
our Lord against interpretations suited to the weak sinfulness
of the human heart; and the way of reconciliation defined.

4. Hunger and thirst after righteousness. Earnest desire
which cannot be satisfied with a mere outward righteousness.

5. The merciful ; which, as one aspect, includes all tender
charity or love. 1 Cor. xiii.

0. Purity of heart. VViuch our Lord illustrates from the
seventh, and the third command, of the Decalogue.

7. Peacemakers. The spirit of universal benevolence.
■ J )oing good to all men.

8. Patient endurance of persecution ; extending even to
' loving, and praying for, enemies. Such is the inward state of

lieart of the Christian ; the beauty of holiness which, in
kind, though not in degree, is perfect even as our Father in
heaven is perfect.

But this religion is not to be merely inward. It must
diffuse itself to others ; must shine as the light, and be seen
in good works. Christianity is a social, and not a solitary
religion. This appears from Scripture, and from the reason of
case. The opposite doctrine is shown to be a mistake. But
the manifestation of our religion must be purely for the glory
of God. Nor does this inward religion dispense with obliga-
tion to the external moralities of the Decalogue. * * * Viola-
tion of the least command must be fatal to enjoyment of this
inward kingdom. It is opposed to Antinomianism; but its per-
fection is infinitely beyond mere outward Pharisaism, both in
the strictness of the outward act, and especially in the inward
spirit.

II. The complement of that inward holiness, (those dispo-
sitions, tempers, and affections which spring from living faith
in Christ, and which manifest theiaselves in all good works,
and in keeping of law, both in spirit and in letter,) is rvjht
intention.

SERMON XXI-XXXIll j THE SERMON ON THB MOUNT.

20]

must

)e seen

lolitary

Lson of

But

glory
)bliga-
iViola-

•f this
bs per-
totli in
Inward

Purity of intention rrives moral quality to all acts. This
our Lord illustrates : —

1. In acts of mercy, which are vitiated if done to be seen
of men.

2. In acts of religion, as prayer and fasting, which must
be the fiimple outpouring of the heart to God alone, of which
our Lord gives us the pattern, covering all that we can reason-
ably pray for or earnestly desire. So also in fasting we must
consider, (1) the nature of this religious act ; (2) the reasons,
grounds, and ends of it ; (3) whence we may answer objec-
tions against it ; and (4) learn the right manner of perform-
ing it.

3. In the acts of common life. Business. Intention is the
eye of the soul. Purity fills it with light ; sin with darkness.
A double intention of life is not possible. We cannot lay up
treasures on earth, and preserve purity of intention. But this
does not exclude provision for honest living, for the comfort
of our family, and for the proper maintenance of our worldly
business. But the love of money, and the desire for, and
endeavour after riches, and the trust in riches, and seeking
their increfise, are excluded. We cannot serve two masters.
Purity of intention is inconsistent witli undue cares of life.
Its one aim is the kingdom of God, and his righteousness.

III. The main hindrances to this religion.

1. Judging, or the cen'«orious spirit, which includes speak-
ing evil of either thvi present or abseni, and all thinking evil,
and condemning the innocent beyond what they deserve.
Still we are not to fall into the opposite extreme of zeal
without knowledge, giving the holy things to dogs, and cast-
ing pearls before swine. But even for these the persevering
prayer of faith may avail. To all men, the royal law should
regulate our dealings and our spirit. " All things whatsoever
ye would that men should do unto you do ye even so to them."

2. The broad, easy-going, careless spirit. Wide is the gate,
and broad the way, &c. Whereas the way of life is a narrow
way ; a way of universal holiness ; to be entered only by the
most earnest striving.

3. False teaching. Responsibility of teachers. The appear-
ance of innocence, usefulness, religion, love, &c. What are
the practical fruits of these doctrines ? In the teachers them-
selves ? In their disciples i

Final exhortation. The nouse built on the sand. Saying
Lord, Lord. Expecting to reach heaven by any other than
the way of holiness ; such as orthodoxy, innocence, external
good works.

The house built on the rock. Summaiy of true religious
life, and application to his hearers.

s:aci
— i

1.-1.-.

—13

202

FIRST DISCOURSE UPON [SERMON XXI-XXXIII.

INTRODUCTORY NOTES.

The sermons now before us contain Mr. Wesley's system of Christian
ethics. It is a system thoroughly in harmony witli iiis theology, and
growing out of it, as the branch from the trunk ot the tree. In the
great theological works of the present age, Christian ethics are univir-
sally recognized as a most important province of Christian theology. The
distinction between Christian ethics, and the old philosophical systems
of ethics is also very clearly drawn. "' Tiie latter proceed from the moral
consciousness as such ; " while the former grow from the moral con-
sciousness, as a " relifiioiis and evangelical Christian consciousness of God."
Hagenbach says, "Christian ethics expound the theory of the imvard
and outward moral relations of man, as growing out of living faith in
Christ." No diitinition coukl more completely express that which has
been done by Mr. Wesley in these sernmns. His grand division of the
subject into subjccti'jC character and olijective motive, exactly corresponds to
the " inward and outward moral relations" of Hagenbach.

The subject of Christian dutv lias always occupied a very important
place in religious teaching of all sciiools. Prior to the Ket'ormation the
Latin writers ndgliL be divided into two great classes ; those whose con-
ception of Ciu'istian duty lay in a prescribed form of outward obser-
vances ; and those witli whom the essence of duty lay in certain inward
statrs. Both these had their doctrine or ideal of Christian perfection.
Tiiese ethical systems were not only a part of religion, but constituted
almost the whole of i';. The Reformation with its doctrine of faith as
the central element of religion, of course dilfered largely from this
teaching. Christian ethics were not discarded, but they occupied a new
and less prominent relation to religion. The starting point of ethics was
now the absolute sovereignty of God, whose immutable law was the
absolute standard of riglit, and the only perfection ; and Christian ethics
were the imperfect outgoing of the new life toward this ideal, of which,
huwever, it could nut but lall infinitely short. Tliis outgoing of the new
life toward duty was incapable of perfection, and incapable of merit ;
and was in no pioper sense a condition of jorobdtion or of salvation. The
treatment of ethics in these theological systems was, not so much an
exposition of Christian duty, as an exposition of absolute moral law ;
in the light of which men niiglit see their own sinfulness, and the gLny
of Christ's atoning work. The basis universally adopted for this exposi-
tion was the moral law in the ten commandmenta.

In Mr. Wesley's time, writers on moral duty might he divided into
three classes. (1) Many of the Church writei-s, such as Taylor and Law,
approached very closely to the Romish methods of expounding Christian
duty. (2) The descendants of the Puritans very faithfully represented
the ethical teaching ot the Reformation, and especially of Calvin. (3)
There had grown up a new school of ethical writers who revived the
philosophical ethics of the ancients ; and in the case of Butler carried
them to a perfection not surpassed before, or, perhaps, since. From all
these Mr. Weshiy's treatment of the gieat question of human duty
differed. It would be too much to s;iy that he inaugurated a new and
origintJ. system or method of treatment, and yet in many respects this is
true. We have already seen how he gathei'ed into one in his own
religious life the great truths of religion and duty, from all branches of
the Christian Church, and in this sense it would be wrong to claim too
much credit for originality. But in this he was original, and was far in
advance of his age, and has not been surpassed by the best expounder of

SERMON XXI.]

THE SERMON ON THE MOUNT.

208

(Jhrialian ethics of the present century ; in tliat he combined into one
the probational ethics ol the Komish Cliurch, the absolute and evangelical
I'thics of the theology of the Reformation, and the highest principles of
philosophical ethics ; and from them all evolved a conception of Christian
duty in which God is supreme sovereign in a true moral, and not in a
mere determinist sense ; his nature the absolute fountain of right, and
his glory the supreme end ; in which the love of Christ is supreme
motive ; and of which Christian perfection is the blessed realization in
ilie living experience of the Church.

In selecting a Scriptural basis for the exposition of Christian duty,
Mr. Wesley was especially wise and fortunate in selecting the Sermon on
tlie Mount, rather than the Old Testament Decalogue. The Sermon on
the Mount is distinguished by the following peculiarities of its ethical

liaching:

1. It deals with the inward character, as well as with the outward life.

2. It treats of outward acts i'rora the standpoint of intention, by wh'ch
ilieir moral quality is determined, and they are intimately liniied to the
inner man.

3. It thus presents, not a mere negative morality of abstinence from
sin, but a p(J8itive moral quality, a holiness of all acts, even those otiier-
wise iiidifl'ui'ent.

4. It uses specitic moral states and acts merely as illustrations of
general princii)les, which are of nnivcrsal application.

5. It unites the inward and subjective law of love, with the objective
law of responsibility to a supreme authority, enforced by reward and
pniiifthment. It thus becomes a law of Christian, thoiigli not of Adamic,
priilialion. All these principles were clearly ajjprehen'dud by Wesley, and
will be found to permeate his sermons and his entire theology, as they do
tills great sermon of our Lord. 'J'lie last of these especially is exhibited
ill tlie Wesleyan theology as in no other system. It holds, without
(|Uc.stion or possibility of cavil, the great doctrine of man's free responsi-
bility ; and in a thorouglily evangelical manner it evolves all Christian
iimrality horn faith working by love.

[ into

Law,

•istiitn

lented

(^)
Id the
irried
urn all
duty
and
111 is is
own
lies of
In too
Ifar in
ller of

Sermon XXI. — Upon our Lord's Sermon on the Mount.

DISCOURSE I.

" And seeing the iriultitiides, he went up into a mountain ; and w hen he was set
Mb disciples came unto liim ;
" And he opened his mouth, and taught tliem, saving,
" Blessed arc tlie poor in spirit ; for theirs is the kingdom of heaven.
" Blessed are they that mourn ; for they shall be comforted," Matt, v, 1-4.

I. Our Lord had now " gone about all Galilee," Matt, iv, 23, begin-
ning at the time " when John was cast into prison," ver. 12, not only
" teaching in their synagogues, and preaching the gospel of the king-
dom," but likev'ise " healing all manner of sickness and all manner ol
disease among the people." It was a natural consequence of this, that
" there followed him great multitudes from Galilee, and from Decapolis,
and from Jerusalem, and from Judea, and from the region beyond Jor-
dan," ver. 25. " And seeing the multitudes," whom no synagogue could
nontain, even had there been any at hand, "he went up into a mountain,"
where there was room for all that came unto him from every quarter.

1:::*

204 FIRST DISCOUnSE UPON [sermon XXI.

'* And when he was set," as the manner of the Jews was, " his disciples
came unto him. And he opened his mouth," [an expression denoting
the bejjinning of a solemn discourse,] " and taught tl;em saying." —

2. Let us observe, wiio it is that is here speaking, that we may take
heed how we hear. It is the Lord of heaven and eartii, tlie Creator of
all ; \^ho, as such has a rif^ht to dispose of all his creatures ; the Lord
our Governor, whose kingdom is from everlasting and ruleth over all;
the grept lawgiver, who can well enforce all his laws, being " able to
save and to <lcstroy," yea, to punish with " everlasting destruction from
his presence and from the glory of his i)ower." It is the eternal wisdom
of the Father, who knoweth whereof we are made, and understands our
inmost frame ; who knows how we stand related to God, to one another,
to every creature which God hath made, and, consequently, how to adapt
every law he |)rescribes, to all the circumstances wherein he hath placed
us. It is he who is " loving unto every man, whose mercy is over all
his works ;" the God of love, who, having emj)tied himself of his eternal
glory, is come forth from his Fatlier to declare his will to the children
of men, atid then goeth again to the Father; who is sent of God " to
open the eyes of the blind, and to give light to them that sit in darkness."
It is the great prophet of the Lord, concerning whom God had solemnly
declared long ago, " Whosoever will not hearken unto my words, which
he shall ^peak in my name, 1 will require it of him," Deut. xviii, J9;
or, as the apostle expresses it, " Every soul which will not hear that
prophet, shall be destroyed from among the people," Acts ii, 23,

3. And what is it which he is teaching ? The Son of God who came
from heaven, is herfe showing us the way to heaven; to the place which
he hath prepared lor us ; the glory he had before the world began. lie
is teaching us the true way to life everlasting : the royal way which leads
to the kingdom; and the only true way, — for there is none besides ; all
other paths lead to destruction. From the character of the Speaker,
we are well assured that he hath declared the full and perfect will o(
God. lie hath uttered not one tittle too much, — nothing more than he
had received of the Father ; nor too little, — he hath not shunned to
declare the whole counsel of God ; much less hath he uttered any thing
wrung, any thing contrary to the will of him that sent him. All his
words are true and right concerning all things, and shall stand fast for
ever and ever.

And we may easily remark, that in explaining and confirrning these
faithful and true sayings, he takes care to refute not only the mistakes
of the scribes and Pharisees, which then were the false comments
whereby the Jewish teachers of that age had perverted the word of God,
but all the practical mistakes that are inconsistent with salvation, which
should ever arise in the Christian church ; all the comments whereoy
the Christian teachers (so called) of any age or nation should pervert
the word of God, and teach unwary souls to seek death in the error ol
their life.

4. And hence we are naturally led to observe, whom it is that he is
here teaching ? Not the apostle." alone ; if so, he had no need to have
gone up into the mountain. A room in the house of Matthew, or any
of his disciples, would have contained the twelve. Nor does it in any
wise appear, that the disciples who came unto him were the twelve only.
Ol p.a4»)Tai axjToxi. without any force put upon the expression, mav be

SKIIMON XXI ]

THE SERMON ON THE MOUNT.

205

ig these

pervert
error ol

understood of all who desired to learn of him. But to put this out of all
question, to make it undeniably plain that where it is said " He opened
his mouth and taught fhem," the word them includes all the multitudes
who went up with him into the mountain, we need only observe the
concluding verses of the seventh chapter : " And it came to pass, when
Jesus had ended these sayings, the multitudes, oi o-/\ot, were astonished
;it his doctrine ;" [or teaching ;] " for he taught them" [the multitudes!
*' as one having authority, and not as the scribes."

Nor was it only those multitudes who were with him on the mount,
u> whom he now taught the way of salvation ; but all the children of
!iien ; the whole race of mankind ; the children that were yet unborn ;
•ill the generations to come, even to the end of the world, who should
ever hear the words of this life.

5. And this all men allow, with regard to some parts of the ensuing
discourse. No man, for instance, denies that what is said )f poverty of
s|)irit relates to all mankind. But many have supposed, that other parts
concerned only the apostles, or the first Christians, or the ministers of
Christ; and were never designed for the generality of men, who conse-
(jut'iitly have nothing at all to do with them.

But may we not justly inquire, who told them this, that some parts of
tills discourse concerned only the apostles, or the Christians of the apos-
tolic age, or the ministers of Christ ? Bare assertions are not a suflicient
iiroof to establish a point of so great importance. lias then our Lord
himself taught us, that some parts of his discourse do not concern all
mankind ? Without doubt had it been so he would have told us ; he
could not have omitted so necessary an information. But has he told
us so ? Where ? In the discourse itself? No ; here is not the last intima-
tion of it. Has he said so elsewhere ? In any other of his discourses ?
Not one word so much as glancing this way, can we find in any thing
he ever spoke, either to the multitudes, or to his disciples. Has any one
of the apostles, or other inspired writers, left such an instruction upon
record ? No such thing. No assertion of this kind is to be found in all
the oracles of God. Who then are the men who are so much wiser
tiian God ? — wise so far above that is written ?

6. Perhaps they will say, " That the reason of the thing requires such
a restriction to be made." If it does, it must be on one of these two
accounts ; Because, without such a restriction, the discourse would
either be apparently absurd, or would contradict some other scripture.
Bill this is not the case. It will plainly appear, when we come to
examine.the several particulars, that there is no absurdity at all in apply-
iiiil all which our Lord hath here delivered to all mankind. Neither
will it infer any contradiction to any thing else he has delivered, nor to
tmy other scripture whatever. Nay, it will farther appear, that either
all the parts of this discourse are to be applied to men in general, or no
part ; seeing they are all connected together, all joined as the stones in
ail arch, of which you cannot take one away without destroying the
whole fabric.

7. We may, lastly, observe, how our Lord teaches here. And surely,
as at all times, so particularly at this, he speaks " as never man spake."
Not as the holy men of old ; although they also spoke " as they were
moved by the Holy Ghost." Not as Peter, or James, or John, or Paul :
they were indeed wise master builders in his church ; hut still in thw,

■••CS"

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■.S2S

206

FIRST DISCOURSE UPON

[SEUMON XXI.

in tiie degrees of heavenly wisdom, the servant is not as his Lord. No,
nor even as himself at any other time, or on any other occasion. Ii
does not appear, that it was ever his design at any other time or place,
to lay down at once the whole plan of his religion ; to give us a full
prospect of Christianity ; to describe at large the nature of that holii'ess,
without which no man shall see the Lord. Particular branches of (his*
he has indeed described, on a thousand different occasions ; but never,
besides here, did he give, of set |)urpnso, a general view of the whole.
Nay, we have nothing else of this kind in all the Bible ; unless ono
should except that short sketch of holiness delivered by God In those
ten words or commandments to Moses, on mount Sinai. But even here
how wide a difference is there between one and the other ? " Even
that which was made glorious had no glory in this rcLspect, by reason ol
the glory that excelleth," 2 Cor. iii, 10.

8. Above all, with what ama/ing love does the Son of God here
reveal his Father's will to man ! lie does not bring us again " to tin-
mount that burned with fire, nor unto blackness, and darkness, ami
tempest." He does not speak as when he " thundered out of heaverj ;"
when the Highest "gave his thunder, hail stones, and coals of lire."
He now addresses us with his still, small voice, — " Blessed," or happy
" are the poor in spirit." Happy are the mourners; the meek ; those
that hunger after righteousness ; the merciful ; the pure in heart :
hajjpy in the end and in the way; hapjiy in this life, and in life ever-
lasting ! As if he had said, Who is he that lusteth to live, and would
fain see good days ? Behold, I show you the thing which your soul
longeth for ! See the way you have so long sought in vain ; the way
of pleasantness ; the path to calm, joyous peace, to heaven below and
heaven above !

9. At the same time with what authority does he teach ! Well miL^lit
they say, " Not as the scribes." Observe the manner, (but it cannot
be ex])ressed in words,) the air, with which he speaks ! Not as Moses,
the servant of God ; not as Abraham, his friend ; not as any of the
prophets ; nor as any of the sons of men. It is something more than
human ; more than can agree to any created being ! It speaks the Crea-
tor of all ! A God, a God appears ! Yea, O fiiN, the Being of beings,
Jeuovah, the Self-existent, the Supreme, the God who is over all,
blessed for ever !

10. This divine discourse, delivered in the most excellent method,
every subsequent part illustrating those that precede, is commonly, and
not im|)roperly, divided into three principal branches : the first, con-
tained in the fifth, — the second in the sixth, — and the third, in the
seventh chapter. In the first, the sum of all true religion is laid down
in eight particulars, which are explained and guarded against the
false glosses of man, in the following parts of the fifth chapter. Id
the second are rules for that right intention, which we are to preserve
in all our outward actions ; unmixed with worldly desires, or anxioui
cares for even the necessaries of life. In the third, are cautioni
against the main hinderances of religion, closed with an applicatioi:
of the whole.

L I. Oui Lord, first, lays down the sum of all true religion in eigli
particulars, which he explains, and guards against the false glosses o
men, to the end of the fiflh chapter.

BERMON XXI. ]

TUB SKRMON ON THK MOUNT.

207

Some have stipposed that he designed, in these, to point out tlie
scvcTal stages of the Christian course ; the steps wliich a Christian
successively takes in his journey to the promised land ; — others, that
ail the particulars here set down, belong at all times to every (Ihris-
lian. And why may we not allow both the one and the other J What
inconsistency is there between them ? It is undoubtedly true, that both
poverty of spirit, and every other temper which is here nientioned, are
at all times found, in a greater or less degree, in every real Christian.
And it is equally true, that real Christianity always begins in poverty
of spirit, and goes on in the order here set down, till the " man of (Jod
is made perfect." We begin at the lowest of these gifts of God ; yet so
as not to reliu(|uish this, when we are called of God to come u|) higher :
but " whereunto we have already attained, we hold fast," while we press
on to what is vet before, to the highest blessings of God in ('iuii-t Jesus.

2. Tiie loundation of all is poverty of spirit: here, therefore, our
Lord begins : " Blessed," sailh he, " are the poor in spirit, for theirs is
llie kingdom of heaven."

It may not improbably be supposed, that jur Lord looked on those
who were round about him, and, observing that not many rich w(,*re
tiiere, but rather the poor of the world, took occasion from tlienc(^ to
make a transition trom tem[)oral to spiritual things. " IJIessed," saith
he, (or /iaj)j)i/, — so the word shoidd be rendered, both in this and the
following verses,) " are the poor in spirit." He does not say, they that
are poor, as to outward circumstances, — it being not impossible, that
tome of these may be as far from happiness as a monarch upon his
iirone •, but "the poor in s|)irit ;" thoy who, whatever their outward
circumstances are, have that disposition of heart, which is the first step
10 all real, substantial happiness, either in this world, or that which is
to come.

3. Some have judged, that by the poor in Sj)irit here are meant those
who love poverty ; those who are free from covetousness, from the love
of money ; who fear, rather than desire riches. Perhaps they have been
induced so to judge, by wholly confining their thoughts to the very term ;
or by considering that weighty observation of St. Paul, that " the love
of money is the root of all evil." And hence many have wholly divested
themselves, not only of riches, but of all worldly goods. Hence also the
vows of voluntary poverty seem to have arisen in the Romish church ;
it being supposed, that so eminent a degree of this fundamental grace
must be a large step towards " the kingdom of heaven."

But these do not seem to have observed, first, that the expression of
St. Paul must be understood with some restriction ; otherwise it is not
true ; for the love of money is not the root, the sole root, of all evil.
There are a thousand other roots of evil in the world, as sad experi-
ence daily shows. His meaning can only be, it is the root of very many
evils ; perhaps of more than any single vice besides. — Secondly, that
this sense of the expression, " poor in spirit," will by no means suit our
Lord's present design, which is to lay a general foundation whereon fhe
whole fabric of Christianity may be built; a design which would in no
wise be answered by guarding against one particular vice : so that, if
even this were supposed to be one part of his meaning, it could not f »osai-
bly be the whole. — Thirdly, that it cannot be supposed to, be any part of
bis meaning, unless we charge him with manifest tautology : seeux)^, if

.... )fta^»

I -CI

|. —

IJUI

:.:3

208

riBflT DI800UB8E UPON

fsRUMQN XXI.

" jMiVRrty <)l «i|)irit" were only 'Verdoin from coveUiimneHs, from the love
of inoiioy, or the desire of riches, it would coincide wilh what he nlier-
wiirds mentions, it woidd he only a hranch of pnrily of heart.

4. Who then are " T.'ie poor in spirit ?" Without <|iiestion the hiin)l)le,*
they who itnow themselves; who are convinced of sin ; those to whom
(jod hath jfjven that hrst repentance, which is |)revious to faith in Christ.

One of these can no lonj^er say, " I am rich and increased in ^roods,
and have nee«i of nothing ;" as now knowing, that he is " wretched,
and poor, and miserahle, and blitid, and naked." He is convinced that
ho IS s|)iritiially poor indeed ; having no spiritual good abiding in him.
" In nie," saith he, " (Iwelleth no good thing," but whatsoever is evil
and abominable. He has a deep sense of the loathsome leprosy of sin,
which he brought wilh him from his mother's womb, which overspreads
his whole soni, and totally corrnjjts every |)ower and faculty thereof, lie
sees more and more of the evil tempers which spring from that evil root ;
the pride and haughtiness of spirit, tlie constant bias to think of hinisell
more highly than he ought to think ; the vanity, the thirst after the
esteem or honour that cometh from men ; the hatred or envy, the jeal-
ousy or revenge, the anger, malice, or bitterness; the inbred enmity
both against (iod and man, which appears in ten thousand shapes ; the
love of the world, the self will, the foolisli and hurtful desires, which
cleave to his inmost soul, lie is conscious how deeply he has oifended
by his tongue ; if not by profane, immodest, untrue, or unkind words,
yet by discourse which was not "good to the use of edifying," not "meet
to minister grace to the hearers," which consequently was all corrupt id
God's account, and grievous to his Holy Spirit. His evil works are now
likewise ever in his sight: if he tells them, " they are more than he is
able to express." He may as well think to number the drops of rain,
the sands of the sea, or the days of eternity.

5. His guilt is now also before his face: he knows the punislimeiil
he has deserved, wore it only on account of his carnal mind, the entire,
universal corruption of liis nature ; how much more, on account of ail
his evil desires and thoughts, of all his sinful words and actions ! He
cannot doubt for a moment, but the least of these deserves the damna-
tion of hell, — " the worm that dieth not, and the fire that never shall be
quenched." Above all, the guilt of" not believing on the name of the
only begotten Son of God," lies heavy upon him. How, saith he, shall
I escape, who " neglect so great salvation !" " He that believeth not is
condemned alrea<ly," and " the wrath of God abidcth on him."

6. But what shall he give in exchange for his soul, which is forfeited
to the just vengeance of God ? " Wherewithal shall he come before the
Lord ?" How shall he pay him that he oweth ? Were he from this
moment to perform the most perfect obedience to every command ol
God^ this would make no amends for a single sin, for any one act of
past disobedience ; seeing he owes God all the service he is able to
perform, froT" this moment to all eternity : could he pay this, it would
make no manner of amends for what he ought to have done before.
He sees himself therefore utterly helpless with regard t« atoning for
h?s past sins ; utterly unable to make any amends to God, to pay any
ransom for his own soul.

But if God would forgive him all that is past, on this one condition,
tht^t he should' sin no more; that for the time to come he should cnliiely

and

profit
know
inand
III its
bring

SCUMUN XXI.

TUK 8KRU0N ON TUE MOUNT.

U09

[ition,
Itiiely

md coiisl;intly olicy ujl (iin coniiiiiirKiH ; lit; W(>ll kiiow.H tlinl tins would
profit liiin iiothiiit;, luiiiinr n coiitlition lio could uv.vvr iicrlnriii. lie
knows ari<l feels, that lio is not iiMo to obey, (!vcn the outwaril com
inands of Ood • seeinjj these cannot he oheyed while his heart ronianH
Ml its natural sinfuhu'ss and corruption ; inasmuch as an evil tree cannot
hrinc; forth ;^ood fruit. But he cannot cleanse a sinful lu^art : with men
this is impossihie : so that he is utterly at a lo^s even how to hejrin
ualking in the path of God's commandments. He knows not how fo
ifet one st(!p forward in the way. I'incom|)asscd with sin and sorrow,
and fear, and finding no way to escape, he can oidy cry out, " Lorcl
save, or I perish !"

7. Poverty of spirit then, as it implies the first step we take in run-
ning the race which is set hefore us, is a just sense of our inward and
outward sins, and of our guilt and helplessness. This some have nton-
."trously styled " the virtue of humility ;" thus teaching us to be proud
of knowing we deserve damnation ! But our Lord's expression is quite
of another kind; conveying no idea to the hearer, but that of mere
want, of naked sin, of helpless guilt and misery.

>S. The great a>)ostle, where he endeavours to bring sinners to God,
speaks in a manner just answerable to this. " The wrath of God,"
^;iith he, " is revealed from heaven against all ungodliness md un-
rii'htcousnessof men," Rom. I, 18, &c; acharge which he immediately
fixes on the heathen world, and thereby proves they were under the
wrath of God. lie next shows, that the Jews were no better than they,
and were therefore under the same condemnation ; and all this, not in
order to their attaitiing " the noble virtue of humility," but " that every
mouth might be stopped, and all the world become guilty before God."

lie proceeds to show, that they were helpless as well as guilty; which
is tiie plain purport of all those expressions : " Therefore by the deeds
of the law there shall no flesh be justified :" — " But now the righteous-
ness of God, which is by faith of Jesus Christ, without the law, is mani-
fested :" — " W(> conclude that a man is justified by faith, without the
deeds of the law :" — expressions all tending to the same point, even to
" hide pride from man ;" to humble him to the dust, without teaching
iiim to reflect upon his humility as a virtue; to inspire him with that
full, piercing conviction of his utter sinfulness, guilt, and helplessness,
which casts the sinner, stript of all, lost and undone, on his strong
helper Jesus Christ the righteous.

9. One cannot but observe here, that Christianity begins just where
heathen morality ends ; poverty of spirit, conviction of sin, the re-
nouncing ourselves, the not having our own righteousness, (the very
first jtoint in the religion of Jesus Christ,) leaving all pagan religion
behind. This was ever hid from the wise men of this world ; insomuch
that the whole Roman language, even with dl the improvements of the
Augustan age, does not aflbrd so much as i name for hutniliti/ ; (the
word from whence we borrow this, as is well known, bearing in Latin
a quite diflferent meaning ;) no, nor was one found in all the copious
language of Greece, till it was made by the great apostle.

10 Oh that we may feel what they were not able to express! Sin-
ner, awake ! Know thyself! Know and feel, that thou wert " shapen
in wickedness," and that " in sin did thy mother conceive thee;" and
thnt thou thyself hast been heaping sin upon sin, ever since thou coulds

ii:xz

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V ^-•

210

FIRST DISCO U USE UPON

[SEHMON XXI

discern good from evil ! Sink under the mighty hand of God, as guilty
of dyath eternal ! And cast off, renounce, abhor, ail imagination of ever
being able to help thyself! Bo it all thy hope to be washed in his blood,
and renewed by his almighty Spirit, who himself" bare all our sins in
his own body on the tree !" So shalt thou witness, " Happy are the
poor in spirit ; for theirs is the kingdom of heaven."

1 1. Tliis IS that kingdom of heaven, or of God, which is within us;
even " righteousness, and peace, and joy in the Holy Ghost." And
what is " rijihteousness," but the life of God in the soul ; the mind
which was in Christ Jesus; the image of God stamped upon the heart,
now renewed after the likeness of him that created it ? What is it but
the \o\e of God, because he first loved us, and the love of all mankind
for his sake ?

And what is this " peace," the peace of God, but that calm serenity
of soul, that sweet repose in the blood of Jesus, which leaves no doubt
of our acceptance in him ; which excludes all fear, but the loving, filial
fear of offending our Father which is in heaven ?

This inward kingdom implies also "joy in the Holy Ghost;" who
seals upon our hearts ".!: redemption which is in Jesus," the righi-
eousness of Christ imp ' to us " for the remission of the sins that are
past ;" who giveth us now " the earnest of our inheritance," of the
crown which the Lord, the righteous Judge, will give at that day. And
well may this be termed " the kingdom of heaven ;" seeing it is heaven
already opened in the soul ; the first springing up of those rivers of
pleasure, which flow at God's right hand for evermore.

12. " Theirs is the kingdom of heaven." Whosoever thou art, to
whom God hath given to be " poor in spirit," to feel thyself lost, thou
hast a right thereto, through the gracious promise of him who cannot
lie. It is purchased for thee by tlie blood of the Lamb. It is very
nigh : thou art on the brink of heaven ! Another step, and thou enter-
esl into the kingdom of righteousness, and peace, and joy ! Art thou
all sin ? " Behold the Lamb of God, who taketh away the sin of the
world!" — All unholy? See thy "Advocate with the Father, Jesus Chrisl
the righteous!" — Art thou unable to atone for the least of thy sins?
" He is the propitiation for [all thy] sins." Now believe on the Lord
Jesus Christ, and all thy sins are blotted out ! — Art thou totally unclean
in soul and body? Here is the " fountain for sin and uncleanness!''
•' Arise, and wash away ihy sins !" Stagger no more at the promise
through unbelief! Give glory to God ! Dare to believe ! Now cry out
from the ground of thy heart,

" Yes, I yield, I yield at last.

Listen to thy speaking blood ,
Me, with all my sins, I cast
On my atoning God !"

13 Then thou learnest of him to be " lowly of heart." And this is
the true, genuine, Christian humility, which flows from a sense of the
lovo of God, reconciled to us in Christ Jesus. Poverty of spirit, in this
meaning of the word, begins where a sense of guilt and of the wrath of
God ends ; and is a continual sense of our total dependance on him, for
every good thought, or word, or work, — of our utter inability to all good,
iiniess he " water us every moment," and an abhorrence of the praise
Of men, knowing that all praise is due unto God only. With this is

to " U

XXI

b....AluN XXI.J

THE SERMON ON THE MOUNT.

211

guilty
ifevet
blood,
sins in
re the

lin m ;

And
3 mind
I heart,

s it hut
unkind

serenity
o doubt

ig.

filial

L ;" who
le righv-
that are
" of the
ay. And
s heaven
rivers ot

)U art, to
lost, thou
lo cannot
t is very
[ou enter-
Art thou
in of the
lus Christ
hy sins?
the Lord
unclean
[auness!'
promise
cry out

Ind this ifl
lise of the
|it, in this
wrath of
J him, for
> all good,
khe praise
Ith this is

joined a loving shame, a tender humiliation before God, even for the
sins which we know he hath forgiven us, and for the sin which still
remaineth in our hearts, although we know it is not imputed to our
condemnation. Nevertheless, the conviction we feel of inbred sin, is
deeper and deeper every day. The more we grow in grace, the more
do we see of the desperate wickedness of our heart. The more we
advance in the knowledge and love of God, through our Lord Jesus
Christ, (as great a mystery as this may appear to those who know not
the power of God unto salvation,) the more do we discern of our alien
alion from God, — of the enmity that is in our carnal mind, and the ne-
cessity of our being entirely renewed in righteousness and true holiness.
II. 1. It is true, he has scarce any conception of this, who now begins
to know the inward kingdom of heaven. " lis his prosperity he saitli,
I shall never be moved : thou, Lord, hast made my hill so strong."
Sin is so utterly bruised beneath his feet, that he can scarce believe it
remaineth in him. Even temptation is silenced, and speaks not again :
it cannot approach, but stands afar off. He is borne aloft in the chariots
of joy and love : he soars " as upon the wings of an eagle." But our
Lord well knew, that this triumphant state does not often continue
long: he therefore presently subjoins: " Blessed are they that mourn,
for they shall be comforted."

2. Not that we can imagine this promise belongs to those who mourn
only on some worldly account ; who are in sorrow and heaviness, merely
on account of some worldly trouble or disappointment, — such as the loss
of their reputation or friends, or the impairing of their fortune. As little
title to it have they who are afflicting themselves, through fear of some
temporal evil ; or who pine away with anxious care, or that desire of
earthly things, which " maketh the heart sick." Let us not think these
" shall receive any thing fVom the Lord :" he is not in all their thoughts.
Therefore it is that they thus " walk in a vain shadow, and disquiet
themselves in vain." " And this shall ye have of mine hand," saith
the Lord, " ye shall lie down in sorrow."

3. The mourners of whom our Lord here speaks, are those thai
mourn on quite another account : they that mourn after God ; after him
in whom they did " rejoice with joy imspeakable," when he gave them
to "taste the good," the pardoning " word, and the powers of the world
to come." But he now " hides his face, and they are troubled :* they
cannot see him through the dark cloud. But they see temptation and
sui, which they fondly supposed were gone never to return, arising
again, following after them amain, and holding them in on every side.
It is not strange if their soul is now disquieted within them, and trouble
and heaviness take hold upon them. Nor will their great enemy fail to
improve the occasion ; to ask, " Where is now thy God 1 Where is now
the blessedness whereof thou spakest 1 The beginning of the kingdom
of heaven 1 Yea, hath God said, * Thy sins are forgiven thee V Surely
God hath not ^aic^ it. It was only a dream, a mere delusion, a creature
of thy own imagntation. If thy sins are forgiven, why art thou thus?
Can a pardoned sinner be thus unholy?" — And, if then, instead of
immediately cryi'jg to God, they reason with him that is wiser than
they, they will hd in heaviness indeed, in sorrow of heart, in anguish
not to be expressed. Nay, even when God shines again upon the soul,
and takes away all drubt of his past mercy, still he that is weak in faitb

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212

FIRST DISCOURSE UPON

[SERMOW XXI.

may be tempted and troubled on account ol' vvhai is to come ; especially

wiicn inward sin revives, and thrusts sore at him that he may fall. Then

may he again cry out,

" I have a sin of fear, that when I've spun
My last, tliread, 1 sliall pcrisli on tlie slioru I' —

iest I should make shipwreck of the faith, and my last state be worsr

than the tirst :

" Lest all my bread of life should fail,
And I sink down unclianged to hell !"

4. Sure it is, that this *' affliction," for the present, " is not joyoiis
but grievous : nevertheless, afterwards it bringeth forth peaceable fruit
r.nto tlieni that are exercised thereby." Blessed therefore are they that
thus mourn, if they "tarry the Lord's leisure," and suffer not themselve!«
to be turned out of the way, by the miserable comforters of the world ;
if they resolutely reject all the comforts of sin, of folly, and vanity ; all
the itUe diversions and amusements of the world; all the pleasures which

' perish in the using," and which only tend to benumb and stupify the
soul, that it may neither be sensible of itself nor God. Blessed are they
who " follow on to know the Lord," and steadily refuse all other comfort.
They shall be comforted by the consolations of his Spirit ; by a fresh
manifcstaiion of his love ; by such a witness of his accepting them in
the beloved, as shall never more be taken away from them. 'I'his " fuil
assurance of faith" swallows uj) all doubt, as well as all tormenting fear ;
Gou now giving them a sure hope of an enduring substance, and " strong
consolation through grace." VVithout aisputing whether it be possible
for any of those to " fall away, who were once enlightened and made
partakers of the Holy Ghost," it suffices them to say, by the power now
resting upon them, *' Who shall separate us from the love of Christ ? — 1
am persuaded, that neither death nor life, nor things present, nor things
to come; nor height nor depth, shall be able to separate us from the love
of God, which is in Christ .lesus our Lord," Rom. viii, 35-39.

5. This whole process, both of mourning for an absent God, and
recovering the joy of his countenance, seems to be shadowed out in
what our Lord spoke to his apostles, the night before his passion : " Dn
ye mquire of that I said, a little while, and ye shall not see me: and
again, a little while, and ye shall see me ? Verily, verily, I say unto
you, that ye shall weep and lament ;" namely, when ye do not see
me : *' but the world shall rejoice ;" shall triumph over you, as though
your hope were now come to an end. ** And ye shall be sorrowful,"
through <!oiibt, through fear, through temptation, through vehement
desire ; " but your sorrow shall be turned into joy," by the return of him
whom yov.r soul lovcth. " A woman when she is in travail hath sorrow
becajise her hour is come. But as soon as she is delivered of the child,
she remcmbereth no more the anguish, fn joy that a man is born into
the world. And ye now have sorrow;" ye mourn and cannot b*'
comforted; " but I will see you again; and your hea't shall rcjoico
[with calm, inward joy,] and your joy no man taketh from you," Joliii
xvi, 19-22.

6. But aIlhoug!i this mourning is at an end, is lost i » holy joy by tin;
eturn of the Comforter, yet is there another, and a blessed mourning it

is, which abides in the children of God. They still mourn for the siiia
and miseries of mankind : they " weep with ihem that weep." Tlu_y

SiiKMU.N XXI. J

TUE SERMON ON THE MOUNT.

213

full

strong

od, and
out in
: '• Do

(le : and

jay unto
not see

i though

rowful,"
hement

n of him
sorrow

le child,
)rn into

nnot b''
rcjoico
" joliii

weep for them that weep i>ot for thoniselves, for the sinners against their
own Bouls. They mourn for the weakness and unfaithfulness of those
that are, in some measure, saved from their sins. " Who is weak, and
they are not weak ? Who is offended and they burn not ?" They are
grieved for the dishonour continually done to the majesty of heaven and
earth. At all times they have an awful sense of this, which brings a
deep seriousness upon their spirits ; a seriousness which is not a little
increased, since the eyes of their understanding were opened, by their
continually seeing the vast ocean of eternity, without a bottom or a shore,
which has already swallowed up millions of millions of men, and ia
gaping to devour them that yet remain. They see here the house ol
(lod eternal in the heavens; tliere, hell and destruction without a cover
ing ; and thence feel the importance of every moment, which just
appears, and is gone for ever !

7. But all this wisdom of God is foolishness with the world. The
whole affair of mourning and poverty of spirit is with them stupidity and
dulness. Nay, it is well if they pass so favourable a judgment upon
it; if they do not vote it to be mere moping and melancholy, if not
downright lunacy and distraction. And it is no wonder at all, that this
judgment shou'ld be ppssed by those who know not God. Suppose, as
two persons were walking together, one should suddenly stop, and with
the strongest signs of fear and amazement, cry out, " On what a preci-
pice do we stand ! See, we are on the point of being dashed in nieces !
Another step, and we shall fall into that huge abyss ! Stop ! I will not
go on for all the world !" — when the other, who seemed to himself at
least equally sharp sighted, looked forward and saw nothing of all this ;
what won' • lie think of his companion, but that he was beside himself;
that his he. r^s out of order ; that much religion (if he was not guilty
of much ■ I r) had certainly made him mad.

8. But . • .ji; the children of God, "the mourners in Sion," be moved
by any of these things. Ye, whose eyes are enlightened, be not troubled
by those who walk on still in darkness. Ye do not walk on in a vain
shadow : God and eternity are real things. Heaven and hell are in
very deed open before you ; and ye are on the edge of the great gulf.
It has already swallowed up more than words can express, nations, and
kindreds, and peoples, and tongues ; and still yawns to devour, whether
they see it or no, the giddy, miserable children of men. Oh cry aloud !
Spare not ! Lift up your voice to him who grasps both time and
eternity, both for yourselves and your brethren, that ye may be counted
worthy to escape the destruction that cometh as a whirlwind ! That yc
may be brought safe through all the waves and storms, into the liaveiv
where you would be ! Weep for yourselves, till he wipes away the tears
from your eyes. And even then, weep for the miseries that come upon
the earth, till the Lord of all shall put a period to misery and sin, shall
wipe away the tears from all fac«;s, and " the knowledge of the LoT<i
^hail cover the earth, as the watern cover the sea *'

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irning it
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214

SECOND DISCOURSE UPON

[sermon XXII.

Sermon XXII. — Upon our Lord's Sermon on the Mount.

DISCOURSE II.

" BIcsRcd are the meek : for Hiey sliail inherit the earth.

" ItlcHHed arc they which du hunger and thirat after righteounness : for thoj
Hhall be filled.

" Blessed are the merciful : for they siiall obtain mercy," Matt. v,5-7.

1. When " the winter is past," when " the time of singing is come,
and tlie voice of the turtle is lieard in the land ;" when he that com-
forts the mourners is now returned, " tliat he may abide witli them for
ever ;" when, at the brightness of his presence, the clouds disperse,
the dark clouds of doubt and uncertainty, the storms of fear Hee away,
tlie waves of sorrow subside, and tlieir spirit again rejoiceth in God their
Saviour ; then is it that this word is eminently fulfilled ; then those whom
he hath comforted can bear witness, " Blessed," or happy, " are the
meek, for they shall inherit the earth."

2. But who are the meek ? Not those who grieve at nothing, because
they know nothing ; who are not disconijiosed at the evils that occur,
because they discern not evil from good. Not those who are sheltered
from the shocks of life by a stupid insensibility ; who have, either by
nature or art, the virtue of stocks and stones, and resent nothing, because
they feel nothing. Brute philosophers are wholly unconcerned in this
matter. Apathy is as far from meekness as from humanity. So that one
would not easily conceive how any Christians of the purer ages, espe
cialiy any of the fathers of the church, could confound these, and mistake
one of the foulest errors of heathenism for a branch of true Christianity

3. Nor does Christian meekness imply, the being without zeal for
God, any more than it does ignorance or insensibility. No ; it keeps
clear of every extreme, whether in excess or defect. It does not destroy
but balance the affections, which the God of nature never designed
should be rooted out by grace, but only brought and kept under due
regulations. It poises the mind aright. It holds an even scale, with
regard to anger, and sorrow, and fear ; reserving the mean in every cir-
cumstance of life, and not declining either to the right hand or the left.

4. Meekness therefore seems properly to relate to ourselves : but it
may be referred either to God or our neighbour. When this due com-
posure of mind has reference to God, it is usually termed resignation ;
a calm acquiescence in whatsoever is his will concerning us, even
though it may not be pleasing to nature ; saying continually, " It is the
Lord ; let him do what seemeth him good." When we consider it
more strictly with regard to ourselves, we style it patience or content-
edness. When it is exerted towards other men, then it is mildness to
the good, and gentleness to the evil.

5. They who are truly meek, can clearly discern what is evil ; and
they can also suffer it. They are sensible of every thing of this kind,
hut still meekness holds the reins. They are exceeding " zealous for
Ihe Lord of Hosts ;" but their zeal is always guided by knowledge, and
tempered, in every thought, and word, and work, with the love of man
as well as the love of God. They do not desire to extinguish any ol
the passions which God has for wise ends implanted in their nature ;
but they have the mastery of all : they hold them all '\\\ subjection, and

SKKMON XXII. I

THE SERMON ON THE MOUNT.

216

employ them only in subservience to those ends. And thus even the
harsher and more unpleasing passions are applicable to the noblest pur-
poses ; even hatred, and anger, and fear, when engaged against sin and
regulated by faith and love, are as walls and bulwarks to the soul, so
that the wicked one cannot approach to hurt it.

6. It is evident this divine temper is not only to abide but to increase
in us day by day. Occasions of exercising, and thereby increasing it.
will never be wanting while we remain upon earth " We have need
of patience, that aller we have done [and suffered] the will of God, we
may receive the promise." We have need of resignation, that we may
ill all circumstances say, " Not as I will, but as thou wilt." And we
have need of" gentleness towards all men;" but esi)ecially towards the
evil and unthankful: otherwise we shall be overcome of evil, instead of
overcoming evil with good.

7. Nor does meekness restrain only the outward act, as the scribes
and Pharisees taught of old, and the miserable teachers who are not
taught of God will not fail to do in all ages. Our Lord guards against
this, and shows the true extent of it in the following words : " Ye have
heard, that it was said by them of old time, thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment," ver. 21, &-c •
" But I say unto you, that whosoever is angry with his brother without
a cause, shall be in danger of the judgment : and whosoever shall say
to his brother, Raca, shall be in danger of the council : but whosoever
shall say. Thou fool, shall be in danger of hell fire."

8. Our Lord here ranks under the head of murder, even that anger
which goes no farther than the heart ; which does not show itself by
any outward unkindness, no, not so much as a passionate word
" Whosoever is angry with his brother," with any man living, seeing
we are all brethren ; whosoever feels any unkindness in his heart, any
temper contrary to love ; whosoever is angry without a cause, without
a sufficient cause, or farther than that cause requires, " shaU be in dan-
ger of the judgment ;" svop^oj sarai ; shall, in that moment, he obnoxious
to the righteous judgment of God.

But would not one be inclined to prefer the reading of those copies
which omit the word etxr\, without a cause 1 Is it not entirely superfluous ?
For if anger at persons be a teniper contrary to love, how can there be a
cause, a sufficient cause for it, — any that will justify it in the sight of God ?

Anger at sin we allow. In this sense, we may be angry and yet we sin
not. In this sense our Lord himself is once recorded to have been angry.
" He looked round about upon them with anger, being grieved for the
hardness of their hearts." He was grieved at the sinners, and angry
al the sin. And this is undoubtedly right before God.

9. " And whosoever shall say to his brother, Raca ;" — Whosoever
shall give way to anger, so as to utter any contemptuous word. It is
observed by commentators, that raca is a Syriac word, which properly
signifies, empty, vain, foolish; so that it is as inoffensive an expression
ts can well be used towards one at whom we are displeased. And yet,
whosoever shall use this, as our Lord assures us, " shall be in danger ol
the council ;" rather, shall be obnoxious thereto : he shall be liable to
ft severer sentence from the Judge of all the earth.

" But whosoever shall say. Thou fool ;" — Whosoever shall so give
place to the dovi' . as to break out into reviling, into designedly reproach'

— J

f — "»- .
•cq-

216

SECOND DISCOURSE UPON

[SEKUON XXII.

ful anu contumelious language, ' shall be obnoxious to hell fire ;" shall
in that instant, be liable to the highest condenniation. ft should
be observed, that our Lord describes all these as obnoxious to capital
punishment. The first, to strangling, usually inflicted on those who
were condemned in one of the inferior courts ; the second, to stoning,
which was frequently inflicted on those who were condennied by the
great council at Jerusalem ; the third, to burning alive, inflicted only on
the highest offenders, in the " valley of the sonsof Hinnom" — Fig Evvwv
from which that word is evidently taken which we translate hell.

10. And whereas men naturally imagine, that God will excuse their
defect in some duties, for their exactness in others ; our Lord next takes
care to cut off' that vain though common imagination. He shows, that
it is impossible for any sinner to commute with God ; who will not accept
one duty for another, nor take a part of obedience for the whole. He
warns us, that the performing our duty to God will not excuse us
from our duty to our neighbour ; that works of piety, as they are called,
\vill be so far from commending us to God, if we are wanting in charity,
that, on the contrary, that want of charity will make all those works an
abomination to the Lord.

" Therefore if thou bring thy gift to the altar, and there rememberest
that thy brother hath aught against thee," — on account of thy unkind
behaviour towards him, of thy calling him, Raca, or Thou fool ; think
not that thy gift will atone for thy anger ; or that it will find any accept-
ance with God, so long as thy conscience is defiled with the guilt of
unrepented sin. " Leave there thy gift before the altar, and go thy
way, first be reconciled to thy brother," (at least do all that in thee
lies towards being reconciled,) *' and then come and offer thy gift,"
ver. 23, 24.

11. And let there be no delay in whai so neariy concerneth thy soul.
* Agree with thine adversary quickly;" — now ; upon the spot; " whiles

thou art in the way with him ;" if it be possible, before he go out of thy
sight; " lest at any time the adversary deliver thee to the judge;" lest he
appeal to God, the Judge of all ; " and the Judge deliver thee to the
officer ;" to Satan, the executioner of the wrath of God ; " and thou oo
cast into prison ;" into hell, there to be reserved to the judgment of the
great day : " Verily, I say unto thee. Thou shalt by no means come out
thence, till thou hast paid the uttermost farthing." But this it is impos-
sible for thee ever to do ; seeing thou hast nothing to pay. Therefore,
if thou art once in that prison, the smoke of thy torment must " ascent'
up for ever and ever."

12. Meantime " The meek shall inherit the earth." Siich is the fool-
ishness of worldly wisdom ! The wise of the world had warned them
again and again, " That if they did not resent such treatment, if they
would tamely suffer themselves to be thus abused, there would be no
living for them upon earth ; that they would never be able to procure the
common necessaries of life, nor to keep even what they had ; that they
could expect no peace, no quiet possession, no enjoyment of any thing."
Most true, — suppose there were no God in the world ; or, suppose he
did not concern himself with the children of men : but " when God
ariseth to judgment, and to help all the meek upon earth," how doth he
laugh all this heathen wisdom to scorn, and turn the " fierceness of man
to his praise !" He takes .% peculiar rare to provide them with all thingE

SEUMON XXII.]

THE SERMON ON TILG UOUMT.

217

fool-
them

they
je HO
re the

they
fing."
se he

God
kh he

man
IhingE

needful fur life aiul godlineiis; he secures to them the prnvisioi: \\*i
hatii mude, in spite of the force, fraud, or malice of men; and what Ik;
secures he gives tliem richly to enjoy. It is sweet to them, be it little
or much. As in patience they possess their souls, so they truly possesH
whatever God hath given them. They are always content, alway8
[)leased with what they have : it pleases them, because it pleases God :
so that while their heart, their desire, their joy is in heaven, they may
truly be said to *' inherit the earth."

13. But there seems to be a yet farther meaning in these words, even
that they shall have a more eminent part in " the new earth, wherein
(Iwelleth righteousness ;" in that inheritance, a general description ol
which (and the particulars we shall know hereafter) St. John hath given
in the 20th chapter of the Revelation : " And I saw an angel come
down from heaven, — and he laid hold on the dragon, that old serpent,—
and bound him a thousand years. — And I saw the souls of them tliat
were beheaded for the witness of Jesus, and for the word of God, and ol
them which had not worshipped tho ' t^ast, neither his image, neither
had received his mark upon their f«j .lesidsor in their hands ; and they
lived and reigned with Christ a thousand years. But the rest of the
(lead lived not again, until the thousand years were finished. This is
ttie first resurrection. Blessed and holy is he that hath part in the first
resurrection : on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years.

II. 1. Our Lord has hitherto been more immediately employed in
removing the hinderances of true religion : such is pride, the first,
grand hinderance of all religion, which is taken away by poverty of
spirit; levity and thoughtlessness, which prevent any religion from
taking root in the soul, till they are removed by holy mourning; such
are anger, impatience, discontent, which are all healed by Christian
meekness. And when once these hinderances are removed, these evil
diseases of the soul, which were continually raising false cravings
therein, and filling it with sickly appetites, the native appetite of a
heaven born spirit returns; it hungers and thirsts after righteousness:
a'nd, " Blessed are they which do hunger and thirst after righteousness ;
for they shall be filled."

2. Righteousness, as was observed before, is the image of God, the
mind which was in Christ Jesus. It is every holy and heavenly temper
in one ; springing from, as well as terminating in, the love of God as
our Father and Redeemer, and the love of all men for his sake.

3. " Blessed are they which do hunger and thirst after'"* this : In
order fully to understand which expression, we should observe, first,
that hunger and thirst are tlie strongest of all our bodily appetites. In
like manner this hunger in the soul, this thirst after the image of God,
is the stronr 4 of all our spiritual appetites, when it is once awakened
in the hear vea, it swallows up all the rest in that one great desire,
— to be renewed after the likeness of him that created us. We should,
secondly, observe. That from the time we begm to hunger and thirst,
(hose appetites do not cease, but are more and more craving and im-
portunate, till we either eat and drink, or die. And even so, from the
time that we begin to hunger and thirst after the whole mind which
was in Christ, these spiritual appetites do not cease, but cry after their
food with more and more importtu'ity ; nor can they possibly cease,

... . 2n».<i.

— i

218

SECOND DISCOUKSE UPON

[SEKHON XXII.

.sKI

before they are satisfied, while there is any spiritual life remaining.
We may, thirdly, observe, That hunger and thirst are satisfied with
nothing but meat and drink. If you would give to him that is hungry
all tilt- world besi-de, all the elegance of apparel, all the trappings of
state, all the treasure upon earth, yea, thousands of gold and silver ; if
you would pay him ever so much honour ; — he regards it not : all these
things are then of no account with him. He would still say, These
are not the lliiiigs I want: give me food, or else I die. The very same
. s the case with every soul that truly hungers and thirsts after righteous-
ness. He can find no comfort in any thing but this: he can be satis-
fied with nothing else. Whatever you offer besides, it is lightly
esteemed : whether it be riches, or honour, or pleasure, he still says,
This is not the thing which 1 want ! Give me love, or else I die !

4. And it is as im|)ossii)le to satisfy such a soul, a soul that is athirat
for God, the living God, with what the world accounts religion, as wilh
what they account happiness. The religion of the world implies three
things: 1. The doing no harm, the abstaining from outward sin; at
least from such as is scandalous, as robbery, theft, common swearing,
drunkenness. 2. The doing good, the relieving the poor; the being
charitable, as it is called. 3. The using the means of grace ; at least
the going to church and to the Lord's supper. He, in whom these
three marks are found, is termed by the world a religious man. But
will this satisfy him who hungers after God 1 No : It is not food for
his soul. He wants a religion of a nobler kind, a religion higher and
deeper than this. He can no more feed on this poor, shallow, formal
thing, than he can " fill his belly with the east wind." True, he is
careful to abstain from the very appearance of evil ; he is zealous of
good works ; he attends all the ordinances of God : but all this is not
what he longs for. This is only the outside of that religion, which he
insatiably hungers after. The knowledge of God in Christ Jesus;
" the life which is hid with Christ in God;" the being "joined unto
the Lijrd in one spirit ;" the having " fellowship with the Father and
the Son ;" the "walking in the light as God is in the light;" the being
" purified even as he is pure ;" — this is the religion, the righteousness,
he thirsts after : nor can he rest, till he thus rests in God.

6. " Blessed are they who [thus] hunger and thirst after righteous-
ness : for they shall be filled." They shall be filled with the things
which they long for ; even with righteousness and true holiness. God
shall satisfy them with the blessings of his goodness, with the felicity
of his chosen. He shall feed them with the bread of heaven, with the
manna of his love. He shall give them to drink of his pleasures as out
of the river, which he that drinketh of shall never thirst, only for more
and more of the water of life. This thirst shall endure for ever

"The painful ttiirst, the fond desire,
Thy joyous presence shall remove :
But my full soul shall sLill require
A whole eternity of love."

6. Whosoever then thou art, to whom God hath given to " hungei
and thirst after righteousness," cry unto him that thou mayest never
lose that inestimable gift, — that this divine appetite may never, cease
If many rebuke thee, and bid thee hold thy peace, regard them not;
yea, cry bo much the more, " Jesus, Master, have mercy on me I"

diy

sat

[lie

yea

oft

t!ia

;::|

MURMON 3UII.] THE SERMON ON THE MOUNT.

219

I hungef
it never

cease
^m nut;

me I"

• Let me not live, but to be boly as thou art holy !" No riuire * spend
•hy money lor that which is not bread, nor thy labour for that which
satisfieth not." Canst thou hope to dig happiness out of the earth, —
to find it in the things of the world ? O trample under foot all its
pleasures, (les|)ise its honours, count its riches as dung and dross, —
yea, and all the things which are beneath the sun, — " for the excellency
of the knowledge of Christ Jesus," for the entire renewal of thy soul in
that image of CJod wherein it was originally created. Beware of quench-
ing that blessed hunger and thirst, by what the world calls religion ; a
religion of form, of outside show, which leaves the heart as earthly and
sensual as ever. Let nothing satisfy thee but the power of godliness,
but a religion that is spirit and life ; thy dwelling in Cod and Cod in
ihee ; the being an inhabitant of eternity ; the entering iu by the blood
of sprinkling " within the vail." and sitting " in heavenly places with
Christ Jesus."

III. 1. And the more they are filled with the life of God, the more
tenderly will they be concerned for those who are still without Cod in
the world, still dead in trespasses and sins. Nor shall this concern for
jthers lose its reward. " Blessed are the merciful, for they shall obtain
mercy."

The word used by our Lord more immediately implies the compas-
sionate, the tender hearted ; those who, far from despising, earnestly
ijrieve for those that do not hunger after God. This eminent part of
brotherly love is here, by a common figure, put for the whole ; so that
'• the merciful," in the full sense of the term, are they who love their
neighbours as themselves.

2. Because of the vast importance of this love, — without which,
" though we spake with the tongues of men and angels, though we had
the gift of prophecy, and understood all mysteries, and all knowledge,
lliough we had all faith so as to remove mountains ; yea, though we
save all our goods to feed the poor, and our very bodies to be burned,
it would profit us nothing," — the wisdom of God has given us, by the
apostle Paul, a fidi and particular account of it; by considering which we
shall most clearly discern who are the merciful that shall obtain mercy.

3. " Charity," or love, (as it were to be wished it had been rendered
hroughout, being a far plainer and less ambiguous word,) the love of

i)ur neighbour as Christ hath loved us, " suffereth long ;" is patient
towards all men : it suffers all the weakness, ignorance, errors, infirm-
ities, all the frowardness and littleness of faith, of the children of
Goa ; all the malice and wickedness of the children of the world.
Arid it suffers all this, not only for a time, for a short season, but to
the end ; stil) feeding our enemy when he hungers; if he thirst, still
giving him drink ; thus continually " heaping coals of fire," of melting
love, " upon his head."

4. And in every step towards this desirable end, the " overcommg
evil with good," " Love is kind :" (5(f»;gc"ugTai : a word not easily trans-
fated :) it is soft, mild, benign. It stands at the utmost distance from
moroseness, from all harshness or sourness of spirit ; and inspires the
sufferer at once with the most amiable sweetness, and the most fervent
and tender affection.

5. Consequently, " Love envieth not :" it is impossible ll should ; it
18 directly opposite to that baneful temper. It cannot be, that he who

*': — >

05-

-tirz..

'220

SECOND DI8t'0UKSK UPON

[sermon XXII

has this tender aflfcction to all, who earnestly wishes all temporal and
spiritual blessings, all good things in this world and the world to come,
to every soul that Uod hath made, should be pained at his bestowing
any good gill on any child of man. If he has himself received the
same, ho does not grieve, but rejoice, that another partakes of th*'
common benetit. If he has not, he blesses God that his brother at
least has, and is herein happier than himself. And the greater his
love, the more does he rejoice in the blessings of all mankind; the
farther is he removed from every kind and degree of envy towards an\
creature.

6. Love 8 irePire^EuETotr — not " vaunteth not itself;" which coincides
with the very next words; but rather (as the word likewise properly
imports) — /.»• not rush or hnsli/ in judging; it will not hastily condemi)
any one. It docs not pass a severe sentence, on a slight or suddeit
view of things : it first weighs all the evidence, particularly that which
is brought in favour of the accused. A true lover of his neighbour is
not like the generality of men, who, even in cases of the nicest nature,
" see a little, presume a great deal, and so jump to the conclusion.'
No: he proceeds with wariness and circumspection, taking heed to
every step; willingly subscribing to that rule of the ancient heathen,
(Oh where will the modern Christian appear !) "I am so far from lightly
believing what one man says against another, that I will not easily
believe what a man says against himself. I will always allow hiin
second thoughts, and many times counsel too."

7. It follows, love " is not putfed up :" it does not incline or suffer
any man " to think more highly of himself than he ought to think ;"
but rather to think soberly : yea, it humbles the soul unto the dust. It
destroys all high conceits, engendering pride ; and makes us rejoice to
be as nothing, to be little and vile, the lowest of all, the servant of all.
They who are " kindly atfectioned one to another with brotherly love,"
cannot but " in honour prefer one another." Those who, having the
same love, are of one accord, do in lowliness of mind " each esteem
other better than themselves."

8. " It doth not behave itself unseemly :" it is not rude, or willingly
offensive to any. It " renders to all their due ; fear to whom i'ear,
honour to whom honour ;" courtesy ,^ civility, humanity to all the world ;
in their several degrees " honouring all men." A late writer defines
good breeding, nay, the highest degree of it, politeness, " a continual
desire to please, appearing in all the behaviour :" but if so, there is none
so well bred as a Christian, a lover of all mankind. For he cannot but
desire to " please ail men for their good to edification :" and this desire
cannot be hid ; it will necessarily appear in all his intercourse with
men. For his " love is without dissimulation :" it will appear in all hi:!
actions and conversation ; yea, and will constrain him, though without
guile, to " become all things to all men, if by any means he may save
some."

9. And in becoming all things to all men, " love seeketh not her
own." In striving to please all men, the lover of mankind has no eye
at all to his own temporal advantage. He covets no man's silver, or
gold, or apparel : he desires nothing but the salvation of their soub :
yea, in some sense, he may be said, not to seek his own spiritual, any
more than temporal advantage ; for while he is on the full stretch ^o

■<K»MON XXII. 1

THE SERMON ON THK MOUNT.

22 i

1 eKtecm

five their souls from death, he, as it were, forgets himself, lie does
lot think of himself, so long as that zeal for the glory of (Jod swallows
lim up. Nay, at some times he may almost seem, through an excess
>r love, to give up himself, hoth his soul and his hody ; while iie cries
lilt, with Moses, " Oh ! this people have sinned a great siu ; yet now,
:i thou wilt, forgive their sin;- -and if not, blot me out of the hook
Ahich thou hast written !" ExoJ. xxxii, 32, 33 : — or with St. Paul, " )
'•ould wish that myself were accursed from Christ, for my brethren, my
kinsmen according to the llesh !" Rom. ix, 3.

10. No marvel that such " love is not provoked :" a irago^iivirat. Let
ii be observed, the word casilif, strangely inserted in the translation, is
not in the original. St. Paul's words are absolute. " Love is not pro-

oked :" it is not provoked to unkindness towards any one. Occasions
indeed will frequently occur ; outward provocations of various kinds ;
lull love does not yield to provocation ; it triumphs over all. In all trials
II looketh unto Jesus, and is more than conqueror in his love.

It is not improbable that our translators inserted that word, as it were,
to excuse the apostle; who, as they supposed, might otherwise appear
ti) be wanting in the very love which he so beautifully describes. They
seem to have supposed this from a phrase in the Acts of the A|)ostles;
which is likewise very inaccurately translated. When Paul and Bar-
nabas disagreed concerning John, the translation runs thus, *' And the
contention was so sharp between them, that they departed asunder."
Acts xv> 39. This naturally induces the reader to suppose, that they
were equally sharp therein : that St. Paul, who was undoubtedly ri^rht,
with regar(l to the point in question, (it being quite improper to take
John with them again, who had deserted them before,) was as much
provoked as Barnabas, who gave such a proof of his anger, as to leave
tlie work for which he had been set apart by the Holy Ghost. But the
original imports no such thing ; nor does it affirm that St. Paul was
provoked at all. It simply says, sysvsro ouv rTa^of;\j(jfio<:, — " And there
was a sharpness," a paroxysm of anger ; in consequence of which Bar-
nabas left St. Paul, took John, and went his own way. Paul then " chose
Silas, and departed, being recommended by the brethren to the grace of
God;" (which is not said concerning Barnabas;) " and he went through
Syria and Cilicia," as he had proposed, " confirming the churches "
But to return.

11. Love prevents a thousand provocations which would otherwi84»
arise, because it " thinketh no evil." Indeed the merciful man cannot
avoid knowing many things that are evil ; he cannot but see them with
liis own eyes, and hear them with his own ears : for love does not put
out his eyr:s, so that it is impossible for him not to see that such 'J.iings
are done ; neither does it take away his underst:mding, any more than
his senses, so that he cannot but know that they are evil. For instance :
when he sees a man str'ke his neighbour, or hears him blaspheme God
he cannot either question tho thing done, or the words spoken, or doubt
of their being evil. Yet, s Xoyi^STai to xaxov. The word Xoyi^STai,
{thinketh) docs not refer either to our seeing and hearing, or to the first
and involuntary acts of our understanding; but to our tcillingly thinking
what we need not ; our inferring evil, where it does not appear ; to our
nnsoning concerning things which we »lo not see ; our supposing what
we have neither seen nor heard. This is what true love absolutely

"KS"

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SECOND DISCOURSE UPON

8KUMUN XXII

dcHlroys. It tears ii|>, root and brand), all in.uf>;iHiii<( what wc have noi
known, it ca.stH out all jiMiloiisies, all evil Mirinisin^.-<, all readinesH tu
hwlii.'vc; evil. It is frank, open, nnsnHpicioiis ; and, as it cannot deHi^p,
so neither does it lear evil.

12. It '* r<;|oiceth not in iniquity ;" — common as thin in, oven unioiij^
lliOH(j who h(!ar the namc! of Chrisi, who 'criiple not .o rejoice -jvvi
iln'ir eiK-my, wiien he lallcth either into alUiition, or eiroi, or tiii.
lnd(!ed iiow hardly can tliey avoid this, who are zealously attucluMi i
any parly ? How ditlicult is it lor them not to he pleased with any I'auli
which they discover in thos(! of the opposite parly, — with any real cr
supposed hiemisli, either in tlu;ir principles or practice ! What warm
deleiider of any caiis(! is clear of these ? Yea, who is so calm, as to hi;
altojfetlier free ? Who does not rejoice when his adversary makes a
false step, which he thinks will advantage his own cause ! Only a iiiiin
of love, lie alone weeps over either the sin or folly of his enemy, takes
no ph;asure in hearing or in repeating it, but rather desires that it may
he lorgotten Ibr ever.

\'>i. Hut he " rejoiceth in the \ruth," wheresoever it is foninl ; in " tlie
truth which is after godliness;" bringing forth its proper fruit, Ik.Ii-
ness of heart, and holiness of conversation. He rejoices to lind, tli;it
even those who oppose him, whether with regard to opinions, or some
|)oints of practice, are nevertheless lovers of God, and in other respects
unreprovable. He is glad to hear good of them, and to speak all he can
consistently with truth and justice. Indeed, good in general is his
glory and joy, wherever diii'used throughout the race of mankind. As
a citizen of the world, he claims a share in the happiness of all the
inhabitants of it. Because he is a man, he is not unconcerned in the
welfare of any man ; but enjoys whatsoever brings glory to God, and
promotes peace and good will among men.

14. This " love covereth all things :" (so, without all doubt, trnvra
treysi should be translated ; for otherwise it would be the very saiue
with itoLVTa DTToiaEvsi, endureth all things:) because the merciful iriaii
rejoiceth not in iniquity, neither does he willingly make mention of it.
Whatever evil he sees, hears, or knows, he nevertheless conceals, so
far as he can, without making himself" partaker of other men's sins."
Wheresoever or with whomsoever he is, if he sees any thing which he
approves not, it goes not out of his Lps, unless to the person concerned,
if haply he may gain his brother. So far is he from making the faidts
or failings of others the matter of his conversation, that of the absent
he never does speak at all, unless he can speak well. A tale bearer, a
backbiter, a whisperer, an evil speaker, is to him all one as a murderer.
He would just as soon cut his neighbour's throat, as thus murder his
reputation. Just as soon would he think of diverting himself by setting
fire to his neighbour's house, as of thus " scattering abroad arrows, fire
brands, and death," and saying, " Am I not in sport ?"

lie makes one only exception. Sometimes he is convinced, that it
IS for the glory of God, or (which comes to the same) the good of iiis
neighbour, that an evil should not be covered. In this case, for tho
benefit of the innocent, he is con. trained to declare the guilty. But
even here, 1. He will not speak at all, till love, superior love, constrains
him. 2. He cannot do it from a general confused view of doing good,
or promoting the glory of God, but from a clear sight of some particular

SEKMUN XAII

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THE HICKMON UN TUK UUUNT.

223

end, noiiu; ttntrriiiinatc iT'xxl wliicli lir piirsiirH. '.\. Slill Mr caiiiml
»pcak, unlr«ss In* l»<' liilly coriviiircd, lliat this very iruMins is necnssarv
to ihnt eii'l ; that ''k! cmi cannot he answered, at least not soetlectuahv,
by any other way. 4. Itn then doeth it with the utmost sorrow and
relnctanoe ; iisinjr it as the last and worst medicine, a d<'s|>erat<' remedy
'.n ii dosjH'rate case, a kind <»l' poison never to he used hut to ex|)<l
poison. (,'onse(piently, 5. II(; nsps it as sparingly as possil)l(!. Ami
this \\n does with tear and treml»lin<r, lest Ik; should trans^'ress tin' law
i)t lovo hy speaking too much, more than \\c would have done hy not
speaking at all.

15. Love " helioveth all things." Ft is always willing to think the
hest ; to |)Ut tlu; most t'avourahle construction on every thing. It is c v<'r
ready to l)eli(;ve whatever may tenil to the advantage of any omi's char-
acter. It is easily convinced ()l'(what it earnestly desir(!s) tlu; innrh'ence
or integrity of any man ; or, at least, of the sincerity of kis repentance,
if he had once erred from the way. It is glad to excuse what(;ver i.-i
amiss ; to condemn the ollender as little as possihh' ; and to luake all
the allowance for human weakness, which can he don.! without Letrav-
ing the truth of God.

lo. And when it can no longer helieve, tlien lov " li'Ji>et,li a;| thini;.'.
Is any evil related of any man ? Love hopes that lin .-elavtoii is not tatt',
that the thing related was never done. Is it certain it wss ?— -" Itut per-
lia|)s it was not done with such circumstances as a;} rehHjd*, so that
allowing the fact, there is room to hope it wa*^^^ i:ol - > il; as tl iji re|)rv;-
8eiited." Was the action a|)parently, undeniably i vd ? hcx'i hope's thv

intention was not so. Is it clear the design was "Jil ion ' " Yet i.jij) ht

It not spring from the settled temper of the ii^ari, but IV'ini a, stait. C''
passion, or from some vehement temptation, nhi'jh hurrie ? the m.w
beyond himself!" And even when it cannot i>f doubtec), bm 'ill th.;
actions, designs, and tempers are equally evil ; still love hope.* tiiat (jod
will at last make bare his arm, ancl get himself tlf viciory , arid that
there shall be "joy in heaven over [ihisl one smner that r<;pent«tl',
more than over ninety and nine just persons that neec! no repenh.\ticc."
17. Lastly: It " endureth all things." This cer^ipleteii the ;-)iara'».tei
of him that is truly merciful. He endureth not some, not r.uii) things
only, not most, but absolutely all things. Whatever the •.■.ijui'i.ice, thfi
malice, the cruelty of men can inflict, he is able to siufer. lie ca'ls
nothing intolerable ; he never says of any thing, " This is not to I*
borne." No : he can not only do but suffer all things throtigh Christ
which strengtheneth him. And all he suffers does not destroy his love,
nor impair it in the least. It is proof against al'. It is a flame thai btrns
even in the midst of the great deep. " Many waters ca-mot quench" his
" love, neither can the Hoods drown it." It triuiaprts over i i. It ' never
failelh," either in time or in eternity.

" Thua in obedience to what Heaven .i\.rt Js,

Knowledge shall fail, and proph3cy <!iiall oeanei ;

But lasting charity's more ampl< vay,

Nor bound by time, nor sMbj.-! t .<> decay,

In happy triumph shnT ftr ever live,

And endless ^cod diifuse, and endless praise receive.

^ shall " the merci« j1 obtain mercy ;" not only by the blessiiu^ of
(iod upon all their ways, by his now repaying the love they bear to liieir
brethren a thousand fold into their own bosom ; but likewise by " an

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221

SECOND DISCOURSE VPOV

fREUMON rXII.

ex«.eeding hikI cternul weipfht of glory," in the " kingdom prepared f(»r
iheni from tlie beginning of tlie world."

IH. For a little while you may say, " Wo is me that I am constrained
to dwell with Mesech, and to have my habitation among the tents ol
Kcdar !" You may pour out your soul, and bemoan the loss of true,
genuine love m the earth : Lost indeed ! You may well say, (but not
in the ancient sense,) " See how these Christians love one another I"
These Christian kingdoms, that are tearing out each other's bowels,
desolating one another with fire and sword ! These Christian armies,
that are sending each other by thousands, by ten thousands, quick into
hell ! These Christian nations that are all on fire with intestine broils,
party against party, faction against faction ! These Christian cities,
where deceit and fraud, oppression and wrong, yea, robbery and mur-
der, go not out of their streets ! These Christian families, torn asunder
with envy, jealousy, anger, domestic jars, without number, without end !
Yea, what is most dreadful, most to be lamented of all, these Christian
churches ! — Churches (" tell it not in Gath," — but, alas I how can wv
hide it, either from Jews, Turks, or Pagans?) that bear the name ot
Christ, the Prince of peace, and wage continual war with each other !
that convert sinners by burning them alive ! that are " drunk with the
blood of the saints!" — Does this praise belong only to " Babylon lli«;
great, the mother of harlots and abouunations of the earth?" Nay, verily;
but reformed churches (so called) have fairly learned to tread in her
steps. Protestant churches too know to persecute, when they have
power in their hands, even unto blood. And meanwhile, how do they
ilso anatliemati/.e each other ! Devote each other to the nethermost
fiell ! What wrath, what contention, what malice, what bitterness, is
every where found among them, even where they agree in essentials,
and only differ in opinions, or in the circumstantials of religion ! Who
follows after oiili/ the " things t'r.at make for peace, and things where-
with oii« may edify another ?" O God ! how long ? Shall thy promise
fail ? Fear it not, ye litt'e flock ! Against hope, believe in hope ! It is
your Father's good pleasure yet to renew the face of the earth. Surely
all these things shall come to an end, and the inhabitants of the earth
shall learn righteousness. " Nation shall not lift up sword against nation,
neither shall they know war any more." " The mountain of the l^ord'.s
house shall l)e established on the top of the mountains ;" and " all tha
kingdoms of the world shall become the kingdoms of our God." " They
shall not [then] hurt or destroy in all his holy mountain ;" but they shall
call [their] " walls salvation, and [their] gates praise." They shall all
be without spot or l)lemish, loving one another, even as Christ hath loved
us. — Be thou part of the first fruits, if the harvest is not yet. Do thou
love .(ly neighbour tm thyself. The Lord God fill ihy heart with such
a love to every soul, that thou mayest be ready to lay down thy life for
his sake! May thy soul continually overflow with love, swallowing up
every unkind and unholy temper, till he calleth thee up into the rogiun
of kove. theie to reign witii him for ever and ever *

8KKMUN XXllI.j THE BklllluN UN TUB MOUNT.

226

Sermon XXIII.— C//?on our LorcTs Sermon on the Mount.

DISCOURSE III.

'* Blessed are the pure in heart : for they shall see God.

" Blessed are the peace makers : for they shall be called the children of Qod

" Blessed are they wliich are persecuted for righteousness' sake : for theirs ia
die kingdom of heaven.

" Blessed are ye, when men shall revile you, and persecute you, and shall say
till manner of evil against you falsely, for my sake.

" Rejoice, and be exceeding glad : for great is your reward in heaven : for so
persecuted thoy the prophets wliich were before you," Matt, v, 8-12.

1. 1. How excellent things are spoken of the love of our neighbour !
It is " the fulfilling of the law," " the end of the commandment." With-
out this, all we have, all we do, all we suffer, is of no value in the sight
of God. But it is that love of our neighbour which springs from the
love of God : otherwise itself is nothing worth. It behoves us, there-
fore, to examine well upon what foundation our love of our neighbour
stands ; whether it is really built upon the love of God ; whether we do
" love him because he first loved us;" whether we are pure in heart: for
tliis is the foimdation which shall never be moved. " Blessed are the
pure in heart : for they shall see God."

2. " The pure in heart," are they whose hearts God hath " purified
oven as he is pure ;" wl.o are purified through faith in the blood of
Jesus, from every unholy affection ; who, being " cleansed from all filth-
iness of flesh and spirit, perfect holiness in the [loving] fear of God."
They are, through the power of his grace, purified from pride, by the
deepest poverty of spirit ; from anger, from every unkind or turbulent
passion, by meekness and gentleness ; from every desire but to please
and enjoy God, to know and love him more and more, b\ that hunger
and thirst after righteousness, which now engrosses their whole soul :
90 that now they love the Lord their God with all their heart, and with
all their soul, and mind, and strength.

3. But how little has this purity of heart been regarded by the false
tnachers of all ages ! They have taught men barely to abstain from such
outward impurities as God hath forbidden by name ; but they did not
strike at the heart ; and by not guarding against, they in effect counte-
nanced inward corruptions.

A remarkable instance of this, our Lord has given us in the following
words : " Ye have heard, that it was said by them of old time, Thou shall
not commit adultery," ver. 27 ; and, in explaining this, those blind
leaders of the blind only insisted on men's abstaining from the outward
act. " But I say unto you. That whosoever looketh on a woman to lust
after her hath committed adultery with her already in his heart," ver
2S ; for God recjuireth truth in the inward parts ; he searcheth the heart,
and tricth the reins ; and if thou incline unto iniquity with thy heart,
ilie [jord will not hear thee.

4. And God admits no excuse for retaining any thing which is anocca
!«ion of impurity. Therefore " If thy right eye offend thee, pluck it out,
and cast from thee : for it is profitable for thee that one of thy members
sn.>uld perish, and not that thy whole body should be cast into hell,"
VKr 29. If pei'soiis, as dear to thee as thy right eye, be an occasion of

■ ■'■" ■ MM

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226

THIRD DISCOURSE UPON

[sermon XXUl.

thy tlnis offending God, a means of exciting unholy desire in thy s<jiil,
deiav not, forcibly separate from them. " And if thy right hand offend
thee, cut it off" and cast from thee : for i» is profitable for thee that one
of thy members should perish and not that thy whole body should be
cast into l.ell," ver. 30. If any, who seern as necessary to inee as thy
right hand, be an occasion of sin, of impure desire ; even though it were
never to go beyond the heart, never to break out in word or action;
constrain thyself to an entire and final parting : cut them off" at a stroke
give them up to God. Any loss, whether of pleasure, or substance, or
friends, is preferable to the loss of thy soul.

Two steps only it may not be improper to take, before such an abso-
lute and final separation. First, Try whether the unclean spirit may
not be driven out by fasting and prayer, and by carefully abstainiMu
from every action, and word, and look, which thou hast found to be an
occasion of evil. Secondly, If thou art not by this means delivered, ask
counsel of him that watcheth over thy soul, or, at least, of some who
have experience in the ways of God, touching the time and manner of
that separation ; but confer not with flesh and blood, lest thou be " given
up to a strong delusion to believe a lie."

5. Nor may marriage itself, holy and honourable as it is, be used as
a pretence for giving a loose to our desires. Indeed, " It hath been said,
(vhosoever will put away his wife, let him give her a writing of divorce-
ment :" and then all was well ; though he alleged no cause but thai
he did not like her, or liked another better. " But I say unto you, That
whosoever shall put away his wife, saving for the cause of fornication,"
(that is, adultery ; the word "Tropvsia signifying unchastity in general,
either in the married or unmarried state,) " causeth her to commit
adultery," if she marry again: "and whosoever shall marry her that
is put away committeth adultery," ver. 31, 32.

All polygamy is clearly forbidden in these words, wherein our Lord
expressly declares, that for any woman who has a husband alive, to
marry agam is adultery. By parity of reason, it is adultery k' any man
to marry again, so long as he has a wife alive, yea, although tiiey were
divorced ; unless that divorce had been for the cause of adultery : in that
only case there is no scripture which forbids the innocent person to
marry again.

Such is the purity of heart which God requires, and works in those
who believe on the Son of his love. And " blessed are" they who are
thus " pure in heart, for they shall see God." He will " manifest himsell
unto them," not only " as he doth not unto the world," but as he doth not
always to his own children. He will bless them with the clearest com-
munications of his Spirit, the most intimate " fellowship with the Father
and with the Son." He will cause his presence to go continually before
them, and the liglit of his countenance to shine upon them. It is the
ceaseless prayer of their heart, " I beseech thee, show me thy glory ;"
and they have the petition they ask of him. They now see him by faith,
(the veil of flesh being made, as it were transparent,) even in these his
lowest work.", in all that surrounds them, in all that God has created
and made. They see him in the height above, and in the de|)th beneath ;
tliey see him filling all in all. The pure in heart see all things full ot
God. They .see him in the firmament of heaven ; in the moon, walk-
ing in brightness; in the sun. when he rejoiceth as a giant to run hi.«

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SERMON XZIII.] THE SERMON ON THE MOUNT.

227

ihst

course. They see him ** making the clouds his chariots, and walking
upon the wings of the wind." They see him " preparing rain for the
earth, and blessing the increase of ii ; giving grass for the cattle, and
green lierb for the use of man." They see the Creator of all, wisely
governing all, and " upholding all things by the word of his power."
'* Oh Lord, our Governor, how excellent is thy name in all the world !"

7. In all his providences relating to themselves, to their souls or
bodies, the pure in heart do more particularly see God. They see his
hand ever over them for good; giving them all things i'.i weight and
measure, numbering the hairs of their head, making a hedge round
about them, and all that they have, and dispt-sirj j all t!ie circumstances
of their life, according to the depth both of hi; 'k'isdom and mercy.

8. But in a more especial manner they see God in his ordinances.
Whether they appear in the great congregation, to " pay him the honour
due unto his name," " and worship him in the beauty of holiness ;" or
" enter into their closets," and there pour out their souls before their
" Father which is in secret ;" whether they search the oracles of God,
or hear the ambassadorsof Christ proclaiming glad tidings of salvation ;
or by eating of that bread, and drinking of that cup, " show forth his
death till he come" in the clouds of heaven ; — in all these his appointed
ways, they find such a near approach as cannot be expressed. They
see him, as it were, face to face, and " talk with him, as a man
talketh with his friend ;" — a fit preparation for those mansions above,
wherein they shall see him as he is.

9. But how far were they from seeing God, who having heard, " thai
It had been said by them of old time, ver. 33, Thou shalt not forswear
thyself, but shalt perform unto the Lord thine oaths ;" interpreted it
ihus. Thou shalt not forswear thyself, when thou swearest by the Lord
Jehovah. Thou " shalt perform unto the Lord [these] thine oaths :"
but as to other oaths, he regardeth them not.

So the Pharisees taught. They not only allowed all manner ol
swearing in common conversation ; but accounted even forswearing a
little thing, so they had not sworn by the peculiar name of God.

But our Lord here absolutely forbids all common swearing, as well as
all false swearing; and shows the heinousness of both by the same awful
consideration, That every creature is God's, and he is every where
present, in all, and over all. " I say unto you, Swear not a. all ; neither
by heaven, for it is God's throne," ver. 34 ; and therefore this is the
same as to swear by him who sitteth iipon the circle of the heavens :
" Nor by the earth ; for it is his footstool," ver. 35 ; and he is as inti-
mately present in earth as heaven : " Neither by Jerusalem ; for it is
the city of the great King;" and God is well known in her palaces.
" Neither shalt thou swear by thy head ; because thou canst not make
one hair white or Mack," ver. 36 : because even this, it is plain, is not
thine, but God's, the sole disposer of all in heaven and earth. " But
l(!t your communication," ver. 37, your conversation, your discourse
with each other, " be yea, yea ; nay, nay ;" a bare, serious affirming or
denying; "for whatsoever is more than thr-se cometh of evil :" sx q*
■TWJips egiv — in of the evil one ; proceedeth from the devil, and is a mark
of his children.

10. That our Lord does not here forbid the " swearing in judgment
tmd truth," when we are required so to do by a magistrate, may appear,

0*5

228

THIRD DISCOURAE UPOM

[sermon XXIII.

1. From the occasion of this part of his discourse, — the abuse he was
here reproving, — which was false swearing, ana common swearing ; the
swearing before a magistrate being quite out of the question. — 2. From
the very words wherein he forms the general conclusion : " T.et your com-
munication," or discourse, " be yea, yea; nay, nay." — 3. From his own
example ; for he answered himself upon oath, when required by a magis-
trate. When the high priest said unto him, " I adjure thee by the living
God, that thou tell us. whether thou be the Christ, the Sou of God ;"
Jesus immediately answered in the affirmative, " Thou hast said ;" (i. e.
the truth ;) " nevertheless," (or rather, moreover,) " I say unto you,
liereafter shall ye see the Son of man sitting on the right hand of power,
and coming in the clouds of heaven," Matt, xxvi, 63, 64. — 4. From the
example of God, even the Father, who, " willing more abundantly tc
show unto the heirs of promise the immutability of his counsel, con-
firmed it by an oath," Ileb. vi, 17. — 5. From the example of St. Paul,
who we think had the Spirit of God, and well understood the mind oi
his Master. " God is my witness," saith he, to the Romans, " that with-
out ceasing, I make mention of you always in my pravers," Rom. i, 9 :
to the Corinthians, " I call God to re^crd upon my s^ul, that to spare
you, I came not as yet unto Corinth," 2 Cor. i, 23 : and to the Philip-
pians, " God is my record, how greatly I long after you, in the bowels o(
Jesus Christ," Phil, i, 8. Hence it undeniably appears, that if the apostle
knew the meaning of his Lord's words, they do not forbid swearing on
weighty occasions, even to one another : how much less before c. magis-
trate ! — And, lastly, from that assertion of the great apostle, concerning
solemn swearing in general : (which it is impossible he could have men
tioned without any touch of blame, if his Lord had totally forbidden it :)
" Men verily swear by the greater : [by one greater than themselves :]
and an oath for confirmation is to them the end of all strife," Heb. vi, 16.

11. But tljrt great lesson which our blessed Lord inculcates here,
and which he illustrates by this example, is, that God is in all things,
and that we are to see the Creator in the glass of every creature ; that
we should use and look upon nothing as separate from God, which
indeed is a kind of practical atheism ; but with a true magnificence oi
thought, survey heaven and earth, and all that is therein, as contained
by God in the hollow of his hand, who by his intimate presence holds
them ill in being, who pervades and actuates the whole created frame,
and is, in a true sense, the soul of the universe.

IL 1. Thus far our Lord has been more directly employed in
t*'aching the religion of the heart. lie has shown what Christians are
to ue. He proceeds to show, wliat they are to do also ; — how inward
holiness is to exert itself in our outward conversation. ** Blessed,''
saith he, " are the peace makers ; for they shall be called the children
of God."

2. '* The peace makers :" the word in the original is oi sif rivo-roioi. It
is well known that fifrjv*), in the sacred writings, implies all manner of
good ; every blessing that relates either to the soul or the body, to time
or eternity. Accordingly when St. Paul, in the titles of hrs epistles,
wishes grace and peace to the Romans or the Corinthians, it is as if
he had said. *• As a fruit of the free, undeserved love and favour of God,
may you enjoy all blessings, spiritual and temporal ; all the good things
a'hich God hath prepared for them that love him."

SERMON XXIII.] THE SERMON ON THE MOUNT.

229

cerning
re men
len it;)
lelves :]
vi, 16.
here,
things,
that
which
ence ol
taincd
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frame,

yed in
ans are
inward
essed,"
lildren

0101. It

nner of

to time

ipistles,

is as if

)fGod,

things

3. Hence we may easily learn, in how widn a sense the term |)eace
makers is to be understood. In its literal meaning it implies, those
lovers of God and man, who utterly detest and abhor all strife and
debate, all variance and contention ; and accordingly labour with all
their might, either to prevent this tire of hell from being kindled, or,
when it is kindled, from breaking out, or, when it is broke out, from
spreading any farther. They endeavour to calm the stormy spirits of
men, to quiet their turbulent passions, to soften the minds of contending
parties, and, if possible, reconcile them to each other. They use all
innocent arts, and employ all their strength, all the talents which God
has given them, as well to preserve peace where it is, as to restore it
where it is not. It is the joy of their heart to promote, to confirm, to
increase, mutual good will among men, but more especially among the
children of God, however distinguished by things of smaller import-
ance ; that as tliey have all " one Lord, one faith," as they are all
" called in one hope of their calling," so they may all " walk worthy
of the vocation wherewith they are called ; with all lowliness and
meekness, with long suffering, forbearing one another in love ; endea-
vouring to keep the unity of the Spirit in the bond of peace."

4. But, in the full extent of the word, a peace maker is one that, as
he hath opportunity, " doeth good unto all men ;" one that, being filled
with the love of God and of all mankind, cannot confine the expressions
of it to his own family, or friends, or acquaintance, or party, or to those
of his own opmions, — no, nor those who are partakers of like precious
faith ; but steps over all these narrow bounds, that he may do good to
every man, that he may, some way or other, manifest his love to neigh-
bours and strangers, friends and enemies. He doeth good to them all,
as he hath opportunity, that is, on every possible occasion ; " redeeming
the time," in order thereto ; buying up every opportunity, improving
every hour, losing no moment wherein he may profit another. He does
good, not of one particular kind, but good in general, in every possible
way ; employing herein all his talents of every kind, all his powers and
faculties of body and soul, all his fortune, his interest, his reputation;
desiring only, that when his Lord cometh, he may say, " Well done,
good and faithful servant!"

5. He doeth good, to the uttermost of his power, i'ven to the bodies
of all men. He rejoices to " deal his bread to the hungry," and to
" cover the naked with a garment." Is any a stranger? He takes hins
in, and relieves him according to his necessities. Are any sick or in
prison ? He visits them, and administers such help as they stand most
ill need of. And all this he does, not as unto man; but remembering
him that hath said, " Inasmuch as ye have done it unto one of the least
oi" these my brethren, ye have done it unto me."

6. IIow much more does he rejoice, if he can do any good to the
s«nd of any man ! This power indeed belongeth unto God. It is he
only that changes the heart, without which every other change is
lighter than vanity. Nevertheless, it pleases him who worketh all in
all, to help man chiefly by man ; to convey his own power, and blessing,
and love, throiijih one man to another. Therefore, although it be cer-
tain that "the help which is done uj)on earth, God doeth it himself;"
N'<!t has no man need, on this account, to stand idle in his vineyard.
The t-eace maker cannot : he is ever labouring therein, and. as an

'■::::>

tJi-J

230

THIRD DISCOURSE UPON

[sermon XXIII.

instrument in God's hand, preparing the ground for his Master's use,
or sowing the seed of the kingdom, or watering what is already sown,
if haply God may give the increase. According to the measure of grace
which he has received, he uses all diligence, either to reprove the
gross sinner, to reclaim those who run on headlong in the broad way ol
destruction ; or " to give light to th^m that sit in darkness," an<l are
Toady to " perish for lack of knowledge ;" or to " support the weak, to
lifl up the hands that hang down, and the feeble knees ;" or to bring
back and heal that which was lame and turned out of the way. Nor is
he less zealous to confirm those who are already striving to enter in at
the strait gate ; to strengthen those that stand, that they may " run
with patience the race which is set before them ;" to build up in their
most holy faith those that know in whom they have believed ; to exhorJ
them to stir up the gift of God which is in them, that, daily growing in
grace, " an entrance may be ministered unto them abundantly into the
everlasting kingdom of our Lord and Saviour Jesus Christ."

7. '* Blessed" are they who are thus continually employed in the
work of faith and the labour of love ; " for they shall be called," that is,
$hall be, (a common Hebraism,) " the children of God." God shall
continue unto them the spirit of adoption, yea, shall pour it more
abundantly into their hearts. He shall bless them with all the blessings
of his children. He shall acknowledge them as sons before angels and
men ; " and, if sons, then heirs; heirs of God, and joint heirs with
Christ."

in. 1. One would nnagine such a person as has been above described,
80 full of genuine humility, so unaffectedly serious, so mild and gentle,
to free from all selfish design, so devoted to God, and such an active
lover of men, should be the darling of mankind. But our Lord was
better acquainted with human nature in its present state. He therefore
closes the character of this man of God, with showing him the treat-
ment he is to expect in the world. " Blessed," saith he, " are they
which are persecuted for righteousness' sake: for theirs is the kingdom
of heaven."

2. In order to understand this throughly, let us first imjuire, Who
are they that are persecuted ? And this we may easily learn from St
Paul : " As of old, he that was born after the flesh persecuted him that
was born after the Spirit, even so it is now," Gal. iv, 29. " Yea," saith
the apostle, " and all that will live godly in Christ Jesus, shall sufTei
persecution," 2 Tim. iii, 12. The same we are taught by St. John
" Marvel not, my brethren, if the world hate you. We know that we
have passed from death unto life, because we love the brethren," 1 John
iii, 13, 14. As if he had said, the brethren, the Christians cannot be
loved, but by them who have passed from death unto life. And most
expressly, by our Lord : " If the world hate you, ye know that it hated
me before it hated you. If ye were of the world, the world would love
his own ; but because ye are not of the world, therefore the world
hateth you. Remember the word that I said unto you. The servant is
not greater than his lord. Ifthey have persecuted me, they will also
persecute you," John xv, 18, &,c.

By all these scriptures it manifestly appears who they are that are
persecuted : namely, the righteous : he " that is born of the Spirit ;"
** all that will live godly in Christ Jcus ;" they that are " passed from

de
m(
lik
ha

SKKMON XXIII. J THE SERMON ON THE MOUNT.

231

love

Ivorld

lilt is

also

are
Irit ;"
Ifrom

deaili unto life ;" those who are " jipI of the world ;" all those who ar**
meek and lowly in heart, that mourn for God, that hunger after his
likeness; all that love God and their neighbour, and therefore as they
have opportunity do good unto all men.

3. If it be, secondly, inquired, Why they are persecuted ? The answer
is equally plain and obvious. It is " for righteousness' sake :" because
they are righteous : because they are born after the Spirit : becauso
they *' will live godly in Christ Jesus :" because they " are not of the
world." Whatever may be pretended, this is the real cause : be their
infirmities more or less, still, if it were not for this, they would be borne
with, and the world would love its own. They are persecuted, bocause
they are poor in spirit ; that is, say the world, " Poor spirited, mean,
dastardly souls, good for nothing, not fit to live in the world :" — because
they mourn ; " They are such dull, heavy, lumpish creatures, enough
to sink any one's spirits that sees them ! They are mere death heads ;
they kill innocent mirth, and spoil company wherever they come :" —
because they are meek; " Tame, passive fools, just fit to be trampled
upon :" — because they hunger and thirst after righteousness ; " a parcel
of hot brained enthusiasts, gaping after they know not what, not con-
tent with rational religion, but running mad after raptures and inward
feelings :" — because they are merciful, lovers of all, lovers of the evil
and unthankful ; " Encouraging all manner of wickedness ; nay, tempt-
ing people to do mischief by impunity : and men who, it is to be feared,
have their own religion still to seek : very loose in their principles :" —
because they are pure in heart ; " Uncharitable creatures, that damn
all the world, but those that are of their own sort ! Blasphemous wretches,
that pretend to inakeGod a liar, to live without sin !" — Above all, because
they are peace makers ; because they take all opportunities of doing good
to all men : this is the grand reason why they have been persecuted in
all ages, and will be till the restitution of ail things : " If they would but
keep their religion to themselves it would be tolerable. But it is this
spreading their errors, this infecting so many others, which is not to be
endured. Tl:ey do so much mischief in the world, that they ought to
be tolerated no longer. It is true, the men do some things well enough ;
they relieve some of the poor. But this, too, is only done to gain the
more to their party; and so, in effect, to do the more mischief!" Thus
the men of the world sincerely think and speak. And the more the
kingdom of God prevails, the more the peace makers are enabled to
propagate lowliness, meekness, and all other divine tempers, the more
mischief is done, in their account : consequently, the more are they
enraged against the authors of this, and the more vehemently will they
persecute ihem.

4. Let us, thirdly, inquire. Who are they that persecute them 1 St
Paul answers, " He that is born after the flesh :" every one who is not
" born of the Spirit," or at least desirous so to be ; all that do not at
least labour to " live godly in Christ Jesus;" all that are not " passed
from death unto life," and, consequently, cannot " love the brethren ;"
" the world," that is, according to our Saviour's account, " they who
know not him that sent me ;" they who know not God, even the loving,
pardoning God, by the teaching of his own Spirit.

The reason is plain : the s])irit which is in the world is directly
opposite to the Spirit which is of God. It must tlicrefore needs be, that

•; — J

I-

"OS

^;J.JI

232

THIRD DISCOURSE UPON

[SERlfON XXIII.

ihoae who are of the world, will be opposite to those who are of ONxi
There is the utmoHt contrariety between th^m, in all their opinions,
their desires, designs, and tempers. And hitherto the leopard and the
kid cannot lie down in peace together. The proud, because he is
proud, cannot but persecute the lowly ; the light and airy, those thai
mourn : and so in every other kind ; the unlikeness of disposition (were
there no other) being a perpetual ground of enmity. Therefore, wert-
It only on this account, all the servants of the devil will persecute the
children of God.

5. Should it be inquired, fourthly, How they will persecute them ? It
may be answered in general. Just in that manner and measure which
the wise Disposer of all sees will be most for his glory ; will tend most
to his children's growth in grace, and the enlargement of his own
kingdom. There is no one branch of God's government of the world
which is more to be admired than this. His ear is never heavy to the
threatenings of the persecutor, or tlie cry of the persecuted. His eye
is ever open, and his hand stretched out to direct every the minutest
circumstance. When the storm shall begin, how high it shall rise,
which way it shall point its course, when and how it shall end, are all
determined by his unerring wisdom. The ungodly are only a sword
of his ; an instrument which he uses as it pleaseth him, and which
itself, when the gracious ends of his providence are answered, is cast
into the fire.

At some rare times, as when Christianity was planted first, and while
it was taking root in the earth ; as also when the pure doctrine of Christ
began to be planted again in our nation ; God permitted the storm to
rise high, and his children were called to resist unto blood. There was
a peculiar reason why he suffered this with regard to the apostles, that
their evidence might be the more unexceptionable. But from the
annals of the church we learn another, and a far different reason, why
he suffered the heavy persecutions which arose in the second and third
centuries; namely, because the mystery of iniquity did so strongly work
because of the monstrous corruptions which even then reigned in the
church : these God chastised, and at the same time strove to heal, bj
those severe but necessary visitations.

Perhaps the same observation may be made, with regard to the granj
persecution in our own land. God had dealt very graciously with oiij
nation : he had poured out various blessings upon us : he had given il
peace abroad and at home ; and a king, wise and good beyond his
years ; and, above all, he had caused the pure light of his gospel to
arise and sliine among us. But what return did he find ? " He looked
for righteousness, but behold a cry !'' — a cry of oppression and wrong,
of ambition and injustice, of malice, and fraud, and covetousness. Yeu,
the cry of those who even then expired in the flames, entered into the
ears of the Lord of sabaoth. It was then God arose to maintain his
o^ni cause, against those that held the truth in unrighteousness. Then
he sold them into the liauds of their persecutors, by a judgment mixed
with mercy ; an affliction to punish, and yet a medicine to heal, the
grievous backslidings of his people.

6. But it is seldom that God suffers tlie storm to rise so high as
torture, or death, or bonds, or imprisonment. Whereas his children
are frequently called to endure the lighter kinds of i)ersecution : the}

fre

tna

(CO

ye
rat
buM
circa

our
mer

you,
Thi
the
ofd

HKKMON XXIII.] TUE SEKMON ON THE MOUNT.

233

Jvrong,
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^to the
[in hia
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frequently suflfer the estrangement of kinsfolks, — the loss uf the friends
tnat were as their own soul. They find the truth of their Lord's word,
(concerning the event, though not the design of his coming,) " Suppose
ye that I am come to give peace u^xjn earth ? I tell you, Nay ; but
rather division," Luke xii, 51. And hence will naturally follow loss ot
business or employment, and consequently of substance. But all these
circumstances likewise are under the wise direction of God, who allots
to every one what is most expedient for him.

7. But the persecution which attends alt the children of God is that
our Lord describes in the following words : " Blessed are ye when
men shall revile you, and persecute you, [shall persecute by reviling
you,] and say all manner of evil against you, falsely, for my sake."
This cannot fail ; it is the very badge of our discipleship; it is one of
the seals of our calling ; it is a sure portion entailed on all the children
of God : if we have it not, we are bastards and not soin. Straight
through evil report, as well as good report, lies the only way to the
kingdom. The meek, serious, humble, zealous lovers of God and man,
are of good report among their brethren ; but of evil report with the
world, who count and treat them " as the filth and offscouring ol
all things."

8. Indeed some have supposed that, before the fulness of the Gen-
tiles shall come in, the scandal of the cross will cease ; that God will
cause Christians to be esteemed and loved even by those who are as yet
in their sins. Yea, and sure it is, that even now he at some times sue.
pends the contempt as well as the fierceness of men ; " he makes a
man's enemies to be at peace with him" for a season, and gives him
favour with his bitterest persecutors. But setting aside this exempt
case, the scandal of the cross is not yet ceased ; but a man may say
still, " If I please men, I am not the servant of Christ." Let no man
therefore regard that pleasing suggestion, (pleasing doubtless to flesh
and blood,) "That bad men on\y pretend to hate and despise them that
are good, but do indeed love and esteem them in their hearts." Not
so : they may employ them sometimes ; but it is for their own profit.
They may put confidence in them ; for they know their ways are not
like other men's. But still they love them not ; unless so far as the
Spirit of God may be striving with them. Our Saviour's words are
express : " If ye were of the world, the world would love its own ; but
because ye are not of the world, therefore the world hateth you." Yea,
(setting aside what exceptions may be made by the preventing grace,
or the peculiar providence of God,) it hateth them as cordially and
eincerely as ever it did tiieir Mastei.

9. It remains only to inquire, How are the children of God to behave
with regard to persecution ? And, first, they ought not knowingly oi
designedly to bring it upon themselves. This is contiary, l)oth to the
ixample and advire of our Lord and all liis apostles; who teach us not
only not to seek, but to avoid it, as far as we can, without injuring oui
conscience ; without giving up any part of that rigliteoiisness which we
are to prefer before life itself. So our Lord expressly saitli, " When they
persecute you in this city, (lee ye into another ;" which is indeed, when
It can be taken, the most unexceptionable way of avoiding persecuti(Ui.

10. Yet think not that you can always avoid it, either by this or any
ofh»'r means If ever that idle ima<riiiation steals into your heart, put it

:ic!
:2Ci

or;

284

THIKD DISCOURSE UPON

[SEKUON XXiII

lo Hight by tliat enriiest caution, " Remember the word that I said unto
you, The .servant is not greater than liis lurd. If they liave persecuted
me, they will also persecute you." " Be ye wise as serpents, and harm-
less as doves." Uut will this screen you from persecution I Not unless
you have more wisdom than your Master, or more innocence than the
Lamb of God.

Neither desire lo avoid it, to escape it wholly ; for if you do, you are
none of his. If you escape the persecution, you escape the blessing ;
the blessing of those wlio are persecuted for righteousness' sake. U
you are not persecuted ibr righteousness' sake, you cannot enter into
the kingdom of heaven. " If we sutler with him, we shall also reign
With him. But if we deny him, he will also deny us."

11. Nay, rather, " Rejoice and be exceeding glad," when men per-
secute you for his sake ; when they persecute you by reviling you, and
by saying all manner of evil agains* you falsely ;" which they will not
fail to mix with every kind of persecution : they must blacken you to
excuse themselves : " For so persecuted they the prophets which were
before you ;" — those who were most eminently holy in heart and life ;
yea, and all the righteous which ever have been from the beginning ol
the word. Rejoice, because by this mark also ye know unto whom ye
belong ; and " because great is your reward in heaven," — the reward
purchased by the blood of the covenant, and freely bestowed in propor-
tion to your sufllerings, as well as to your holiness of heart and life.
" Be exceeding glad ;" knowing that these " light afflictions, which are
but for a moment, work out for you a far more exceeding and eternal
weight of glory."

12. Meantime, let no persecution turn you out of the way of lowliness
and meekness, of love and benehcence. " Ye have heard [indeed] that
it hath been said, an eye for an eye, and a tooth for a tooth ;" ver. 38 ;
and your miserable teachers have hence allowed you to avenge your-
selves, to return evil for evil ; *' But 1 say unto you, that ye resist not
evil :" — not thus ; not by returning it in kind. " But," rather than do
this, " whosoever smiteth thee on thy right cheek, turn to him the other
also. And if any man will sue thee at the law, and take away thy coat,
let him have thy cloak also. And whosoever shall compel thee to go a
mile, go with him twain."

So invincible let thy meekness be. And be thy love suitable thereto.
" Give to him that asketh thee, and from him that would borrow of thee
turn not thou away." Only, give not away that which is anotlier man's,
that which is not thine own. Therefore, 1. Take care to owe no man
any thing : for what thou owest is not thy own, but another man's.
2. Provide for those of thine own household : this also God hath re-
quired of thee ; and what is necessary to sustain them in life and god-
liness, is also not thine own. Then, 3. Give or lend all that remains,
from day to day, or from year to year : only first, seeing thou canst not
give or lend to all, remember the household of faith.

13. The meekness and love we are to feel, the kindness we arc to
show, to them which persecute us for righteousness' sake, our blessed
Lord describes farther in the following verses : oh that they were en-
graven upon our hearts ! " Ye have heard that it hath been said, Thou
shalt love thy neiglibour, and hate thy enemy :" ver. 43, &,c : God
indeed had said only the former part, "Thou shalt love thy neighbour:"

BRRMON XXIII.] THE SKHMOM ON TUB MOUNT.

235

arc to
I blessed

'I (> children of the devil had added the latter, " and hate thy enemy :"
'• But I say unto you," 1. ** Love your enemies*" see that you bear a
i< iider goud will to those who are most bitter of spirit against you ; who
aish you all manner of evil. 2. " Bless them that curse." Are there
;niy whose bitterness of spirit breaks forth in bitter words? who are
continually cursing and reproaching you when you are present, and
" saying all evil against you" when absent ? So nuich the rather do you
lilcss : in conversing with them, use all mildness and softness of lan-
^niiige. Reprove them, by repeating a better lesson before them ; by
siiowing them how they ought to have spoki'ii. And in speaking ol
tlit-m, say all the good you can, without violating the rules uf truth and
justice. 3. •' Do good to them that hate you :" lot your actions show,
th it you are as real in love as they in hatred. Return good for evil.
" l?e not overcome of evil, but overcome evil with good." 4. If you can
(l(< nothing more, at least " Pi ay for them that despitefully use you and
persecute you." You can never be disabled from doing this ; nor can
all their malice or violence hinder you. Pour out your souls to God, not
only for those who did this once, but now repent : — this is a little thing :
" If thy brother, seven times a day, turn and say unto thee, I repent ;"
Luke xvii, 3 ; that is, if, after ever so many relapses, he give thee reason
til believe that he is really and thoroughly changed ; then thou shalt
foririve him, so as to trust him, to put him in thy bosom, as if he had
never sinned against thee at all. But pray for, wrestle with God for
those that do not repent, that now despitefully use thee and persecute
thee. Thus far forgive them, " not until seven times only, but unfi)
seventy times seven," Matt, wiii, 22. Whether they repent or no,
yea, though they appear farther and farther from it, yet show them this
instance of Lindness : '• That ye may be the children," that ye may
approve yourselves the genuine children, " of your Father which is in
heaven ;" who shows his goodness by giving such blessings as they are
ca|»able of, even to his stubbornest enemies ; " who maketh the sun to
rise on the evil and on the good, and sendeth rain on the just and on
the unjust." " For if ye love them which love you, what reward have ye ?
Do not even the publicans the same ?" Matt, v, 46 ; — who pretend to
no religion ; whom ye yourselves acknowledge to be without God in
the world. " And if ye salute," show kindness in word or deed, to
"your brethren," your f'iends or kinsfolk, "only; what do ye more
than others ?" — than those who have no religion at all ? " Do not even
the publicans so ?" Nay, but follow ye a better pattern than them. In
patience, in long suffering, in mercy, in beneficence of every kind, to
all, even to your bitterest persecutors ; " Be ye [Christians] perftict, [m
kind, though not in degree,] even as your Father which is in heaven, is
[HTlt'ct," ver. 48.

HI. Behold Christianity in its native form, as delivered by its great
Author ! This is the genuine religion of Jesus Christ ! Such he presents
it to him whose eyes are opened. See a picture of God, so far as he is
iniitable by man ! A picture drawn by God's own hand ! " Behold, ye
despisers, and wonder, and perish!" Or rather, wonder and adore
Rather cry out, is this the religion of Jesus of Nazareth 1 The religion
which I persecuted ? Let me no more be found even to fight against God.
Lord, what wouldest thou have me to do 1 What beauty appears in the
whole ! How just a symmetry 1 What exact proportion in every part .

I .±1

236

roURTU DI8C0URMB UPON

[SKKMON XXW

How (le^>ilaL>lti la Uie happiiieus iiure duitcribed ! How veneruble, lio..
lovely the holiiiL'ss ! Tliis iti the npirit of religion ; the (luiiiteHHencc i i
it. These are indeed the fundanientuls of Christianily. Oh that \u-
may not be hearera of it only ! — " like a man beliolding liia own lai .
in a glass, who goetli his way, and straightway forgetteth what niudm r
of man he was." Nay, but h^t us steadily " look into this perfect law .i
liberty, and continue therein." Let us not rest, until every line ther< >(
is transcribed into our own hearts. Let us watch, and pray, and believt-
and love, and " strive for the mastery," till every part of it shall appt ir
in our soul, graven there by the fmger of Uod ; till we are " holy us He
which liutli called us is holy, perfect as our Father which is in heaun
is perfect !"

bsERMOx XXIV. — Upon our Lord's Sermon on the JMount.

DISCOURSE IV.

" Ye are the salt of the earth : hut if the salt have lost itit aavotir, wherewith
•hall it bo salted .' it is tlieiicefortti good for nothing, but to be cost out, and to be
trodden under foot of men.

" Ye are ttie light oftlie world. A city that is set on a liill cannot be hid.

" Nuillier do tnon light a cundle, and put it under a bushel, but on a candlestick ;
and it givcth light unto all that uru in the house.

" Let your light so shine before men, that they muy see 3'our good works, imd
glorify your Father which is in heaven," Mutt, v, 13-lU.

1. The beauty of holiness, of that inward man of the heart which Is
renewed after the image of God, cannot but strike every eye which (iod
hath opened, — every enlightened understanding. The ornament ol a
meek, humble, loving spirit, will at least excite the approbation ol ail
those who are capable, in any degree, of discerning spiritual good and
evil. From the hour men begin to emerge out of the darkness wlucli
covers the giddy, unthinking world, they cannot but perceive how de-
sirable a thing it is to be thus transformed into the likeness of him that
created us. This inward religion bears the shape of God so vi.sihly
impressed upon it, that a soul must be wholly immersed in Hesh and
blood, when he can doubt of its divine original. We may say of ilii."
in a secondary sense, even as of the Son of (lod himself, that it is liie
*' brightness of his glory, the e.xpress image of his person ;" a.'znbytnixa
rris do^xf aura, — t/n; beaming forth of his eternal glory, and yet so
tempered and softened, that even the children of men may herein see
God and live ; jfafaxmp ttjs uffoffaffewj: aorij, — the character, the atomp,
the living impression of his person, who is the Fountain of beauty and
love, the original source of all excellency and perfection.

2. If religion therefore were carried no farther than this, they could
have no doubt concerning it; they shoidd have no objection against
pursuing it with the whole ardour of their souls ; but why, say tliey, is
It clogged with other things ? What need of loading it with doiii^ and
sujfering? These are what damps the vigour of the soul, and sink.s it
down to earth again. Is it not enough to " follow after charity ;" to
soar upon the wings of love ? Will it not sufKce to worship God, vvlio
is a Spirit, with the spirit of our minds, without encumbering our.sfjves
with outward things, or even think ing of t)»em at all ' Is it not Ixticr.

LlfON XZIV

KRMON XZIV.] TUK BKIiMON ON TUK UOUMT.

837

)d workb, and

that the whole extent of our thoiif^hts shoulit be taken up with \ug\\ uiiil
I eavenly contemplation ? And that, instead of biisyinf; ourselves at all
>l)nut externals, we should only connnune with (Jod in our hearts ?

3. Many eminent men have spoken thus ; have advised us " to ceaiN>
from all outward action ;" wholly to withdraw from the world ; to leave
(lie body b*>liind us ; to abstract ourselves from all scn-tible things ; to
(i.ive no concern at all about outward religion, but to irork all virtues
in the will; as the far more excellent way, more perfecti\e of the s«)ul,
ii" well as more acceptable to God.

4. It needed nol that any should tell our I^ord of this master piece of
llie wisdom from bene-ith, this fairest of all the <leviccs wherewith
Satan hath ever perverted the right ways of the Lord ! And oh ! what
instruments hath he found, trom time to time, to employ in this his
xirvicc, to wield this grand engine of hell against some of the most
important truths of God ! — Men that " would deceive, if it were possible,
the very elect," the men of faith and love ; yea, that have for a season
(It'ceived and led away no inconsiderable number of them, who have
fallen in all ages into the gilded snare, and hardly escaped with the
skin of their teeth.

5. But has our Lord been wanting on his part ? Has he not suffi-
(iontly guarded us against this pleasing delusion ? Has he not armed
us here with armour of proof against Satan " transformed into an angel
of light 7" Yea, verily : he here defends, in the clearest and strongest
manner, the active, patient religion he had just described. What can
1)0 fuller and plainer, than the words he immediately subjoins to wha
lie had said of doing and suffering I " Ye are the salt of the earth : but
if the salt have lost his savour, wherewith shall it be salted ? It is
thenceforth good for nothing but to be cast out and trodden under f(X)t
of men. Ye are the light of the world. A city that is set on a hill
cannot be hid. Neither do men light a candle and put it under a
bushel, but on a candlestick ; and it giveth light to all that are in the
house. Let your light so shine before men, that they may see yonr
good works, and glorify your Father which is in heaven."

In order fully to explain and enforce these important words, I shall
endeavour to show, First, that Christianity is essentially a social reli-
gion ; and that to turn it into a solitary one, is to destroy it. Secondly,
that to conceal this religion is impossible, as well as utterly contrary to
the design of its author. I shall. Thirdly, answer some objections ;
and conclude the whole with a practical application.

I. 1. First, I shall endeavour to show, that Christianity is essentially
a social religion ; and that to turn it into a solitary religion, is indeed
to destroy it.

Hy Christianity I mean that method of worshiping God, which is
here revealed to man by Jesus Christ. When I say, this is essentially
■1 social religion, I mean not oidy that it cannot subsist so well, but that
It cannot subsist at all, without society, — without living and conversing
Mith other men. And in showing this, I shall confine myself to those
considerations which will arise from the very discourse before us. Dut
if this be shown, then doubtless, to turn this religion into a solitary one,
is to destroy it.

Not that we can in any wise condemn the intermixing solitude or
rotiiement with society. This is not only allowable, but expedient ;

;;ac:

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H — w»—

I if

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lUUI

238

FOUKTU DISCOURSE UPON

[sermon XXIV.

nay, it is necessary, as jiaily ex|)erieiice shows, for every one thai either
already is, or desires to be, a real Christian. It can hardly be, that wp
should spend one entire day in a coiitinual intercourse with men, wilhmit
suiTering loss in our soul, and in some measure grieving the Holy Spirit
of God. We have need daily to retire I'rom the world, at least morning?
and evening, to converse with God, to commune more freely with onr
Father which is in secret. Nor indeed can a ina.i of experience con-
demn even longer seasons of religious retirement, so they do not inipl^
any neglect of any worldly employ wherein tiie providence of God ha.s
placed us.

2. Yet such retirement must not swallow up all our time ; this would
be to destroy, not advancj;, true religion. For, that the religion de-
scribed by our Lord in the foregoing words, cannot subsist without
society, without our living ami conversing with other men, is manifest
from hence. That several cX the most essential branches thereof can
have no pla"e, if we have no intercmirse with the world.

3. There is no disposition (for instance) which is more essential to
Christianity than meekness. Now although this, as it implies resigna-
tion to God, or patience in pain and sickness, may subsist in a desert,
ui a hermit's cell, in total solitude ; yet a? it iin|)lies (which it no less
necessarily does) mildness, gentleness, and long sufiering, it caniK)t
possibly have a l)eing, it has no |)lacj u der heaven, without an inter-
course with other men : so that to attempt turning this into a solitary
virtue, is to destroy it from the face of the earth.

4. Another necessary branch of true Christianity is peace making,
or doing of good. That this is ecpially essential with any of the otliet
parts of the religion of Jesus Christ, there can be no stronger argument
to evince, (and therefore it would be absurd to p liege any other,) than
that it is here inserted in the original plan he has laid down of the
fundamentals of his religion. Therefore to sei aside this, is the same
daring insult on the authority of our great Master, as to set aside mer-
cifulness, purity of heart, or any other branch at his institution. But
this is apparently set aside, by all who call us to the wilderness ; who
recommend entire solitude either to the babes, or the young men, or
the fathers in Christ. For will any man affirm that a solitary Christiuu
(so called, though it is little less than a contradiction in terms) can be
a merciful man, — that is, one that takes every opportunity of doing all
good to all men ? What can be more plain, than that this fundamenta,
branch of the religion of Jesus Christ, cannot possibly subsist without
society, without our living and conversing; with other men ?

5. But is it not expedient, however, (one might naturally ask,) to
converse only with good men, — only with those whom we know to be
meek and merciful, — holy of heart and holy of life ? Is it not expedieii'
to refrain from any conversation, or intercourse, with men of theopitn-
site character, — men who do not obey, perhaps do not believe the
gospel of our Lord Jesus Christ T The advice of St. Paul, to t\\v.
(Christians at Corinth, may seem to favour this • " I wrote unto you in
an epistle, not to company with fornicators,' 1 Cor. v, 9 And it is cer-
tainly not advisable so to company with them, or wii;> any of the workor^<
of ini(juity, as to have any particular familiarity, or any strictness o(
fiiendship with tl)eni. To contract or continue an intimacy with any
such, is no way expedient for a Christian. It must necessarily expose

SKK!

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with
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unto

SKIIMON XXIV J

TUE SEKMON ON THE MOUNT.

239

him to abundance of dangers and snaies, out of which (le can huvc no
reasonable hope of deliverance.

But the apostle does not forbid us to have any intercourse at ali even
with the men that know not God : *' For then," says he, " ye must needs
£fo out of the world ;" which he could never advise therri to do. But he
subjoins, " If any man that is called a brother," that professes himself
a Christian, " be a fornicator, or covetous, or an idolater, or a railer, or
a drunkard, or an extortioner," 1 Cor. v, 11 ; "now I have written
imto you not to keep company with him ; with such a one, no not to
eat." This must necessarily imply, that we break off all familiarity, all
intimacy of acquaintance with him. " Vet count him not," sailh the
apo;*tlc elsewhere, " as an enemy, but admonish him as a brother,"
2 Thess. iii, 15 ; plainly showing that even in such a case as this, we
are not to renounce all fellowship with him. So that here is no advice
to separate wholly, even from wicked men. Yea, these very woids teach
us quite the contrary.

6. Much more the words of our Lord : who is so far from directing us
to break off all commerce with the world, that without it, according to
his account of Christianity, we cannot be Christians at all. It would
he easy to show, that some intercourse even with ungodly and unholy
men is ai)S()lutely needful, in order to the full exertion of every temper
which he has described as the way to tir kingdom ; that it is indis-
pensably necessary, in order to the complete exercise of poverty of
epirit, of mourning, and of every other disposition which has a place
bere, in the genuine religion of Jesus Christ. Yea, it is necessary to
llie very being of several of them ; of that meekness, for example, which
instead of demanding " an eye for an eye, or a tooth for a tooth," doth
" Hot resist evil," but causes us rather, when smitten " on the right
cheek, to turn the other also;" — of that mercifulness, whereby we "love
our enemies, bless them that curse us, do good to them that hate us, and
pray for them which despitefully use us and persecute us ;" — and of that
complication of love and all holy tempers, which is exercised in suffer-
ing for righteousness' sake. Now all these, it is clear, could have no
being, were we to have no commerce with any but real Christians.

7. Indeed were we wholly to separate ourselves from sinners, how
could we possibly answer that character which our Lord gives us in
these very wonis; "Ye" (Christians, ye that are lowly, serious, and
meek ; y that htftiger after righteousness, that love God and man, that
(io good to all, and therefore sutfer evil ; ye) " are the salt of the earth :"
It is your very nature to season whatever is round about you. It is the
nature of the divine savour which is in you, to spread to whatsoever you
touch ; to diffuse itself, on every side, to all those an.ong whom you are.
TlMs is the great reason why the providence of God has so mingled you
trjuiher with other men, that whatever grace you have received of God,
may, through you, be communicated to others ; that every holy temper,
ami word, and work of yours, may have an influence on them also. By
this means, a check will, in some measure, be given to the corruption
which is in the world ; and a small part, at least, saved from the general
intoction, and rendered holy and |)ure before God.

s. That we may the more diligently labour to season all we can, with
every holy and heavenly temper, our Lord proceeds to show the desperate
Klate of those who do not impart the religion they have received ; which

-ac:

•I* r^T*"'

'• ~->

V ^

240

F0UK1H DISCOURSE UPON [sERMON XXIV.

indeed tney cannot possibly fail to do, so lung as it remains in their own
hearts. " If the salt have lost its savour, wherewith shall it be saltmi /
It is thenceforth good for nothing but to be cast out, and trodden under
foot of men :" If ye who were holy and heavenly minded, and conse-
quently zealous of good works, have no longer that savour in yourselves,
and do therefore no longer season others ; if you are grown flat, insipid,
dead, both careless of your own soul, and useless to the souls of othoi
men ; wherewith shall ye be salted ? How shall ye be recovered ? What
help? What hope 1 Can tasteless salt be restored to its savour ? No;
" it IS tfiienceforth good for nothing but to be cast out," even as the mire
in the streets, "and to be trodden under foot of men," to beoverwhelnied
with everlasting contempt. If ye had never known the Lord, there mighf
have been hope, — if ye had never been " found in him :" but what can
you now say to that, his solemn declaration, just parallel to what lie
hath here spoken, — "every branch in me that beareth not fruit, he [the
Father] takelh away. He that abideth in me, and I in him, briugeth
forth much fruit." " If a man abide not in me, [or do not bring forth
fruit,] he is cast out as a branch, and withered; and men gather
them [not to plant then) again, but] to cast them into the fire," John

XV, 2, 5. 6.

9. Towards those who nave never tasted of the good word, God is
indeed pitiful and af tender mercy. But jtistice takes place with regard
to those who have tasted that the Lord is gracious, and have afterwards
turned back " from the holy commandment [then] delivered to them."
" For it is impossible for those who were once enlightened ;" Heb. vi,
4, &-C ; in whose hearts God had once shined, to enlighten them with
the knowledge of the glory of God, in the face of Jesiis Chrift ; " who
have fasted of the heavenly gift," of redemption in his blood, the for-
giveness of sins; "and were made partakers of the Holy Ghost," of
lowliness, of meekness, and of the love of God and man shed abroad
Ml their hearts, by the Holy Ghost which was given unto them ; and
" have fallen away ;" — xai ita^anreaovTac^ — (here is not a supposition,
but u flat declaration of matter of fact,) " to renew them again unto
repentance ; seeing they crucify to themselves the Son of God afresh,
and put him to an open shame."

But that none may misunderstand these awful words, it should be
carefully observed, 1. Who they are, that are here spoken of; namely,
they, and they only, who were once thus enliir/ttejird ;*lhey only, " who
did taste of" that " heavenly gift, and were" thus " made partakers ol
the Holy Ghost." So that all who have not experienced these things,
are wholly unconcerned in this scripture. 2. What that falling away is.
which is here spoken of: It is an absolute, total apostasy. A believrr
may fall, and not fall away. He may fall and rise again. And if hr
should fall, even into sin, yet this case, dreadful as it is, is not despe
rate. For " we have an advocate with the Father, Jesus Christ the
righteous ; and he is the propitiation for our sins." But let him above
all things beware, lest " his heart be hardened by the deceitfulne?s ol
sin ;" lest he should sink lower and lower, till he wholly fiill away, tili
he become as salt that hath lost its savour : for if we thus sin wiltuliy.
after we have received the experimental " kviowledge of the truth, there
remaineth no more sacrifice for sins; but a certain fearful looking tor
ot judgment and fiery iiidignatiun, which shall devour the adversaries."

SERMON XXIV.] THE SERMON ON THE MOUNT.

241

li. 1. " But although we may not wholly separate ourselves t'lom man*
kind, although it he granted we ought to season them with the religion
which God has wrought in our hearts, yet may not this be done insen-
sibly ? May we not convey this into others in a secret, and almost
imperceptible manner, so that scarce any one shall be able to observa
how or when it is done ? — even as salt conveys its own savour into that
which is seasoned thereby, without any noise, and without being liable
to any outward observation. And if so, although we do not go out of
thii world, yet we may lie hid in it. We may thus far keep our religion
to ourselves ; and not offend those whom we cannot help."

2. Of this plau.sihle reasoning of llesh and blood, our Lord was well
aware also. And he has given a full answer to it in those words which
come now to be considered ; in explaining which I shall endeavour to
show, as f |)roposed to do in the secoi.d place, that so long as tru-s
religion abides in our hcart!<, a is impossible to conceal it, as well aa
absolutely contrary to the design of its gr<!iit author.

And first, It is impossible for any that hav«! il, to conceal the religion
of Jesus Christ. This our Lord makes plain b<>yo(id all contradiction,
by a twofold comparison : " Ye are the light of the world : A city set
upon a hill cannot be hid." Ye Christians are " the light of the world,'"
with regard both to your tempers and actions. Your holiness makesi
you as conspicuous, as the sun in the mid«t of heaven. As ye cannot
{TO out of the world, so neither can ye stay in it without appear.ng to ali
mankind. Ye may not flee from men ; and while ye are aniong them,
it is impossible to hide your lowliness and meekness, and those other
dispositions whereby ye aspire to be perfect as your Father which is iO
heaven is perfect. Love cannot be hid any more than light ; and least
of all, when it shines forth in action, when ye exercise yourselves in the
labour of love, in beneficence of every kind. As well may men think
to hide a city, aa to hide a Christian ; yea, as well may they conceal a
city set upon a hill, as a holy, zealous, active lover of God and man.

3. It is true, men who love darkness rather than light, because their
deeds are evil, v.'ill take all possible pains to prove, that the light which
is in you, is da>k'ies8. They will say evil, all manner of evil, falsely,
of the good whicl is in you ; they will lay to your charge that which is
farthest from youi thoughts, which is the very reverse of all you are,
and all you do. And your patient continuing in well doing, your meek
suffering all things for the Lord's sake, your calm, humble joy in the
midst of persecution, your unwearied labour to overcome evil with
g;oo(l, will make you still more visible and conspicuous than ye were
before.

4. So impossible it is, to keep our religion trom being seen, unless
we cast it away ; so vain is the thought of hiding the light, unless by
putting it out ! S'lre it is, that a secret, unobserved religion, cannot be
the religion of Jesus Christ. Whatever religion can be concealed, is
not Christianity. If a Christian could be hid, he could not be com>
pared to a city set upon a hill ; to the light of the world, the sun shining
from heaven, and seen by all the world below. Never, therefore, let it
eiuer into the heart of him whom God hath renewed in the spiiH of hia
mind, to hide that light, to keep his religion to himself; especially
considering it is not only rnpossible to conceal true Christianity, but
likftwise absolutely contrary to the d^'sign of the great author of it.

* — >

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242

roiIBTU DISCOURSE UPON

[sermon XXIV.

6. This plainly appears from the following words : " Neither do men
light a candle to put it under a bushel." As if he had said, As men do
not light a candle, only to cover and conceal it, so neither does God
enlighten any soul with his glorious knowledge and love, to have it
covered or concealed, either by prudence, falsely so called, or shame,
or voluntary humility ; to have it hid either in a desert, or in the world ;
oither by avoiding men, or in conversing with them. " But they put it
on a candlestick, and it giveth light to all that are in the house :" In
like manner, it is the design of God that every Christian should be in
an open point of view ; that be may give light to all around, that he
may visibly express the religion of Jesus Christ.

6. Thus hath God in all ages spoken to the world, not only by pr.-
cept, but by example also. He hath " not left himself without witness,"
in any nation where the sound of the gospel hath gone forth, without a
few who have testified his truth, by their lives as well as their words.
These have been " as lights shining in a dark place." And from time
to time they have been the means of enlightening some, of preserving
a remnant, a little seed which was " counted to the Lord for a gene-
ration." They have led a few poor sheep out of the darkness of the
world, and guided their feet into the way of peace.

7 One might imagine that, where both Scripture and the reason of
things speak so clearly and expressly, there could not be much advanced
on the other side, at least not with any appearance of truth. But they
who imagine thus, know little of the depths of Satan. After all that
Scripture and reason have said, so exceeding plausible are the pretences
for solitary religion, for a Christian's going out of the world, or at '<?aHt
hiding himself in it, that we need all the wisdom of God to se^ through
the snare, and all tlie power of God to escape it ; so many and strong
are the objections wiiich have been brought against being social, open,
active Christians.

III. 1. To answer these, was the third thing which I proposed. And,
first, it has been often objected, that religion does not lie in outward
things, but ii>, the heart, the inmost soul ; that it is the union of the soul
with God, the life of God in the sold of man ; that outside religion is
nothing worth ; seeing God " delighteth not in burnt offerings," in
outward services, but a pure and holy heart is the " sacrifice he will
not despise."

1 answer, it is most true, that tho root of religion lies in the heart, in
the inmost soul r, that this is the union of the soul with God, the life of
God in the soul of man. But if this root be really in the heart, it cannot
but put forth branches. And these are the several instances of outward
obedience, which partake of the same nature with the root: ami,
consequently, are not only marks or signs, but substantial parts ot
religion.

It is also true, that bare outside religion, which has no tool in the
heart, is nothing worth ; that God delighteth not in aiirh o\itward ser-
vices, no more than in .lewish burnt offerings; and that a pure and holy
heart is a sacrifice with which he is always well pleased. But he is also
well please<i with all that ouiwrd service which arises from the heart;
with the sacrifice of our prayers, (whether public or private,) of our
praises and thanksgivings; with the sacrifice of our goods, humblv
devoted to him, and employed wholly to his glory; and with thi* oi

'-•^i-- *.

XXIV.

8EKM0N XXIV.] THE SERMON ON THE MOUNT.

243

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our bodies, which he peculiarly claims, which the apostle beseeches us,
** by the mercies of God, to present unto him, a living sacrifice, holy and
acceptable unto God."

2. A second objection, nearly related to this, is, that love is all in aP ;
that it is " the fulfilling of the law," " the end of the commandnr nt,"
of every commandment of God ; that all we do, and all we sufTer, ''we
have not charity or love, profiteth us nothing ; and therefore the ap)stle
directs us, to " follow after charity," and terms this " the more excel-
lent way."

I answer, it is granted, that the love of God and man, arising from
faith unfeigned, is all in all, the tiiltilling of the law, the end of every
commandment of God. It is true, that without this, whatever we do,
whatever we suffer, profits us nothing. But it docs not follow, that love
is all in such a sense as to supersede either faith or good works. It is
" the fiilfilling of the law," not by releasing us from, but by constrain-
ing us to obey it. It is " the end of the commandment," as every com-
mandment leads to and centres in it. It is allowed, that whatever we
do or suffer, without love, profits us nothing : but withal, whatever we
do or suffer in love, though it were only the suffering reproach for
Christ, or the giving a cup of cold water in his name, it shall in no wise
lose its reward.

3. " But does not the apostle direct us to ' follow afler charity ?'
And does he not term it ' a -»^ore excellent way ?' " — He does direct
u»to " follow after charity ;" bui iiot after that alone. His words are,
" Follow after charity, and desire spiritual gifts," 1 Cor. xiv, 1. Yea,
*' follow after charily ;" and desire to spend and be spent for your
brethren. " Follow after charily ;" and, as you have opportunity, do
^ood to all men.

In the same verse wherein he terms this, the way of love, " a more
excellent way," he directs the Corinthians to desire other gifts besides
it; yea, to desire them earnestly. " Covet earnestly," saith he, " the
best gifts; and yet show I unto you a more excellent way," 1 Cor. xii, 31.
More excellent than what ? Than the gifts of healing, of speaking with
tongues, and of inleipreting, mentioned in the preceding verse ; but not
more excellent than the way of obedience. Of this the apostle is not
speaking ; neither is he speaking of outward religion at all : so that thiii
text is quite wide of the present (piestion.

But suppose t!ie apostle had been speaking of outward, as well as
inward relij^ion, and comparing tln'm together ; suppose in the com-
parison he had givcM the preference ever so much to the latter ; suppose
he had preferrei' (r he justly might) a loving heart to ail outward works
whatever ; yet it w- ild not follow that we were to reject either one or
tlie other. No; G,jd hai*- joined them together from tl.e beginning of
the world ; and let not man put tl. mii asunder.

4. " But 'God is a Spirit, and th(!y that worship him must worship
trim in spirit and in truth.' And is not this enough ? Nay, ought we
not to employ the whole strength of our mind herein ? Does not attend-
ing to outward things ci(»g the soul, that it cannot soar aloft in holy
contemplation ? Does ii not damp the vigour of our thought ? Has it
not a natural tendency to e:»cum!)er and distract the mind 1 Whereas
Ht. Paul would have us to be * without carefulness,' and to ' wait upon
tlie Lord without distraction.' "

::cr

244

FOURTH DISCOURSE UPON [SERMON XXIV.

I answer, God is a Spirit, and they that worship him, must worship
him in spirit and in truth. Yea, and this is enough : we ought to
employ the whole strength of our mind therein. But then I wouhl ask,
What is it to wors'hip Ciod, a Spirit, in spirit and in truth ? Why, it is
to worship him with our spirit ; to worship him in that manner which
none but spirits are capable of. It is to believe in him, as a wise, just,
holy being, of purer eyes than to behold iniquity ; and yet merciful,
gracious, and long siifl'ering ; forgiving iniquity, and transgression, and
sin ; casting all our sins behind his back, and accepting us in the
Beloved. It is, to love him, to delight in him, to desire him, with all
our heart, and mind, and soul, and strength ; to imitate him we love,
by purifying ourselves even as he is pure ; and to obey him whom we
love, and in whom we believe, both in thought, and word, and work.
Consequently, one branch of the worshipping God in spirit and in truth,
is the keeping his outward commandments. To glorify him therefore
with our bodies, as well as with our spirits ; to go through outward
work with hearts lifted up to him ; to make our daily employment a
sacrifice to God ; to buy and sell, to cut and drink, to his glory ; — this
is worshipping God in spirit and in truth, as much as the praying to
him in a wilderness.

5. But if so, then contemplation is only one way of worshipping God
in spirit and in truth. Therefore, to give ourselves up entirely to this,
would be to destroy many branches of spiritual worship, all equally
acceptable to God, and equally profitable, not hurtful, to the soul. For
it is a great mistake to sup|K)se that an attention to those outward
things, whereto the providence of God hath called us, is any clog to a
Christian, or any hinderance at all to his always seeing him that is
invisible. It does not at all damp the ardour of his thought; it does
not encumber or distract his mind ; it gives him no uneasy or hurtful
care, who does it all as unto the Lord ; who hath learned, whatsoever
he doeth in word or deed, to do all in the name of the Lord .lesus ; having
only one eye of the soul, which moves round on outward things, and on**
immoveably fixed on God. Learn what this meaneth, ye poor recluses,
that you may clearly discern your own littleness of faith : yea, that you
may no longer judge others by yourselves, go and learn what that meaneth •

" Thou, O Lord, in tender love

Dost all my burdens bear ;
Lifl my heart tothings above,

And fix it over tliere.
Cahii on tumult's wheel I sit ;

Midst busy multitudes nionc ;
Sweetly waiting at thy feel

Till all thy wmII be done."

6. But tlie grand objection is still behind. " We appeal," say they,
" to experience. Our light did shine; we used outward things man\
years ; and yet they profited notliing. We attended on all the ordinan
res ; but we were no better for it ; nor indeed any one else ; .:ay, we
were the worse ; for we fancied ourselves Christians for so doinj>, when
we knew not what Christianity meant. '

I allow the fact : I allow that you, and ten thousand more, have thus
ainised ihe ordinances of God ; mistaking the means for the end : su[)-
posing that the doing these, or some other outward v.orks, either wa.s
the religion of Jesus Christ, cr would be accepte<i in tK«i place of it.

SKIlMf'N XXIV.]

THE SERMON ON TUE MOUNT.

-'4 ft

ive thus

But let the abuse be taken away, and the use remain. Now use ull
outward things, but use them with a constant eye to the renewal ol
your soul in righteousness and true holiness.

7. But this is not all : They afHrm, " Experience likewise shows, that
the trying to do good is but lost labour. What does it avail to ftied or
clothe men's bodies, if they are just dropping into everlasting fire ? And
what good can any man do to their souls ? If these are changed, God
doeth it himself. Besides, all men are either good, at least desirous so
to be, or obstinately evil. Now the former have no need of us ; let them
ask help of God, and it shall be given them : and the latter will receive no
help of us. Nay and our Lord forbids to ' cast our pearls before swine.' "

I answer, 1. Whether they will finally be lost or saved, you are
expressly commanded to feed the hungry and clothe the naked. If you
can, and do not, whatever becomes of theui, you shall go away into
everlasting fire. 2. Though it is God only changes hearts, yet he
generally doeth it by man. It is our part to do all that in us lies, as
diligently as if we could change them ourselves and then to lea^e the
event to him. 3. God, in answer to their prayers, builds up his chil-
dren, by each other in every good gift; nourishing and strengthening
the whole " body, by that which every joint su|)plietli." So that ** the
eye cannot say to the hand, I have no need of thee ;" no, nor even " the
head to the feet, I have no need of you." Lastly, how are you assured,
that the persons before you are dogs or swine ? Judge them not, until
you have tried. " How knowest thou, O man, but thou mayest gain thy
brother," — but thou mayest, under God, save his soul from d^'sath ? When
he spurns thy love, and blasphemes the good word, then it is time to
give him up to God.

8 ** We have tried ; we have laboured to reform sinners ; and what
did it avail? On many we could make no impression at all : and if some
were changed for a while, yet their goodness was but as the morning
dew, and they were soon as bad, nay, worse than ever : so that we only
hurt them, and ourselves too ; for our minds were hurried and discom-
posed, — perhaps filled with anger instead of love : Therefore we had
better have kept our religion to ourselves."

It is very possible this fact also may be true ; that you have tried to
do good and have not succeeded ; yea, that those who seemed reformed,
relapsed into sin, and their last state was worse than the first. And what
marvel ? Is the servant above his Master T But how often did he strive
to save sinners, and they would not hear ; or, when they had followed
him awhile, they turned back as a dog to his vomit! But he did not
therefore desist from striving to do good : no more should you, what-
ever your success be. It is your part to do as you are commanded :
the event is in the hand of God. ^''ou are not accountable for this ;
leave it to him, who orders all thiiiojs well. " In the morning sow thy
seed, and in the evening «vithhoU! not thy hand : for thou knowest not
whether shall prosper," Eccles. xi, 6.

But the trial hurries and frets your own soul. Perhaps it did so for
this very reason, because you thought you was accountable for the event,
which no man is, nor indeed can be ;—• or perhaps, because you was off
your guard ; you was not watchful ovo.- your own spirit. But this is no
reason lor disobeying God. Try again ; but try more warily than before.
Do good (as you forgive) " not seven times only ; but until seventy times

;»»

246

raURTH DISCOURSE UPON

[sermon XXIV,

aeven." Only be wiser by experience : attempt it every time more
cautiously than before. Be more humbled before God, more deeply
convinced that of yourself you can do nothing. Be more jealous over
your own spirit ; more gentle and watchful unto prayer. Thus " cast
your bread upon the waters, and you shall Hnd it again after many days.'*

IV. I. Notwithstanding all these plausible pretences for hiding it,
" Let your light so shine before men, that they may see your good works,
and glorify your Father which is in heaven." This is the practical appli-
cation which our Lord himself makes of the foregoing considerations.

" Let your light so shine :" — Your lowliness of heart ; your gentle-
ness, and meekness of wisdom; your serious, weighty concern for the
things of eternity, and sorrow for the sins and miseries of men ; your
earnest desire of universal holiness, and full happiness in God ; your
tender good will to all mankind, and fervent love to your supreme bene-
factor. Endeavour not to conceal this light, wherewith God hath
enlightened your soul ; but let itsliine before men, before all with whom
you are, in the whole tenor of your conversation. Let it shine still more
eminently in your actions, in your doing all possible good to all men ;
and in your suffering for righteousness' sake, while you "rejoice and
are exceeding glad, knowing that great is your reward in heaven."

2. " Let your light so shine before men, that they may see your good
works :" — So far let a Christian be from ever designing, or desiring to
conceal his religion ! On the contrary, let it be your desire not to con-
ceal it ; not to put the light under a bushel. Let it be your care to
place it " on a candlestick, that it may give light to all that are in the
house." Only take heed, not to seek your own praise herein, not to
desire any honour to yourselves. But let it be your sole aim, that all
who see your good works, may "glorify your Father which is in heaven."

3. Be this your one ultimate end in all things. With this view, be
plain, open, undisguised. Let your love be without dissimulation : why
should you hide fair, disinterested love ? Let there be no guile found in
your mouth : let your words be the genuine picture of your heart. Let
there be no darkness or roservedness in your conversation, no disguise
in your behaviour. Leave this to those who have other designs in view;
designs which will not bear the light. Be ye artless and simple to all
mankind ; that all may see the grace of God which is in you. And
although some will harden their hearts, yet others will take knowledge
that ye have been with .lesus, and, by returning themselves to the great
Bishop of their soul«, '* glorify your Feather which is in heaven."

4. With this one design, that men may glorify God in you, go on m
his name, and in the power of his might. Be not ashamed even to
stand alone, so it be in the ways of God. Let the light, which is in your
heart, shine in all good works, both works of piety and works of mercy
And in order to enlarge your ability of doing good, renounce all super-
fluities. Cut off all unnecessary expense in food, in furniture, in apparel.
Be a good steward of every gift of God, even of these his lowest gifts.
Cut off all unnecessary expense of time, all needless or useless employ-
ments ; and " whatsoever thy hand findeih to do, do it with thy might."
In a worfl, be thou full of faith and love ; do good ; suffer evil. And
herein be thou " steadfast, unmoveable ; [yea,] always abounding in the
work of the Lord ; forasmuch as thou knowest that thy labour la not in
v»m in the Lord."

BKRMOM Xl.f,[ TUK SERMON ON THE MOUNT.

247

ven."
2W, be

why
iid in

Let
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view;
to all

And

edge
great

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your
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And
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not in

S«RNO» XXV. — Upon our Lord's Sermon on the *MomU.

nisntuRSE ▼.

" '*'nink not that I am come to destrny the law, or the propheti : I am not come
to deatroy, but to fulfil.

" For reriiy I say unto you, Till heaven and earth pasa, one jot or one tittle
■hall in no wir« pass from the law, till all be fulfilled.

" Whosoever therefore hIiuII break one of these least commandments, and shall
teach men bo, he shall be called the least in the kitigdom of heaven : but whosoever
■hall do and teuch them, the same shall lie called great in the kinifdom of heaven.

" For I say unto you. That except your riirhteousness shall exceed the riffht-
eousnese of the scribes and I'harisuoN, ye shall in no case enter into the kingdom
of heaven," Matt, v, I7-*i0.

1. A.MONO the multitude of reproache.« which fell upon him who
" was despised and rejected of men," it could not fail to be one, that he
was a teacher of novoltioH, an iiitroclucer oi anew religion. This might
be atHrmed with the more colour, because many of the e.xpre.ssions he
had used wore not common among the Jews: either they did notu:ie them
at all, or not in the same sense, not in so full and strong a mt^aning.
Add to this, that the worshipping God " in spirit and in truth" must
always appear a new religion to those who have hitherto known nothing
but outside worship, nothing but the " form of godliness."

2. And it is not improbable, some might hope it was so; that he
was abolishing the old religion, and bringing in another, — one which,
they might Halter themselves, would be an easier way to heaven. But
r»ur Lord refutes, in these words, both the vain hopes of the one, and
the groundless calumnies of the other.

I shall consider them in the same order as they lie, taking each
verse for a di.stinct head of discourse.

L I. And, first, " Think not that I am come to destroy the law or
the prophets : I am not come to destroy, but to fulfil."

The ritual or ceremonial law, delivered by Moses to the children of
Israel, containing all the injunctions and ordinances which related to
the old sacrifices and service of the temple, our Lord did indeed
come to destroy, to dissolve, and utterly abolish. To this bear all the
apostles witness; not only Barnabas and Paul, who vehemently with-
stood those who taught that Christians " ought to keep the law of
Moses," Acts \v, 6 ; not only St. Peter, who termed the insisting on
this, on the observance of the ritual law, a " tempting God," and
" putting a yoke upon the neck of the disciples, which neither our
ttithers," saith he, " nor we were able to bear ;" — but " all the apostles,
elders, and brethren, being assembled with one accord," verse 10,
declared, that to command them to keep this law, was to " subvert
flieir souls ;" and that " it seemed good to the Holy Ghost" and to them,
" U) lay no .such burden upon them." This " hand writing of ordinances
our Lord did blot out, take away, and nail to his cross," verse 24.

2. But the moral law contained in the ten commandments, and
enforced by the prophets, he did not take away. It was not the design
of his coming to revoke any part of this. This is a law which never
can be broken, which " stands fast as the faithful witness in heaven."
The moral stands on an entirely different foundation from the ceremonial
or ritual law, which was only designed for a temporary restraint upon
a disobedient and stiff necked people ; whereas this was frimi the

:5i

- ::z>

1 ■-.»«.„

";:»»>

» f

'Z.ziy

248

rimi DiscouRSK upon

[sermon XXV

a
II

beginning oftlip woild, l»«Mng *' writton not oii tables of stone," l»ut on
the li»'!irt» of all the childn'ii of men, wIhmi they came out of the hands
of the Creator. And, however the hUTcrs once v.r* ;e hy the linger of
God are now in a great ineaHiirc defaced hy jii'i, yet cm they not
wholly Ik» blotted out, while we luive any conscioiisiie.ss of gooii and evil
Every jtait of this law miKst remain in force upon ail mankind, and in
nil ages; as not depending either on time or place, or any other
cii'ciimstaiice.s liable to change, but on the natwr«! of (iod, and the
natiiK! of man, and their unchangeable relation to each other.

3. " I am not come to destroy, but to fulfil." Some have conceived
our I^ord to mean, — I am come to fulfil this, by my entire and perti-ci
obedienc(> to it. And it cannot be doid)ted i)ut he did, in this sense,
fulfil every part of it. Hut this does not appear to he v hfU he iiitt-nds
here, IxMiig loreign to the scope of his present discourse. Without
(|uestioii, his meaning in this place is, (consistently with all that goes
before and follows after,) — I am come to establish it in its fulness, in spite
of all tlie glosses of iiiei. : 1 am come to place in a full and clear view
whatsoev<>r was dark or obscure therein: ' am come to declare the true
and full import ofevery part of it; to show the length and breadth,the »-n-
tire extent, of every coimnandment contained therein, and the height and
depth, the inconceivable purity and spirituiility of it in all its branches.

4. And this our Lord has abundantly performed in the preceding
and subsequent parts of the discourse before us ; in which he has not
introduced a new religion into tlie world, but the same which was from
the beginning ; — a religion, the substance of which is, without question,
as old as the creation, being coeval with man, and having proceedecl
from God at the very time when " man became a living soul ;" (the
suhstanrr, I say ; for some circumstances of it now relate to man as a
fallen creature ;) — a religion witnessed to both by the law and by the
prophets, in all succeeding generations. Yet was it nevei so fully
explained, nor so thoroughly understood, till the great author of it him-
self condescended to give mankind this authentic comment on all the
essential branches of it ; at the same time declaring it should never be
changed, but remain in force to the end of the world.

II. 1. " For verily I say unto you," (a solemn preface, which de-
notes both the im|)ortance and certainty of what is spoken,; " till heaven
and earth pass, one jot or one tittle shall in no wise pass from the law,
till all be fulfilled."

" One jot :" — it is literally, not one iota, not the most inconsiderable
vowel : " or one tittle," /J-ia ysi^ain, — one corner or point of a consonant.
It is a proverbial expression, which signifies that no one commandment
cx)ntained in the moral law, nor the least part of any one, however
inconsiderable it might seem, should ever be disannulled.

"Shall in no wise pass from the law." a ixn iraPsX^rj m-tto ts vof^K.
The double negative, here used, strengthens the sense, so as to admit
of no contradiction : and the word ira^aXSir, it may be observed, is not
barely /'///«/T, declaring what will be ; but has likewise the force of an
ini/jirative, ordering what shall be. I« is a word of authority, expres.s-
ing the sovereign w\\\ and power of him that spake ; of him whose
wor<l is the law of heaven and earth, and stands fast for ever and ever.

" One jot or one tittle shall in no wise pass, till heaven and Ciiith
puss;" or, as it is expressed immediately after, cwf av irnvrrt yjvnrai. —

till

thin

som«

to p;

Chri
Not
luiiv^
but

2.
betw
pass

6ER1I0N IXV.] THE 8KB110N ON THE MOUNT.

240

cli de

loaven

le law.

admit

IS not

n of an

wllOSi'

il ever,
eiiith

ITOI . —

fill all (or ratlicr all things) be futfiUid, till the consuiiiniation of all
things. Here is the:, fore no r'K)m for that poor <'va8ion, (with which
some have delijrhted themselves jirreatly,) that *' N()|)art of the law was
to pass away, till all the. law was fulfilled : but it has been fu'lillcd by
Christ ; ami therefore now must pass, for the gospel to be cstal-lished."
Not so ; the word all does not nitiiii all the law, but all things in the
iiniversi' ; as neither has the term fuljilled any reference to the law,
l)Ut to all things in heaven and earth.

2. From all this we may learn, that there is no contrariety at all
between the law and the gospel ; that there is no need for the law to
pass away, in order to the establishing the gospel. Indeed neither
of them supersedes the other, but they agree perfectly well together.
Vea, the very same words, considered in diJlerent r(!S])ects, are |)arts
Itoth of the law and of the gospel : if they are consi(h.'re<l as conmiand-
Mients, they are parts of the law ; if as promises, of the gospel. Thus

Thou shalt love the Lord thy God with all ihy heart," when con-
sidered as a commandment, is a branch of the law; when regarded as
:i promise, is an essential part of the gospel ; — the gospel being no other
than the coinnuinds of the law, proposed by way of promise. Accord-
mgly, poverty of si)irit, purity of heart, and whatever else is enjoined
m tlie holy law of Ciod, are no other, when viewed in a gospel light,
than so many great and precious promi.ses.

3. There is, therefore, the closest connexion that can be conceived,
between the law and the gospel. On the one hand, the law continu-
ally makes way for, and points us to, the gospel ; on the; otluir, the
^'ospel conti. ;;illy leads us to a more exact fulfilling of the l;iw. The
hiw, for instance, recpiires us to love God, to love our neighbour, to be
meek, humble, or holy. We feel that we are not sufficient for these
things ; yea, that " with man this is iin|)ossible :" but we see a promise
of God, to give us that love, and to make us humble, meek, and holy .
we lay hold of this gospel, of these glad tidings ; it is done unto us
according to our faith; and "the righteousness of the law is fulfilled in
us," through faith which is in Christ Jesus. We may yet farther observe^
that every command in holy writ is only a covered promise. For by that
solemn declaration, " This is the covenant I will make after those days,
saith the Lord: I will put my laws in your minds, and write them in
your hearts." God iiath engaged to give whatsoever he commands.
Does he command us then to " pray without ceasing ?" to " rejoice
evermore V to be " holy as he is holy ?" It is enough : he will work
in us this very thing : it shall be unto us according to his word.

4. But if these things are so, we cannot be at a loss what to think of
those who, in all ages of the church, have undertaken to change or
supersede some commands of God, as they professed by the peculiar
direction of his Spirit. Christ has here given us an infallible rule,
whereby to judge of all such pretensions. Christianity, as it includes
the whole moral law of God, both by way of injunction and of promise,
if we will hear him, is designed of God to be the last of al! his dispen-
sations. There is no other to come after this. This is to endure till
t!ie consummation of all things. Of consequence, all such new revela-
tions are of Satan and not of God ; and all pretensions to another more
perfect dispensation fall to the ground of course " Heaven and earth
^hall pass away ;" but this word " shall not pase awav."

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260

riFTH DISCOURSE UPOV

[sermon XXV.

HI. 1. ■' Whosoever therefore shall break one of these least com-
mandments, and shall teach men so, he shall be called the least in the
kingdom of heaven : but whosoever shall do and teach them, the same
shall be called great in the kingdom of heaven."

Who, what are they, that make the preaching of the law a character
of reproach ? Do they not see on whom the reproach must fall, — on
whose head it must light at last ? Whosoever on this ground despiseth
us, despiseth Him that sent us. For did ever any man preach the law
like him, even when he came not to condemn, but to save the world ',
when he came purposely to " bring life and immortality to light through
the gospel ?" Can any preach the law more expressly, more rigorously,
than Christ does in these words 1 And who is he that shall amend them ?
Who is he that shall instruct the Son of God how to preach 1 Who will
teach him a better way of delivering the message which he hath received
of the Father ?

2. " Whosoever shall break one of these least commandments," or
one of the least of these commandments. — " These commandments,"
we may observe, is a term used by our Lord as an equivalent with the
law, or the law and the prophets, — which is the same thing, seeing the
prophets added nothing to the law, but only declared, explained, or en-
forced it, as they were moved by the Holy Ghost.

" Whosoever shall break one of these least commandments," espe-
cially if it be done wilfully or presumptuously: — One; — for "he thai
keepeth the whole law, and [thus] offends in one point, is guilty of all :"
the wrath of God abideih on him, as surely as if he had broken every one.
So that no allowance is made for one darling lust ; no reserve for one
idol ; no excuse for refraining from all besides, and only giving way to
one bosom sin. What God demands is, an entire obedience ; we are
to have an eye to all his commandments; otherwise we lose all the
labour we take in keeping some, and our poor souls for ever and ever.

" One of the least," or one of the least of these commandments : —
Here is another excuse cut off, whereby many, who cannot deceive God,
miserably deceive their own souls. " This sin," saith the sinner, '♦ is it
not a little one ? Will not the Lord spare me in this thing ? Surely he
will riot be extreme to mark this, since I do not onend in tlie greater
matters of the law." Vain hope ! Speaking after the manner of men,
we may term these great, and those little commandments; but in reality,
they are not so. If we use propriety of speech, there is no such thing
as a little sin ; every sin being a transgression of the holy and perfect
law, and an affront on the great Majesty of Heaven.

3. " And shall teach men so." In some sense it may be said, thai
whosoever openly breaks any commandment, teaches others to do the
same ; for example speaks, and many times louder than precept. In
this sense it is apparent, every open drunkard is a teacher of drunken-
ness ; every sabbath breaker is constantly teaching his neighbour to pro-
fane the day of the Lord. But this is not all : an habitual breaker of
the law is seldom content to stop here : he generally teaches other jnen
to do so too, by word as well as example ; especially when he hardens
his neck, and hateih to be reproved. Such a sinner soon commencei
an advocate for sin : he defends what he is resolved not to forsake ; he
excuses the sin which he will not leave, and thus directly teaches evi^iy
sin which he commits.

6K.RH0M ZXV.] THK 8KR1I0N ON THE MOUNT.

261

IS It

" He shall be called least in the kingdom of heaven ;" — that is, shall
hare no part therein. He is a stranger to the kingdom of heaven which
is on earth ; he hath no portion in that inheritance ; no share of that
" righteousness, and peace, and joy in the Holy Ghost." Nor, by con-
sequence, can he have any part in the glory which shall be revealed.

4. But if those who even thus break, and teach others to break, " one
of the least of these commandments, shall be called least in the kingdom
of heaven," shall have no part in the kingdom of Christ and of God ; ii
even these shall be cast into " outer darkness, where is waihng and
gnashing of teeth ;" then where will they appear, whom our Lord chiefly
and primarily intends in these words, — they who, bearmg the charactei
of teachers sent from God, do nevertheless themselves break his com
miiiidments ; yea, and openly teach others so to do ; being corrupt both
in life and doctrine ?

5. These are of several sorts. Of the first sort are they who live in
some wilful, habitual sin. Now if an ordinary sinner teaches by his
example, how much more a sinful minister, — even if he does not
attempt to defend, excuse, or extenuate his sin ? If he does, he is a
mnrderer indeed ; yea, the murderer general of his congregation. He
peoples the regions of death. He is the choicest instrument of the
prince of darkness. When he goes hence, " hell from beneath is moved
to meet him at his coming." Nor can he sink into the bottomless pit,
without dragging a multitude after him.

6. Next to these are the good natured, good sort of men ; who live
an easy, harmless life, neither troubling themselves with outward s,ra,
nor with inward holiness ; men who are remarkable neither one way
nor the other, — neither for religion nor irreligion ; who are very regular
both in public and private, but do not pretend to be any stricter than
their neighbours. A minister of this kind breaks, not one, or a few
only, of the least commandments of God ; but all the great and weighty
branches of his law which relate to the power of godliness, and aU
that require us to " pass the time of our sojourning in fear," to " work
out our salvation with fear and trembling," to have our "loins always
girt, and our lights burning," to " strive" or agonize " to enter in at
the strait gate." And he teaches men so, by the whole form of his
life, and the general tenor of his preaching, which uniformly tends to
soothe those in their pleasing dream, who imagine themselves Christians
and are not ; to persuade all, who attend upon his ministry, to sleep
on and take their rest. No marvel therefore, if both he, and they that
follow him, wake together in everlasting burnings !

7. But above all these, in the highest rank of the enemies of the
gospel of Christ, are they who openly and explicitly "judge the law"
itself, and " speak evil of the law ;" who teach men to break (Xutfai, to
dissolve, to loose, to untie the obligation of) not one only, whether of the
least, or of the greatest, but all the commandments at a stroke ; who
teach, without any cover, in so many words, — " What did our Lord
do with the law 1 He abolished it. There is but one duty, which is
that of believing. All commands are unfit for our times. From any
demand of the law, no man is obliged now to go one step, or give away
one farthing, to oat or omit one morsel." This is indeed carrying mat-
ters with a high hand ; this is withstanding our Lord to the face, and
felling him. that he understood not how to deliver the message on which

- J

- .1."— •••

'^-

9^o

FIFTU DISCOURSE UPON

[SEBUON X.\

he was sent. Oh Lord, lay not this sin to their charge ! Father, for
give them ; for they know not what they do !

8. The most surprising of all the circumstances that attend this strnno
delusion, is, that they who are given up to it, really believe that tl.t y
honour Christ by overthrowing his law, and that they are niagnifyin:,'
his office, while they are destroying his doctrine ! Yea, they honour liiiD
just as Judas did, when he said, " Hail, Master, and kissed him." A\n\
he may as justly say to every one of them, " Betrayest thou the Son of
man with a kiss ?" It is no other than betraying him with a kiss, to
talk of his blood, and take away his crown ; to set liglit by any j)art
of his law, under pretence of advancing his gospel. Nor indeed can
any one escape this charge, who preaches faith in any such a manno.r
as either directly or indirectly tends to set aside any branch of obedi-
•^nce ; who preaches Christ so as to disannul, or weaken in any wis*;,
the least of the commandments of God.

9. It is impossible, indeed, to have too high an esteem for " the faith of
God's elect." And we must all declare, " By grace ye are saved througli
faith ; not of works, lest any man should boast." We must cry aloud to
every penitent sinner, '' Believe in the Lord Jesus Christ, and thou shall
be saved." But, at the same time, we must take care to let all men
know, we esteem no faith but that which worketh by love ; and that we
are not saved by faith, unless so far as we are delivered from the power
as well as the guilt of sin. And when we say, " Believe, and thou shah
be saved ;" we do not mean, " Believe, and thou shall step from sin to
heaven, without any holiness coming between ; faith supplying the place
of holiness;" but, " Believe, and thou shalt be holy ; believe in the Lord
Jesus, and thou shalt have peace and power together : thou shalt have
power from him in whom thou believest, to trample sin under thy feet ;
power to love the Lord thy God with all thy heart, and to serve him with
all thy strength : thou shalt have power, ' by patient continuance in well
doing, to seek for glory, and honour and immortality ;' thou shalt both
do and teach all the commandments of God, from the least even to the
greatest : thou shalt teach them by thy life as well as thy words, and
so ' be called great in the kingdom of heaven.' "

IV. \. Whatever other way we teach to the kingdom of heaven, to
glory, honour, and immortality, be it called the way of faith, or by any
other name, it is, in truth, the way to destruction. It will not bring a
man peace at the last. For thus saith the Lord, " I say unto you. That
except your righteousness shall exceed the righteousness of the scribes
and Pharisees, ye shall in no case enter into the kingdom of heaven."

The scribes, mentioned so often in the New Testament, as some of the
most constant and vehement opposersof our Lord, were not secretaries, or
men employed in writing only, as that term might incline us to believe.
Neither were they lawyers, in our common sense of the word ; although
the word vofjiixoi is so rendered in. our translation. Their employment
had no affinity at all to that of a lawyer among us. They were conver-
sant with the laws of God, and not with the laws of man. These v\ ere
their study : it was their proper and peculiar business, to read and
expound the law and the prophets; particularly in the synagogues
They were the ordinary, slated preachers among the Jews. So that il
the sense of the original word was attended to, we might render it, the
divines. For these were the men that made divinity their profession:

BMON X\ .

MORMON XXV.] THE SERMON ON THE MOUNT.

253

and they were generally (as their namp literally imports; men of letterH:
men of the greatest account for learning that were then in the Jewish
nation.

2. The Pharisees were a very ancient sect, or body of men, among
the Jews; originally so called from the Hebrew word K'lS, which sig-
n I lies to separate or divide. Not that they made any formal separation
from, or division in, the national church : they were only distinguished
from others by greater strictness of life, by more exactness of conver-
^iUion. For they were zealous of the law in the minutest points ; pay-
ing tithes of mint, anise, and cummin : and hence they were had in
honour of all the people, and generally esteemed the holiest of men.

Many of the scribes were of the sect of the Pharisees. Thus St.
Paul himself, who was educated for a scribe, first at the university of
Tarsus, and after that in Jerusalem, at the feet of Gamaliel, (one of the
fliost learned scribes or doctors of the law, that were then in the nation,)
declares of himself before the council, " I am a Pharisee, the son of a
Pharisee," Acts xxiii, 6 ; and before king Agrippa, " After the straitest
aect of our religion, I lived a Pharisee," chap, xxvi, 5. And the whole
body of the scribes generally esteemed and acted in concert with the
Pliarisees. Hence we find our Saviour so frequently coupling them
together, as coming in many respects under the same consideration.
In this place they seem to be mentioned together, as the most eminent
professors of religion ; the former of whom were accounted the wisest,
— the latter, the holiest of men.

3. What " the righteousness of the scribes and Pharisees" really was,
it is not difllcult to determine. Our Lord has preserved an authentic
account, which one of them gave of himself: and he is clear and full
in describing his own righteousness ; and cannot be supposed to have
omitted any part of it. He went up indeed " into the temple to pray ;"
but was so intent upon his own virtues, that he forgot the design upon
which he came. For it is remarkable, he does not properly pray at all :
he only tells God how wise and good he was. " God, I thank thee, that
I am not as other men are, extortioners, unjust, adulterers ; or even as
this publican. 1 fast twice in the week ; I give tithes of all I possess."
His righteousness therefore consisted of three parts : First, saith he,
' 1 am not as other men are ;" I am not an extortioner, not unjust, not

an adulterer ; not " even as this publican :" Secondly, " I fast twice in
ilie week :" And Thirdly, " I give tithes of all that I possess."

" I am not as other men are." This is not a small point. It is not
every man that can say this. It is as if he had said — I do not suffer
myself to be carried away by that great torrent, custom. I live not by
custom, but by reason ; not by the examples of men, but by the word
of God. " I am not an extortioner, not unjust, not an adulterer ;"
however common these sins are, even among those who are called the
people of God ; (extortion in particular, — a kind of legal injustice, not
punishable by any human law, the making gain of another's ignorance
or necessity, — having filled every corner of the land ;) " nor even aa
this publican ;" not guilty of any open or presumptuous sin ; not an out-
ward sinner; but a fair honest man, of blameless life and conversation.

4. " I fast twice in the week." There is more implied in this, than
we may at first be sensible of. All the stricter Pharisees observed the
weekly fasts ; namely, every Monday and Thursday. On the former

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FIFTU DIUCOUBSK UPON

Ifi

[sermon XX..

day, they fasted in memory of Moses receiving on that day (as thcii
tradition taught) the two tables of stone written by the finger of God ;
on the latter, in memory of his casting them out of his hand, when he
saw the people dancing round the golden caltl On these days, tlicy
took no sustenance at all, till three in the atlernoon ; the hour at which
they began to offer up the evening sacrifice in the temple. Till that
hour, it was their custom to remain in the temple, in some of the cor-
ners, apartments, or courts thereof; that they might be ready to assist
at all the sacrifices, and to join in all public prayers. The time between
they were accustomed to employ, partly in private addresses to Gud,
partly in searching the Scriptures, in reading the law and the prophets,
and in meditating thereon. Thus much is implied in, " I fast twico in
the week ;" the second branch of the righteousness of a Pharisee.

.*». " I give tithes of all that I possess." This the Pharisees did with
the utmost exactness. They would not except the most inconsideraiile
thing ; no, not mint, anise, and cummin. They would not keep back
the least part of what they believed properly to belong to God ; but gave
a full tenth of their whole substance yearly, and of all their increase,
whatsoever it was.

Yea, the stricter Pharisees, (as has been oflen observed by those wlio
are versed in the ancient Jewish writings,) not content with giving one
tenth of their substance to God, in his priests and Levites, gave another
tenth to God in the poor, and that continually. They gave the same
proportion of a!l they had in alms, as they were accustomed to give in
tithes. And this likewise they adjusted with the utmost exactness;
that they might not keep back any part, but might fully render unio
God the things which were God's, as they accounted this to be. So
that, upon the whole, they gave away, from year to year, an entire fiixh
of all that they possessed.

6. This was " the righteousness of the scribes and Pharisees ;" &
righteousness which, in many respects, went far beyond the conception
which many have been accustomed to entertain concerning it. Bu\
perhaps it will be said, " It was ail false and feigned ; for they were all
a company of hypocrites." Some of them doubtless were ; men who
had really no religion at all, no fear of God, or desire to please him;
who had no concern for the honour that cometh of God, but only foi
the praise of men. And these are they whom our Lord so severely con-
demns, so sharply reproves on many occasions. But we must not sup-
pose, because many Pharisees were hypocrites, therefore all were so.
Nor indeed is hypocrisy by any means essential to the character ol' a
Pharisee. This is not the distinguishing mark of their sect. It is ratlier
this, (according to our Lord's account,) " They trusted in themselves
that they were righteous, and despised others." This is their genuine
badge. But the Pharisee of this kind cannot be a hypocrite. He
must be, in the common sense, sincere ; otherwise he could not " trust
in himself that he is righteous." The man who was here commending
himself to God, unquestionably thought himself righteous. Coi-se-
quenlly he was no hypocrite; he was not conscious to himself of any
insincerity. He now spoke to God just what he thought, that he was
abundantly better than other men.

But the example of St. Paul, were there no other, is sufficient to put
this out of all (juestion. He could not only say, when he was a Cliri:i|ini'.

IRMOM XXV.

SERMON XIV.] THE SERMON ON THE MOUNT.

'456

jir increase,

'* Herein do 1 exercise myself, to have always a conscience void at
oflTeuce, towards GiaI, and towards men,'' Acts xxiv, 16 ; but even con-
cerning the time when he was a Pharisee, '' Men and brethren, I have
live'i in all good conscience before God until this day," Acts xxiii, 1 .
He was therefore sincere when he was a Pharisee, as well as when he
was a Christian. He was no more a hypocrite when he persecuted the
church, than when he preached the faith which once he persecuted.
Let this then be added to '' the righteousness of the scribes and Phari-
sees," — a sincere belief that they are righteous, and in all things
" doing God service."

7. And yet, " Except your righteousness," saith our Lord, " shall
exceed the righteousness of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven." A solemn and weighty decla-
ration, and one which it behoves all, who are called by the name of
Christ, seriously and deeply to consider. But before we inquire, how our
righteousness may exceed theirs, let us examine, whether at present
we come up to it?

F'irst. A Pharisee was " not as other men are." In externals he was
singularly good. Are we so ? Do we dare to be singular at all ? l)o
we not rather swim with the stream ? Do we not many times dispense
with religion and reason together, because we would not look particu-
lar? Are we not often more afraid of being out of the fashion, than
being out of the way of salvation ? Have we courage to stem the tide ?
To run counter to the world ? " To obey God rather than man ?"
Otherwise the Pharisee leaves us behind at the very first step. It is
well if we overtake him any more.

But to come closer : Can we use his first plea with God ? — which is,
in substance, " I do no harm : I live in no outward sin : I do nothing for
which my own heart condemns me." Do you not ? Are you sure of
that? Do you live in no practice for which your own heart condemns
you ? If you are not an adulterer, if you are not unchaste, either in
word or deed, are you not unjust ? The grand measure of justice, as
well as of mercy, is, " Do unto others as thou wouldest they should do
unto thee." Do you walk by this rule ? Do you never do unto any
what you would not they should do unto you ? Nay, are you not grossly
unjust ? Are you not an extortioner ? Do you not make a gain of any
one's ignorance, or necessity ? Neither in buying nor selling ? Suppose
you were engaged in trade: do you demand, do you receive, no more
than the real value of what you sell ? Do you demand, do you receive,
no more of the ignorant than of the knowing, — of a little child, than of
an experienced trader ? If you do, why does not your heart condemn
you ? You are a barefaced extortioner ! Do you demand no more than
the usual price of goods, of any who is in pressing want, — who must
have, and that without delay, the things which you only can furnish
him with ? If you do, this also is flat extortion. Indeed you do not
come up to the righteousness of a Pharisee.

8. A Pharisee, secondly, (to express his sense in our common way,)
used all the me^ns of grace. As he fasted often and much, twice in
every week, so he attended all the sacrifices. He was constant in
public and private prayer, and in reading and hearing the Scriptures.
Do you go as far as this ? Do you fast much and often ? Twice in tne
week ? I fear mot.'* Once at least, — " on ali Fridays in tlw year '.'

;:»c:

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8>'>tt FIFTH DISCOUnSB UPON [SEKMUM XXV.

(So our church clearly and peremptorily enjoins all her members to do;
to observe all these, as well as the vigils and the forty days of Lent, ai<
days of fasting or abstinence.) Do you fast twice in the year 1 1 am
afraid some among us cannot plead even this ! — Do you neglect no
opportunity of attentling and partaking of the Christian sacrihce 1 How
many are they who call themselves Christians, and yet are utterly
regardless of it, — yet do not eat of that bread, or drink of that cup, for
months, perhaps years together ! Do you, every day, either hear the
Scriptures, or read them and meditate thereon ? Do you join in prayer
with the great congregation, daily, if you have opportunity ; if not,
whenever you can ; particularly on that day which you " remember to
keep it holy ?" Do you strive to make opportunities ? Are you glad
when they say unto you, "We will go irito the house of the Lord?"
Are you zealous of, and diligent in, private prayer ? Do you suffer no
day to pass without it ? Rather, are not some of you so far from spend-
ing therein (with the Pharisee) several hours in one day, that you think
one hour full enough, if not too much ? Do you spend an hour in a day,
or in a week, in praying to your Father which is in secret? Yea, an
hour in a month ? Have you spent one hour together in private prayer
ever since you was born? Ah poor Christian! shall not the Pharisee
rise up in the judgment against thee, and condemn thee 1 His right-
eousness is as far above thine, as the heaven is above the earth !

9. The Pharisee, thirdly, paid tithes and gave alms oi' all that he
possessed. And in how ample a manner ! So that he was (as we
phrase it) '♦ a man that did much good." Do we come up to him here 1
Which of us is so abundant, as he was, in good works ? Which of us
gives a iiflh of all his substance to God, both of the principal and of tne
increase ? Who of us, out of (suppose) a hundred pounds a year, gives
twenty to God and the poor ; out of fifty, — ten ; and so in a larger or a
smaller proportion ? When shall our righteousness, in using all trie
means of grace, in attending all the ordinances of God, in avc iding
evil, and doing good, equal at least the righteousness of the scribes
and Pharisees?

10. Although if it only equalled theirs, what would that profit ? " For
verily I say unto you, Except your righteousness shall exceed the right-
eousness of the scribes and Pharisees, ye shall in no case enter into the
kingdom of heaven." But how can it exceed theirs? Wherein does
the righteousness of a Christian exceed that of a scribe or Pharisee ^
Christian righteousness exceeds theirs, first, in the extent of it. Most
of the Pharisees, though they were rigorously exact in many things,
yet were emboldened, by the traditions of the elders, to dispense with
others of equal importance. Thus they were extremely punctual in
keeping the fourth commandment, — they would not even rub an ear of
corn on the sabbath day ; but not at all in keeping the third ; making
little account of light, or even false, swearing. So that their righteous
ness was partial ; whereas the righteousness of a real Christian is
universal. He does not observe one, or some parts of the law of God,
and neglect the rest; but keeps all his commandments, loves them all,
values them above gold or precious .-^tones.

11. It may be, indeed, that some of the scribes and Pharisees en-
deavoured to keep all the commandments, and consequently were, as

oucnmg the righteousness of the law, that is, acc(#ding to the letter of

SERMON XXV. ] THE SERMON ON THE MOUNT.

i67

it blameless. But still the righteousncssof a Christian exceeds ill this
righteousness of a scribe or Pharisee, by fulfilling the spirit as well ai
the letter of the law ; by inward as well as outward obedience. In this,
in ihe spirituality of it, it admits of no comparison. This is the point
which our Lord has so largely proved, in the whole tenor of this dia-
course. Their righteousness was external only ; Christian righteou**
ness is in the inner man. The Pharisee " cleansed the outside of the
cup and the platter ;" the Christian is clean within. The Pharisee
laboured to present God with a good life ; the Christian with a holy
heart. The one shook off the leaves, perhaps the fruits of sin ; the
other "lays the axe to the root;" as not being content with the out-
ward form of godliness, how exact soever it be, unless the life, the
spirit, the power of God unto salvation, be felt in the inmost soul.

Thus, to do no harm, to do good, to attend the ordinances of God,
(the righteousness of a Pharisee,) are all external ; whereas, on the
contrary, poverty of spirit, mourning, meekness, hunger and thirst after
righteousness, the love of our neighbour, and purity of heart, (the
righteousness of a Christian,) are all internal. And even peace making,
(or doing good,) and suffering for righteousness' sake, stand entitled to
the blessings annexed to them, only as they imply these inward dispo-
sitions, as they spring from, exercise, and confirm them. So that
whereas the righteousness of the scribes and Pharisees was external
only, it may be said, in some sense, that the righteousness of a Chris-
tian is internal only : all his actions and sufferings being as nothing in
themselves, being estimated before God only by the tempers from which
they spring.

12. Whosoever therefore thou art, who bearest the holy and vene-
rable name of a Christian, see, first, that thy righteousness fall not
short of the righteousness of the scribes and Pharisees. Be not thou
as other men are ! Dare to stand alone ; to be, " against example,
singularly good." If thou follow a multitude at all, it must be to do
evil. Let not custom or fashion be thy guide; but reason, and religion.
The practice of others is nothing to thee : " every man must give an
account of himself to God." Indeed if thou canst save the soul of
another, do : but at least, save one ; thy own. Walk not in the path o(
death, because it is broad, and many walk therein. Nay, by this very
token thou mayest know it. Is the way wherein thou now walkest, a
broad, well frequented, fashionable way? Then it infallibly leads to
destruction. Oh be not thou " damned for compa ' !' Cease from
evil ; fly from sia as from the face of a serpent ! At ie" -t, do no harm.
" He that conimitteth sin is of the devil." Be not thou found in that
number. Touching outward sins, surely the grace of God is even now
sufficient for thee. " Herein," at least, '* exercise thyself to have a
conscience void of offence, towards God and towards man."

Secondly : let not thy righteousness fall short of theirs, with regard
to the ordinances of God. If thy labour or bodily strength will not
allow of thy fjistin^ twice in the week, however deal faithfully with thy
own soul, and fast as often as thy strength will permit. Omit no public,
no private opportunity of pouring out thy soul in prayer. Neglect no
occasion of eating that bread and drinking that cup, which is the com-
niitnion of the body and blood of Christ. Be diligent in searching the
Scriptures; read, as thou mayest, and meditate therein day and night

arc:

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FIFTH DISCOURSE UPON

[bBRMON XXV.

I!:
ii;;

Rejoioe to embrace every opportunity of hearing " the word of recon-
ciliation" declared by the " ambassadors of Christ," the " stewards of
the mysteries of God." In using all the means of grace, in a constant
and carefid attendance on every ordinance of God, live up to (at least till
thou canst go beyond) '* the righteousnessof the scribes and Pharisees."

Thirdly : fall not short of a Pharisee in doing good. Give alms of all
thou dost possess. Is any hungry? Feed him. Is he athirst? Give
him drink. Naked 7 Cover him with a garment. If thou hast this
world's goods, do not limit thy beneficence to a scanty proportion. Be
merciful to the uttermost of thy power. Why no* even as this Pharisee !
Now "make thyself friends," while the time is, "of the mammon ol
unrighteousness, that when thou failest," when this earthly tabernacle
is dissolved, they " may receive thee into everlasting habitations."

13. But rest not here. Let thy righteousness " exceed the right-
eousness of the scribes and Pharisees." Be not thou content to " keep
the whole law, and offend in one point." Hold thou fast all his cotn-
mandnients, and " all false ways do thou utterly abhor." Do all the
things, whatsoever he hath commanded, and that with all thy might.
Thou canst do all things through Christ strengthening thee ; though
without him thou canst do nothing.

Above all, let thy righteousness exceed theirs in the purity and spirit-
uality of it. What is the exactest form of religion to thee 1 The
most perfect outside righteousness ? Go thou higher and deeper than all
this ! Let thy religion be the religion of the heart. Be thou poor in
spirit ; little, and base, and mean, and vile in thy own eyes ; amazed
and humbled to the dust at the love of God which is in Christ Jesus
thy Lord ! Be serious : let the whole stream of thy thoughts, words, and
works, be such as flows from the deepest conviction that thou standest
on the edge of the great gulf, thou and all the children of men, just
ready to drop in, either into everlasting glory or everlasting burnings !
Be meek : let thy soul be filled with mildness, gentleness, patience,
long suffering towards all men ; at the same time that all which is in
thee is alhirst for God, the living God, longing to awake up after his
likeness, and to be satisfied with it. Be thou a lover of God, and of
all mankind. In this spirit, do and suffer all things. Thus *' exceed
tlie righteousness of the scribes and Pharisees." and thou shalt \*e
** called great in the kingdom of heaven."

SERMON XXVI.] THE SERMON ON THE MOUNT.

269

Sermon XXVI. — Upon our Lord's Sermon on the Mount,

DISCOURSE VI.

" Take lieod tliat yo do not your alms botbro men, to be seen of them : other-
«viau ye have no reward of your Falliur wliich is in lioaven.

" 1 liurufure wiicn tliou doetit thine alms, do not sound a trumpet before thee, u
tlie hypocrites do in tiie syiiagoiruus and in tlie streets, that tliey may have glory
of men. Verily I say unto you, I'hey have thoir reward.

" But when thou doost ahns, lot not tiiy lotl hand know what thy right hand
doetii : that thine alms may be in secret : and thy Father, which snnth in secret,
himself siiall reward thco openly.

*' And when tliou praycst, tiiou slialt not be as the hypocrites are - for they love
to pray standing in tiio synagogues and in the corners of tiio streets, tiiat they
may be seen ol men. Verily I say unto you, They have their reward.

" But thou, when thou prayest, enter into thy closet, and when thou hast shut
thy dour, pray to thy Father which is in secret; and thy Father which seoth in
secret siiall reward thee openly.

" But when ye pray, use not vain repetitions as the heathen do : for thoy think
that they shall bo heard for their much speaking.

" Be not ye therefore like unto them : for your Father knoweth what things yo
have need of, before ye ask him.

" After this manner therefore pray ye : Our Father which art in heaven, hal-
lowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in
heaven. Give us this day our daily bread. And forgive us our debts as wo for
give our debtors. And lead us not into temptation, but deliver us from evil : For
thine is the kingdom, and the power, and the glory, for ever. Amen.

" For if ye forgive men their trespasses, yuur heavenly Fatlier will also for*
give you :

" But if ye forgive not men their trespasses, neither will your Father forgive
your trespasses," Matt, vi, 1-15.

1. In the preceding chapter our Lord has described inward religion
in its various branches. He has laid before us those dispositions ot
soul which constitute real Christianity ; the inward tempers contained
in that '* holiness, without which no man shall see the Lord ;" the
affections which, when flowing from their proper fountain, from a living
faith in God through Christ Jesus, are intrinsically and essentially good,
and acceptable to God. He proceeds to show, in this chapter, how all
our actions likewise, even those that are indifferent in their own
nature, may be made holy, and good, and acceptable to God, by a pure
and holy intention. Whatever is done without this, he largely declares,
is of no value before God. Whereas, whatever outward works are
thus consecrated to God, they are, in his sight, of great price.

2. The necessity of this purity of intention, he shows first, with re-
gard to those which are usually accounted religious actions, and indeed
are such when performed with a right intention. Some of these are
commonly termed works of piety ; the rest, works of charity or mercy.
Of the latter sort, he particularly names almsgiving; of the former,
prayer and fasting. But the directions given for these are equally to bo
applied to every work, whether of charity or mercy.

L L And, First, with regard to works of mercy. *' Take heed,"
saith he, " that ye do not your alms before men, to be seen of them :
otherwise ye have no reward of your Father which is in heaven."
"That ye do not your alms:" — Although this only is named, yet is
every work of charity included, every thing which we give, or speak,
or do, whereby our neighbour may be profited ; whereby another man
tnay receive any advantage either in his body or soul. The feeding

— J

380

SIXTH DISCOURSE UPON

[SBBMON ZXVI.

the hungry, the clothing the naked, the entertaining or asmsting iho
stranger, the visiting those that are sick ur in prison, the comforting
the atHicicd, the instructing the ignorant, the reproving the wicked,
the exhorting and encouraging the well doer ; and if there bo any other
work of mercy, it is equally included in this direction.

2. " Take heed that ye do not your alms before men, to be seen of
them." — The thing which is here forbidden, is not barely the doing
good in the sight of men ; this circumstance alone, that others see
what we do, makes the action neither worse nor better ; but the doing
it before men, " to be seen of them," with this view, from this mten-
tion, only. I say, from this intention only ; for this may, in some cases,
he a part of our intention ; we may design that some of our actions
should be seen, and yet they may be acceptable to God. We may in-
tend that our light should ohine before men, when our conscience bears
us witness in the Holy Ghost, that our ultimate end in designing they
should see our good works, is, " that they may glorify our Father which
is in heaven." But take heed that ye do not the least thing with a
view to your own glory : take heed, that a regard to the praise of men
have no place at all in your works of mercy. If ye seek your own
glory, if you have any design to gain the honour that cometh of men,
whatever is done with this view is nothing worth ; it is not done unto
the Lord ; he accepteth it not ; " ye have no reward [for this] of your
Father which is in heaven."

3. " Therefore when thou doest thine alms, do not sound a trumpet
before thee as the hypocrites do, in the synagogues and in the streets,
that they may have praise of men." — The word synagogue does not
here mean a place of worship, but any place of public resort, such as
the market place, or exchange. It was a common thing among the
Jews, who were men of large fortunes, particularly among the Phari-
sees, to cause a trumpet to be sounded before them in the most public
parts of the city, when they were about to give any considerable alms.
The pretended reason for this was, to call the poor together to receive
it ; but the real design, that they might have praise of men. But be
not thou like unto them. Do not thou cause a trumpet to be sounded
before thee. Use no ostentation in doing good. Aim at the honour
which cometh of God only. They who seek the praise of men, have
their reward : they shall have no praise of God.

4. " But when thou doest alms, let not thy left hand know what thy
right hand doeth." — This is a proverbial expression, the meaning of
which is, — Do it in as secret a manner as is possible ; as secret as is
consistent with the doing it at all, (for it must not be left undone ; omit
noopportunity of doing good, whether secretly or openly ;) and with the
doing it in the most effectual manner. For here is also an exception
to be made : when you are fully persuaded in your own mind, that by
vour not concealing the good which is done, either you will yoursell
be enabled, or others excited, to do the more good, then you may not
conceal it: then let your light appear and " shine to all that are in the
liouso." But, unless where the glory of God and the good of mankind
oblige you to the contrary, act in as private and unobserved a manner as
the nature of the thing will admit ; — " that thy alms may be in secret;
and thy Father which seeth in secret, he shall reward thee openly,"
perhaps in the present world, — many instances of this stand recordpJ

8KRMON XXVI.] TUE SERMON ON TUB MOUNT.

261

in all ages; but infallibly in the world to come, before the general
aiiscinbly of men and angeln.

II. 1. From works of charity or mercy, our Lord proceeds to those
which are termed wuiks uf piety. *' And when thou prayest," saith he,
"■ tliou shalt not be as the hypocrites are : for they love to pray standing
m the synagogues, and in tlie corners of the streets, that they may be
seen of men." — " Thou shalt not he as the hypocrites are." lly|>ocrisy,
then, or insincerity, is the first thing we arc to guard against in prayer.
Beware not to speak what thou dost not mean. Prayer is the lifting
up of the heart to God : all words of prayer, without this, are mere
hypocrisy. Whenever therefore thou attemptcst to pray, see that it be
thy one design to commune with Uod, to lift up thy heart to him, to
pour out thy soul before him ; not as the hypocrites, who love or are
wont, " to pray standing in the synagogues," the exchange, or market
places, " and in the corners of the streets," wherever the most people are,
" that they may be seen of men :" this was the sole design, the motive
and end, of the prayers which they there repeated. " Verily 1 say unto
you, They have their reward." — They are to expect none from your
Father which is in heaven.

2. But it is not only the having an eye to the praise of men, which
cuts us off from any reward in heaven ; which leaves us no room to
expect the blessing of God upon our works, whether of piety or mercy.
Purity of intention is equally destroyed by a view to any temporal
reward whatever. If we repeat our prayers, if we attend the public
worship of God, if we relieve the poor, with a view to gain or interest,
it is not a whit more acceptable to God, than if it were done with a
view to praise. Any temporal view, any motive whatever on this side
eternity, any design but that of promoting the glory of God and the
happiness of men for God's sake, makes every action, however fair it
may appear to men, an abomination unto the Lord.

3. " But when thou prayest, enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret." — There is
a time when thou art openly to glorify God, to pray to and praise him
in the great congregation. But when thou desirest more largely and
more particularly to make thy requests known unto God, whether it be
in the evening, or in the mornitijx, or at noonday, " enter into thy
closet, and shut thy door." Use all the privacy thou canst. (Only
leave it not undone, whether thou hast any closet, any privacy, or no.
Pray to God, if it be possible, when none seeth b'Jt he; but, if other-
wise, pray to God.) Thus " pray to thy Father which is in secret ;"
|)our out all thy heart before him ; " and thy Father which seeth in
secret, he shall reward thee openly."

4. " But when ye pray," even in secret, '• use not vain repetitions
as the heathen do ; fj-*i jBarToXoyndriTS. Do not use abundance of worus
without any meaning. Say not the same thing over and over again :
think not the fruit of your prayers depends on the length of them
like the heathens; for "they think they shall be heard for their much
speaking."

The thing here reproved, is not simply the length, any more than
the shortness, of our prayers ; — but. First, length without meaning ;
speaking much, and meaning little or nothing ; the using (not all repe-
titions ; for our Lord himself prayed thrice, repeating the same words ;

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but) vain repetitions, as the heathens did, reciting the names of their
gods over and over ; as they do among Christians, (vulgarly so called,)
and not among the Papists, only, who say over and over the same string
of prayers, without ever feeling what they speak : — Secondly, the
thinking to be heard for our much speaking, the fancying God mea-
sures prayers by their length, and is best pleased with those which
contain the most words, which sound the longest in his ears. These
are such instances of superstition and folly, as all who are named by
the name of Christ should leave to the heathens, to them on whom the
glorious light of the gospel has never shined.

5. " Be not ye therefore like unto them." — Ye who have tasted ol
the grace of God in Christ Jesus, are thoroughly convinced, " your
Father knoweth what things ye have need of, before ye ask him." So
that the end of your praying is not to inform God, as though he knew
not your wants already ; but rather to inform yourselves ; to fix the
sense of those wants more deeply in your hearts, and the sense of your
continual dependance on him, who only is able to supply all your wants.
It is not 80 much to move God, who is always more ready to give than
you to ask, as to move yourselves, that you may be willing and ready
to receive the good things he has prepared for you.

III. 1. After having taught the true nature and ends of prayer, our
Lord subjoins an example of it; even that divine form of prayer, which
seems in this place to be proposed by way of pattern, chiefly as the model
and standard of all our prayers : " After this manner therefore pray ye."
Whereas, elsewhere he enjoins the use of these very words, " He said
unto them. When ye pray, say," Luke xi, 2.

2. We may observe, in general, concerning this divine prayer. First,
That it contains all we can reasonably or innocently pray for. There
is nothing which we have need to ask of God, nothing which we can
ask without oflending him, which is not included, either directly or
indirectly, in this comprehensive form. Secondly, That it contains all
we can reasonably or innocently desire ; whatever is for the glory of
God, whatever is needful or profitable, not only for ourselves, but for
every creature in heaven and earth. And indeed our prayers are the
proper test of our desires ; nothing being fit to have a place in our de-
sires which is not fit to have a place in our prayers ; what we may not
pray for, neither should we desire. Thirdly, That it contains all our
duty to God and man ; whatsoever things are pure and holy, whatsoever
God requires of the children of men, whatsoever is acceptable in his
sight, whatsoever it is whereby we may profit our oeiglibour, being
expressed or implied therein.

3. It consists of three parts, the preface, the petitions, and the dox-
ology, or conclusion. The preface, " Our Father which art in heaven,"
lays a general foundation for prayer ; comprising what we must first
know of God, before we can pray in confidence of being heard. It
likewise points out to us all those tempers, with which we are to ap-
proach to God, which are most essentially requisite, if we desire either
our prayers or our lives should find acceptance with him.

4. " Our Father :" — If he is a Father, then he is good, then ho is
loving to his children. And here is the first and great reason for
prayer. God is willing to bless ; let us ask for a blessing. " Our
Father ;" — our Creator ; the author of our being ; he who raised us

SERMON XXVI.] THE SERMON ON THE MOUNT.

263

le dox-
aven,"
list (irsi
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to ap-
either

n ho is
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from the dust of the earth ; who breathed into us^ the breath uf life, and
A'e became living souls. But if he made us, let us ask, and he will not
•vithhold any good thing from the work of his own hands. " Our
Father ;" — oar preserver ; who, day by day, sustains the life he has
given ; of whose continuing lovs we now anJ -jvery moment receive
life, and breath, and all things. So much the more boldly let us come
to hini, and we shall "obtain mercy, and find grace to help in time of
need." Above all, the Father of our Lord Jesus Christ, and of all that
believe in him ; who justifies us " freely by his grace, through the
redemption that is in .Tesus ;" who hath " blotted out all our sins, and
healed all our infirmities ;" who hath received us for his own children,
by adoption and grace ; and, '' because [we] are sons, hath sent forth
the Spirit of his Son into [our] hearts, crying, Abba, Father ;" who
" hath begotten us again of incorruptible seed," and " created us anew
in Christ Jesus." Therefore we know that he heareth us always ;
therefore we pray to him without ceasing. We pray, because we love ;
and " we love him because he first loved us."

5. " Our Father :" — not mine only who now cry unto him, but ours
in the most extensive sense. The God and " Father of the spirits of
all flesh ;" the Father of angels and men : so the very heathens ac-
knowledge him to be, Ilarii? avSpuv rs Sswv re. The Father of the
universe, of all the families both in heaven and earth. Therefore with
him there is no respect of persons. He loveth all that he hath made.

' He is loving unto every man, and his mercy is over all his works."
And the Lord's delight is in them that fear him, and put their trust in
his mercy ; in them that trust in him through the Son of his love,
knowing that they are " accepted in the Beloved." But " if God so
loved us, we ought also to love one another ;" yea, and all mankind ;
seeing " God so loved the world, that he gave his only begotten Son,"
even to die the death, that they " might not perish but have everlast-
mg life."

6. '♦ Which art in heaven :" — high and lifted up ; God over all,
blessed for ever : who, sitting on the circle of the heavens, beholdeth
all things both in heaven and earth ; whose eye pervades the whole
sphere of created being ; yea, and of uncreated night ; unto whom
" are known all his works," and all the works of every creature, not
only " from the beginning of the world," (a poor, low, weak transla-
tion) but air' aiwvog, from all eternity, from everlasting to everlasting ;
who constrains the host of heaven, as well as the children of rnen, tc
cry out with wonder and amazement. Oh the depth ! " The depth of
the riches, both of the wisdom and of the knowledge of God !" " Which
art in heaven ;" — the Lord and ruler of all, superintending and dis-
posing all things ; who art the King of kings, and Lord of lords, the
blessed and only Potentate ; who art strong and girded about with
power, doing whatsoever pleaseth thee ; the Almighty ; for whensoever
thou wiliest, to do is present with thee. " In heaven ;" — eminently
there. Heaven is thy throne, the place where thine honour particularly
dwelleth. But not there alone ; for thou fiUest heaven and earth, thu
whole expanse of space. " Heaven and earth are full of thy glory.
Glory be to thee, oh Lord most high !"

Therefore should we " serve the Lord with fear, and rejoice unto
him with reverence." Therefore should we think. Kpeak and act as

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continually under the eye, in the immediate presence of the Lord, the
King.

7. " Hallowed be thy name." — This is the first of the six petitions,
whereof the prayer itself is composed. The name of God, is God him-
self; the nature of God, so far as it can bo discovered to man. It means
therefore, together with his existence, all his attributes or perfections ;
— His eternity, particularly signified by his great and incommunica-
ble name, Jehovah, as the apostle John translates it : to A, xai to n,
«^») xai tbXoj:, o wv xai o y,v xai o s^oixsvng, — " The Alpha and Omega,
the beginning and the end ; He which is, and which was, and which
is to come ;" — His fulness of being, denoted by his other great name,
I AM THAT I AM ! — His omnipresence ; — His omnipotence ; who
is indeed the only agent in the materia] world ; all matter being essen-
tially dull and inactive, and moving only as it is moved by the finger
of God ; and he is the spring of action in every creature, visible and
invisible, which could neither act nor exist, without the continual
influx and agency of his almighty power ; — His wisdom, clearly deduced
from the things that are seen, from the goodly order of the universe ; —
His trinity in unity, and unity in trinity, discovered to us in the very
first line of his written Word ; a'n'?N Ni3 : literally, the Gods created,
a plural noun joined with a verb of the singular number ; as well as in
every part of his subsequent revelations, given by the mouth of all his
holy prophets and apostles ; — His essential purity and holiness ; — and
above all, his love, which is the very brightness of his glory.

In praying that God, or his name, may be hallowed or glorified, we
pray that he may be known, such as he is, by all that are capable
thereof, by all intelligent beings, and with affections suitable to that
knowledge ; that he may be duly honoured, and feared, and loved, by
all in heaven above and in the earth beneath; by all angels and men,
whom for that end he has made capable of knowing and loving him to
etei nity.

8. " Thy kingdom come." — This has a close connection with the
preceding petition. In order that the name of God may be hallowed,
we pray that his kingdom, the kingdom of Christ, may come. This
kingdom then comes to a particular person, when he " repents and
believes the gospel ;" when he is taught of God, not only to know him-
self, but to know Jesus Christ and him crucified. As "this is life
eternal, to know the only true God, and Jesus Christ whom he hath
sent ;" so it is the kingdom of God begun below, set up in the believer's
'heart; the Lord God omnipotent then reigneth, when he is known
through Christ Jesus. He taketh unto himself his mighty power, that
he may subdue all things unto himself. He goeth on in the soul con-
quering and to conquer, till he hath put all things under his feet, til!
"every thought is brought into captivity to the obedience of Christ."

When therefore God shall " give his Son the heathen for his inherit-
ance, and the uttermost parts of the earth for his possession ;" when
"all kingdoms shall bow before him, and all nations shall do him ser-
vice ;" when " the mountain of the Lord's house," the church of Christ,
" shall be established in the top of the mountains ;" when " the fulness
of the Gentiles shall come in, and all Israel shall be saved :" then shall
it be seen, that "the liord is king, and hath put on glorious apparel,"
appearing to every soul of man as King of kings, and Lord of lords.

SERMON XXVI.] THE SERMON ON THE MOUNT.

26ft

And it is meet for all those who love his appearing, to pray that he
would hasten the time ; that this his kingdom, the kingdom of grace,
may come quickly, and swallow up all the kingdoms of the earth ; that
nil mankind, receiving him for their King, truly believing in his name,
may be tilled with righteousness, and peace, and joy, with holiness and
happiness, — till they are removed hence into his heavenly kingdom,
there to reign with him for ever and ever.

For this also we pray in those words, " Thy kingdom come :" we
pray for the coming of his everlasting kingdom, the kingdom of glory
in heaven, which is the continuation and perfection of the kingdom of
grace on earth. Consequently this, as well as the preceding petition,
is offered up for the whole intelligent creation, who are all interested
in this grand event, the final renovation of all things, by God's putting
an end to misery and sin, to infirmity and death, taking all things into
his own hands, and setting up the kingdom which endureth ihrough-
out all ages.

Exactly answerable to all this, are those awful words in the prayer at
the burial of the dead : " Beseeching thee, that it may please thee of
thy gracious goodness, shortly to accomplish the number of thine elect,
and to hasten thy kingdom : that we, with all those that are departed
in the true faith of thy holy name, may have our perfect consummation
and bliss, both in body and soul, in thy everlasting glory."

9. " Thy will be done in earth, as it is in heaven." — This is the
necessary and immediate consequence wherever the kingdom of God is
come ; wherever God dwells in the soid by faith, and Christ reigns in
the heart by love.

It IS probable, many, perliaps the generality of men, at the first view
of these words, are apt to imagine they are only an expression of, or
petition for, resignation ; for a readiness to suffer the will of God, what-
soever It be concerning us. And this is unquestionably a divine and ex-
cellent temper, a most precious gift of God. But this is not what we pray
for in this petition ; at least, not in the chief and primary sense of it.
We pray, not so much for a passive, as for an active conformity to the
will of God, in saying, " Thy will be done in earth, as it is in heaven.'*

How is it done by the angels of God in heaven ? Those who now
circle his throne rejoicing ? They do it willingly; they love his com-
mandments, and gladly hearken to his words. It is their meat and
drink t{» do his will ; it is their highest glory and joy. They do it con-
tinually ; there is no interruption in their willing service. They rest
not day nor Mght, but employ every hour, (speaking afler the manner
of men ; oti erwise our measures of duration, days, and nights, and
hours, have no place in eternity,) in fulfilling his commands, in execu-
ting his designs, in performing the counsel of his will. And they do it
perfectly. No sin, no defect belongs to angelic minds. It is true,
"the stars are not pure in his sight," even the morning stars that sing
together before him. " In his sight," that is, in comparison of I[im,
the very angels are not pure. But this does not imply, that they are
not pure in themselves. Doubtless they are ; they are without spot and
blameless. They are altogether devoted to his will, and perfectly
obedient in all things.

If we view them in another light, we may observe, the angels of God
in hoavrn do all the will of God. And they do nothing else, nothing

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bui what they are absolutely assured is his wiJi. Again, they do all the
will of God as he willeth, in the manner which pleases him, and no
other Yea, and they do this, only because it is his will ; for this end,
and no other reason.

10. When therefore we pray, that the " will of God may be done in
earth, as it is in heaven," the meaning is, that all the inhabitants of the
earth, even the whole race of mankind, may do the will of their Father
which is in heaven, as loillingly as the holy angels ; that these may do
it continually even as they, without any interruption of their willing ser-
vice; yea, and that they may do xi perfectly ; that " the God of peace,
through the blood of the everlasting covenant, may make them perfect
in every good work to do his will, and work in them [all] which is well
pleasing in his sight."

In other words, we pray that we and all mankind may do the whole
will of God in all things, and nothing else ; not the least thing but what
is the holy and acceptable will of God. We pray that we may do the
whole will of God as he willeth, in a manner that pleases him ; and,
lastly, that we may do it because it is his will ; that this may be the sole
reason and ground, the whole and only motive, of whatsoever we think,
or whatsoever we speak or do.

11. "Give us this day our daily bread." — In the three former peti-
tions we have been praying for all mankind. We come now more par-
ticularly to desire a supply for our own wants. Not that we are diiected,
even here, to confine our prayer altogether to ourselves ; but this, and
each of the following petitions, may be used for the whole church of
Christ u])on earth.

By bread we may understand all things needful, whether for our souls
or bodies ; ra tc^as ^ojrjv xa» gutfs/Seiav, — the things pertaining to life and
godliness : we understand not barely the outward bread, what our Lord
terms " the meat which perisheth ;" but much more the spiritual- bread,
the grace of God, the food " which endureth unto everlasting life."
It was the judgment of many of the ancient fathers, that we are here to
understand the sacramental bread also ; daily received in the beginning
by the whole church of Christ, and highly esteemed, till the love of
many waxed cold, as the grand channel whereby the grace of his Spirit
was conveyed to the souls of all the children of God.

" Our daily bread." — The word we render daily, has been differently
explained by different commentators. But the most plain and natural
sense of it seems to be this, which is retained in almost all translations,
as well ancient as modern ; — what is sufficient for this day ; and so for
each day as it succeeds.

12. "Give us:" — For we claim nothing of right, but only of free
mercy. We deserve not the air we breathe, the earth that bears, or
the sun that shines upon us. All our desert, we own, is hell : but God
loves us freely ; therefore we ask him to give, what we can no more
procure for ourselves than we can merit it at his hands.

Not that either the goodness or the power of God is a reason for us
to stand idle. It is his will, that we should use all diligence in all
things, that we should employ our utmost endeavours, as much as if out
success were the natural effect of our own wisdom and strength : and
then, as though we had done nothing, we are to depend on Him, the
giver of every good and perfect gift.

iERMON XXVI.] THE SERMON ON THE MOUNT.

267

" Tuis day :" — For we are to take no thought for tne morrow. For
this very end has our wise Creator divided life into these little portions
af time, so clearly separated from each other ; that we might look on every
day as a fresh gift of God, another life, which we may devote to his
2;iory ; and that every evening may be as the close of life, beyond which
we are to see nothing but eternity.

13. " And forgive us our trespasses, as we forgive them that trespass
nt^ainst us." — As nothing but sin can hinder the bounty of God from
riowing forth upon every creature, so this petition naturally follows the
former ; that all hinderances being removed, we may the more clearly
trust in the God of love for every manner of thing which is good.

" Our trespasses :" — The word properly signifies our debts. Thus
our sins are frequently represented in Scripture ; every sin laying us
under a fresh debt to God, to whom we already owe, as it were, ten
thousand talents. What then can we answer when he shall say, " Pay
nie that thou owest ?" We are utterly insolvent ; we have nothing to
pay ; we have wasted all our substance. Therefore if he deal with us
according to the rigour of his law, if he exact what he justly may, he
must command us to be " bound hand and foot, and delivered over to
the tormentors."

Indeed we are already bound hand and foot by the chains of our own
sins. These, considered with regard to ourselves, are chains of iron,
and fetters of brass. They are wounds, wherewith the world, the flesh,
and the devil, have gashed and mangled us all over. They are diseases
that drink up our blood and spirits, that bring us down to the chambers
of the grave. But, considered as they are here, with regard to God,
they are debts immense and numberless. Well, therefore, seeing we
have nothing to pay, may we cry unto Him, that he would frankly for-
give us all !

The word translated forgive, implies either to forgive a debt, or to
unloose a chain. And, if we attain the former, the latter follows of
course : if our debts are forgiven, the chains fall off our hands. As soon
as ever, through the free grace of God in Christ, we " receive forgive-
ness of sins," we receive likewise " a lot among those which are sanc-
tified, by faith which is rn him." Sin has lost its power; it has no
dominion over those who are under grace, that is, in favour with God.
As " there is now no condemnation to them that are in Christ Jesus,"
so they are freed from sin as well as from guilt. " The righteousness of
the law is fulfilled in them, and they walk not after the flesh but after
the Spirit."

14. " As we forgive them that trespass against us." — In these words
our Lord clearly declares both on what condition, and in what degree
or manner, we may look to be forgiven of God. All our trespasses and
sins are forgiven us, if we forgive, and as we forgive others. This is
a point of the utmost importance. And our blessed Lord is so jealous
lest at any time we should let it slip out of our thoughts, that he not
only inserts it in the body of his prayer, but presently after repeats it
twice over. " If," saith he, " ye forgive men their trespasses, your
heavenly Father will also forgive you : but if ye forgive not men their
trespasses, neither will your Father forgive your trespasses," verses 14,
15. Secondly, God forgives us, as we forgive others. So that if any
malice or bitterness, if anv taint of unkindness or anger remain, if ue

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do not clearly, fully, and from the heart, forgive all men their trespasses,
ive so far cut short the forgiveness of our own : God cannot clearly and
fully forgive us : he may show us some degree of mercy ; but we will
not suffer him to blot out all ouj sins, and forgive all our iniquities.

In the mean time, while we do not from our hearts forgive our neigh-
bour his trespasses, what manner of prayer are we ottering to God
whenever we utter these words ? We are indeed setting God at open
defiance ; we are daring him to do his worst. " Forgive us our tres-
passes, as we forgive them that trespass against us !" That is, in plain
terms, " Do not thou forgive us at all : we desire no favour at thy hands.
We pray that thou wilt keep our sins in remembrance, and that tliy
wrath may abide upon us." But can you seriously offer such a prayer
to God ? And hath he not yet cast you quick into hell ? O tempt him
no longer ! Now, even now, by his grace, forgive as you would be for-
given ! Now have compassion on thy fellow servant, as God hath had,
and will have, pity on thee !

16. " And lead us not into temptation, but deliver us from evil." —
" And lead us not into temptation." The word translated temptation,
means trial of any kind. And so the English word temptation was
formerly taken in an indifferent sense ; although now it is usually
understood of solicitation to sin. St. James uses the word in both these
senses ; first, in its general, then in its restrained, acceptation. He
takes it in the former sense when he saith, " Blessed is the man that
endureth temptation : for when he is tried, [or approved of God,] he
shall receive the crown of life," chap, i, 12, 13. He immediately adds,
taking the word in the latter sense, " Let no man say when he is tempted,
I am tempted of God : for God cannot be tempted with evil, neither
tempteth he any man : but every man is tempted when he is drawn
ancay of his own lust," or desire, egsXxoiasvog, — drawn out of God, in
whom alone he is safe, — *^ and enticed;'* caught as a fish with a bait.
Then it is, when he is thus drawn away and enticed, that he properly
enters into temptation. Then temptation covers him as a cloud ; it
overspreads his whole soul. Then how hardly shall he escape out of
the snare ! Therefore, we beseech God " not to lead us into temptation,"
that is, (seeing God tempteth no man,) not to suffer us to be led into
it. " But deliver us from evil :" rather, " — -from the evil One," a*o th
«o\ir^^iL. O nov»)Pog is unquestionably the wicked One, emphatically so
called, the prince and god of this world, who works with mighty power
in the children of disobedience. But all those who are the children
of God, by failh, are delivered out of his hands. He may fight against
them ; and so he will. But he cannot conquer, unless they betray their
own souls. He may torment for a time, but he cannot destroy ; for God
is on their side, who will not fail, in the end, to " avenge his own elect,
that cry unto him day and night." Lord, when we are tempted, suffer
us not to enter into temptation ! Do thou make a way for us to escape,
that the wicked One touch us not !

16. The conclusion of this divine prayer, commonly called the doxo-
logy, is a solemn thanksgiving, a compendious acknowledgment of the
attributes and works of God. " For thine is the kingdom ;" — the sove-
reign right of all things that are or ever were created ; yea, thy kingdom
is an everlasting kingdom, and thy dominion endureth throughout all
ages "The power;" — the executive power whereby thou governest

HON XXTI.

trespasses
clearly and
but we will
quities.
I our neigh-
ng to God
od at open
Lis our tres-
is, in plain
: thy hands,
lid that thy
ch a prayer
* tempt hiro
3uld be for-
d hath had,

SXBMON XXVI.]

THB SERMON ON THB MOUNT.

269

evil."-
temptation,
ptation was
L is usually
1 both these
tation. He
ie man that
)f God,] he
liately adds,
i is tempted,
8vi!, neither
le is drawn
of God, in
with a bait,
he properly
cloud ; it
cape out of
mptation,"
be led into
ne," a-ffo ts
hatically so
ghty power
le children
[ght against
letray their
; for God
own elect,
ited, suffer
to escape,

the doxo-
lent of the

-the sove-
|y kingdom
>ughout all

governed t

all things in thy everlasting kingdom, whereby thou dost whatsoever
pleaseth thee, in all places of thy dominion. "And the glory ;" — the
praise due from every creature, for thy power, and the mightiness of
thy kingdom, and for all thy wondrous works which thou wurkest from
everlastmg, and shalt do, world without end, "for ever and evert
Amen?" So be it I

I believe it will not be unacceptable to the serious reader to subjoin
a Paraphrase on the Lord's Prayer.

FATHER of all, whose powerful voice

Call'd forth this universal frame ;
Whose mercies over all rejoioe,

Through endless ages still the same :
Thou, by thy word^upiioldest all ;

Thy bounteous love to all is show'd ;
Thou hear'st thy every creature's call,

And fillest every mouth with good.

In heaven thou reign'st, enthron'd in Ii«h*.

Nature 'h expanse beneath thee spread;
Earth, air, and sea, before thy sight.

And hell's deep gloom, are open laid.
Wisdom, and might, and love are thine .

Prostrate before thy face we fall.
Confess thine attributes divine.

And hail Thee sovereign Lord of all !

Thee Sovereign Lord let all confess.

That moves in earth, or air, or sky ,
Revere thy power, thy goodness bleu.

Tremble before thy piercing eye.
All ye who owe to him your birth.

In praise your every hour employ :
JEHOVAH reigns! Be glad, O earth >

And shout, ye mcrning stars, for joy !

SON of thy SIRE'S eternal love.

Take to thyself thy mighty power }
Let all earth's sons thy mercy prove

Let all thy bleeding grace adore.
The triumphs of thy love display ;

In every heart reign thou alone ;
Till all thy foes confess tiiy sway.

And glory ends what grace begun.

SPIRIT of grace, and health, and pow«r-

Fountain of light and love below ;
Abroad thine healing influence shower,

O'er all the nations let it flow.
Inflame our hearts with perfect love ;

In us the work of faith fulfil ;
So not heaven's host sliall swiiler move

Thaa we on earth to do thy will.

FATHER, 'tis thine each day to yield

Thy children's wants a fresh supply
Thou cloth'st the lilies of the field,

And hoarest the young ravens cry.
On thoo wc cast our care ; we live

Througli thee, who know'st our every noert
feed us with thy grace, and give

Our soul? this day the livmg bread!

lie:

— J
...i-j

;.'>— •
^ii::3c:

5.-JUI

270

BEVENTn DISCOURSE UPON [SERIION ZXVtl,

Eternal, spotlesH LAMB of GOD.

Before tlie world's tbundalion alain,
flprinkle us ever witli thy blood ;

O clcanHe and keep us ever clean.
To every soul (all pr. ise to thee !

Our bowels of conip ssinn move
And all mankind by tl.ia may see

God is in us ; for God is love.

Giver and LORD of Life, whose power

And guardian care for al are free ;
I'o thee in tierce temptation's hour,

F rom sin and Satan let us flee.
Thine, Lord, we are, and ours thou art;

In us be all thy goodness show'd;
Renew, enlarge, and till our heart

With peace, and joy. and heaven, and God

Blessing and honour, praise n^id love,

Co-equal, co-eternal THREK,
In earth below and heaven above,

By all thy works be paid to thee.
Thrice holy ! thine the kingdom is,

The power omnipotent is thine ;
And wtien created nature dies.

Thy never ceasing glories shine.

- '>

Sermon XXVII. — Upon our Lord's Sermon on the Mount.

discourse: vii.

" Moreover when ye fast, be not as the hypocrites, of a sad countenance : fiii
thoy disfigure their races, that they may appear unto men to fast. Verily I say
anto you, They have their reward.

" But thou, when thou fastest, anoint thine head, and wash thy face ;

" That thou appear not unto men to fast, but unto thy Father which is in secret
and thy Father, which seeth in secret, shall reward thee openly," Matt, vi, 16-18

1. It has been the endeavour of Satan, from the beginning of tlie
world, to put asunder what God hath joined together ; to separate inward
from outward religion ; to set one of these at variance with the other.
And herein he has met with no small success, among those who were
" ignorant of his devices."

Many in all ages, having a zeal for God, but not according to know-
ledge, have been strictly attached to the " righteousness of the law,"
the performance of outward duties, but in the mean time wholly regard-
less of inward righteousness, " the righteousness which is of God by
faith." And many have run into the opposite extreme, disregarding
all outward duties, perhaps even " speaking evil of the law, and judging
the law," so far as it enjoins the performance of them.

2. It is by this very device of Satan, that faith and works have been
so often set at variance with each other. And many who had a real
zeal for God, have for a time, fallen into the snare on either hand. Some
have magnified faith to the utter exclusion of good works, not only from
being the cause of our justification, (for we knew that a man is "justi-
fied freely by the redemption which is in Jesus,") but from being the
necessary fruit of it, yea, from having any phce in the religion of Jesus
Christ. Others, eager to avoid this dangerous mistake, have run aa
much too far the contrary way *, and either maintained that good works

V XXVll,

8ERM0.N XXVII.] THE SERMON ON THE MOUNT.

971

Mount.

lenance : fbt
Verily I lay

is in secret
tt.vi, 16-18

ling of the
rate inward

the other.

who were

to know-
the law,"
Jlly regard-
)f God by
sregarding
id judging

Ihave been

lad a real

Ind. Some

, only from

is "justi-

being the

In of Jesus

Ive run as

jd works

were the cause, at least tlie previous condition, of justification, — oi
spoken of them as if the^r were all in all, the whole religion of Jesua
Christ.

3. In the same manner have the end and the means of religion been
Ket at variance with each other. Some well meaning men have
seemed to place all religion in attending the prayers of the church,
in receiving the Lord's supper, in hearing sermons, and reading books
of piety ; neglecting, mean time, the end of all these, the love of God
and their neighbour. And this very thing has confirmed others in the
neglect, if not contempt, of the ordinances of God, — so wretchedly
abused, to undermine and overthrow the very end they were designed
10 establish.

4. But of all the means of grace there is scarce any concerning which
men have run into greater extremes, than that of which our Lord speaks
in the above mentioned words, I mean religious fasting. How have
some exalted this beyond all Scripture and reason ; — and others utterly
disregarded it; as it were, revenging themselves, by undervaluing, as
much as the former had overvalued it! Those have spoken of it, as if
It were all in all ; if not the end itself, yet infallibly connected with it:
these, as if it were just nothing, as if it were a fruitless labour, which
had no relation at all thereto. Whereas it is certain the truth lies
between them both. It is not all, nor yet is it nothing. It is not the
end, but it is a precious means thereto; a means which God himself
has ordained, and in which therefore, when it is duly used, he will
surely give us his blessing.

In order to set this in the clearest light, I shall endeavour to show,
First, What is the nature of fasting, and what the several sorts and
degrees thereof: Secondly, What are the reasons, grounds, and ends of
it : Thirdly, How we may answer the most plausible objections against
it : and Fourthly, In what manner it should be performed.

1. 1. I shall endeavour to show, First, What is the nature of fasting,
and what the several sorts and degrees thereof. As to the nature of
it, all the inspired writers, both in the Old Testament and the New,
take the word, to fast, in one single sense, for not to eat, to abstain from
food. This is so clear, that it would be labour lost to quote the words
of David, Nehemiah, Isaiah, and the prophets which followed, or of
our Lord and his apostles ; all agreeing in this, that to fast, is, not to
eat for a time prescribed.

2. To this, other circumstances were usually joined by them of old,
which had no necessary connection with it. Such were the neglect of
their apparel ; the laying aside those ornaments which they were accus-
tomed to wear ; the putting on mourning ; the strowing ashes upon
their head ; or wearing sackcloth next their skin. But we find little
mention made in the New Testament of any of these indifferent cir-
cumstances. Nor does it appear, that any stress was laid upon them
by the Christians of the purer ages; however some penitents might
voluntarily use them, as outward signs of inward humiliation. Much
less did the apostles, or the Christians cotemporary with them, beat or
tear their own flesh : such discipline as this was not unbecoming the
priests or worshippers of Baal. The gods of the heathens were but
devils ; and it was doubtless acceptable to their devil god, when hia
priests, I Kings xviii, 28, *' cried aloud, and cut themselves after thei/

...lUJ

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:::!

»i

<«t

•••

«■

••

«:

ft ..

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27S BBVKNTH DISCOURSE UPON [beHMON XXVII.

manner, till the blood gushed out upon them :" but it cannot be plea*
sing to him, nor become his followers, who " came not to destroy
men's lives, but to save them."

3. As to the degrees or measures of fasting, we have instances ol
some who have fasted several days together. So Moses, Elijah, and
our blessed Lord, being endued with supernatural strength for that pur-
pose, are recorded to have fasted without intermission, " forty days and
forty nights." But the time of fasting, more frequently mentioned in
Scripture, is one day, from morning till evening. And this was the fast
commonly observed among the ancient Christians. But beside these,
they had also their half fasts (Semijejunia, as Tertullian styles them) on
the fourth and sixth days of the week, (Wednesday and Friday,)
throughout the year ; on which they took no sustenance till three in
the afternoon, the time when they returned from the public service.

4. Nearly related to this, is what our church seems peculiarly to
mean by the term abstinence ; which may be used when we cannot fast
entirely, by reason of sickness or bodily weakness. This is the eating
little ; the abstaining in part ; the taking a smaller quantity of food than
usual. 1 do not remember any scriptural instance of this. But nei-
ther can I condemn it ; for the Scripture does not. It may have its
use, and receive a blessing from God.

5. The lowest kind of fasting, if it can be called by that name, is
the abstaining from pleasant food. Of this, we have several instances
in Scripture, besides that of Daniel and his brethren, who from a
peculiar consideration, namely, that they might " not defile themselves
with the portion of the king's meat, nor with the wme which he drank,"
(a daily provision of which the king had appointed for them,) requested
and obtained, of the prince of the eunuchs, pulse to eat and water to
drink, Dan. i, 8, &c. Perhaps from a mistaken imitation of this might
spring the very ancient custom of abstaining from flesh and wine,
during such times as were set apart for fasting and abstinence ; — if u
did not rather arise from a supposition, that these were the most
pleasant food, and a belief that it was proper to use what was least
pleasing, at those times of solemn approach to God.

6. In the Jewish church, there were some stated fasts. Such was
the fast of the seventh month, appointed by God himself to be observed
by all Israel, under the severest penalty. " The Lord spake unto
Moses, saying. On the tenth day of this seventh month, there shall be
a day of atonement : and ye shall afflict your souls, — to make an
atonement for you before the Lord your God. For whatsoever soul it
shall be that shall not be afflicted in that same day, he shall be cut of\
from among his jjeople," Lev. xxiii, 26, &,c. In after ages, several
other stated fasts were added to these. So, mention is made, by the
prophet Zechariah, of the fast not only " of the seventh, but also of the
fourth, of the fifth, and of the tenth month," chap, viii, 19.

In the ancient Christian church, there were likewise stated fasts, and
those both annually and weekly. Of the former sort was that before
Easter ; observed by some for eight and forty hours ; by others, for an
entire week; by many, for two weeks; taking no sustenance till tlie
evening of each day. Of the latter, those of the fourth and sixth days
of the week, observed, (as Epiphanius writes, remarking it as an un-
deniable fact,) ev oXv) rj) oix!i|ji.6v>}, — in the whole habitable earth ; at least

ON XXVI I.

BEBMON ZXVII.] TUE lEBMON ON THE MOUNT.

27?

Ill every place where any Christians made thpir abode. The annua)
fasts in our churcli are, " The forty days of Lent, the Ember days at
the four seasons, the Rogation days, and the Vigils or evesi of several
solemn festivals ; — the weekly, all Fridays in the year, except Christ-
mas day."

But besides those which were fixed, in every nation fearing God
there have always been occasional fasts, appointed from Mme to time as
he particular circumstances and occasions of each required. So, when
" the children of Moab, and the children of Ammon, came against
Jchoshaphat to battle ; Jehoshaphat set himself to seek the Lord, and
proclaimed a fast throughout all Juduh," 2 Chron. xx, 1-3. And so,
" in the fifth year of .Tehoiakim the son of Josiah, in the ninth month,"
when they were afraid of the king of Babylon, the princes of " Judah
proclaimed a fast before the Lord, to all the people in Jerusalem,"
Jer. xxxvi, 9.

And, in like manner, particular persons, who take heed unto their
ways, and desire to walk humbly and closely with God, will find frequent
occasion for private seasons of thus afflicting their souls before their
l-'ather which is in secret. And it is to this kind of fasting, that the
directions here given do chiefly and primarily refer.

IL 1. I proceed to show, in the second place. What are the grounds,
the reasons, and ends of fasting.

And, first, men who are under strong emotions of mind, who are
affected with any vehement passion, such as sorrow or fear, are often
swallowed up therein, and even forget to eat their bread. At such
seasons they hare little regard for food, not even what is neediul to
sustain nature, much less for any delicacy or variety ; being taKen up
with quite different thoughts. Thus, when Saul said, " I am sore dis-
tressed ; for the Philistines make war against me, and God is departed
from me ;" it is recorded, " He had eaten no bread, all the day, nor all
the night," 1 Sam. xxviii, 15-20. Thus those who were in the ship
with St. Paul, " when no small tempest lay upon them, and all hope
that they should be saved was taken away," '* continued fasting, having
taken nothing," Acts xxvii, 33, no regular meal, — for fourteen days
together. And thtis David, and all the men that were with him, when
they heard that the people were fled from the battle, and that many of
the people were fallen and dead, and Saul and Jonathan his son were
dead also ; " mourned, and wept, and fasted until even, for Saul and
Jonathan, and for the house of Israel," 2 Sam. i, 12.

Nay, many times they whose minds are deeply engaged, are impa-
tient of any interruption, and even loathe their needful food, as diverting
their thoughts from what they desire should engross their whole attention.
Kven as Saul, when on the occasion mentioned before, he had " fallen
all along upon the earth, and there was no strength in him," yet said, *' I
will not eat ; till his servants, together with the woman, compelled him."

2. Here, then, is the natural ground of fasting. One who is under
deep aflliction, overwhelmed with sorrow for sin, and a strong appre-
hension of the wrath of God, would, without any rule, without knowing
or considering whether it were a command of God or not, " forget to
eat his bread," abstain, not only from pleasant, but even from needful
food; — like St. Paul, who, after he was led into Damascus, " was three
days without sight, and did neither eat nor drink," Acts ix, 0.

iic:

J.-

i.JUI

I"*-* - .fii

274

8EVKNTU DISCOURSE UPON

[bEKMON XXVII.

« ••

« <*

Yea, when Ihe otorm rose high, when " a horrible dread over
whelmed" one who had long been without God in the world, his soiV
would " loathe all manner of meat ;" it would be unplcaning am/
irksome to him ; he would be impatient of any thing that should inter
rupt his ceaseieHs cry, " Lord, »ave ! or I periHh !"

How strongly is this expressed by our church in the first part of the
homily on fasting : " When men feel in themselves the heavy burden
of sin, see damnation to be the reward of it, and behold with the eye
of their mind, the horror of hell ; they tremble, they quake, and are
inwardly touched with sorrowfulness of heart, and cannot but accuse
themselves, and open their grief unto Almighty God, and call unto him
for mercy. This being done seriously, tlieir mind is so occupied,
[taken up,] partly with sorrow and heaviness, partly with an earnest
desire to be delivered from this danger of hell and damnation, that all
desire of meat and drink is laid apart, and loathesomeness [or loathing]
of all worldly things and pleasure cometh in place. So that nothing
then liketh them more than to weep, to lament, to mourn, and both
with words and behaviour of body to show themselves weary of life."

3. Another reason or groimd of fasting is this: many of those who
now fear God, are deeply sensible how often they have sinned against
him, by the abuse of these lawful things. 'J'hey know how much they
have sinned by excess of food ; how lon^ they have transgressed the
holy law of God, with regard to temperance, if not sobriety too; how
they have indulged their sensual appetites, perhaps to the impairing
even their bodily health, — certainly to the no small hurt of their soul.
For hereby they continually fed and increased that sprightly folly, that
airiness of mind, that levity of temper, that gay inattention to things of
the deepest concern, that giddiness and carelessness of spirit, which
were no other than drunkenness of soul, which stupified all their
noblest faculties, no less than excess of wine or strong drink. To
remove, therefore, the effect, they remove the cause : they keep at a
distance from all excess. They abstain, as far as is possible, from what
had well nigh plunged them in everlasting perdition. They often
wholly refrain ; always take care to be sparing and temperate in all
things.

4. They likewise well remember, how fulness of bread increased not
only carelessness and levity of spirit, but also foolish and unholy desires,
yea, unclean and vile affections. And this experience puts beyond all
doubt. Even a genteel, regular sensuality, is continually sensualizing
the soul, and sinking it into a level with the beasts that perish. It cannot
be expressed what an effect a variety and delicacy of food have on the
mind as well as the bod) , making it just ripe for every pleasure of
sense, as soon as opportunity shall invite. Therefore, on this ground
also, every wise man will refrain his soul, and keep it low ; will wean
it more and more from all those indulgences of the inferior appetites,
which naturally tend to chain it down to earth, and to pollute as
well as debase it. Here is another perpetual reason for fasting ; to
remove the food of lust and sensuality, to withdraw the incentives of
foolish and hurtful desires, of vile and vain affections.

5. Perhaps we need not altogether omit (although T know not if we
should do well to lay any great stress upon it) another reason for fast-
ings which some good men have largely insisted on ; namely, T^e

XVII.

over
is soiV

inter

of the

l)ur«len

lie eyp

nd are

accuse

nto liiin

ciipieii,

earnest

that all

>athingj

nothing

nd botit

flife."

ose who

I against

uch they

jssed the

oo; how

mpairing

l\eir soul.

■oily, that

things of

it, which

all their

nk. To

eep at a

"rom what
iiey often
te in all

leased not
desires,
leyond all
sualizing
It cannot
Ive on the
leasure of
Is ground
n\\ wean
jippetitos,
)llute as
sting-, to
bntives of

Inot if we

for fasi-
lely, r^e

M-.llM(»N X.WII

TlIK SKRMON ON THE MOUNT.

276

punishing themselves for having abused the good gifts of God, by
lometimes wholly refraining from them ; thus exercising a kmd ol
holy revenge upon thcmsiilvcs, for their past folly and ingratitude, in
turning the things which should have been for their health into an
occasion of falling. They suppose David to have had an eye to this,
when Ue said, " I wept and chastened (or punished) my soul with
fasting;" and St. Paul, when he mentions'' what revenge" godly sorrow
occasioned in tli«! Corinthians.

6 A fifth, and nior( wi iglity reason for fasting is, that it is a help
to prayer ; particularly, when we set apart larger portions of time for
private ^tr^yer. Then Pspecially it is, that God is often pleased to lift
up the souls 'f his servants above all the things of earth, and sometimes
to rap them up, an it were into the third heavens. And it is chiefly,
as it is a help to prayer, that it has so frequently been found a means,
in the hand of God, of conlirniing and increasing, not one virtue, not
chastity only, (as some liave idly iningined, without any ground either
from Scripture, reason, or experience,) but also seriousness of spirit,
earnestness, sensibility and tenderness of conscience, deadness to the
world, and consequently the love of God, and every holy and heavenly
iilVection.

7. Not that there is any natural or necessary connection between
fasting and the blessings God conveys thereby. But he will have mercy
as he will have mercy ; he will convey whatsoever seemeth him good by
whatsoever means he is pleased to appoint. And he hath, in all ages,
appointed this to be a means of averting his wrath, and obtaining what*
ever blessings we, from time to time, stand in need of.

How powerful a means this is to avert the wrath of God, we may
learn from the remarkable instance of Ahab. " There was none like
[him,] who did sell himself," — wholly give himself up, like a slave
bought with money, — " to work wickedness." Yet, when he " rent
his clothes, and put sackcloth upon his flesh, and fasted, and went softly,'
the word of the Lord came to Elijah, saying, " Seest thou how Ahab
humbleth himself before me ? Because he humbleth himself before me,
1 will nut bring the evil in his days."

It was for this end, to avert the wrath of God, that Daniel sought
God " with fasting, and sackcloth and ashes." This appears from the
whole tenor of his prayer, particularly from the solemn conclusion of
It: " Oh Lord, according to all thy righteousness, [or mercies,] let thy
auger be turned away from thy holy mountain. — Hear the prayer of
thy servant, and cause thy face to shine upon thy sanctuary that is
desolate. — Oh Lord, hear ; Oh Lord, forgive ; Oh Lord, hearken and
do, for thine own sake," Dan. ix, 3, 16, &.c.

8. But it is not only from the people of God that we learn, when his
anger is moved, to seek him by fasting and prayer ; but even from the
heathens. When Jonah had declared, " Yet forty days and Nineveh
shall be overthrown," the people of Nineveh proclaimed a fast, and put
on sackcloth from the greatest of them unto the least. " For the king
ol Nineveh arose from his throne, and laid his robe from him, and
covered himself with sackcloth, and sat in ashes. And he caused it to
be pjoclaimed and published through Nineveh, let neither man nor
beast, herd nor flock, taste any thing: let them not feed, nor drink
water :" (Not that the beasts had sinned, or could repent ; but that, by

ilC:
At

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276

SEVENTH DISCOURSE UPON [SEKHON XXV II.

••I t

« 3

i: „

«: ;:

« :

I ■

« •«

• <

their example, man might be admonished, considering that, for his sin
the anger of God was hanging over ell creatures:) "Who can tell ii
God will turn and repent, and turn away from his fierce anger, that we.
perish not 1" And their labour was not in vain. The fierce anger of
God was turned away from them. " God saw their works ;" (the fruits
of that repentance and faith, which he had wrought in them by his
prophet;) " and God repented of the evil that he had said he would do
unto them ; and he did it not," Jonah iii, 4, &c.

9. And it is a means n^^*. only of turning away the wrath of God, but
also of obtaining whateve. blessings we stand in need of. So when
the other tribes were smitten before tne Benjamites, " all the children of
Israel wont up unto the house of God, and wept and fasted that day un-
til even ;" and men the Lord said, " Go up [again ;] for to morrow 1 will
deliver them into thine hand," Judges xx, 26, &,c. So Samuel gather-
ed all Israel together, when they were in bondage to the Philistines,
" and they fasted on that day" before the Lord : and when " the Philis-
tines drew near to battle against Israel, the Lord thundered [upon them]
with a great thunder, and discomfited them ; and they were smitten
before Israel," 1 Sam. vii, 6. So Ezra: "I proclaimed a fast at the
river Ahava, that we might afflict ourselves before our God, to seek of
him a right way for us, and for our little ones ; and he was entreated
of us," Ezra viii, 21. So Nehemiah: " I fasted and prayed before the
God of heaven, and said. Prosper, I pray thee, thy servant this day, and
grant him mercy in the sight of this man :" and God granted him mercy
in the sight of the king, Neh. i, 4-11.

10. In like manner, the apostles always joined fasting with prayer,
when they desired the blessing of God on any important undertaking.
Thus we read, Acts xiii, " There were in the church that was at An-
tioch certain prophets and teachers : as they ministered to the Lord
and fasted, [doubtless for direction in this very affair,] the Holy Ghop*
said, Separate me Barnabas and Saul, for the work whereunto I have
called them. And when they had [a second time] fasted and prayed,
and laid their hands on them, they sent them away," ver. 1-3.

Thus also Paul and Barnabas themselves, as we read in the follow-
ing chapter, when they " returned again to Lystra, Iconium, and
Antioch, confirming the souls of the disciples, and when they had
ordained them elders in every church, and had prayed with fasting,
commended them to the Lord," ver. 23.

Yea, that blessings are to be obtained in the use of this means, which
are no otherwise attainable, our Lord expressly declares in his answer
to his disciples, asking, " Why could not we cast him out? Jesus said
unto them, Because of your unbelief: for verily I say unto you. If ye
have faith as a grain of mustard seed, ye shall say unto this mountain,
Remove hence to yonder place ; and it shall remove ; and nothing
shall be impossible unto you. Howbeit, this kind [of devils] goeth not
out but by prayer and fasting," Matt, xvii, 19, &,c, — these being the
appointed means of attaining that faith, whereby the very devils are
subject unto you.

11. These were the appointed means : for it was not merely bj tho
light of reason, or of natural conscience, as it is called, that the people
of God have been, in all ages, directed to use fasting as a means to
these ends : but they have been, from time to time, taught it of God

SEUMON XXVII.] THE SERMON ON THE MOUNT.

277

himself, by clear and open revelations of his will. Such is that remarka-
ble one by the prophet Joel : " Therefore, saith the Lord, Turn ye to
me, with all your heart, and with fasting, and with weeping, and with
mourning : — Who knoweth if he will return and repent, and leave a
blessmg behind him ? Blow the trumpet in Zion, sanctify a fast, call a
solemn assembly : — Then will the Lord be jealous for his land, and pity
his people. Yea, I will send you corn, and wine, and oil : — I will no
more make you a reproach among the heathen," chap, ii, 12, &c.

Nor are they only temporal blessings which God directs his people
to expect in the use of these means. For, at the same time that he
promised to those who should seek him with fasting, and weeping, and
mourning, *' I will restore to you the years which the locust hath eaten,
the canker worm, and the caterpillar, and the palmer worm, my great
army ;" he subjoins, " So shall ye eat and be satisfied, and praise the
name of the Lord your God. — Ye shall also know that I am in the midst
of Israel, and that I am the Lord your God." And then immediately
follows the great gospel promise, " 1 will pour out my Spirit upon all
flesh ; and your sons and your daughters shall prophesy, your old men
shall dream dreams, and your young men shall see visions : and also
upon the servants and upon the handmaids in those days will I pour
out my Spirit."

12. Now whatsoever reasons there were to quicken those of old, in
the zealous and constant discharge of this duty, they are of equal force
still, to quicken us. But above all these, we have a peculiar reason for
being " in fastings often," namely, the command of him by whose name
we are called. He does not indeed in this place expressly enjoin eithei
tasting, giving alms, or prayer ; but his directions how to fast, to give
alms, and to pray, are of the same force with such injunctions. For the
commanding us to do any thing thus, is an unquestionable command to
do that thing ; seeing it is impossible to perform it thus^ if ii be not
performed at all. Consequently, the saying. Give alms, pray, fast, in
svch a manner, is a clear command to perform all those duties; aa
well as to perform them in that manner, which shall in no wise lose its
reward.

And this is a still farther motive and encouragement to the perform-
ance of this duty ; even the promise which our Lord has graciously
annexed to the due discharge of it : " Thy Father which seeth in secret
shall reward thee openly." Such are the plain grounds, reasons, and ends
of fasting ; such our encouragement to persevere therein, notwithstand-
ing abundance of objections which men, wiser than their Lord, have
been continually raising against it.

in. 1. The most plausible of these, I come now to consider. And
first, It has been frequently said, " Let a Christian fast from sin and
Dot from food ; this is what God requires at his hands." So he does ;
but he requires the other also. Therefore this ought to be done, and
(hat not lefl undone.

View your argument in its full dimensions ; and you will easily judge
of the strength of it.

" If a Christian ought to abstain from sin, then he ought not to abstain
from food :

But a Christian ought to abstain from sin :

Therefore he ought not to abstain from food."

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278 SEVEKTH DISCOURSE UPON [SERMON XXVII.

That a Christian ought to abstain from sin, is most true ; Imt how
does it follow from hence that he ought not to abstain from food 1 Yea,
let him do both the one and the other. Let him, by the grace of God,
always abstain from sin ; and let him often abstain from ibod, for such
reasons and ends as experience and Scripture plainly show to be an-
swered thereby.

2. "But is it not belter (as it has, secondly, been objected) to abstain
from pride and vanity, from foolish and hurtful desires, from peevishness,
and anger, and discontent, than from food ]" Without question it is. But
here again we have need to remind you of our Lord's words : *' These
things ought ye to have done, and not to leave the other undone." And,
indeed, the latter is only in order to the former ; it is a means to that
great end. We abstain from food with this view, that, by the grace ol
God conveyed into our souls through this outward means, in conjunc-
tion with all the other channels of his grace which he hath appointed,
we may be enabled to abstain from every passion and temper which is
wot pleasing in his sight. We refrain from the one, that being endued
with power from on high, we may be able to refrain from the other. So
that your argument proves just the contrary to what you designed. It
proves, that we ought to fast. For if we ought to abstain from evil
tempers, and desires, then we ought thus to abstain from food ; since
these little instancesof self denial are the ways God hath chose, wherein
to bestow that great salvation.

3. " But we do not find it so in fact :" (this is a third objection :) " we
have fasted much and often ; but what did it avail 1 We were not a whit
better ; we found no blessing therein. Nay, we have found it a hinder-
ance rather than a help. Instead of preventing anger, for instance, or
fretfulness, it has been a means of increasing them to such a height, that
we could neither bear others nor ourselves." This may very possibly
be the case. It is possible, either to fast or pray in such a manner, as
to make you much worse than before ; more unhappy, and more unholy.
Yet the fault does not lie in the means itself, but in the manner of using
H. Use it still, but use it in a different manner. Do what God com-
mands, as he commands it ; and then, doubtless, his promise shall not
fail: his blessing shall oe withheld no longer; but, when thou fastest
in secret, " He that seeth in secret shall reward thee openly."

4. " But is it not mere superstition, (so it has been, fourthly, objected,)
to imagine that God regards such little things as these ?" If you say it
is, you condemn all the generations of God's children. But will you
say, these were all weak, superstitious men ? Can you be so hardy as
to affirm this, both of Moses and Joshua, of Samuel and David, of Je-
hoshaphat, Ezra, Nehemiah, and all the prophets 1 Yea, of a greater
than all, the Son of God himself? It is certain, both our Master, and all
these his servants, did imagine that fasting is not a little thing, and that
He who is higher than the highest doth regard it. Of the same judg-
ment, it is plain, were all his apostles, after they were " filled with the
Holy Ghost, and with wisdom." When they had the " unction of the
Holy One, teaching them all things," they still approved themselves the
ministers of God, " by fastings," as well as " by the armour of righteous-
ness on the right hand and on the left." After " the bridegroom was
taken from them, then did they fast in those days." Nor would they
attempt any thing (as we have seen above) wherein the glory of God

aERMON XXVII.] THE SERMON ON THE UOUNT.

279

^as nearly concerned, such as the sending forth labourers into the
Harvest, without solemn fasting as well as prayer.

5. " But if fasting be indeed of so great imp>ortance, and attended
with such a blessing, is it not best," say some, hflhly, '* to fast always 1
Not to do it now and then, but to keep a continual fast 1 To use as much
abstinence, at all times, as our bodily strength will bear 1" Let none be
''iscouraged from doing this. By all means use as little and piuin food,

xercise as much self denial herein at all times, as your bodily strength
will bear. And this may conduce, by the blessing of God, to several of
the great ends above mentioned. It may be a considerable help, not
only to chastity, but also to heavenly mindedncss; to the weaning
vour affections from things below, and setting them on things above.
But this is not fasting, scriptural fasting ; it is never termed so in all
the Bible. It, in some measure, answers some of the ends thereof; but
still it is another thing. Practise it by all means ; but not so as thereby
to set aside a command of God, and an instituted means of averting his
judgments, and obtaining the blessings of his children.

6. Use continually then as much abstinence as you please ; which,
taken thus, is no other than Christian temperance ; but this need not at
all interfere with your observing solemn times of fasting and prayer.
For instance : Your habitual abstinence or temperance would not pre-
vent your fasting in secret, if you were suddenly overwhelmed with huge
sorrow and remorse, and with horrible fear and dismay. Such a situa-
tion of mind would almost constrain you to fast ; you would loathe your
daily food ; you would scarce endure even to take such supplies as were
needful for the body, till God " lifted you up out of the horrible pit, and
set your feet upon a rock, and ordered your goings." The same would
be the case if you were in agony of desire, vehemently wrestling with
God for his blessing. You would need none to instruct you not to eal
bread till you had obtained the request of your lips.

7. Again, had you been at Nineveh when it was proclaimed through-
out the city, " Let neither man nor beast, herd nor flock, taste any
thing : let them not feed or drink water, but let them cry mightily unto
God ;" — would your continual fast have been any reason for not bear-
ing part in that general humiliation ? Doubtless it would not. You
would have been as much concerned as any other not to taste food on
that day.

No more would abstinence, or the observing a continual fast, have
excused any of the children of Israel from fasting on the tenth day of
the seventh month, the great annual day of atonement. There was no
excejvtion for these in that solemn decree, " Whatsoever soul it shall be,
that shall not be aflHicted, [shall not fast,] in that day, he shall be cut
off from among his people."

Lastly, had you been with the brethren in Antioch, at the time when
they fasted and prayed, before the sending forth of Barnabas and Saul,
can you possibly imagine that your temperance or abstinence would
have been a sufficient cause for not joining therein ? Without doubt,
if you had not, you would soon have been cut off from the Christian
community. You would have deservedly been cast out from among
them, as bringing confusion into the church of God.

IV. 1. I am, in the last place, to show, in what manner we are to
fast, that it may be an acceptable service unto the Lord. And, first,

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SEVENTH DISCOURSE UPON [SEBMON XXVII.

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let it be done unto the Lord, with our eye singly fixed on him. Lei
our intention herein be this, and this alone, to glorify our Father which
is in heaven ; to express our sorrow and shame for our manifold trans-
gressions of his holy law ; to wait for an increase of purifying grace,
drawing our affections to things above ; to add seriousness and earnest-
ness to our prayers ; to avert the wrath of God, and to obtain all the
great and precious promises, which he hath made to us in Jesus
Christ.

Let us beware of mocking God, or turning our fast, as well as our
prayers, into an abomination unto the Lord, by the mixture of any
temporal view, particularly by seeking the praise of m«!n. Against this
our blessed Lord more peculiarly guards us iu the words of the text.
" Moreover, when ye fast, be ye not as the hyjjocrites :" — such were
too many who were called the people of God ; " of a sad countenance ;'
sour, affectedly sad, putting their looks into a peculiar form. " Foi
they disfigure their faces," not only by unnatural distortions, but also
by covering them with dust and ashes ; " that they may appear unto
men to fast;" this is their chief, if not only, design. " Verily I say
unto you, They have their reward ;" even the admiration and praise ol
men. " But thou, when thou fastest, anoint thy head, and wash thy
face :" do as thou art accustomed to dio at other times ; ** that thou
appear not unto men to fast ;" — let this be no part of thy intention ; it
they know it without any desire of thine, it matters not, thou art neither
the better nor the worse ; — " but unto thy Father which is in secret :
and thy Father, which seeth in secret, shall reward thee openly."

2. But if we desire this reward, let us beware, secondly, of fancying
we merit any thing of God by our fasting. We cannot be too often
warned of this ; inasnuich as a desire to " establish our own righteous-
ness," to procure salvation of debt and not of grace, is so deeply root-
ed in all our hearts. Fasting is only a way which God hath ordained,
wherein we wait for his unmerited mercy ; and wherein, without any
desert of ours, he hath promised freely to give us his blessing.

3. Not that we are to imagine, the performing the bare outward act
will receive any blessing from God. " Is it such a fast that 1 have
chosen, saith the Lord ; a day for a man to afflict his soul ? Ls it to
bow down his head as a bulrush, and to spread sackcloth and ashes
under him 1" Are these outward acts, however strictly performed, all
that is meant by a man's "afflicting his soul ?" — " Wilt thou call this
a fast, and an acceptable day to the Lord ?" No surely : if it be a mere
external service, it is all but lost labour. Such a performance may
possibly afflict the body ; but as to the soul, it proBteth nothing.

4. Yea, the body may sometimes be afflicted too muchj so as to be
unfit for the works of our calling. This also we are diligently to guard
against ; for we ought to preserve our health, as a good gift of God.
Therefore care is to be taken, whenever we fast, to proportion the fast
to our strength. For we may not offer God murder for sacrifice, or
destroy our bodies to help our souls.

But at these solemn seasons we may, even in great weakness of body,
avoid that other extreme, for which God condemns those who of old
expostulated with him for not accepting their fasts. " Wherefore have
we fasted, say they, and thou seest not ? — Behold in the day of your
fast you find pleasure, saith the Lord." If we cannot w holly abstain

[ON XXVII.

SERMON XXVII.

THE SERMON ON THE MOUNT.

281

from food, we may, at least, abstain from pleasant food ; and then we
bliall not seek his face in vain.

5. But (et us take care to afflict our souls, as well as our bodies. Let
every season, either of public or private fasting, be a season of e/or-
cising all those holy affections, which are implied in a broken and
contrite heart. Let it be a season of devout mourning, of godly sorrow
for sin ; such a sorrow as that of the Corinthians, concerning which the
apostle saith, " I rejoice, not that ye were made sorry, but that ye sor-
rowed to repentance. For ye were made sorry after a godly manner,
tliat ye might receive damage by us in nothing. For godly sorrow," —
r, xara ©aov Xuffr), — the sorrow which is according to God, which is a
precious gift of his Spirit, lifting the soul to God from whom it Hows, —
" worketh repentance to salvation, not to be repented of." Yea, and
let our sorrowing after a godly sort work in us the same inward and
outward repentance; the same entire change of heart, renewed after
ilie image of God, in righteousness and true holiness ; and the same
change of life, till we are holy as he is holy, in all manner of conver-
sation. Let it work in us the same carefulness to be found in him,
without spot and blameless; the same clearing of ourselves, by our lives
rather than words, by our abstaining from all appearance of evil ; the
same indignation, vehement abhorrence of every sin ; the same fear
of our own deceitful hearts ; the same desire to be in all things con-
formed to the holy and acceptable will of God ; the same zeal for what-
ever may be a means of his glory, and of our growth in the knowledge
of our Lord Jesus Christ ; and the same revenge against Satan and all
his works, against all tilthiness of (iesh and spirit, 2 Cor. vii, 9, &c.

6. And with fasting let us always join fervent prayer, pouring out
our whole souls before God, confessing our sins with all their aggrava-
tions, humbling ourselves under his mighty hand, laying open before him
all our wants, all our guiltiness and helplessness. This is a season for
enlarging our prayers, both in behalf of ourselves and of our brethren.
Let us now bewail the sins of our people ; and cry aloud for the city of
our God, that the Lord may build up Zion, and cause his face to shine
on her desolations. Thus, we may observe, the men of God, in ancient
times, always joined prayer and fasting together ; thus the apostles, in
all the instances cited above ; and thus our Lord joins them in the
discourse before us.

7. It remains only, in order to our observing such a fast as is accept-
able to the Lord, that we add alms thereto ; works of mercy, after our
power, both to the bodies and souls of men : "With such sacrifices [also]
God is well pleased." Thus the angel declares to Cornelius, fasting and
praying in his house, " Thy prayers and thine alms are come up for a
memorial before God," Acts x, 4. And this God himself expressly and
largely declares : " Is not this the fast that I have chosen ? To loose
the bands of wickedness, to undo the heavy burdens, and to let the
oppressed go free, and that ye break every yoke 1 Is it not to deal thy
bread to the hungry, and that thou bring the poor that are cast out to
thy house ? When thou secst the naked, that thou cover him ; and thrit-
thou hide not thyself from thine own flesh 1 Then shall thy light break
forth as the morning, and thine health shall spring forth speedily ; and
thy righteousness shall go before thee ; the glory of the Lord shall be
(hy rereward. Then shalt thou call, and the Lord shall answer : thou

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EIGHTH DISCOURSE UPON [SERMON XXVIII.

Shalt cry, and he shall say, Here I am. — If [when thou fastest] thou
draw out thy soul to the hungry, and satisfy the afflicted soul ; then
shall thy light rise in obscurity, and thy darkness be as the nuon day.
And the Lord shall guide thee continually, and satisfy thy soul in
drought, and make fat thy bones : and thou shalt be like a watered gar-
den, and like a spring of water, whose waters fail not," Isa. Iviii, 6, &.c.

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Sermon XXVIII. — Upon our Lord's Sermon on the Mount.

DISCOURSE Vlll.

" Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal :

" But lay up for yourselves treasures in heaven, where neither moth nor rust
dotli corrupt, and where thieves do not break through nor steal :

" For where your treasure is, there will your heart be also.

" The light of the body is the eye : if therefore thine eye be single, thy whole
body shall be full of light.

" But if thine eye be evil, thy whole body shall be full of darkness. If therefore
the light that is in thee be darkness, how great is that darkness !" Matt, vi, 19-23.

1. From those which are commonly termed religious actions, and
which are real branches of true religion, where they spring from a pure
and holy intention, and are performed in a manner suitable thereto, —
our Lord proceeds to the actions of common life, and shows that the
same purity of intention is as indispensably required in our ordinary
business, as in giving alms, or fasting, or prayer.

And without question, the same purity of intention, '* which makes
our alms and devotions acceptable, must also make our labour or employ
ment a proper offering to God. If a man pursues his business, that he
may raise himself to a state of figure and riches in the world, he is no
longer serving God in his employment, and has no more title to a
reward from God, than he who gives alms that he may be seen, or prays
that he may be heard, of men. For vain and earthly designs are no
more allowable in our employments, than in our alms and devotions.
They are not only evil when they mix with our good works," with oui
religious actions, " but they have the same evil nature when they enter
into the common business of our employments. If it were allowable to
pursue them in our worldly employments, it would be allowable to pur-
sue them in our devotions. But as our alms and devotions are not ;in
acceptable service, but when they proceed from a pure intention, so our
common employment cannot be reckoned a service to him, but when it
is performed with the same piety of heart."

2. This our blessed Lord declares in the liveliest manner, in those
strong and comprehensive words which he explains, enforces, and eii-
.'arges upon, throughout this whole chapter : " The light of the body is
the eye : if therefore thine eye be single, thy whole body shaM be full of
light. But if thine eye be evil, thy whole body shall be full of darkness."
The eye is the intention : what the eye is to t^-^ body, the inte^Hion is
to the soui. As the one guides all the motion*- o* i'^«^ body, so does the
other those of the soul. This eye of the soul la then said to be single.
when it looks at one thing only ; when we have no other design, but to

XXVIII.
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SERMON XXVIII.] THE SERMON ON THE MOUNT. 283

' know God, and Jesus Christ whom lie hath sent," — to know him with
suitable aiTections, loving him as he hath loved us ; to please God in all
'hings ; to serve God (as we love him) with all our heart, and mind, and
so il, and strength ; and to enjoy God in all, and above all things, in
time and in eternity.

3. " If thine eye be [thus] single," thus fixed on God, *' thy whole
body shall be full of light." " Thy whole body :" — all that is guided by
the intention, as the body is by the eye : all thou art ; all thou dost ;
thy desires, tempers, aflfections ; thy thoughts, words, and actions. The
whole of these " shall be full of light ;" full of true divine knowledge.
This is the first thing we may here understand by light. " In his light
thou shalt see light." '* He who of old commanded light to shine out ol
darkness, shall shine in thy heart :" he shall enlighten the eyes of thy
understanding with the knowledge of the glory of God. His Spirit
shall reveal unto thee the deep things of God. The inspiration of the
Holy One shall give thee understanding, and cause thee to know wis-
dom secretly. Yea, the anointing which thou receivest of him " shall
abide in thee, and teach thee of all thmgs."

How does experience confirm this ! Even after God hath opened the
eyes of our understanding, if we seek or desire any t*hing else than God,
how soon is our foolish heart darkened ! Then clouds again rest upon
our souls. Doubts and fears again overwhelm us. We are tossed to
and fro, and know not what to do, or which is the path wherein we
should go. But when we desire and seek nothing but God, clouds and
doubts vanish away. We '• who were sometimes darkness, are now
light in the Lord." The night now shineth as the day ; and we find
" the path of the upright is light." God showeth us the path wherein
we should go, and maketh plain the way before our face.

4. The second thing which we may here understand by light, is
holiness. While thou seekest God in all things, thou shalt find him in
all, — the fountain of all holiness continually filling thee with his own
likeness, with justice, mercy, and truth. While thou lookest unto Jesus,
and him alone, thou shalt be filled with the mind that was in him. Thy
soul shall be renewed day by day, after the image of him that created
it. If the eye of thy mind be not removed from him, if thou endurest
" seeing him that is invisible," and seeking nothing else in heaven or
earth, then as thou beholdest the glory of the Lord, thou shalt be trans-
formed " into the same image, from glory to glory, by the Spirit of the
Lord.''

And it is also matter of daily experience, that " by grace we are [thus]
suved through faith." It is by faith that the eye of the mind is opened,
to sea the light of the glorious love of God : and as long as it is steadily
fixed thereon, on God in Christ, reconciling the world unto himself, we
are more and more filled with the love of God and man ; with meek-
ness, gentleness long suffering ; with all the fruits of holiness which are
through Christ Jesvis, to the glory of God the Father.

5. This light, which fills him who has a single eye, implies, tnirdly,
happiness, as well as holiness. Surely " light is sweet, and a pleasant
thing it is to see the sun :" but how much more to see the Sun of Right-
ecusness, continually shining upon the soul ! And if there be any con-
eolation in Christ, if any comfort of love, if any peace that passeth all
understanding, if any rejoicing in hone of the glory of God, they a'.l

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284 EIGHTH DISCOURSE UPON [bERMON XZVIII.

belong to him whose eye is single. Thus is his " whole body full ot
light." He walketh in the light as God is in the light, rejoicnig ever-
more, praying without ceasing, and in every thing giving thanks, enjoy<
mg whatever is the will of God concerning him in Christ Jesus.

6. " But if thine eye be evil, thy whole body shall be full of darkness."
" If thine eye be evil :" — We see there is no medium between a single
and an evil eye. If the eye be not single, then it i^ evil. Iftheinten*
tion, in whatever we do, be not singly to God, if we seek any thing else,
then our '' mind and conscience are defiled."

Our eye therefore is evil, if, in any thing we do, we aim at any other
end than God; if we have any view, but to knowand to loveGod,to please
and serve him in all things ; if we have any other design than to enjoy
God, to be happy in him both now and for ever.

7. If thine eye be not singly fixed on God, "thy whole body shall be
full of darkness." The veil shall still remain on thy heart. Thy mind
shall be more and more blinded, by " the god of this world," " lest the
light of the glorious gospel of Christ should shine upon thee." Thou
wilt be full of ignorance and error touching the things of God, not being
able to receive or discern them. And even when thou hast some desire
to serve God, thou wilt be full of uncertainty as to the manner of serving
him ; finding doubts and difficulties on every side, and not seeing any
way to escape.

Yea, if thine eye be not single, if thou seek any of the things of earth,
thou shalt be full of ungodliness and unrighteousness ; thy desires, tem-
pers, affections, being all out of course ; being all dark, and vile, and
vain. And thy conversation will be evil, as well as thy heart ; not " sea-
soned with salt," or " meet to minister grace unto the hearers," but idle,
unprofitable, corrupt, grievous to the Holy Spirit of God.

8. Both destruction and unhappiness are in thy ways ; " for the way
of peace hast thou not known." There is no peace, no settled, solid
peace, for them that know not God. There is no true nor lasting con-
tent for any, who do not seek him with their whole heart. While thou
aimest at any of the things that perish, " all that cometh is vanity ;"
yea, not only vanity, but " vexation of spirit," and that both in the pur-
suit and the enjoyment also. Thou walkest indeed in a vain shadow,
and disquietest thyself in vain. Thou walkest in darkness that may be
felt. Sleep on ; but thou canst not take thy rest. The dreams of life
can give pain ; and that thou knowest : but ease they cannot give.
There is no rest in this world or the world to come, but only in God,
the centre of spirits.

" If the light which is in thee be darkness, how great is that dark-
ness !" If the intention, which ought to enlighten the whole soul, to fill
it with knowledge, and love, and peace, and w hich in fact does, so long
as it is single, as long as it aims at God alone, — if this be darkness; it
it aim at any thing beside God, and consequently cover the soul with
darkness instead of light, with ignorance and error, with sin and misery ;
oh how great is that darkness ! It is the very smoke which ascends out
of the bottomless pit ! It is the essential night, which reigns in the
lowest deep, in the land of the shadow of death !

9. Therefore, " lay not up for yourselves treasures upon earth, where
moth and rust doth corrupt, and where thieves break through and steal."
If you do, it is plain your eye ia evil ; it is not singly fixed on God

ION XXVIII.

SERMON XXVIII.] TUE SERMON ON THE MOUNT.

285

With regard to most of the commandments of God, whether relating
to the heart or life, the heathens of Africa or America stand much on
a level with those that are called Christians. The Christians observe
tiiem (a few only being excepted) very near as much as the heathens.
For instance : the generality of the natives of England, commonly
called Christians, are as sober and as temperate as the generality of the
heathens near the Ca|)e of Good Hope. And so the Dutch or French
Christians are as humble and as chaste as the Choctaw or Cherokee
Indians. It is not easy to say, when we compare the bulk of the
nations in Europe with those in America, whether the superiority lies
oil the one side or the other. At least, the American has not much
the advantage. But we cannot affirm this, with regard to the command
now before us. Here the heathen has far the pre-eminence. He desires
and seeks nothing more than plain food to eat, and plain raiment to
put on ; and he seeks this only from day to day : he reserves, he lays
up, nothing ; unless it be as much corn at one season of the year as he
will need before that season returns. This command therefore the
heathens, though they know it not, do constantly and punctually ob-
serve. They " lay up for themselves no treasures upon earth ;" no
stores of purple or fine linen, of gold or silver, which either " moth or
rust may corrupt, or thieves break through and steal." But how do the
Christians observe what they profess to receive as a command of the
most high God ? Not at all ; not in any degree ; no more than if no
such command had ever been given to man. Even the good Chris-
tians, as they are accounted by others as well as themselves, pay no
manner of regard thereto. It might as well be still hid in its original
Greek, for any notice they take of it. In what Christian city do you
find one man of five hundred, who makes the least scruple of laying up
just as much treasure as he can, — of increasing his goods just as far
as he is able 1 There are indeed those who would not do this un-
justly : there are many who will neither rob nor steal ; and some,
v/ho will not defraud their neighbour; nay, who will not gain either
by his ignorance or necessity. But this is quite another point. Even
these do not scruple the thing, but the manner of it. They do not
scruple the " laying up treasures upon earth ;" but the laying them up
by dishonesty. They do not start at disobeying Christ, but at a breach
of heathen morality. So that even these honest men do no more obey
this command, than a highwayman or a house breaker. Nay, they
never designed to obey it. From their youth up, it never entered into
their thoughts. They were bred up by their Christian parents, masters,
and friends, without any instruction at all concerning it; unless it were
this, To break it as soon, and as much, as they could, and to continue
breaking it to their lives' end.

10. There is no one instance of spiritual infatuation in the world,
which is more amazing than this. Most of these very men read, or
hear the Bible read, — many of them every Lord's day. They have
read, or heard, these words a hundred times, and yet never suspect that
they are themselves condemned thereby, any more tlian by those which
forbid parents to otfer up their sons or daughters unto Moloch. Oh that
God would speak to these miserable self deceivers, with his own voice,
his mighty voice , that they may at last awake out of the snare of the
devil, and the scales may fall from their eyes !

=4C

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280

'»

EiailTII DISCOUKSfe: UPON [sermon XXVIII.

"•I

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11. Do you ask what it is to " lay up treasures on earth ?" It will be
needful to examine this thoroughly. And let us, first, ohscrve what is
not forbidden in this command, that we may then ckariy discern what is

We are not forbidden in this command, first, to " provide thingt>
honest in the sight of all men," to provide wherewith we may render
unto all their due, — whatsoever, they can justly demand of us. So fat
from it, that we are taught of God to " owe no man any thing." W»'
ought therefore to use all diligence in our calling, in order to owe no
man any thing; this being no other than a plain law of common justice,
which our Lord came " not to destroy, but to fulfil."

Neither, secondly, does he here forbid the providing for ourselves
such things as are needful for the body ; a sufficiency of plain, whole-
some food to eat, and clean raiment to put on. Yea, it is our duty, so
far as God puts it into our power, to provide these things also ; to the
end we may eat our own bread, and be burdensome to no man.

Nor yet arc we forbidden, tliirdly, to provide for our children, and
for those of our own household. This also it is our duty to do, even
upon principles of heathen morality. Every man ought to provide the
plain necessaries of life, both for his own wife and children ; and to
put them into a capacity of providing these for themselves, when he is
gone hence and is no more seen. I say, of providing these; the plain
necessaries of life ; not delicacies ; not superfluities ; — and that by
their diligent labour ; for it is no man's duty to furnish them, any
more than himself, with the means either of luxury or idleness. But it
any man provide not thus far for his own children, (as well as for the
widows of his own house, of whom primarily St. Paul is speaking, in
those well known words to Timothy,) he h.uh practically " denied the
faith, and is worse than an infidel," or heathen.

Lastly : We are not forbidden in these words, to lay up, from time-
to time, what is needful for the carrying on our worldly business, in
such a measure and degree, as is sufficient to answer the foregoing
purposes ; — in such a measure, as, first, to owe no man any thing ;
secondly, to procure for ourselves the necessaries of life ; and thirdly,
to furnish those of our own house with them while we live, and with
the means of procuring thei.> ,vhen we are gone to God.

12. We may now clearly discern, (unless we are unwilling to dis-
cern it,) what that is which is forbidden here. It is, the designedly
procuring more of this A^orld's goods, than will answer the foregoing
purposes. The labouring after a larger rrieasure of worldly substance,
a larger increase of gold and silver ; the laying up any more than these
ends require ; — is what is here expressly and absolutely forbidden. If
the words have any meaning at all, it must be this: for they are capable
of no other. Consequently, whoever he is, that, owing no man any
thing, and having food and raiment for himself and his household,
tx)gether with a sufficiency to carry on his worldly business, so far as
answers these reasonable purposes ; whosoever, I say, being already in
these circumstances, seeks a still larger portion on earth ; — he lives in
an open, habitual denial of the Lord that bought him. He hath pracii-
cally denied the faith, and is worse than an African or American infidel.

13. Hear ye this, all ye that dwell in the world, and love the world
wherein ye dwell ! Ye may be *' highly esteemed of men ;" but ye are
" an abomination in the sight of God I" How long shall your souls

N XXVllI.

' It will be
ve what is
irn what is
ride thinge
nay render
}%. So fai

infer." Wf

to owe no
ion justice,

ir ourselves
ain, whole-
lur duty, so
ilso ; to the
inan.

lildren, and
to do, even
provide the
ren ; and to
, when he is
e ; the plain
ind that hy
I them, any
less. But It
ell as for the
speaking, in
" denied the

p, from time
business, in
le foregoing

any thing;
and thirdly,

e, and with

SKKMON XXVIII. ( THE SERMMT ON Tl K MOUNT.

287

vourselves with thick clay ?
II, s|>' rulative iieathens are
Wilt 11 will ' be pcrauaded

es in heav<

I way irom you r
•" renoiM.iing,
• on

■I ii^th
.(i ?-

!«• last
^oii are

cleave to the duttt 1 I low long will yi-

When will ye awake and sen, that the

nearer the kingdom of heaven than you

lo choose the better part ; that which can

When will ye seek only to " lay up troasn

dreading, abhorring all other ? If you uint at " layinj^ ip treah

;arth," you are not barely losing your time, and spending; your

for that whicii is not bread ; for what is the fruit if you sur

You have murdered your own soul ! You have extinguished

spark of spiritual life therein ! Now indeed, in the midst of liff

in death ! You are a living man, but a dead Christian ! " For vviierc

your treasure is, there will your heart be also." Your heart is sunk

into the dust : your soul cloaveth to the ground. Your aflections are

set, not on things above, but on thitigs of the earth ; on poor husks,

that may poison, but cannot satisfy, an everlasting spirit made for God.

Your love, your joy, your desire, are all placed on the things which

perish in the using. You have thrown away the treasure in heaven. God

and Christ are lost ! You have gained riches, — and hell fire !

14. Oh " how hardly shall they that have riches, enter into the king-
dom of God !" When our Lord's disciples were astonished at his
speaking thus, he was so far from retracting it, that he repeated the same
important truth in stronger terms than before. " It is easier for a camel
to go through the eye of a needle, than for a rich man to enter into the
lungdom of God." How hard is it for them, whose every word is
applauded, not to be wise in their own eyes ! How hard for them not
to think themselves bettor than the poor, base, uneducated herd of
inen ! How hard not to seek happiness in their riches, or in things
dependant upon them ; in gratifying the desire of the flesh, the desire
of the eye, or the pride of life ! Oh ye rich, how can ye escape the
(kmnation of hell ? Only with God all things are possible !

15. And even if you do not succeed, what is the fruit of your endea
vouring to lay up treasures on earth ? " They that will be rich," (oi
j8ifXo(jicvoi irXxTeiu, they that desire, that endeavour after it, whether they
succeed or no,) " fall into a temptation and a snare," — a gin, a trap of
the devil ; " and into many foolish and hurtful lusts ;" — Bvtdoixias avorimg^
(Irsh'cs, with which reason hath nothing to do ; such as properly belong
not to rational and immortal beings, but only to the brute beasts, which
have no understanding ; — " which drown men in destruction and per-
dition," in present and eternal misery. Let us but open our eyes, and
we may daily see the melancholy proofs of this, — men, who, desiring,
resolving to be rich, coveting after money, the root of all evil, have
already pierced themselves through with many sorrows, and anticipated
the hell to which they are going !

The cautiousness with which the apostle here speaks, is highly
observable. He does not affirm this absolutely of the rich ; for a man
may possibly be rich, without any fault of his, by an overruling Provi-
dence, preventing his own choice : but he affirms it of oi /?8XofjLSvoi
■rrXsTJiv, those who desire, or seek, to be rich. Riches, dangerous as they
are, do not always " drown men in destruction and perdition :" But the
desire of riches does. Those who calmly desire and deliberately seek,
lo attain them, whether they do, in fact, gain the world or no, do infal-
libly lose their own souls. These are they that sell him who bought them

. ji

L..J

.z»*

288

KIOIITII DISCOURSE UPON f SERMON XXVIU.

M9 >M.

c;
I.

with his blood, for a few pieces of gohl or silver. These enter into ■
covenant with death and hell ; and their covenant shall Htand : (or they
are daily making themselves meet to partake of their inheritance with
the devil and his angels !

16. Oh who shall warn this generation of vipers to Hoc from the
wrath to come ! Not those who lie at their gate, or cringe at tiieir
feet, desiring to be fed with the crumbs that fall from their tables. Not
those who court their favour or fear their frown ; none of those who
mind earthly things. But if there be a Christian upon earth, if there
be a man who hath overcome the world, who desires nothing but ('od,
and fears none but him that is able to destroy both body and soul in
hell ; thou, oh man of God, speak, and spare not; lift up thy voice like
a trumpet ! Cry aloud, and show these honourable sinners the desperate
condition wherein they stand ! It may be, one in a thousand may have
ears to hear; may arise and shake himself from the dust; may break
loose from these chains that bind him to the earth, and at length lay
up treasures in heaven !

17. And if it should be, that one of these, by the mighty power of
God, awoke and asked, " What must 1 do to be saved ?" The answer,
according to the oracles of God, is clear, full, and express. God doth
not say to thee, " Sell all that thou hast." Indeed he who seeth the
hearts of men, saw it needful to enjoin this in one peculiar case, that of
the young rich ruler. But he never laid it down for a general rule, to
all rich men, in all succeeding generations. His general direction is,
first, " Be not high minded." God seeth not as man seeth. He
esteems thee not for thy riches, for thy grandeur or equipage, tor any
qualification or accomplishment, which is directly or indirectly owing
to thy wealth, which can be bought or procured thereby. All these
are with him as dung and dross : let them be so with thee also. Beware
thou think not thyself to be one jot wiser or better for all these things.
Weigh thyself in another balance : estimate thyself only by the measure
of faith and love which God hath given thee. If thou hast more of the
knowledge and love of God than he, thou art on this account and no
other, wiser and better, more valuable and honourable, than him who
is with the dogs of thy flock. But if thou hast not this treasure, thou
art more foolish, more vile, more truly contemptible, I will not say than
the lowest servant under thy roof, but than the beggar laid at thy gate,
full of sores.

18. Secondly : " Trust not in uncertain riches." Trust not in them
for help : and trust not in them for happiness.

First, Trust not in them for help. Thou art miserably mistaken, if
thou lookest for this in gold or silver. These are no more able to set
thee above the world, than to set thee above the devil. Know that both
the world, and the prince of this world, laugh at all such preparations
against them. These will little avail in the day of trouble ; even if
they remain in the trying hour. But it is not certain that they will ;
for how oft do they " make themselves wings and fly away !" But it
not, what support will they afford, even in the ordinary troubles of life !
The desire of thy eyes, the wife of thy youth, thy son, thine only son
or the friend which was as thy own soul, is taken away at a stroke
Will thy riches reanimate the breathless clay, or call back its late
inhabitant ? Will they secure thee from sickness, diseases, pain ? Do

xxvm.

biCRUON xxvm. J TUB 8EHMON ON TUB MOUNT.

28»

!r into »
lur they
ICO with

Iroin the
at tneir

les. Not
io»e who
1, if there
but (.'xl,
1(1 soul ill
voice like
(lenperate
may have
nay break
length lay

^ power of
lie answer
Go<l doth
) seeth the
ase, that o(
sral rule, to
iirection is,
leeth. He
ge, tor any
jctly owing
All these
10. Beware
lese things.
Ihe measure
[more of the
iunt and no
in him who
lasure, thou
iot say than
lat thy gate,

Inot in them

.listaken, i(
able to set
Lw that both
Ueparation8
lie ; even if
It they will ;
ly !" But it
IMes of life !
jie only sou
lat a stroke
lack its late
1 pain 1 Do

those visit the poor only ? Nay, he that feeds thy tloekb, or tills thy
ground, has Iohs sickness and pain than thou. lie is more rarely visited
by these unwelcome guests ; and if they come there at all, they are
Tiore easily driven away from the little cot, than from " the cloud-topt
palaces." And during the time chat thy body is chastened with pain,
or consumes away with pining sickness, how do thy treasures help thee ?
Let the poor heathen answer,

" Ut lippuiii pictCB tabulo), fomonta podagram,
Auriciilns cithariB cullect& aorde dolentes,"*

19. But there is at hand a greater trouble than all these. Thou urt
to die! Thou art to sink into dust; to return to the ground from which
thou wast taken ; to mix with common clay. Thy body is to go to the
earth as it was, while thy spirit returns'to (iud that gave it. And tiie time
draws on : the years slide away with a swift though silent pace. Perhaps
your day is far spent : the noon of life is past, and the evening shadows
l)egin to rest upon you. You feel in yourself sure approaching decay.
The springs of life wear away a|)ace. Now what help is there in your
riches ? Do they sweeten death ? Do they endear that solemn hour ?
Quite the reverse. " Oh death, how bitter art thou to a man that liveth
at rest in his possessions !" IIow miacceptable to him is that awful sen-
tence, " This night shall thy soul be required of thee !" — Or will they
prevent the unwelcome stroke, or protract the dreadful hour 1 Can they
deliver your soul that it should not see death ? Can they restore the
years that are past 1 Can they add to your appointed time a month, a
day, an hour, a moment ? — Or will the good things you have chosen for
your portion here, follow you over the great gulf? Not so : naked cam«
you into this world ; naked must you return.

Liqucnda tellus, et dninus, ot placens
Uxor : nee harum quaa acria arborum
To, uroiter inviaain cupreaaum,
Ulla brevoin doininuin aequetur !

Surely were not these truths too plain to be observed, because they are
too plain to be denied, no rnan that is to die could possibly trust foi
help in uncertain riches.

20. And trust not in them for happiness : for here also they will bo

found " deceitful upon the weights." Indeed this every reasonable man

may infer from what has been observed already. For if neither thoU'

sands of gold and silver, nor any of the advantages or pleasures purcha*

Hod thereby, can prevent our being miserable, it evidently follows, they

cannot make us happy. What happiness can they afford to him, who in

tiie midst of all is constrained to cry out,

" To my new courts aad thought does still repair,
And round my gilded roof hangs hovering oare ?"

Indeed experience is here so full, strong, and undeniable, that it makes
all other arguments needless. Appeal we therefore to fact. Are the
rich and great the only happy men ? And is each of them more or less
happy in proportion to his measure of riches ? Are they happy at all?
I iiad well nigh said, they are of all men most miserable ! Rich man,
lor once, speak the truth from thy heart ! Speak, both for thyself and
for thv brethren !

**" Such help as pictures to sore eyes afTord,
Aa heap'd up tables to their gouty lord."

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290 EIGHTH DISCOURSE UPON [SERMON XXVUI.

'' Amidst our plenty sometlmig still —
To 1110, to thee, to iiim is wanting !
That cruel something, unpossuss'd,
Corrodes and leavens all the rest "

Yea, and so it will, till thy wearisome days of vanity are shut up in the
night of death.

Surely then to trust in riches for happiness, is the greatest folly of
all that are under the pun ! Are you not convinced of this ? Is it
possihie you should still expect to find happiness in money, or all it can
procure ? What ! Can silver and gold, and eating and drinking, ana
horses and servants, and glittering apparel, and diversions and pleasures,
(as they are called,) make thee happy ? They can as soon make thee
immortal !

21. These are all dead show. Regard them not. Trust thou in
the living God ; so shalt thou be safe under the shadow of the Almighty ;
his faithfulness and truth shall be thy shield and buckler. He is a very
present help in time of trouble : such a help as can never fail. Then
shalt thou say, if all thy other friends die, " The Lord liveth, and
blessed be my strong helper!" He shall remember thee when thou
liest sick upon thy bed ; when vain is the help of man. When all the
things of the earth can give no support, he will " make all thy bed in
thy sickness." He will sweeten thy pain : the consolations of God
shall cause thee to clap thy hands in the flames. And even when this
house of earth is well nigh shaken down, when it is just ready to drop
into the dust, he will teach thee to say, " Oh death ! where is thv
sting ? Oh grave ! where is thy victory ? Thanks be unto God, whicn
giveth [me] the victory, through [my] Lord Jesus Christ."

Oh trust in him for happiness as well as for help. Al! the springs
of happiness are in him. Trust " in him who giveth us all things richly
to enjoy," "^a^spfovTi ir'hiidius iravTa stg aircXaxiffiv, — who, of his own rick
and free mercy, holds them out to us, as in his own hand, that receiv-
ing them as his gifts, and as pledges of his love, we may enjoy al! t\v\
we possess. It is his love gives a relish to all we taste, — puts life and
sweetness into all ; while ever}' creature leads us up to the great Creator,
and all earth is a scale to heaven. He transfuses the joys that are at
his own right hand into all he bestows on his thankful children ; who,
having fellowship with the Father and his Son Jesus Christ, enjoy him
in all, and above all.

22. Thirdly, seek not to increase in goods. " Lay not up for [thyself]
treasures upon earth." This is a flat, positive command, full as clear
as " Thou shalt not commit adultery." How then is it possible for a
rich man to grow richer, without denying the Lord that bought i.im
Yea, how can any man, who has already the necessaries of life, gain or
aim at more, and Le guiltless ? " Lay not up," saith our Lord, " trea-
sures upon earth." If, in spite of this, you do, and will lay up money
or goods, which " moth or rust may corrupt, or thieves break through
and steal ;" if you will add house to house, or field to field, — why do you
call yourself a Christian 1 You do not obey Jesus Christ. You do not
design it. Why do you name yourself by his name ? " Why call ye me
Lord, Lord," saith he himself, " and do not the things which 1 say^'"

23. If you ask, " But what must we do with our goods, seeing we have
Qiorc than we have occasion to use, if we must not lay them up 1 Must

CXVJ".

SKKMON XXVill.] TUE SEBMON ON TUE MOUNT.

291

ip in the

t folly o<
si Is it
all it can
ling, ana
pleasures,
lake tiiee

31 thou in
\lmighty;
B is a very
.il. Then
iveth, and
when thou
len all the
thy bed in
>ns of God
I when this
idy to drop
lere is thy
God, which

the springs
hings richljl
[is own rick
1th at receiv.
jijoy all th-*.
nits life and
:at Creator,
that are at
_ren; who,
„ enjoy him

upl Must

we throw them away V I answer, if you threw them into the sea, if
you were to cast them into the tire and consume them, they would be
better bestowed than they are now. You cannot find so mischievous a
manner of throwing them away, as either the laying them up for your
posterity, or the laying them out upon yourselves in folly and super-
fluity. Of all possible methods of throwing them away, these two are
the very worst ; the most opposite to the gospel of Christ, and the most
pernicious to your own soul.

How pernicious to your own soul the latter of these is, has been ex
cellently shown by a late writer : —

" If we waste our money, we are not only guilty of wasting a talenl
which God has given us, but we do ourselves this farther harm, we turn
this useful talent into a powerful means of corrupting ourselves ; because
so far as it is spent wrong so fiir it is spent in the support ol' some wrong
temper, in gratifying some vain and unreasonable desires, which, as
Christians, we are obliged to renounce.

" As wit and fine parts cannot be only trifled away, but will expose
those that have them to greater follies ; so money cannot be only trifled
away, but, if it is not used according to reason and religion, will make
people live a more silly and extravagant life, than they would have done
without it : if therefore you do not spend your money in doing good to
others, you must spend it to the hurt of yourself. You act like one that
refuses the cordial to his sick friend, which he cannot drink himself
without inflaming his blood. For this is the case of superfluous money :
if you give it to those that want it, it is a cordial ; if you spend it upon
yourself in something that you do not want, it only inflames and dis-
orders your mind.

" In using riches where they have no real use, nor we any real want,
we only use them to our great hurt, in creating unreasonable desires,
in nourishing ill tempers, in indulging foolish passions, and supporting
a vain turn of mind. For high eating and drinking, tine clothes and
tine houses, state and equipage, gay pleasures and diversions, do all of
them naturally hurt and disorder our heart. They are the; food and
nourishment of all the folly and weakness of our nature. They are all
of them the support of something, that ought not to be supported. They
are contrary to that sobriety and piety of heart, which relishes divine
things. They are so many weights upon our mind, that makes us less
able and less inclined to raise our thoughts and affections to things above.

" So that money thus spent is not merely wasted or lost, but it is spent
to bad purposes and miserable effects ; to the corruption and disorder
of our hearts ; to the making us unable to follow the sublime doctrines
of the gospel. It is but Jike keeping money from the poor, to buy poison
for ourselves."

24. Equally inexcusable are those who lay up what they do not need
tor any reasonable purposes : —

'' If a man had hands, and eye^, and feet, that he could give to those
that wanted them; if he should lock them "ip in a chest, instead of
giving them to his brethren that were blind and lame, should we not
justly reckon him an inhuman wretch ? If he should rather choose to
amuse himself with hoarding them up, than entitle himself to an eternal
reward, by giving them to those that wanted eyes and hands, might we
lot justly reckon him mad ?

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292 EIGHTH DISCOURSE UPON [SERHON XXVIII.

•' Now money has very much the nature of eyes and feet. If there-
fore we lock it up in chests, while the poor and distresses want it for
their necessary uses, we are not far from the cruelly of him, that chooses
rather to hoard up the hands and eyes, than to give them to those that
want them. If we choose to lay it up, rather than to entitle ourselves
to an eternal reward by disposing of our money well, we are guilty of
his madness that ralher chooses to lock up eyes and hands, than to
make himself for ever blessed by giving them to those that want them."

25. May not this be another reason why rich men shall so hardly
enter mto the kingdom of heaven ? A vast majority of them are under
a curse, under the peculiar curse of God ; inasmuch as, in the general
tenor of their lives, they are not only robbing God, continually embez-
zling and wasting their Lord's goods, and by that very means, corrupt-
ing their own souls, but also robbing the poor, tlje hungry, the naked ;
wronging the widow and the fatherless ; and making themselves
accountable for all the want, affliction, and distress, which they may,
but do not remove. Yea, doth not the blood of all those who perish for
want of what they either lay up, or lay out needlessly, cry against them
from the earth ? Oh what account will they give to Him who is ready
to judge both the quick and the dead !

26. The true way of employing what you do not want yourselves, you
may, fourthly, learn from those words of our Lord, which are the coun-
terpart of what went before : " Lay up for yourselves treasures in iiea-
ven ; where neither moth nor rust doth corrupt, and where thieves do
not break through and steal." Put out whatever thou canst spare, upon
better security than this world can afford. Lay up thy treasures in the
bank of heaven ; and God shall restoie them in that day. " He that
hath pity upon the poor lendeth unto the Lord, and look, what he layeth
out, it shall be p^iid him again." " Place that," saith he, " unto my
account. Howbeit, thou owest me thine own self besides !"

Give to the poor with a single eye, with an upright heart, and write,
'' So much given to God." For " inasmuch as ye did it unto one of the
least of these my brethren, ye have done it unto me."

This is the part of a " faithful and wise steward." Not to sell either
his houses or lands, or principal stock, be it more or less, unless some
peculiar circ\imstance should require it ; and not to desire or endea
vour to increase it, any more than to squander it away in vanity ; but
to employ it wholly to those wise and reasonable purposes, for which
his Lord has lodged it in his hands. The wise steward, after having
provided his own household with what is needful for hfe and godliness,
makes himself friends with all that remains, from time to time, of the
" mammon of unrighteousness ; that when he fails, they may receive
him into everlasting habitations :" — that whensoever his earthly taber-
nacle is dissolved, they, who were before carried into Abraham's bosom.
after having eaten his bread, and worn the fleece of his flock, and
praised God for the consolation, may welcome him into Paradise, and
into " the house of God, eternal in the heavens."

27. We " charge" you, therefore, " who are rich in this world,' as
having authority from our great Lord and Master, a/aSroe^ysiv, — to be
habitually doiriff good, to live iii a course of good works. " Be ye mer-
ciful, as your Father who is in heaven is merciful '" who doeth good
and ceaseth not " Be ye merciful," — how farl After your power;

if XXVIII.

If thcre-
ant it for

it chooses
those that

ourselves
; guilty of
s, than to
int them."

so hardly

are under
he general
Uy embez-
is, corrupt-
ihe naked ;
themselves

they may,
o perish for
rainst them
ho is ready

irselves, you
•e the coun-
ures in iiea-
e thieves do
, spare, upon
isures in the
" He that
lat he layeth
unto my

t, and write,
to one of the

to sell either
unless some
re or endea
[vanity ; hut
Is, for which
lafter having
id godliness,
time, of the
jmay receive
larthly taber-
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Is flock, and
[aradise, and

Ls world,' as
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I' Be ye nier-
, doeth good
lyour power *,

SERMON XXVIII.] THE SERMON ON THE MOUNT.

293

with all the ability which God givcth. Make this your only measure oi
doing good, not any beggarly maxims or customs of the world. We
'• charge you to be rich in good works ;" as you have much, to give
plenteously. " Freely ye have received ; freely give ;" so as to lay up
no treasure but in heaven. Be ye "ready to distribute" to every one
according to his necessity. Disperse abroad ; give to the poor ; deal
your bread to the hungry. Cover the naked with a garment ; entertain
the stranger ; carry or send relief to them that are in prison. Heal the
flick ; not by miracle, but through the blessing of God upon your sea-
sonable support. Let the blessing of him that was ready to perish,
through pining want, come upon thee. Defend the oppressed, plead
the cause of the fatherless, and make the widow's heart sing for joy.

28. We exhort you, in the name of the Lord Jesus Christ, to be will-
ing to communicate ; xoivwvixss eivai ; to be of the same spirit (though
not in the same outward state) with those believers of ancient times,
who remained steadfast sv rji xoivwvia, in that blessed and ho\y fellow-
ship, wherein " none said that any thing was his own, but they had all
things common." Be a steward, a faithful and wise steward, of God
and of the poor ; differing from them in these two circumstances only,
— that your wants are first supplied, out of the portion of your Lord's
goods which remains in your hands, — and, that you have the blessed
ness of giving. Thus " lay up for yourselves a good foundation," not
in the world which now is, but rather, " for the time to come, that ye
may lay hold on eternal life." The great foundation indeed of all the
blessings of God, whether temporal or eternal, is the Lord Jesus Christ,
— his righteousness and blood, — what he hath done, and what he hath
suffered for us. And " other foundation," in this sense, " can no man
lay ;" no, not an apostle, no, not an angel from heaven. But through
his merits, whatever we do in his name, is a foundation for a good
reward, in the day when " every man shall receive his own reward,
according to his own labour." Therefore " labour" thou, " not for the
meat that pcrisheth, but for that which endureth unto everlasting life."
Therefore " whatsoever thy hand [now] findeth to do, do it with thy
might." Therefore let

" No fi'ir occasion pass unheeded by ;
Snauhing the golden moments as they fly.
Thou by few fleeting years ensure eternity !"

" By patient continuance in well doing, seek thou for glory, and honour,
and immortality." In a constant, zralous performance of all good works,
wait thou for that happy hour, when the King shall say, " I was a hun
gored, and ye gave me meat : I was thirsty, and ye gave me drink : I was
a stranger, and ye took me in : naked, and ye clothed me: I was sick,
and ye visited me : I was in prison, and ye came unto me. — Come, ye
blessed of my Father, receive the kingdom prepared for you from ihe
foundation of the world !'

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294

NINTH DISCOURSE UPON

[sermon XXIX.

Seraion XXIX. — Upon our Lord's Sermon on the Mount.

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DISCOURSE IX.

" No man can serve two mastcrH : for either he will hate the one, and love the
other ; or else he will hold to the one and despise the other. Ye cannot serve God
and mammon.

" Therefore I say unto you, Take no thought for your life, what ye shall eat, or
what ye shall drink ; nor yet for your body, what ye shall put on. Is not the life
more than meat,, and the body than raiment.'

" Behold the fowls of the air : for they sow not, neither do they reap, nor gather
into barns ; yet your heavenly Father feedeth them. Are ye not much better than
they'

" Which of you by taking thought can add one cubit unto his stature '

" And why take ye thougnt for raiment.' Consider the lihes of the field, how they
grow ; they toil not, neither do they spm :

" And yet I say unto you, that even Solomon in all his glory was not arrayed
like one of these.

" Wherefore, if God so clothe the grass of the field, which to day is, and to
morrow is cast into the oven, shall he not much more clothe you, oh yo of little
faith?

" Therefore take no thought, saying. What shall we eat ? or, What shall we
drink .' or, Wherewithal shall wo bo clothed '

" (For after all these things do the Gentiles seek:) for your heavenly Father
knoweth that ye have need of all these things.

" But seek yc first the kingdom of God, and his righteousness ; and all these
things shall be added unto you.

" Take therefore no thought for the morrow : for the morrow shall take thought
for the things of itself. SufBcicnt unto the day is the evil thereof," Matt, vi, 24-34

1. It is recorded of the nations whom the king of Assyria, after he
had carried Israel away into captivity, placed in the cities of Samaria,
that " they feared the Lord and served their own gods." " These
nations," saith the inspired writer, " feared the Lord ;" performed an
outward service to liim ; (a plain proof that they had a fear of God,
though not according to knowledge ;) " and served their graven images,
both their children, and their children's children ; as did their fathers,
so did they unto this day," 2 Kings xvii, 33, &-c.

How nearly does the practice of most modern Christians resemble
this of the ancient heathens? "They fear the Lord ;" they also perform
an outward service to him, and hereby show they have some fear
of God ; but they likewise " serve their own gods." There are those
who " teach them [as there were tiiose who taught the Assyrians] the
manner of the God of the land ;" the God whose name the country bears
to this day, and who was once worshipped there with a holy worship -
'' Howbeit," they do not serve him alone ; they do not fear him enough
for this : but " every nation maketh gods of their own : every nation in
the cities wherein they dwell." " These nations fear the Lord ;" they
have not laid aside the outward form of worshipping him ; but " they
eerve their graven images," silver and gold, the work of men's hands :
Money, pleasure, and praise, the gods of this world, more than divide
their service with the God of Israel. This is the manner both of" theit
children, and their children's children ; as did their fathers, so do they
unto this day."

'2. But although, speaking in a loose way, after the common manner
of men, those j)oor heathens were said to " fear the Lord," yet we may

on XXIX.

\Iounl.

id love the
serve God

shall eat, or
not the life

nor gather
better than

d, how they

not arrayed

^ is, and to
yo of little

lat shall we

enly Father

nd all these

ake thought
tt.vi, 24-34

a, after he
f Samaria,
" These
formed an
ar of God,
en images,
ir fathers,

resemble
[so perform
some fear

are those
Tians] the
intry bears

worship •
|im enough

nation in
)rd ;" they
Ibut " they
In's hands :
nan divide
liof'tiieit

so do iliey

HI manner
let we may

SERMON X.XJX.] THE SERMON ON THE MOUNT.

295

observe the Holy Ghost immediately adds, speaking according to the
truth and real nature of things, " They fear not the Lord, neither do
after the law and commandment, which the Lord commanded the chil-
dren of Jacob ; with whom the Lord made a covenant, and charged
them, saying. Ye shall not fear other gods, nor serve them. — But the
Lord your God ye shall fear, and he shall deliver you out of the hands
of your enemies."

The same judgment is passed by the unerring Spirit of God, and
•iideed by all, the eyes of whose understanding he hath opened to dis-
cern the things of God, upon these poor Christians, commonly so called.
If we speak according to the truth and real nature of things, " they fear
not the Lord, neither do they serve him." For they do not " after the
covenant the Lord hath made with them, neither after the law and com-
mandment which he hath commanded them, saying. Thou shalt wor-
ship the Lord thy God, and him only shalt thou serve." " They serve
other gods unto this day." And " no man can serve two masters."

3, How vain is it for any man to aim at this, — to attempt the serving
of two masters ! Is it not easy to foresee what must be the unavoidable
consequence of such an attempt ? " Either he will hate the one, and
love the other ; or else he will hold to the one, and despise the other."
The two parts of this sentence, although separately proposed, are to be
understood in connection with each other ; for the latter part is a con-
sequence of the former. He will naturally hold to him whom he loves.
He will so cleave to him, as to perform to him a willing, faithful, and
diligent service. And in the mean time, he will, so far at least, despise
the master he hates, as to have little regard to his commands ; and to
obey them, if at all, in a slight and careless manner. Therefore, what-
soever the wise men of the world may suppose, " Ye cannot serve God
and mammon."

4. Mammon was the name of one of the heathen gods, who was
supposed to preside over riches. It is here understood of riches them-
selves; gold and silver; or, in general, money; and by a common figure
of speech, of all that may be purchased thereby; such as ease, honour,
and sensual pleasure.

But what are we here to understand by serving God 1 And what, by

servmg mammon

We cannot serve God, unless we believe in him. This is the only
true foundation of serving him. Therefore, the believing in God, as
" reconciling the world to himself, through Christ Jesus," the believing
in him, as a loving, pardoning God, is the first great branch of his
service.

And thus to believe in God, implies, to trust in him as our strength,
without whom we can do nothing, who every moment endues us with
power from on high, without which it is impossible to please him ; as
our help, our only help in time of trouble, who compasseth us about
with songs of deliverance ; as our shield, our defender, and the lifter
up of our head above all our enemies that are round about us.

It implies to trust in God as our happiness ; as the centre of spirits ;
the only rest of o\ir souls ; the only good who is adequate to all our
capacities, and suflicient to satisfy all the desires he hath given us.

It implies (what is nearly allied to the other) to trust in God as our
nd ; to have an eye to him in all things ; to use all things only as

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296 NIKTH DISCOURSE UPON [sERMON XXIX.

means of enjoying him ; wheresoever we are, or wiiatsoever we do, lo
see him that is invisible, looking on us well pleased, and to refer all
things to him in Christ Jesus.

5. Thus to believe, is the first thing we are to understand by serving
God. The second is, to love him.

Now to love God, in the manner the Scripture, di . ibes, in the
manner God himself requiies of us, and by requiring engages to work
in us, — is to love him as the one God ; that is, "with all our heart, and
with all our soul, and with all our mind, and with all our strength ;" —
it is to desire God alone for his own sake ; and nothinsr else, but with
reference to him ; — to rejoice in God ; — to delight in the Lord ; not
only to seek but find happiness in him ; to enjoy God as the chiefest
among ten thousand ; to rest in him, as our God and our all ; — in a
word, to have such a possession of God, as makes us always happy.

6. A third thing we are to understand by serving God, is, to resemble,
or iviitate him.

So the ancient father : Optmus Dei cultus, iviitari quern colis :
" It is the best worship or service of God, to imitate him you worship."

We here speak of imitating or resembling him in the spirit of our
minds: for here the true Christian imitation of God begins. God is a
Spirit ; and they that imitate or resemble him, must do it in spirit and
in truth.

Now God is love : therefore they who resemble him in the spirit of
their minds, are transformed into the same image. They are merciful,
even us he is merciful. Their soul is all love. They are kind, bene-
volent, compassionate, tender hearted ; and that not only to the good
and gentle, but also to the froward. Yea, they are, like him, loving
unto every man, and their mercy extends to all his works.

7. One thing more we are to unJerstand by serving God, and that
is, the obeying him ; the glorifying him with our bodies, as well as with
our spirits ; the keeping his outward commandments ; the zealously
doing whatever he hath enjoined ; the carefully avoiding whatever he
hath forbidden ; the performing all the ordinary actions of life with a
single eye and a pure heart, offering them all in holy, fervent love, as
sacrifices to God, through Jesus Christ.

8. Let us consider now, what we are to understand, on the other
hand, by serving mammon. And, first, it implies the trusting in riches,
money, or the thing.- purchaseable thereby, as our strength, — the means
whereby we shall perform whatever cause we have in hand ; the trust-
ing in them as our help, — by which we look to be comforted in, or
delivered out of, trouble.

It implies the trusting in the world for happiness ; the supposing that
" a man's life [the comfort of his life] consisteth in the abundance ot
the things which he possesseth ;" the looking for rest in the things that
are seen ; for content in outward plenty; the expecting that satisfaction
in the things of the world, which can never be found out of God.

And if we do this, we cannot but make the world our end ; the
ultimate end, if not of all, at least of many, of our undertakings,
many of o»ir actions and designs ; in which we shall aim only at an
increase of wealth, at the obtaining pleasure or praise, at the gaining
a larger measure of temporal things, without any reference to things
eternal.

tl
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N IXIX.

htHMUN XXIX.J

TUK SERMON ON TUE MOUNT.

297

re do, 10
refer all

r serving

1, in the
I lo work
eart, and
igth •,"-
but with
ord; not
! chiefest
11 ;— in a
lappy.
resemble,

em colis :
worship."
rit of our
God is a
spirit and

le spirit of
; merciful,
ind, bene-
) the good
lim, loving

and that
;11 as with
zealously
latever he
life with a
It love, as

[the other
I in riches,
the means
1 the trust-
ted in, or

jsing that
idance ot
lings that
litisfaction
Hod.

lend; the
Irtakings,
|nly at an
gaining
I to things

9. The serving mammon implies, secondly, loving the world i
desiring it for its own sake ; the placing our joy in the things thereof,
and setting our hearts upon them ; tlie seeking (what indeed it is
impossible we should find) our happiness therein ; the resting, with
the whole weight of our souls, upon the staff of this broken reed ;
although daily experience shows it cannot support, but will only " enter
into our hand and pierce it."

10. To resemble, to be conformed to the world, is a third thing we
are to understand by serving mammon ; to have not only designs, but
desires, tempers^ affections, suitable to those of the world ; to be of an
earthly, sensual mind, chained down to the things of earth; to be sell
willed, inordinate lovers of ourselves ; to think highly of our own
attainments ; to desire and delight in the praise of men ; to fear, shun,
and abhor reproach ; to be impatient of I'eproof, easy to be provoked,
and swift to return evil for evil.

11. To serve mammon, is, lastly, to obey the world, by outwardly
conforming to its maxims and customs ; to walk as other men walk, in
the common road, in the broad, smooth, beaten path; to be in the
fashion ; to follow a multitude ; to do like the rest of our neighbours ;
that is, to do the will of the flesh and the mind, to gratify our appetites
and inclinations ; to sacrificp to ourselves ; aim at our own ease and
pleasure, in the general course both of our words and actions.

Now what can be more undeniably clear, than that we cannot thus
serve God and mammon ?

12. Does not every man see, that he cannot lomfortabhj serve both 1
That to trim between God and the world, is the sure way to be disap-
pouited in both, and to have no rest either in one or the other ? How
uncomfortable a condition must he be in, who, having the fear, but not
the love of God, — who, serving him, but not with all his heart, — has
only the toils and not the joys of religion ? He has religion enough to
make him miserable, but not enough to make him happy : his religion
will not let him enjoy the world ; and the world will not let him enjoy
God. So that by halting between both, he loses both ; and has no peace
either in God or the world.

13. Does not every man see, that he cannot &erve both, consistently
with himself? What more glaring inconsistency can be conceived, than
must continually appear in his whole behaviour, who is endeavouring
to obey both these masters, — striving to " serve God and mammon ?"
He is indeed " a sinner that goeth two ways;" one step forwarJ and
another backward. He is continually building up with one hand, and
pulling down with the other. He loves sin, and he hates it : he is
always seeking, and yet always fleeing from, God. He would and he
would not. He is not the same man for one day ; no, not for an hour
together. He is a motley mixture of all sorts of contrarieties ; a heap
of contradictions jumbled in one. Oh be consistent with thyself one
way or the other ! Turn to the right hand or to the left. If mammon
be God, serve thou him ; if the Lord, then serve him. But never think
of serving either at all, unless it be with thy whole heart.

14. Does not every reasonable, every thinking man see, that he
cannot possibly serve God and mammon ? Because there is the most
absolute contrariety, the most irreconcilable enmity between them. The
contrariety between the m(>st opposite things on earth, between nrc and

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298

NINTU DISCOURSE UPON

[SEHMON XXIX.

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water, darkness and light, vanishes into nothing, when compared to the
contrariety between God and mammon. So that, in whatsoever respect
you serve the one, you necessarily renounce the otlier. Do you believe
in God through Christ ? Do you trust in him as your strength, your
help, your shield, and your exceeding great reward? — as your happi
ness? — your end in all, above all tilings? Then you cannot trust in
riches. It is absolutely impossible you should, so long as you have this
faith in God. Do you thus trust in riches? Then you have denied the faith.
You do not trust in the living God. Do you love God ? Do you seek
and find happiness in him ? Then you cannot love the world, neither
the things of the world. You are crucified to the world, and the world
crucified to you. Do you love the world ? Are your affections set on
things beneath ? Do you seek happiness in earthly things ? Then it is
impossible you should love God. Then the love of the Father is not
in you. Do you resemble God ? Are you merciful, as your F'ather is
merciful ? Are you transformed, by the renewal of your mind, into the
image of him that created you ? Then you cannot be conformed to the
present world. You have renounced all its affections and lusts. Are
you conformed to the world ? Does your soul still bear the image of the
earthly ? Then you are not renewed in the spirit of your mind. You do
not bear the image of the heavenly. Do you obey God ? Are you zealous
to do his will on earth, as the angels do in heaven ? Then it is impossi-
ble you should obey manmion. Then you set the world at open defiance.
You trample its customs and maxims under foot, and will neither fol-
low nor be led by them. Do you follow the world ? Do you live like other
men? Do you please men ? Do you please yourself? Then you can-
not be a servant of God. You are of your master and father, the devil.

15. Therefore thou shalt worship the Lord thy God, and him only
ahalt thou serve. Thou shalt lay aside all thoughts of obeying two
masters, of serving God and mammon. Thou shalt propose to thyseli*
no end, no help, no happiness, but God. Thou shalt seek nothing in
earth or heaven but him : thou shalt aim at nothing, but to know, to
love, and enjoy him. And because this is all your business below, the
only view you can reasonably have, the one design you are to pursue m
all things, — " Therefore I say unto you," [as our Lord continues his
discourse, " Take no thought for your life, what ye shall eat, or what
ye shall drink ; nor yet for your body, what ye shall put on :" — a deep
and weighty direction, which it imports us well to consider, and tho-
roughly to understand.

16. Our Lord does not here require, that we should be utterly with-
out thought, even touching the concerns of this life. A giddy, careless
temper, is at the farthest remove from the whole religion of Jesus Christ.
Neither does he require us to be " slothful in business," to be slack and
dilatory therein. This, likewise, is contrary to the whole spirit and
genius of his religion. A Christian abhors sloth as much as drunken-
ness ; and flees from idleness as lie does i«om adultery. lie well knows
that there is one kind of thought and care, with which God is well
pleased ; which is absolutely needful for the due performance of those
outward works, unto which the providence of God has called him.

It is the will of God, that every man should labour to eat his own
bread ; yea. and that every man should provide for his own, for them
of his own household. It is likewise his will, that we shcuh' '-owp ho

aON XXIX.

ared to the
ver respect
^ou believe
ngth, your
our happi
lot trust in
u have this
;d the faith,
lo you seek
rid, neither
d the world
tions set on
Then it is
ather is not
ur Father is
ind, into the
)rmed to the
lusts. Are
image of the
ind. You do
1 you zealous
it is inipossi-
)en defiance.
1 neither fol-
ive like other
len you can-
er, the devil.
nd him only
obeying two
ise to thy sell
nothing in
to know, to
;s below, the
to pursue in
ontinues liis
eat, or what
— a deep
er, and tho-

|utterly with-
Idy, careless
lesus Christ.
)e slack and
le spirit and
las drunken-
well knows
I God is well
Ince of those
led him.
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SKKMON XXiX. j THE SERMON ON THE MOUNT.

299

man any thing, but provide things honest in the sight of all men."
But this cannot be done, without taking some tiiought, without having
some care upon our minds ; yea often, not without long and serious
thought, not without much and earnest care. Consequently this care,
to provide for ourselves and our household, this thought how to render
to all their dues, our blessed Lord does not condemn. Yea, it is good
and acceptable in the sight of God our Saviour.

It is good and acceptable to God, that we should so take thought
concerning whatever we have in hand, as to have a clear comprehen-
sion of what we are about to do, and to plan our business before we
enter upon it. And it is right that we should carefully consider, from
time to time, what steps we are to take therein ; as well as that we
should prepare all things beforehand, for the carrying it on in the
most effectual manner. This care, termed by some, "the care of the
heud," it was by no means our Lord's design to condemn.

17. What he here condemns, is, the care of the heart ; the anxious,
uneasy care ; the care that hath torment ; all such care as does hurt,
either to the soul or body. What he forbids, is, that care which, sad
experience shows, wastes the blood and drinks up the spirits ; which
anticipates all the misery it fears, and comes to torment us before the
time. He forbids only that care which poisons the blessings of to day,
by fear of what may be to morrow; which cannot enjoy the present
plenty, through apprehensions of future want. This care is not only a
sot'e disease, a grievous sickness of soul, but also a heinous offence
ajriiinst God, a sin of the deepest dye. It is a high affront to the
gracious Governor and wise Disposer of all things ; necessarily implying,
that the great Judge does not do right ; that he does not order all things
well. It plainly implies, that he is wanting, either in wisdom, if he
does not know what things we stand in need of; or in goodness, if he
does not provide those things for all who put their trust in him. Be-
ware, therefore, that you take not thought in this sense : be ye anxiously
careful for nothing. Take no uneasy thought: this is a plain, sure
rule, uneasy care is unlawful care. With a single eye to God, do all
that in you lies, to provide things honest in the sight of all men : and
then give up all into better hands ; leave the whole event to God.

18. "Take no thought," of this kind, no uneasy thought, even " for
your life, what ye shall eat, or what ye shall drink ; nor yet for your
body, what ye shall put on. Is not the life more than meat, and the
body than raiment 1" If then God gave you life, the greater gift, will
he not give you food to sustain it ? If he hath given you the body, how
can ye doubt, but he will give you raiment to cover it ? More especially,
if you give yourselves up to him, and serve him with your whole heart.
" Behold," see before your eyes, " the fowls of the air : for they sow
ttot, neither do they reap, nor gather into barns ;" and yet tiiey lack
nothing ; " yet your heavenly Father feedeth them. Are ye not much
better than they ?" Ye that are creatures capable of God, are ye not of
more account in the eyes of God ? Of a higher rank in the scale of
beings ? " And which of you, by taking thought, can add one cubit to
his stature ?" What profit have you then from this anxious thought? It
18 every way fruitless and unavailing.

" And why take ye thought for raiment ?" Have ye not a daily
reproof, wherever you turn your eyes 1 " Consider the lilies of the field

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how they grow ; they toil not, neilher do they spin ; and yet I say untn
you, tliat even Solomon in all hiu glory was not arrayed like one ol
these. Wherefore, if God so clothe the grass of the field, which to day
is, and to morrow is cast into the oven," [is cut down, burnt up, and
seen no more,] " shall ho not much more clothe you, oh ye of little
faith?" You, whom he made to endure for ever and ever, to be pictures
of his own eternity ! Ye are indeed of little faith ; otherwise ye could
not doubt of his love and care, no not for a moment.

19. "Therefore take no thought, saying, What shall we eat," if we
lay up no treasure upon earth? " What shall we drink," if we serve
God with all our strength, if our eye be singly fixed on him ? " Where-
withal shall we be clothed," if we are not conformed to the world, il
we disoblige those by whom we might be profited ? " For after all
these things do the Gentiles seek," — the heathens who know not God.
But ye are sensible, " your heavenly Father knoweth that ye have need
of all these things." And he hath pointed out to you an infallible way
of being constantly supplied tlierewith : " Seek ye first the kingdoii)
of God and his righteousness, and all these things shall be added
unto you."

20. " Seek ye first the kingdom of God :" — Before ye give place t(t
any other thought or care, let it be your concern, that the God and
Father of our Lord Jesus Christ (who " gave his only begotten Son,"
to the end that, believing in him, "ye might not perish, but have ever
lasting life") may reign in your hi^art, may manifest himself in youi
soul, and dwell and rule there ; that he may " cast down every high
thing which exalteth itself against the knowledge of God, and bring
into captivity every thought to the obedience of Christ." Let God have
the sole dominion over you : let him reign without a rival : let him
possess an your heait, and rule alone. Let him be your one desire,
your joy, your love ; so that all that is within you may continually cry
out, " The Lord God omnipotent reigneth."

" Seek the kingdom of God, and his righteousness." Righteousness
IS the fruit of God's reigning in the heart. And what is righteousness
but love ? The love of God and of all mankind, flowing from faith in
Jesus Christ, and producing humbleness of mind, meekness, gentleness,
long suftering, patience, deadness to the world ; and every right dis-
position of heart, towards God, and towards man. And by these it
produces all holy actions, whatsoever are lovely or of good report ;
whatsoever works of faith and labour of love, are acceptable to God,
and profitable to man.

" His righteousness :" — This is all his righteousness still : it is his
own free gift to us, for the sake of Jesus Christ the righteous, through
whom alone it is purchased for us : and it is his work : it is he alone
that worketh it in us, by the inspiration of the Holy Spirit.

21. Perhaps the well observing this, may give light to some otluT
scriptures, which we have not always so clearly understood. St. Paul,
speaking in his Epistle to the Romans concerning the unbelieving
Jews, saith, " They being ignorant of God's righteousness, and going
about to establish their own righteousness, have not submitted tliem
selves unto the righteousness of God." I believe this may be one sense
of the words : They were " ignorant of God's righteousness," notouly
of the righteousness of Christ, imputed to every believer, whereby

HON XXIX.

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whereby

SI KMON XXIX.] TUE SERMON ON THE MOUNT.

301

fiis sins are blotted out, and he ia reconciled to the favour of God : but
,'which seems here to be more immediately understood) they were
.^iiorani of that inward righteousness, of that holiness of Imart, which
IS with the utmost propriety termed God's righteousness ; as being
i»oth his own free gift through Christ, and his own work, by his
ulinighty Spirit. And because they were ignorant of this, they " wenJ
Jibout to establish their own righteousness." They laboured to establish
that outside righteousness, which might very properly be termed their
iiwa. For neither was it wrought by the Spirit of God, nor was it
iiwned or accepted of him. They might work this themselves, by
their own natural strength ; and when they had done, it was a stink in
his nostrils. And yet, trusting in this, they would " not submit them«
selves unio the righteousness of God." Yea, they hardened themselves
.iirainst that faith, whereby alone it was possible to attain it. "For
Christ is the end of the law for righteousness, to every one that
lielieveth." Christ, when he said, " It is finished !" put an end to the
law, to the law of external rites and ceremonies, that he might bring a
better righteousness through his blood, by that one oblation of himself
cnce offered, even the image of God, into the inmost soul of every one
that believeth.

22. Nearly related to these, are those words of the apostle, in his
Epistle to the Philippians : " I count all things but dung that 1 may win
Christ ;" an entrance into his everlasting kingdom ; *' and be found in
him, [believing in him,] not having mine own righteousness, which is
of the law, but that which is through the faith of Christ, the righteous-
ness which is of God by faith." — "Not having my own righteousness,
which is of the law ;" a barely external righteousness, the outside reli-
gion I formerly had, when I hoped to be accepted of God, because I was,
" touching the righteousness which is of the law, blameless ;" — " hot
that which is through the faith of Christ, the righteousness which is of
God by faith ;" that holiness of heart, that renewal of the soul, in all
its desires, tempers, and affections, " which is of God :" it is the work of
God, and not of man : " by faith :" through the faith of Christ, through
the revelation of Jesus Christ in us, and by faith in his blood ; whereby
alone we obtain the remission of our sins, and an inheritance among
those that are sanctified.

23. "Seek ye first [this] kingdom of God" in your hearts; this
righteousness, which is the gift and work of God, the image of God
renewed in your souls ; " and all these things shall be added unto you ;"
all things needful for the body ; such a measure of all as God sees most
for the advancement of his kingdom. These shall be added, — they
shall be thrown in, over and above. In seeking the peace and the
love of God, you shall not only find what you more immediately seek,
even the kingdom that cannot be moved ; but also what you seek not,
not at all for its own sake, but only in reference to the other. You
shall find, in your way to the kingdom, all outward things, so far as
they are expedient for you : this care God hath taken upon himself:
cast you all your care upon him. He knoweth your wants ; and what-
soever is lacking, he will not fail to supply.

24. " Therefore take no thought for the morrow." Not only, take
ye no thought how to lay up treasures on earth, how to increase in
worldly substance ; take no thought how to procure more food than

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"ou can eat, or more raitiicntthan you can put on, or more money thar
IH re(|uirt'(J from day to day, for tlii; plain reusonalilc purposes of lift' ;—
but take no uneasy tlioufj;lit, even concerninjj those tilings which ar»
absolutely needful for the body. Do not trouble yourself now, wit^
thinkinir what you shall do at a season which is yet afar off. I'erhapi
that season will never come: or it will be no concern of yours; —
before then you will have pass«!d throiii^h all the waves, and be landed
in eternity. All those distant views do iioi Ixdong to you, wlioarc; bu)
u creature of a day. Nay, what have you to do with the morrow, niort
strictly s|)eaking I Why should you perplex yourself without need '
(iod provides for you to day what is needful to sustain the life which Ik
hath given you. It is enough : give yourself up into his hands ; if yon
live another day, he will provide for that also.

2.5. Above all, do not mak(! the care of future things a pretence for
neglecting present duty. This is the most fatal way of* taking thouglii
for the morrow." And how conunon is it among men ! Many, if wt
exhort them to keep a conscience void of oflence, to abstain from what
they are convinced is evil, do not scruple to reply, " How then must W(
live ? Must we not take care of ourselves and our families?" And thi^
they imagine to be a sufficient reason for continuing in known, wilful
sin. They say, and perhaps think, they would serve God now, were it
not that they should, by and by, lose their bread. They would prepare
for eternity ; but they are afraid of wanting the necessaries of life. So
they serve the devil for a morsel of bread ; they rush into hell for fear
of want ; they throw away their poor souls, lest they should some timi;
or other, fall short of what is needful for their bodies !

It is not strange that they who thus take the matter out of God's
hand, should be so often disappointed of the very things they seek ; that
while they throw away heaven, to secure the things of earth, they loso
the one, but do not gain the other. The jealous God, in the wise coiu-se
of his providence, frequently suffers this. So that they who will not
cast their care on God, who, taking thought for temporal things, havi
little concern for things eternal, lose the very portion which they have
chosen. There is a visible blast on all their luidertakings ; whatsoever
they do, it doth not prosper ; insomuch that, after they have forsaken
God for the world, they lose what they sought, as well as what they
sought not : they fall short of the kingdom of God and his righteous-
ness ; nor yet are other thingd added unto them.

26. There is another way of" taking thought for the morrow," which
is equally forbidden in these words. It is possible to take thought in
a wrong manner, even with regard to spiritual things ; to be so careful
about what may be by and by, as to neglect what is now required at our
hands. How insensibly do we slide into this, if we are not continually
watching unto prayer ? How easily are we carried away, in a kind ol
waking dream, projecting distant schemes, and drawing fine scenes'
in our own imagination ! We think what good we will do when we are
in such a place, or when such a time is come ! How useful we will be,
how plenteous in good works, when we are easier in our circumstances!
How earnestly we will serve God, when once such a hinderance is out
of the way !

Or perhaps you are now in heaviness of soul : God, as it were, hidee
his face from you. You see little of the light of his countenance : you

;KM0N XXTX.

HKRMON XXIX.] THE SKIIMON ON TIIK MOUNT.

30:5

( moiipy ihar
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it were, hides
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"-aiinot la^^te his rrdceininjj love. In such a temper of mind, how
natural is it to say, *' Oh hi.w will I praine (iod, whni the light of liii
countenance shall be asraiii lifted up upoti my soul ! How will i exhort
(itticrs to |)rais«; him, when his love is ajjain slicd abroad in my heart !
riien I will do thus and thus: I will speak for (i<»d in all places. I
will not be ashamed ni' the jjospel of Christ. Then I will redeem the
'.uiie. I will use to the uttermost every talent 1 ba\e received." D<i
not believe thyself. Thou wilt not do it then, unless tlmu <loest it now.
" lie that is faithful in that which is little," of whatsoever kind it be,
whether it be worldly substance, or the fear or love of (iod, " will be
I'aithlul in that which is much." But if thou now hid(!st one talent in
the earth, thou wilt then hide five ; that is, if ever they are yiven ; but
there is small reas( .i to expect they ever will. Indeed •* unto him that
hath,"' that is, uses vhat he hath, " shall be given, and he shall iiave
more abuiulantly. liut from him that hath not," that is, uses not the
(,'race which he hath already received, whether in a larger or smaller
degree, " shall be taken away even that which he hath."

27. And take no thought for the temptations of to morrow. This
also is a dangerous snare. Think not, " When such a temptation
comes, what shall I do ? how shall 1 stand ? I feel I have not power
to resist : I am not able to conquer that enemy. Most true : you liave
not now the power which you do not now stand in need of. You are
not able at this time to conquer that enemy ; and at this time he does
not assault you. With the grace you have now, you could not with-
stand the temptations which you have not. But when the temptation
comes, the grace will come. In greater trials you will have greater
strength. When sufferings abound, the consolations of God will, in the
same proportion, abound also. So that in every situation, the grace
of God will be sufficient foj you. He doth not suffer you " to be
tempted" to day, " above that ye are able to bear :" and " in every
temptation he will make a way to escape." '* As thy days, so thy
strength ^lall be."

28. "Let the morrow," therefore, "take thought for the things of
itself;" that is, when the morrow comes, then think of it. Live thou
to day. Be it thy earnest care to improve the present hour. This is
your own ; and it is your all. The past is as nothing, as though it had
never been. The future is nothing to you : it is not yours ; perhaps
it never will be. There is no depending on what is yet to come ; for
you " know not what a day may bring forth." Therefore, live to day :
lose not an hour : use this moment ; for it is your portion. " Who
knoweth the things which have been before him, or which shall be
after him under the sun ?" The generations that were from the begin-
ning of the world, where are they now ? Fled away : forgotten. They
were ; they lived their day ; they were shook off the earth, as leaves off
their trees: they mouldered away into common dust! Another and
another race succeeded ; then they " followed the generation of their
fathers, and shall never more see the light." Now is thy turn upon
the earth. " Rejoice, oh young man, in the days of thy youth !" Enjoy
the very, very now, by enjoying Him, " whose years fail not." Now
let thine eye be singly fixed on him, " with whom is no variableness,
neither shadow of turning !" Now give him thy heart ; now stay thyself
on him : now be thou holy, as he is holy ! Now lay hold on the blessed

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opportunity of doing his acceptable and perfect will ! Now "rejoice i<
BUifer the loss of all things, so thou niayest win Christ !"

29. Gladly suffer to day, for his name's sake, whatsoever he permit!
this day to come upon thee. But look not at the sufferings of to mor-
row. " Sufficient unto the day is the evil thereof" Evil it is, speak-
ing after the manner of" men ; whether it be reproach or want, pain oi
sickness ; but in the language of God, all is a blessing: it is a preciou^
balm, prepared by the wisdom of God, and variously dispensed among
his children, according to the various sicknesses of their souls. And he
gives in one day, sufficient for that day ; proportioned to the want and
strength of the patient. If, therefore, thou snatchest to day, what
belongs to thee to morrow ; if thou addest this to what is given thee
already, it will be more than thou canst bear : this is the way not to
heal, but to destroy thy own soul. Take, therefore, just as much as
he gives thee to day : to day, do and suffer his will ! To day, give up
thyself, thy body, soul, and spirit to God, through Christ Jesus; desir-
ing nothing, but that God may be glorified in all thou art, all thou doest,
all thou sufferest ; seeking nothing, but to know God, and his Son Jesus
Christ, through the eternal Spirit; pursuing nothing, but to love him,
to serve h'm, and to enjoy him at this hour, and to all eternity !

Now ■; o God the Father, who hath made me and all the world;
unto V ; Jie Son, who hath redeemed me and all mankind ; unto God
the Holy Ghost, who sanctifieth me and all the elect people of God ; be
honour and praise, majesty and dominion, for ever and ever ! Amen

Sermon XXX. — Upon our LorcVs Sermon on the Movnt.

DISCOURSE X.

" Judge not, that ye be not judged.

" For with what judgment ye judge, ye shall be judged : and with what mea-
sure ye mete, it shall be measured to you again.

" And why beholdest thou the mote that is in thy brother's eye, but consider-
nst not the beam that is in thine own eye ?

" Or how wilt thou say to thy brother. Let me pull out the mote out of thine
eye : and, behold, a beam is in thine own eye ?

" Thou hypocrite, first cast out the beam out of tlime own eye ; and then shall
thou see clearly to cast out the mote out of thy brother's eye.

" Give not that which is holy unto the dogs, neither cast ye your pearls before
swine, lost they trample them under their feet, and turn again and rend you

" Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall bo
opened unto you :

" For every one that asketh rcceiveth ; and he that seeketh findeth ; and to him
that knocketh it shall be opened.

" Or what man is there of j'ou, whom if his son ask bread, will he give him a
stone '

•* Or if he ask a fish, will he give him a serpent ?

" If ye then, being evil, know how to give good gifls unto your children, how-
much more shall your Father which is in heaven give good things to them that
ask him ?

" Therefore all things whatsoever ye would that men should do to you, do ye
even so to them : for tliis is the law and the prophets," Matt, vii, 1-12.

1. Our blessed Lord, having now finished his main design, havini.'
first delivered the sum of true religion, carefully guarded against those
glosses of men, whereby they would make the word of God of none
efTect ; and having next laid down rules touching that right intention.

ION XX.V

SERMON XXXJ

THE SERMON ON THE MOUNT.

305

rejoice tc

le permit!
of to mor-
is, speak-
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a preciout
led among
s. And he
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the world;

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of God; be

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Mount.

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md it shall bo

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12.

ign

having

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t intention.

«srhich we are to preserve in all outward actions ; now proceeds to point
out the main hinderances of this religion, and concludes all with a suit-
able application.

2. In the fifth chapter, our great teacher has fully described inward
religion in its various branches. He has there laid before us those dis-
positions of soul, which constitute real Christianity ; tne tempers coih
tained in that holiness, " without which no man shall see the Lord ;"
tlie affections, which^ when flowing from their proper fountain, from a
living faith in God through Christ .lesus, are intrinsically and essentially
good, and acceptable to God. In the sixth he hath shown how all our
actions, likewise, even those that are indifferent in their own nature,
may be made holy, and good, and acceptable to God, by a pure and
holy intention. Whatever is done without this, he declares is of no
value with God : whereas, whatever outward works are thus consecra-
ted to God, are, in his sight, of great price.

3. In the former part of this chapter, he points out the most common
and most fatal hinderances of this holiness : in the latter, he exhorts us,
jy various motives, to break through all, and secure thai prize of our
high calling.

4. The first hinderance he cautions us against is judging. " Judge
not, that ye be not judged." Judge not others, that ye be not judged
of the Lord ; that ye bring not vengeance on your own heads. " For
with what judgment ye judge, ye shall be judged, and with what measure
ye mete, it shall be measured to you again :" — a plain and equitable
rule, whereby God permits you to determine for yourselves, in what
manner he shall deal with you in the judgment of the great day.

5. There is no station of life, nor any period of time, from the hour
of our first repenting and believing the gospel, till we are made perfect
in love, wherein this caution is not needful for every child of God. For
occasions of judging can never be wanting ; and the temptations to it
are innumerable, many whereof are so artfully disguised, that we fall
into the sin, before we suspect any danger. And unspeakable are the
mischiefs produced hereby, always to him that judges another ; thus
wounding his own soul, and exposing himself to the righteous judg-
ment of God ; — and frecjuently to those who are judged, whose hands
hang down, who are weakened and hindered in their course, if not
w holly turned out of the way, and caused to draw back even to perdi-
tion. Yea, how often, when this " root of bitterness springs up, are
many defiled thereby ;" by reason whereof the way of truth itself is
evil spoken of, and that worthy name blasphemed whereby we are
called.

6. Yet it does not appear that our Lord designed this caution only,
or chiefly, for the children of God ; but rather for the children of the
werld, for the men who know not God. These cannot but hear of those
who are not of the world ; who follow after the religion above described ;
(vlio endeavour to be humble, serious, gentle, merciful, and pure in
aeart; who earnestly desire such measures of these holy tempers as
il'ey have not yet attained, und wait for them in doing all good to all
mtn, and patiently suffering evil. Whoever go but thus far, cannot be
bio , no more than " a city set upon a hill." And why do not those who

' >^ ;e their good works, glorify their Father which is in heaven ?" What
e'l.use have they for not treading in their steps ? — for not imitating their

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exaipple, and being followers of them, as they are also of Christ ? Why,
in order to provide an excuse for themselves, they condemn those whom
they ought to imitate. They spend their time in finding out their
neighbours' faults, instead of amending their own. They arc so busied
about others going out of the way, that themselves never come into i(
at all ; at least, never get forward ; never. go beyond a poor dead form
of godliness, without the power.

7. It is to these more especially that our Lord says, " Why beholdest
thou the mote that is in thy brother's eye ;" — the infirmities, the mis-
takes, the imprudence, the weakness of the children of God ; — " but
considerest not the beam that is in thine own eye ?" Thou considerest
not the damnable impenitence, the Satanic pride, the accursed self will,
the idolatrous love of the world, which are in thyself, and which make
thy whole life an abomination to the Lord. Above all, with what supine
carelessness and indifference art thou dancing over the mouth of hell !
And " how then," witli what grace, with what decency or modesty,
" wilt thou say to thy brother. Let me pull out the mote out of thine eye ;"
— the excess of zeal for God, the extreme of self denial, the too great
disengagement from worldly cares and employments, the desire to be
day and night in prayer, or hearing the words of eternal life 1 — " And
behold a beam is in thine own eye !" Not a mote like one of these. —
" Thou hypocrite !" who pretendest to care for others, and hast no care
for thy own soul ; who makest a show of zeal for the cause of God, when
in truth thou neither lovest nor fearest him ! " First cast out the beam
out of thine own eye :" cast out the beam of impenitence ! Know thy-
self! See and feel thyself a sinner ! Feel that thy inward parts are very
wickedness, that thou art altogether corrupt and abominable, and that
the wrath of God abideth on thee ! Cast out the beam of pride ; abhor
thyself; sink down as in dust and ashes ; be more and more little, and
mean, and base, and vile in thine own eyes ! Cast out the beam of self
will I Learn what that meaneth, " If any man will come after me, let
him renounce himself." Deny thyself, and take up thy cross daily.
Let thy whole soul cry out, " I came down from heaven," [for so thou
didst, thou never dying spirit, whether thou knowest it or no,] " not to
do my own will, but the will of Him that sent me." Cast out the beam
of love of the world ! Love not the world, neither the things of tlie
world. Be thou crucified unto the world, and the world crucified unto
thee. Only use the world, but enjoy God. Seek all thy happiness in
him ! Above all, cast out the grand beam, that supine carelessness and
indifference! Deeply consider, that "one thing is needful;" the one
thing which thou hast scarce ever thought of. Know and feel, that
thou art a poor, vile, guilty worm, quivering over the great gulf! What
art thou ? A sinner born to die ; a leaf driven before the wind ; a
vapour ready to vanish away ; just appearing, and then scattered into
air, to be no more seen ! See this ! " And then shalt thou see clearly
to cast out the mote out of thy brother's eye." Then, if thou hast
leisure from the concerns of thy own soul, thou shalt know how to
correct thy brother also.

8. But what is properly the meaning of this word, "Judge not?"
What is the judging which is here forbidden ? It is not the sam«» ia
evil speaking, although it is frequently joined therewith. Evil speak-
ing ie the relating any thing that is evil concerning an absent persOii;

[OK XXX.

SRKMON XXX.] THE SERMON ON THE MOUA'T.

3o;

itT Why.
ose whom
out their
I SO busied
me into it
dead form

f beholdest

s, the mis-

od ;— " but

considcrest

ed selfwill,

vhich make

what supine

lUth of hell !

or modesty,

"thine eye,"

lie too great

desire to be

ife 1—" And

3 of these.—

hast no care

of God, when

out the beam

! Know thy-

oarts are very

ible, and that

pride; abhor

>re little, and

beam of scH

after me, let

y cross dail}.

r [for so thou
no,] " not to
out the beam
[things of the
;rucified unto
happiness in
elessness ami
[ful ;" the one
md feel, that
It gulf I What
the wind; a
scattered into
,u see clearly
if thou hast
now how to

I Judge not!"

the sump 5j

Evil speak-

Uent peiso.i;

whereas judging may indifferently refer either to the absent or the pre-
sent. Neither does it necessarily imply the speaking at all, but only
the thinking evil of another. Not that all kind of thinking evil of
others, is that judging which our Lord condemns. If I see one com-
mit robbery or murder, or hear him blaspheme the name of God, I
cannot refrain from thinking ill of the robber or murderer. Yet this
is not evil judging : there is no sin in this, nor any thing contrary to
tender affection.

9. The thinking of another in a manner that is contrary to love, is
that judging which is here condemned; and this may be of various
kinds. For, first, we may think another to blame when he is not.
We may lay to his charge (at least in our own mind) the things of
which he is not guilty ; the words which he has never spoke, or the
actions which he has never done. Or we may think his manner of act-
ing was wrong, although in reality it was not. And even where nothing
can justly be blamed, either in the thing itself, or in the manner of
doing it, we may suppose his intention was not good, and so condemn
him on that ground ; at the same time that He who searches the heart,
!iees his simplicity and godly sincerity.

10. But we may not only fall into the sin of judging, by condemning
the innocent ; but also, secondly, by condemning the guilty in a higher
degree than he deserves. This species of judging is likewise an offence
against justice, as well as mercy ; and yet such an offence as nothing
can secure us from, but the strongest and tenderest i ffection. Without
this, we readily suppose one, who is acknowledged to be in fault, to be
more in fault than lie really is. We undervalue whatever good is found
in him. Nay, we are not easily induced to believe, that any thing good
can remain in him, in whom we have found any thing that is evil.

il. All this shows a manifest want of that love, which ou Xoyt^sron
'■'., — thinketh no evil; which never draws an unjust or unkind con-
- on from any premises whatsoever. Love will not infer, from a
person's falling once into an act of open sin, that he is accustomed so
to do, that he is habitually guilty of it : and if he was habitually guilty
once, love does not conclude he is so still ; much less, that if he is now
guilty of this, therefore he is guilty of other sins also. These evil rea-
sonings all pertain to that sinful judging which our Lord here guards
us against; and which we are in the highest degree concerned to avoid,
if we love either God or our own souls.

12. But supposing we do not condemn the innocent, neither the
guilty any farther than they deserve ; still we may not be altogether
3lear of the snarfe : for there is a third sort of sinful judging, which is
the condemning any person at all, where there is not sufficient evidence.
And be the facts we suppose ever so true, yet that does not acquit us.
For I hey ought not to have been supposed, but proved; and till they
wore, we ought to have formed no judgment ; — I say, till they were;
for neither are we excused, although the facts admit of ever so strong
a proof, unless that proof be produced before we pass sentence, and
compared with the evidence on the other side. Nor can we be excused,
if ever we pass a full sentence, before the accused has spoken for him-
self. Even a Jew might teach us this, as a mere lesson of justice
abstracted from mercy and brotherly love : " Doth our law," says Nico-
demus, "judge any man before it bear him. and know what he doeth?"

I'M

'Ik

.>
J

.rr>

«: :i
» -*•

308 TINTH DISCOUBSE UPON [sERMON XN\

Johnvii,51. Yea, a heathen could reply, when the chief of the Jew-
ish nation desired to have judgment against his prisoner, "It is not
the manner of the Romans to judge any man, before he that is accused
have the accusers face to face, and have license to answer for himself,
concerning the crime laid against him."

13. Indeed we could not easily fall into sinful judging, were we only
to observe that rule, which another* of those heathen Romans affirms
to have been the measure of his own practice. " I am so far," says he,
" from lightly believing every man's or any man's evidence against
another, that I do not easily or immediately believe a man's evidence
against himself. I always allow him second thoughts, and many timet'
counsel too." Go, thou who art called a Christian, and do likewise,
lest the heathen rise and condemn thee in that day !

14. But how rarely should we condemn or judge one another, at least,
how soon would that evil be remedied, were we to walk by that clear
and express rule, which our Lord himself has taught us : " If thy bro-
ther shall trespass against thee," [or if thou hear or believe he hath,]
" go and tell him of his fault between thee and him alone." This is
the first step thou art to take. " But if he will not hear, take with thee
one or two more, that in the mouth of two or three witnesses, every
word may be established." This is the second step. " If he neglect
to hear them, tell it unto the church ;" either to the overseers thereof,
or to the whole congregation. Thou hast then done thy part. Then
think of it no more, but commend the whole to God.

15. But supposing thou hast, by the grace of God, " cast the beam
out of thine own eye," and dost now " clearly see the mote or the beam
which is in thy brother's eye," yet beware thou dost not receive hurt
thyself, by endeavouring to help him. Still " Give not that which is
holy unto dogs." Do not lightly account any to be of this number ;
but if it evidently appear that they deserve the title, then " cast ye noi
your pearls before swine." Beware of that zeal which is not accord-
ing to knowledge. For this is another great hinderance in their way,
who would be " perfect as their heavenly Father is perfect." They
who desire this, cannot but desire that all mankind should partake of
the common blessing. And when we ourselves first partake of the
heavenly gift, the divine " evidence of things not seen," we wonder that
all mankind do not see the things which we sec so plainly ; and make
no doubt at all, but we shall open the eyes of all we have any intercourse
with. Hence we are for attacking all we meet without delay, and con
straining them to see, whether they will or no ; and by the ill success
of this intemperate zeal, we often suffer in our own souls. To prevent
this spending our strength in vain, our Lord adds this needful caution,
(needful to all, but more especially to those who are now warm in their
hrst love,) "Give not that which is holy unto the dogs, neither cast ye
your pearls before swine, lest they trample them under their feet, and
turn again and rend you."

16. " Give not that which is holy unto the dogs." Beware of think-
ing that any deserve this appellation, till there is full and incontestable
proof, such as you can no longer resist. But when it is clearly and
indisputably proved, that they are unholy and wicked men, not only
strangers to, but enemies to God, to all righteousness and true holiness .

• Senecu.

iMON XXv

,f the Jew-

'•It is not

is accused

for himself,

ere we only
lans affirms
T," says he,
nee against
I's evidence
many timetj
do likewise,

;her, at least,
by that clear
" If thy bro-
jve he hath,]
e." This is
ike with thee
nesses., every
If he neglect
seers thereof,
part. Then

jast the beam
,e or the beam
t receive hurt
that which is
this number ;
" cast ye not
[is not accord-
in their way,
feet." They
ild partake of
.artake of the
re wonder tliat
,y ; and make
ly intercourse
/lay, and con
:he ill success
To prevent
edful caution,
Iwarm in tlieir
leither cast ye
heir feet, and

Iware of think-
incontestable

lis clearly and
len, not only

I true holiness.

SERMON XXX.] THE SERMON ON THE MOUNT.

3U0

' Give not that which is holy," to a/iov, — the holy thing, emphatically
so called, uirto these. The holy, the peculiar doctrines of the gospel,
such as were hid from the ages and generations of old, and are now
made known to us, only by the revelation of Jesus Christ, and by the
inspiration of his Holy Spirit, — are not to be prostituted unto these men,
•A'ho know not if there be any Holy Ghost. Not indeed that the ambas-
■sadors of Christ can refrain from declaring tliem in the great congre-
iration, wherein some of these may probably be ; we must speak, whether
men will hear, or whether they will forbear ; but this is not the case
rt itli private Christians. They do not bear that awful character ; noi
are they under any manner of obligation to force these great and glori
ous truths on them who contradict and blaspheme, who have a rooted
enmity against them. Nay, they ought not so to do, but rather to lead
ihem, as they are able to bear. Do not begin a discourse with these
upon remission of sins, and the gift of the Holy Ghost; but talk with
tliem in their own manner, and upon their own principles. With the
rational, hono'irable. and unjust epicure, reason of" righteousness, tem-
perance, and judgment to come." This isthe most probable way to make
Felix tremble. Reserve higher subjects for men of higher attainments.

17. Neither " cast your pearls before swine." Be very unwilling to
pass this judgment on any man ; but if the fact be plain and undeniable,
if it is clear beyond all dispute, if the swine do not endeavour to dis-
guise themselves, but rather glory in their shame, making no pretence
to purity, either of heart or life, but working all uncUanness with
greediness ; then cast not ye your pearls before them. Talk not to
tliem of the mysteries of the kingdom ; of the things which eye hath
not seen, nor ear heard ; which, of consequence, as they have no other
inlets of knowledge, no spiritual senses, it cannot enter into their hearts
to conceive. Tell not them of the exceeding great and precious pro-
mises, which God hath given us in the Son of his love. What concep-
tion can they have of being made partakers of the divine nature, who
do not even desire to escape the corruption that is in the world through
lust ? Just as much knowledge as swine have of pearls, and as much
relish as they have for them, so much relish have they for the deep things
of God, so much knowledge of the mysteries of the gospel, who are
immersed in the mire of this world, in worldly pleasures, desires, and
cares. Oh cast not those pearls before these, " lest they trample them
under their feet," — lest they utterly despise what they cannot under-
stand, and speak evil of the things which they know not ! Nay, it is
probable, this would not be the only inconvenience which would follow
it would not be strange, if they were, according to their nature, to
"turn again, and rend you;" if they were to return you evil for good,
cursing for blessing, and hatred for youv good will. Such is the enmity
of the carnal mind against God, and all the things of God. Such is the
treatvnent you are to expect from these, if you offer them the onpar-
donable affront of endeavouring to save their souls from death, to pluck
them as brands out of the burning.

18. And yet you need not utterly despair even of these, who, for the
present, " turn again and rend you." For if all your arguments and
persuasives fail, there is yet another remedy left, and one that is fre-
quently found effectual, when no other method avails ; this is prayer
Therrfore. whatever you desire or want either for others or for your

.>
Ji

310

TENTH DISOOUBaX UPOH

[sermon X.\X

,*^

own soul, " Ask, and it shall be given you ; seek, and ye shall find :
knock, and it shall be opened unto you." The neglect of this is a
third grand hinderance of holiness. Still we " have not, because we
ask not." Oh how meek and gentle, how lowly in heart, how full oj
love both to God and niiin, might ye have been at this day, if you had
only asked ; — if you had continued instant in prayer ! Therefore now,
at least, " ask and it shall be given unto you." Ask, that ye may tho-
».)ughly experience and perfectly practise the whole of that religion,
which our Lord has here so beautifully described. It shall then h*^
given you, to be holy as he is holy, both in heart and in all manner of
conversation. Seek, in the way he hath ordained, in searching the
Scriptures, in hearing his word, in meditating thereon, in fasting, in
partaking of the Supper of the Lord, and surely ye shall find : ye shall
find that pearl of great price, that faith which overcometh the world,
that peace which the world cannot give, that love which is the earnest
of your inheritance. Knock ; continue in prayer, and in every other
way of the Lord : be not weary or faint in your mind : press on to the
mark : take no denial : let him not go until he bless you : and the door
of mercy, of holiness, of heaven, shall be opened unto you.

19. it is in compassion to the hardness of our heart, so unready to
believe the goodness of God, that our Lord is pleased to enlarge upon
this head, and to repeat and confirm what he hath spoken. " For every
one," saith he, " that asketh, receiveth ;" so that none need come short
of the blessing; "and he that seeketh," even every one tha:t seeketh
" findeth" the love and the image of God ; " and to him that knocketh,"
to every one that knocketh, the gate of righteousness shall be opened. So
that here is no room for any to be discouraged, as though they might
ask, or seek, or knock in vain. Only remember always to pray, to
seek, to knock, and not to famt. And then the promise standeth sure.
It is firm as the pillars of heaven ; — yea, more firm ; for heaven and
earth shall pass away ; but His word shall not pass away.

20. To cut off every pretence for unbelief, our blessed Lord, in the
following verses, illustrates yet farther what he had said, by an appeal
to what passes in our own breasts. " What man," saith he, " is there
of you, whom if his son ask bread, will give him a stone ?" Will even
natural affection permit you to refuse the reasonable request of one you
love ? " Or if he ask a fish, will give him a serpent ]'' Will he give him
hurtful, instead of profitable things? So that even from what you feel aiid
do yourselves, you may receive the fullest assurance, as on the one hand,
that no ill effect can possibly attend your asking, so, on the other, that
it will be attended with that good effect, a full supply of all your wants.
F'or *' if ye, being evil, know how to give good 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 lo
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

HON XX X

shall fiud :
>f this is a
jecanse we
how full ol
if you had
refore now,
ye may tho-
lat religion,
lall then be
1 manner of
arching the
1 fasting, in
fid : ye shall
h the world,
, the earnest
I every other
ess on to the
and the door

o unready to

enlarge upon

" For every
;d come short

that seeketh
It knocketh,"
je opened. So
h they might
rs to pray, to
standeth sure.
r heaven and

Lord, in the
by an appeal
Ihe, "is there
ll" Will even
lest of one you
111 he give him
\i you feel and
[the one hand,
Ihe other, that
111 your wants.
kour children,
f who is pure,

latask him^"
loly Ghost to
; all wisdom,

liness ; all that

J God, see that
Inore likely to
Ian you expect
^larity towards

SERMON XXX.] THE SERJIOir OS THE ■OCHT.

311

your neighbour. Therefore let this hinderance be removed without
delay. Confirm your love towards one other, 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 know-
ingly ofi'cnd against it, without carrying his condemnation in his
own breast.

23. '* This is the law and the prophets." Whatsoever is written ui
that law which God of old revealed to mankind ; and whatsoever pre-
cepts 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, com-
prises the whole oi .at religion which our Lord came to establish
upon earth.

24. It may be understood either in a positive or negative sense. li
understood in a negative sense, the 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 circum
stances 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 circum-
stance, 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 yo«
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, with-
MUt injuring themselves ; yea, that in outward things, (according to the
iinown rule,) their superfluities should give way to our conveniencies;
their conveniencies, to our necessities ; and their necessities, to our
extremities. Now, then, let us walk by the same rule : let us do unto
al), 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. Lei
our superfluities give way to our neighbour's conveniencies ; (and who

J
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313

Kixvcjmi DiscocBsa croir [sermon xxxi.

ihon will hiive uny superfluities left?) our conveniencies to our neigh
boar's necessities ; our necessities, to his extremities.

127. This is pure and genuine inor.ality. This do, and thou shalt live.
•* As many as walk by this rule, peace he to them and mercy ;" for they
are "the Israel of (lod." But tiien he it observed, none can walk by
this rule, (nor ever did from the beginning of the world,) none can love
his neiirlibo'ir as himself, unless he first 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 d 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.

Sermon XXXL — Upo?i our Lord's Sermon on the Mount

DISCOURSE XI.

" Enter yo in at the strait gate : for wide is the gate, and broad is the way, that
>eadcth to destruction, and many tlieru be whicli go in thereat :

" Because strait is the gate, and narrow is tho way, whicli leadeth unto life, and
few there be tliat find it," Matt, vii, 13, 11.

1. Our Lord, having warned us of the dangers which easily beset us
at our first entrance upon real religion, the hinderances which naturally
ari;3e from within, from the wickedness of our own hearts ; now pro-
ceeds to apprize us of the hinderances from without, particulaily 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
weie not novices in religion, who had made some progress in righteous-
ness. His caution, therefore, against these he presses upon us with all
possible earnestness, and repeats again and again, in variety of expres-
sions, lest by any means wo should let it slip. Thus effectually to guard
us against the former, " Enter ye in," saith he, " at the strait gate : for
wifle 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 nar-
row 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 go in thereat: because strait is the gate, and
narrow is the way, which leadeth unto life, and few there be that find it."

3. In these words we may observe, first, the inseparable properiier^
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, tin

SEllMUN XXXI.] TUB SERMON ON THE MOUNT.

313

inseparable properties of the way to heaven : " Strait is that gate, and
few there be that fmd it :" Thirdly, a serious exhortation grounded
thereon, " Enter ye in at the strait gate."

1. 1. We may observe, tirst, the inseparable properties of the way to
hell : " Wide is the <,Mte, and broad is the way, that leadeth to destruc-
tion, and many there be which go in thereat."

2. Wide indeed is the gate, and broad the way, that leadeth to
destruction ! For sin is the gaie of hell, and wickedness the way to
destruction. And how wide a gate is that of sin ! How broad is the
way of wickedness ! The " 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, urdess 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 ; so thit this gate is wide indeed

3. To consider this a little more particularly : IIow wide do those
parent sins extend, t'rom 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 they not diffuse
themselves through all our thoughts, and mingle with all our tempers ?
Are they not the leaven which leavens, more or less, the whole mass
of our affections? May we not, on a close and faithful examination of
ourselves, perceive these roots of bitterness continually springing up,
infecting all our words, and tainting all our actions 1 And how innu-
merable an offspring do they bring forth, in every age and nation ! Even
enough to cover the whole earth with darkness and cruel habitations.

4. Oh who is able to reckon up their accursed fruits ; to count all the
sins, whether against God or our neighbour, not which imagination
might paint, but which may be matter of daily melancholy experience!
Nor need we range over all the earth to find them. Survey any one
kingdom, any single country, or city, or town ; and how plenteous is
this harvest ! And let it not be one of those which are still overspread
with Mohammedan or pagan darkness ; but of those which name the
name of Christ, which profess to see the light of his glorious gospel.
Go no farther than the kingdom to which we belong, the city wherein
we are now. We call ourselves Christians; yea, and that of the purest
sort: we are Protestants; reformed Christians ! But, alas! who shall
carry on the reformation of our opinions into our hearts and lives I Is
there not a cause ? For how innumerable are our sins ; — and those of
the deepest dye ! Do not the grossest abominations, of every kind,
abound among us from day to day I Do not sins of every sort cover the
land, as the waters cover the sea ? Who can count them ? Rather go
and count the drops of rain, or the sands on the sea shore. So " wide
is the gate," so " broad is the way, that leadeth to destruction."

5. " And many there be who go in at" that gate ; many who walk
in that way ; — almost as many as go in at the gate of death, as sink
into the chambers of the grave. For it cannot be denied, (though
neither can we acknowledge it but with dhame and sorrow of heart,)
that even in this, which is called a Christian country, the generality of

.J!

'2:
'3

ELEVENTH DISCOURSE UPON

[sermon XXXI.

5 ac
hi:

every age and sex, of every profession and employment, of every rank
and degree, high and h)w, rich and poor, are walking in the way oi
destruction. The far greater part of the inhabitants of this city, to this
day, live in sin ; in sonic palpable, habitual, known transgression of the
law they profess to observe ; yea, in sotne outward transgression, some
gross, visible kind of ungodliness or unrighteousness, some open viola-
tion of their duty either to God or man. These then, none can deny, are
all in the way that leadeth to destruction. Add to these, those who have
a name indeed that they live, but were never yet alive to God ; those
that outwardly appear fair to men, but are inwardly full of all unclean-
ness; full of pride, or vanity; of anger, or revenge; of ambition, or
covetousness; lovers of themselves, lovers of the world, lovers of pleasure
more than lovers of God. These indeed may be highly esteemed of men;
but they are an abomination to the Lord. And how greatly will these
saints of the world swell the number of the children of hell ! Yea, add
all, whatever they be in other respects, whether they have more or less of
the form of godliness, who "being ignorant of God's righteousness, and
seeking to establish their own righteousness" as the ground of their
reconciliation to God, and acceptance with him, of consequence have
not " submitted themselves unto the righteousness which is of God" by
faith. Now, all these things joined together in one, how terribly true
is our Lord's assertion, " Wide is the gate, and broad is the way, that
leadeth to destruction, and many there be which go in thereat !"

6. Nor does tliis only concern the vulgar herd, — the poor, base,
stupid part of mankind. Men of eminence in the world, men who have
many fields and yoke of oxen, do not desire to be excused from this
On the contrary, " many wise men after the flesh," according to the
human methods of judging, "many mighty," in power, in courage, in
riches, many " noble are called ;" called into the broad way, by the
world, the llesh, and the devil ; and they are not disobedient to thai
calling. Yea, the higher they are raised in fortune and power, the
deeper do they sink into wickedness. The more blessings they have
received from God, the more sins do they commit ; using their honour
or riches, their learning or wisdom, not as means of working out their
salvation, but rather of excelling in vice, and so insuring their own
destruction !

IL L And the very reason why many of these go on so securely in
the broad way, is, because it is broad ; not considering that this is the
inseparable property of the way to destruction. " Many there be,'' saitli
our Lord, " which go in thereat;" for the very reason why they should
flee from it ; even " because strait is the gate, and narrow the way, thai
leadeth unto life, ami few there be that find it."

2. This is an inseparable property of the way to heaven. So narrow
is the way that leadeth luito life, unto life everlasting, — so strait tlie
gate, — that nothing unclean, nothing unholy, can enter. No sinnci
can pass through that gate, imtil he is saved from all his sins. Not only
'from his outward sins ; from his evi\ " conversation received by tradition
from his fathers." It will not suffice, that he hath " ceased to do evil,"
and " learned to do well :" he must not only be saved from all sinful
actions, and from all evil and useless discourse ; but inwardly changed,
thoroughly renewed in the spirit of his mind : otherwise he cannot pasi
through the gate of life, he cannot enter into glory.

ION XXXI.

ivery rank
he way ol
ity, to this
sion of the
sion, some
upeu viola-
n deny, are
e who have
jod ; those
ill unclean-
mbition, or
of pleasure
led of men ;
y will these
! Yea, add
)reor less of
)usness, and
ind of their
juence have
I of God" by
terribly true
he way, that
real !"
poor, base,
len who have
;d from this
rding to the
courage, in
way, by the
lient to thai
power, the
Ts they have
their honour
ing out their
g their own

securely in
It this IS tlie
^re be,'' saitli

they should
|ihe way, that

So narrow

Uo strait the

No sinni'i

IS. Not only

by tradition

to do evil."

jm all sinful

[lly changed,

cannot pa*

SERMON XXXI.] THE SERMON ON THE MOUNT.

316

3. For, " narrow is the way that leadeth unto life ;" the way of uni
versal holiness. Narrow indeed is the way of poverty of spirit ; the
way of holy mourning ; the way of meekness ; and that of hungering
and thirsting after righteousness. Narrow is the way of mercifulness ;
of love unfeigned ; the way of purity of heart ; of doing good unto all
men ; and of gladly suffering evil, all manner of evil, for righteous-
ness' sake.

4. " And few there be that find it." Alas ! how few find even the
way of heathen honesty ! How few are tiiere that do nothing to another
which they would not another should do unto them ! How few that are
clear, before God, from acts either of injustice or unkindness ! How few
that do not " offend with their tongue ;" that speak nothing unkind,
nothing untrue ! What a small pro|)ortion of mankind are innocent,
oven of outward transgressions ! And how much smaller a propor-
tion have their hearts right before God, — clean and holy in his siglii !
Where are they, whom his all searching eye discerns to be truly humble ;
to abhor themselves in dust and ashes, in the presence of God their
Saviour ; to be deeply and steadily serious, feeling their wants, and
" passing the time of their sojourning with fear ;" truly meek and gentle,
never " overcome of evil, but overcoming evil with good ;" thoroughly
athirst for God, and continually panting after a renewal in his likeness ?
How thinly are they scattered over the earth, whose souls are enlarged
HI love to all mankind ; and who love God with all their strength, who
tiave given him their hearts, and desire nothing else in earth or heaven !
How few are those lovers of God and man, that s|)end their whole
strength in doing good unto all men ; and are ready to suflfer ajl things,
yea, death itself^ to save one soul from eternal death !

5. But while so few are found in the way of life, and so many in the
way of destruction, there is great danger lest the torrent of example
should bear us away with them. Even a single example, if it be always
in our sight, is apt to make much impression upon us ; especially when
it has nature on its side, when it falls in with our own inclinations.
How great then must be the forceof so numerous examples, continually
before our eyes ; and all conspiring, together with our own hearts, to
carry us down the stream of nature ! How difficult must it be to stem
the tide, and to keep ourselves " unspotted in the world !"

6. What heightens the difficulty still more is, that they are not the
rude and senseless part of mankind, at least not these alone, who set
us the example, who throng the downward way ; but the polite, the well
bred, the genteel, the wise, the men who imderstand the world, the
men of knowledge, of deep and various learning, the rational, the
eloquent! These are aJI, or nearly all against us. And how shall we
stand against these ? Do not their tongues drop manna ; and have
they not learned all thear ■■ of soft persuasion 1 — and of reasoning too;
for these are versed in all controversies, and strife of 'vords. It is
therefore a small thing with them to prove, that the way is right because
U is broad ; that he who follows a nmltitude cannot do evil, but only htj
who will not follow them ; that your way must be wrong, because it is
Aarrow, and because there are so few that find it. These will make
It clear to a demonstration, that evil is good, and good is evil ; that the
way of holiness is the way of destruction, and the way of the world the
only wav to heaven.

1
J

316

ELKVKNTII ni&COUHSE UPON [SEKMON XXXI.

r —

: ::§

7. Oh liow can unlearned and ignorant men maintain their cause
a(;ainst such opponents! An<i yet these ure not all with whom they
nnist contend, however nneqnul to the task : for there are many mijfhty,
atid nohle, and poweriu! men, as well as wise, in the road that leadeth
to destruction ; and these have a shorter way of confutinjf, than that of
reason and ari^ument. They usually a|)ply, not to the understanding,
f)ut to the fears of any that oppose them ; — a method thai seldom fails
of success, even where argument profits nothing, as lying level to the
capacities of all men ; for all can I'ear, whetln.'r they can reason or no.
And all wlio have not a firm trust in God, a sure leliance both on his
power and love, cannot hut fear to give any disgust to those who have
the power of the world in their haiuls. What wonder, therefore, if the
example of these is a law to all who know not God ?

vS. Many rich are likewise in the broad way. And these apply to
the hopes of men, and to all their foolish desires, as strongly and
ettectually as the mighty and noble to their fears. So that hardly can
you hold on in the way of the kingdo.n, unless you are dead to all below,
unless you are crucirted to the world, and the world crucified to you,
unless yoi; desire nothing more but God.

9. For how dark, how uncomfortable, how forbidding is the prospect
on the opposite side ! A strait gate ! A narrow way ! And few finding
tfKit gate ! Few walking in the way ! Besides, even those few are not
wLse men, not men of learning or eloquence. They are not able to
reason either strongly or clearly : they cannot propose an argument to
any advantage. They know not how to prove what they profess to
believe ; or to explain even what they say they experience. Surely such
advocates as these will never recommend, but rather discredit, the
cause they have espoused.

10. Add to this, that they are not noble, not honourable men : if
they were, you might bear with their lolly. They are men of no in-
terest, no authority, of no account in the world. They arc n.ean and
base ; low in life ; and such as have no power, if they had the will to
hurt you. Therefore there is nothing at all to be feared from them ;
and there is nothing at all to hope : for the greater part of them may
say, " Silver and gold have I none ;" at least a very moderate share.
Nay, some of them have scarce food to eat, or raiment to put on. For
this reason, as well as because their ways are not like those of other
men, they are every where spoken against, are despised, have their
names cast out as evil, are variously persecuted, and treated as the
filth and offscouring of the world. So that both your fears, your hopes,
and all your desires, (except those which you have immediately from
God,) yea, all your natural passions, continually incline you to return
into the broad way.

III. 1. Therefore it is, that our Lord so earnestly exhorts, " Enter
ye in at the strait gate." Or, (as the same exhortation is elsewhere
expressed,) " Strive to enter in :" Ayuvi^isds eige'kdeiv, — strive as in an
agony : " For many," saith our Lord, " shall seek to enter in, [indo-
lently strive,] and shall not be able."

2. It is true, he intimates what may seem another reason for this,
for their not being able to enter in, in the words which immediately
follow these. For after he had said, " Many, I say unto you, wiil seek
to enter in, and shall not be able," he subjoins, "Wlien once the mastci

[ON XXXI,

eir cauM
hoin they
y iniyl'ty,
111 le;uleth
;in that of
r^taiiiling,
Idoiii fuila
>vei to the
son or no.
loth on his
who have
fore, if the

Hi apply to
•ongly and
hardly can
(J all below,
ied to you,

he prospect
few finding
few are not
not able to
irgument to
I profess to
Surely such
scredit, the

jle men : if
in of no in-
3 Hiean and
1 the will to
from them ;
them may
irate share.
|ut on. For
ise of other
have their
Lted as the
your hopes,
iately from
lU to return

BERMON XXXI,] THE SERMON ON THE MOUNT.

817

ts,

Enter

elsewhere
\ve as in an
in, [indo-

)n for this,
imediately
will seek
I the mastci

of the house is risen up, and hath Hhut to the door, and yc begm to
stand without," rtpgiffSs f^w s<av«i, — rathnr, */<• stand irithout; for Kp^r\(i'ht
seems to l)e only an elegant expletive, — "ami lo knock at the door,
Haying, Lord, Lord, open unto us ; he hIiuII answer and .lay unto you, I
know you* not: depart from me, all ye workers of ini<|uity," Luke
xiii, 26, &c.

3. It may appear, upon a transient view of these words, that their
delaying to seek at all, rather tlian their maniior of seeking, was the
reason why they were not able to enter in. But it comes, in effect to
the same thing. They were, therefore, commanded, to deimrt, because
they had been '* workers of ini(|uity *i" because they had walked in the
broad road ; in other words, because they had not agoni/.ed to " enter
iu at the strait gate." Probably they did seek before the door was shut ;
hut that did not suffice : and they did strive, after the door was shut ;
l»ut then it was too late.

4. Therefore strive ye now, in this your day, to " enter in at the strait
ifate." And in order thereto, settle it in your heart, ai.d let it be ever
uppermost in your thoughts, that if you are in the broad way, you are in
the way that leadeth to destti ction. ft* ni-.y go with you, as sure as
(Jod is true, both tliey and yoi are g vi.ig I't 'ell ! Kyou are walking
as the generality of men r/aik, )uu arc Vt'jiking to the bottomless pit!
Are many wise, many riof , m,;'!v i.iighiy,^ or noble, travelling with you
iu the same way 1 By this token, wii.iiout going any farther, you know
it does not lead to life, lic.fj u a I'loit, a plain, an infallible rule,
before you enter into pE.i«L*ulars. in \iliat.'vt:'r profesfiop. yoj are
engaged, you must be ping'.jhu*, r.c be damiuHl ' The w'vV fo hell has
nothing singular in it: but U;o wny to heaven isPiMgr'.arit', <tb over: if
you move but one f\ \i towr^.: as God. \o\i >Lr^ nci iis oth ■. '<ie;\ are. But
regard not this. It if far hcacr t<^ :si, ud littiifj, t'.iM ic tUl) i'uo ihe
pit. Run then with patience ihe acB v 'lioh is -■•y.l i:cfore ilu^o, '.nciv/ti
iliy companions therein are but few ! They wiii not alwtjys be o". Vet
a little while, and thou w'.'t " corae ti» r.rt I'v.sMmerablo comnany c\' -■'.n-
gels, to the general assembly a»/d chjrc'i, of the first-born, mid to the
spirits of just men made perfect."

5. Now, then, "strive t(» filter ]•», h* the ctrait gate:" iiein}] pene
trated with the deepest ser.se )f Lne iP3\piessit''e lianger yo ir .soul is
ill, so long as you are in a brotid v/ay, — so long as yci are void of
poverty of spirit, and all that inward religion^ u-hioh the rvjy, the rich,
the wise, acc^iunt madness. " Strive toontei in ;" bcm^ pierced with
sorrow and shame for having so hwg run on with Cnc u it liniung crowd,
utterly neglecting, if not despising tlsa*. ' holiness .viiboiu which no man
cat! see the Lord." Strive, as in an agony of holy fear, lest " a pro-
mise being m.ade you o'''v'U'..r fig into his ret," even that " rest which
remaineth for the people of Ood,'" jou should nevertheless " come short
of it." Strive, in all thp t'ci^oui of desire, with " groanings that cannot
be uttered." Stri'f by prayer witnout ceasing ; at all tin)es, in all
|)laces, lifting ur 'our heart to God, and giving him no rest, till you
" awake up f.fier his likeness," and are " satisfied with it."

6. Tj . onclude : '* Strive to enter in at the strait gate," not only by
tlis agony of soul, of conviction, of sorrow, of shame, of desire, of fear
of unceasing prayer ; but likewise by ordering thy conversation aright,
by walking with all thy strength in all the ways of God, the way of inno.

3»

>
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318

TWELFTH DISCOURSE UPON [SERMON XXXII.

cence, of piety, and of mercy. Abstain from all appearance of evil :
do all possible good to all men : deny tbyself, thy own will, in all things,
and take up thy cross daily. Be ready to cut off thy right hand, to
pluck out thy right eye, and cast it from thee ; to suffer the loss of
goods, friends, health, all things on earth, so thou mayest enter into th'«
kingdom of heaven !

"* eg:

l±

Sermon XXXII. — Upon our Lord's Sermon on the Mount.

niSCOURSB XII.

" Beware of fiilse prophets, wliich come to you in sheep's clothing, but inwardl}
they are raveninij wolves.

" Ye shall know them by their fruits. Do men gather grapes of thorns, or figi
of thistles?

" Even so every good tree bringeth forth good fruit ; but a corrupt tree bringeth
forth evil fruit.

" A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth
good fruit.

" Every tree that bringeth not forth good fruit is hewn down, and cast into
the fire.

" Wherefore by their fruits ye shall know them,'' Matt, vii, 15-20.

1. It is scarce possible to express or conceive, what multitudes ol
s»oiils run on to destruction, becau,se they would not be persuaded to
walk in a narrow way, even though it were the way to everlasting sal-
vation. And the same thing we may still observe daily. Such is the
folly and madness of mankind, that thousands of men still rush on in
the way to hell, only because it is a brand way. They walk in it tliem-
selves, because others do : because so many perish, they will add to the
number. Such is the amazing influence of example over the weak,
miserable children of men ! It continually peoples the regions of death,
and drowns numberless souls in everlasting perdition !

2. To warn mankind of this, to guard as many as possible againsi
this spreading contagion, God has commanded his watchmen to cry
aloud, and show the people the danger they are in. For this end he
has sent his servants the |)rophets, in their succeeding generations, to
|)oint out the narrow path, and exhort all men not to be conformed to
this world. But what if the watclunen theinseives fall into the snare,
against which they should warn others? What if ''the prophets pro-
phesy deceits ?" If they " cause the people to err from the way ?" What
shall be done, if they point out as the way to eternal life, what is in
truth the way to eternal death ; and exhort others to walk, as they do
themselves, in the broad, not the narrow way ?

3. Is this an unheard of, is it a'l uncommon thing ? Nay, God know-
eth it is not. The Iristances of it art; almost iimumerable. We may
find them in every ai>e and nation. But how terrible is this ! Wiu-ri
the ambassadors of God turn agents for the devil ! When they, who are
commissionod to teach men the way to heaven, do in fact teach them
the way to hell ! These are like the locusts of Egypt, " which eat u|)
the residue that had escaped, that had remained after the hail." Tli< v
devour even the residue of men that h.id escaped, that were not i\y'-
stroyed by ill example. It is not, therefore, without cause, that our
.vise atid gracious Master so solemnly cautions us against them : " Bo

qoczK^

ON XXXU.

:e of evil :
all things,
It hand, to
the loss of
ler intoth'"

Mount.

, but inwardl}
ihorns, or fi^"

tree bringetl)
ree bring forth

and cast into
JO.

multitudes o\
persuaded to
erlasting sal-
Such is the
ill rush on in
Ilk in it Uiem-

iU add to the
ler the weak,

;ons of death.

tsible against
[hmen to cry
this end he
tneratious, to
conformed to
ito the snart'.
irophets pro-
ay ?" What
^, what is in
[, as they do

\', God know-
We may

jihisl Wlun
[hey, who are

teach them

/hich eat \\\i
Ihail." Th.v

trere not tl»'-
|ise, that our

iheni: "Bo

SERMON XXXU.j THE SERMON ON THE MOUNT.

^19

ware," saith he, " of false prophets, which come to you in sheep s
ctothing, but inwardly they are ravening wolves."

4. A caution this of the utmost importance. — That it may the more
effectually sink into our hearts, let us inquire, First, Who these false
prophets are : Secondly, What appearance they put on : and. Thirdly,
How we may know what they really are notwithstanding their fair
appearance.

1. 1. We are, first to inquire. Who these false prophets are ? And
this it is needful to do the more diligently, because these very men have
so laboured to " wrest this scripture to their own [though not only their
own] destruction." In order, therefore, to cut off all dispute, I shall
raise no dust, (as the manner of some is,) neither use any loose, rheto-
rical exclamations, to deceive the hearts of the simple ; but speak rough,
|)lain truths, such as none can deny, who has either understanding or
modesty left, and such truths as have t lie closest connection with the whole
tenor of the preceding discourse : whereas too many have interpreted
these words, without any regard to all that went before ; as if they bore no
manner of relation to tlie sermon in the close of which they stand.

2. By prophets here (as in many other passages of Scripture, parti-
cularly in the New Testament) are meant, not those who foretel things
to come, but those who speak in the name of God ; those men who
profess to be sent of God, to teach others the way to heaven.

Those a.re false prophets, who teach a false way to heaven, a way
which does not lead thither ; or, (which comes in the end to the same
point, j who do not teach the true.

3. Every broad way is infallibly a false one. Therefore this is one
plain, sure rule, " They who teacli men to walk in a broad way, a way
that many walk in, are false prophets."

Again : The true way to heaven is a narrow way. Therefore this
is another plain, sure rule, " They who do not teach men to walk in ?
narrow way, to be singular, are false prophets."

4. To be more particular : The only true way to heaven, is that
pointed out in the preceding sermon. Therefore they are false pro
pilots who do not teach men to walk in this way.

Now the way to heaven pointed out in the preceding sermon, is the
way of lowliness, mourning, meekness, and holy desire, love of God and
of our neighbour, doing good, and suffering evil for Christ's sake. They
.ire, therefore, false prophets, who teach, as the way to heaven, any
other way than this.

5. It matters not what they call that other way. They may call it
faith; or good works; or faith and works; or repentance; or repent-
ance, faith, and new obedience. All these are good words: but if,
under these, or any other terms whatever, they teach men any way
distinct from this, they are projierly false prophets.

(). IIow much more do they fall under tliat condenmation, who speak
evil of this good way ; — but above all, they who inach the directly oppo-
site way, the way of pride, of levity, of passion, of worldly desire?, of
loving pleasure more than God, of unkiiulncss to our neighbour, of
unconcern for good works, and suffering no evil, no persecution, for
righteousness' sake !

7. If it be a^ked, " Why, who ever did teach this, or who does tedch
It, aa the way to heaven ?" I answer : ten thousand wise and honoura-

>
J

3>"

•"I

ki.'

I-
p

320 TWELFTH DISCOURSE UPON [SEKMON XXXII.

ble men ; even all those, of whatever denomination, who encourage tne
proud, the triHer, the passionate, the lover of the world, tlie man ol
pleasure, the unjust or unkind, the easy, careless, harmless, useless
creature, the man who sutlers no reproach for righteousness' sake, to
imagine he is in the way to heaven. These are false prophets in the
highest sense of the word. These are traitors both to God and man-
Tiu!se are no other than the first-born of Satan ; the eldest sons of
ApoUyon, the destroyer. These are far above the rank of ordinary cut
throats; for they murder the souls of men. They are continually
peopling the realms of night; and whenever they follow the poor souls
whom they liave destroyed, " Hell shall be moved from beneath, to
meet them ai their coming !"

11. 1. But do they come now in their own shape 1 By no means. If
it were so, they could not destroy. You would take the alarm, and flee
for your life. Therefore they put on a quite contrary appearance :
(whifh was the second thing to be considered :) *' They come to you in
sheep's clothing, although inwardly they are ravening wolves."

2. " They come to you in sheep's clothing;" that is, with an appear-
ance of harmlessness. They com? in the most mild, inoflfensive man-
ner, without any mark or token of enmity. Wlio can imagine that these
quiet creatures would do any hurt to any one ? Perhaps they may not
be so zealous and active in doing good, as one would wish they were.
However, you see no reason to suspect that they have even the desire
to do any harm. But this is not all.

3. They come, secondly, with an appearance of usefulness. Indeed
to this, to do good, they are particularly called. They are set apart
for this very thing. They are particularly commissioned to watch over
your soul, and to train you up to eternal life. It is their whole business
to "go about doing good, and healing those that are oppressed of the
devil." And you have been always accustomed to look upon them m
this light, as messengers of God, sent to bring you a blessing.

4. They come, thirdly, with an ai)pearance of religion. All they do
is for conscience' sake ! They assure you, it is out of mere zeal for God,
that they are making God a liar. It is out of pure concern for religion,
that they would destroy it, root and branch. All they speak is only from
a love of truth, and a ftjar lest it should suffer ; and, it may be, from a
regard for the church, and a desire to defend her from all her enemies.

5. Above all, they come with an appearance of love. They take all
these pains, only for i/oiir good. They should not trouble themselves
about you, but that they have a kindness for you. They will make large
professions of their good will, of their concern for the danger you are
"in, and of their earnest desire to preserve you from error, from being
entangled in new and mischievous doctrines. They should be very
sorry to see one who mrans so well, hurried into any extreme, perplexed
with strange and unintelligible notions, or deluded into enthusiasm.
Therefore it is that they advise you to keep still, in a plain middle
way; and to beware of "being righteous o\er much," lest you should
"destroy yourself."

ni. 1. But how may we know, what they really are^ notwithstanding
their fair appearance ? This was the third thing into which it was pro
posed to inquire. Our blessed Lord saw how needful it was for all men
to know false prophets, however disguised. He saw, likewise, how

EKMON XXXII.

en the desire

SERMON XXXII 1

unible most men were (« j i 321

which .a^i^'c'CiSu'/'r-^^.^--' ■'■h^.hV^ rd?/ r;^

est proof that those are tr ?» n u ^^^^ ^^^''^ them? If so itZ ^^^

^pnsible of »n/tu " """^ ^^w can be»r iM tu-

clear and convin^r**''"* ^°"<^««cends to pro vi it aT." °"'" ^""'^ ^a«

or thorns, r%T:;fhSr :^- - ?«^ -- "-; t iTatht""^^'

"•en should bring forth SI ^^^^^ 16. Do you exoe 't f h I *.' ^'^^^

I
J

5 *-•
C JC

« 3C

322 TWELFTH DISCOURSE UPON [SERMON XXXII.

5. Oh " beware of these false prophets !" For though they "come in
sheep's clothing, yet inwardly they are ravening wolves." They only
destroy and devour the flock : they tear them in pieces, if there is none
to help them. They will not, cannot, lead you in the way to heaven.
How should they, when they know it not themselves ? Oh beware thej
do not turn you out of the way, and cause you to " lose what you have
wrought !"

6. But perhaps you will ask, " If there is such danger in hearing
them, ought I to hear them at all ?" It is a weighty question, such as
deserves the deepest consideration, and ought not to be answered, but
upon the calmest thought, the most deliberate reflection. For many
years I have been almost afraid to speak at all concerning it ; beinti;
unable to determine one way or the other, or to give any judgment upon
it. Many reasons there are which readily occur, and incline me to say,
•' Hear them not." And yet what our Lord speaks concerning the false
prophets of his own times, seems to imply the contrary. " Then spake
Jesus unto the multitude, and to his disciples, saying, The scribes and tho
Pharisees sit in Moses' seat," — are the ordinary, stated teachers in your
church: " All therefore, whatsoever they bid you observe, that observe
and do. But do not ye after their works ; for they say, and do not."
Now that these weie false prophets, in the highest sense, our Lord hath
shown during the whole course of his ministry ; as indeed he does in
those very words, " They say, and do not." Therefore by their friiiti
his disciples could not but know them, seeing they were open to the
view of all men. Accordingly he warns them again and again, to bo
ware of these false prophets. And yet he u.3s not forbid them to hca
even these : nay, he, in effect, commands them so to do in those words
" All therefore, whatsoever they bid you observe, that observe and do:"
For unless they heard them, they could not know, much less observe,
whatsoever they bade them do. Here then our Lord himself gives a plaii
direction, both to his apostles and the whole multitude, in some circuin
stances, to hear even false prophets, known and acknowledged so to he.

7. But perhaps it will be said, " He only directed to hear them, wluq
they read the Scripture to the congregation ?" I answer, at the same time
that they thus read the Scripture, they generally expounded it too. And
here is no kind of intimation that they were to hear the one, and not tlie
other also. Nay, the very terms, " All things whatsoever they bid you
observe," exclude any such limitation.

8. Again : Unto them, unto false prophets, undeniably such, is fre.
quently committed (oh grief to speak ! for surely these things ought not
80 to be) the administration of the sacrament also. To direct nu>ii,
therefore, not to hear them, would be, in effect, to cut them off from tlie
ordinances of God. But this we dare not do, considering the valitltj
of the ordinance doth not depend on the goodness of him that adminis-
ters, but on the faithfulness of Him that ordained it; who will and doth
meet us in his appointed ways. Therefore, on this account, likewise, I
scinple to say, " Hear not even the false prophets." Even by these who
are under a curse themselves, God can and doth give us his blessing.
For the bread which they break, we have experimentally known to be
" the communion of the body of Christ :" And the cup which God bit ss-
ed, even by their unhallowed lips, was to us the communion of the blooij
of Christ.

SERMON XXXII.

SERMON XXXn 1

»• All therefore, whirl. I « ^23

«>« false p^ophtl^H'^r^^'^'^^ ^'•at';o."dt„orffi" ^^^'^^ ^^^^t'
coiitemp have anv n^. ^^" ^'^^^ '^ave fuJI proof j?^^ ''""'^ ^ny to
'n the 4r ofGl7f\''^ •" >'**"'• ^^^art. After thi: V'"* "° ^nger or
ence you find thlfh'''"^'"" ^^'^ ^^-rseJf } can ' ' l'" '''" r«^"«- ^«d
not; then qui j*^^^^^^^^^^^ >>urts vmr^S '?{' ^^^ ^''P^"-

othei hand, Vuld i , ' '"^ ^^^r those that nr2 „ 'i^ar therx,
«ti]J. Oni;, '^ take hln''"^' ""' ^"" Y^^^ soul vJuH /''"' ^^' *>" »^e
doctrine. Hear whtf ''°"'^'^" ^ear:'' beware 'r?K """^ ^^^^

confirmed by pa?;'""J'= "-"'ro nothing Sav''„r'?''^'' '" ">«
'liffers tlierefrnm P'^^S^' of Holy VVriT Whl' ^*' " ■' "fearlv

«y of salva.io„,h.rr -.?'•'""'•»"«. whatsoever I. ^ '' V" P""«"
'">'•> has marked o„' ^ 'i'^/ "««■«'»« f'om or7hor. o/Th""" " ""
i 0. I canno, condUe l^tt^Ti"/ <""=»"'»«• ""'' ""'

in the name If ot"""' ">« "ord of the K'?'' P'"? '«^« •' ohyedrV
loken by7ou' ^•T'"«' "God hath swke„ ."""' °"S »"'l ye lij

'Poken by'youTK^LT"^' "^^^ hath sullen ."'''\'°;!^ '*'''^ye li^
» Satan ,u:t;,:±t'." '"^^y of life, Sol fe ri ^»

f ' . '6 "*rKness for liitU* ^^a ,^ t'^^'^n me riffht wavo «r.L V '
teach the way of Z/k^ '^ ""^ ''^^^ for darknes?" H^ f^**"" ^^^d,
deliver to Satn the , •.*"1'''' " ^^^ way of ^fe ^ h''"' °"«^ ^•" ^^
,. ^ V Wo untf 0^: 7b td r r^-'« b'inVu^tr^^^^^^^ ^'" ^«

enter in at t Ha 1 \^ entering to go in " ThL ^°"f«elves, neither
k'vo sca^ce'lo: in;?'-" -.^k ^'to . Jt„":dX»'°"'V'"- ^
against going too far 'v^ ^® ^^^^ of God. von S- J''^'" ^hat
rigJueousnes's, you v^. J^^'" ^'^^t jusi begin to hin Jr 'f '''/ '^^^^'O"

'hem to stun^biratThe v"-'' '°.^ "g^teous overmuch tT'^ ''^'"^ ^"^^
0'' wherefore do ye thi! j^Z'^'^'^^'^d ; yea, to S :„ J "' ^^" ^^use
?o down to the p^t^M ^??* P^^^^ is ther; n their hi T T ">«^«-
their iniquity .buVhJ^^u '^^'^ P'""^^ to you' « tL. ^'^:.''''^" they
, ^2. fher'e'arryt'^y'^r'r ^'^^-J-^eat^oS^S^^^^^^

^=^t^:;%:J£^ve^t:- ^^^^ ,

Tl-at ye ire hi, ,« ^ ^^" ^^^^ Possibjy believp h^f /^ . ?"'>' ^^^ch, but

::»

S24

•rWELFTH DIS00UR8i£ OPON [SERMON XXXIL

5 ».--

« ::c-

sinners to repentance. The Lord doth not confirin your word ; for you
Mve no souls from death.

13. How can you possibly erade the force of our Lord's words ? So
fiiU, so strong, so express ? How can ye evade knowing yourselves by
your fruits? Evil fruits of evil trees 1 And how should it be otherwise?
*' Do men gather grapes of thorns, or figs of thistles V Take this to
yourselves, ye to whom it belongs ! Oh ye barren trees, why cumber ye
the ground 1 " Every good tree bringeth forth good fruit." See ye not,
that here is no exception ? Take knowledge then, ye are not good treed;
for yo do not bring forth good fruit. " But a corrupt tree bringetii forth
evil fruit ;" and so have ye done from the beginning. Your 9^)eaking,
as from God, has only confirmed them that heard you in the tempers,
if not works of the devil. Oh take warning of him in whose name ye
speak, before the sentence he has pronounced take place : " Every
tree which bringeth not forth good fruit, is hewn down and cast into
the fire."

14. My dear brethren, harden not your hearts ! You have too long
shut your eyes against the light. Open them now before it is too late ;
before you are cast into outer darkness ! Let not any temporal consi-
deration weigh with you ; for eternity is at stake. Ye have run before
ye were sent. Oh go no farther ! Do not persist to damn yourselves
and them that hear you ! You have no fruit of your labours. And why
is this ? Even because the Lord is not with you. But can you go this
warfare at your own cost 1 It cannot be. Then humble yourselves
before him. Cry unto him out of the dust, that he may first quicken
thy soul ; give thee the faith that worketh by love ; that is lowly and
meek, pure and merciful, zealous of good works, rejoicing in tribula-
tion, in reproach, in distress, in persecution for righteousness' sake !
So shall " the Spirit of glory and of Christ rest upon thee," and it shall
appear that God hath sent thee. So shalt thou indeed " do the work of
an evangelist, and make full proof of thy ministry." So shall the. word
of God in thy mouth be " a hammer that breaketh the rocks in pieces!"
It shall then be known by thy fruits, that thou art a prophet of the Lord,
even by the children whom God hath given thee. And having " turned
many to righteousness, thou shalt shine as the stars for ever and everi"

IN XXXII.

8BRM0N XXXIII.] THB SERMON OX THB MOUMT.

S2ft

; lor you

ordsT So
rselves by
iherwiso 1
ke this to
cumber ye
see ye not,
jood treed;
rtgeth forth
• f#)eaking,
je tempers,
se name ye
j: "Every
id cast into

ive too long
; is too late ;
iporal consi-
e run before
n yourselves
g. And why
I you go this
le yourselves
first quicken

is lowly and
kg in tribula-

isness' sake!

' and it shall

o the work ol
Ihall the. word

s in pieces!"
of the Lord,

Iving " turned

ir and evert"

Srrmon XXX 1 11. — Ujwn oar Lord's Sermon on I lie Mount.

DISCOURSE XIII.

" Not every one that saitli unto ino, Lord, Lord, shall enter into tiio kingdom of
heaven; but he thatdoetli the will of my Father which is in iioaven.

" Many will say to nio in that day, Lord, Lord, have we not prophesied in thy
aame .' and in thy name have cast out devils ? and in thy name have done many
wond.3rrul works ?

" And then will I profess unto them, I never knew you : depart from me, ye
that work iniquity.

" Therefore whosoever heareth those sayings of mine, and doeth them, I will
liken him unto a wise man, which built his house upon a rock :

" And the rain descended, and the floods came, and the winds blew, and beat
upon that house ; and it fell not : for it was founded upon a rock.

" And every one that heareth these sayings of mine, and doolh them not, shall
bo likened unto a foolish man, which built his house upon the sand :

" And the rain descended, and the floods came, and the winds blew, and beat
upon that house , and it fell : and groat was the fall of it," Matt, vii, 21-27.

1. Our divine Teacher, having declared the whole counsel of God
with regard to the way of salvation, and observed the chief hinderances
of those who desire to walk therein, now closes the whole with these
weighty words ; thereby as it were setting his seal to his prophesy,
and impressing his whole authority on what he had delivered, that it
might stand firm to all generations.

2. For thus saitli the Lord, that none may ever conceive there is any
other way than this, " Not every one that sailh unto me, Lord, Lord,
shaT.I enter into the kingdom of heaven ; but he that doeth the will of
my Father which is in heaven. Many will say to me in that day. Lord,
Lord, have we not prophesied in thy name ? And in thy name have cast
out devils ? And in thy name done many wonderful works ? And then
will I profess unto them, I never knew you : depart from me, ye that
work iniquity. Therefore, every one that heareth these sayings of
mine, and doeth them not, shall be likened unto a foolish man, which
built his house upon the sand : and the rain descended, and the f1(K)ds
came, and the winds blew, and beat upon that house ; and it fell : and
great was the fall of it."

3. I design in the following discourse. First, To consider the case of
him who thus builds his house upon the sand : Secondly, To show the
wisdom of him who builds upon a rock : And, Thirdly, To conclude with
a practical application.

\. 1. And, First, I am to consider the case of him who builds his
house upon the sand. It is concerning him our Lord saith, " Not
evory one that saitli unto me. Lord, Lord, shall enter into the kingdom
of heaven." And this is a decree which cannot pass ; which standeth
fast for ever and ever. It therefore imports us, in the highest degree,
thoroughly to understand the force of these words. Now what are we
to understand by that expression, " That saith unto me. Lord, Lord ?"
It undoubtedly means, that thinks ofgoinff to heaven by any other way
than that which I have now described. It therefore implies (to begin at
the lowest point) all good words, all verbal religion. It includes what
ever creeds we may rehearse ; whatever professions of faith we make ;
whatever number of prayers we may repeat ; whatever th&nksgivinga
we read or say to God. We may speak good of his name ; and declare

I
f

326

THIRTEENTH DI8COUB8E UPON [sERMON XXXIII.

2 k-> *

I -1.

his loving kindness to the children of men. We may be talking of
all his mighty acts, and telling of his salvation from day to day. By
comparing spiritual things with spiritual, we may show the meaning of
the oracles of God. We may explain the mysteries of his kingdom,
which have been hid from the beginning of the world. We may t»peak
with the tongue of angels, rather than men, concerning the deep things
of God. We may proclaim to sinners, " Behold the Lamb of God, who
aketh away the sin of the world." Yea, we may do this with such a
measure of the power of God, and such demonstration of his Spirit, as
to save many souls from death, and hide a multitude of sins. And yet
it is very jwssible, all this may be no more than saying, " Lord, Lord."
After I have thus successfully preached to others, still I myself may be
a castaway. I may, in the hand of God, snatch many souls from hell,
and yet drop into it when I have done. I may bring many others to
the kingdom of heaven, and yet myself never enter there. Reader, if
God hath ever blessed my word to thi/ soul, pray that he may be mer-
ciful to me a sinner !

2. The saying, " Lord, Lord," may, secondly, imply the doing no
harm. We may abstain from every presumptuous sin, from every kind
of outward wickedness. We may refrain from all those ways of acting
or speaking, which are forWdden in Holy Writ. We may be able to
say to all those among whom we live, Which of you convinceth ine of
sin ? We may have a conscience void of any external offence, towards
Giod and towards man. We may be clear of all uncleanness, ungodli-
ness, and unrighteousness, as to the outward act ; or, (as the apostle
testifies concerning himself,) "touching the righteousness of the law,"
i. e. outward righteousness, " blameless." But yet we are not hereby
justified. Still this is no more than saying, " Lord, Lord ;" and if we
go no farther than this, we shall never " enter into the kingdom of
heaven."

3. The saying " Lord, Lord," may imply, thirdly, many of what are
usually styled good works. A man may attend the supper of the Lord,
may hear abundance of excellent sermons, and omit no opportunity of
partaking all the other ordinances of God. I may do good to my neigh-
bour, deal my bread to the hungry, and cover the naked with a garment.
I may be so zealous of good works, as even to *' give all my goods to
feed the poor." Yea, and I may do all this with a desire to please
God, and a real belief that I do please him thereby ; (which is unde-
niably the case of those our Lord introduces, saying unto him, " Lord,
Lord;") and still I may have no part in the glory which shall be
revealed.

4. If any man marve s at this, let him acknowledge he is a stranger
to the whole religion of Jesus Christ ; and in particular, to that perfect
portraiture thereof, which he has set before us in this discourse. For
how far short is all this, of that righteousness and true holiness, which
he has described therein ! How widely distant from that inward king-
dom of heaven, which is now opened in the believing soul ; — which is
first sown in the heart as a grain of mustard seed, but afterwards
putteth forth great branches, on which grow all the fruits of righteous-
ness, every good temper, and word, and work.

5. Yet as clearly as he had declared this, as frequently as he had
repeated, that none who have not this kingdom of God within tbam

ON XXXIII.

; talking of
o day. By
meaning of
s kingdom,
5 may speak
deep things
if God, who
with such a
lis Spirit, as
8. And yet
,ord, Lord."
rself may be
Is from hell,
ny others to
Reader, if
may be mer-

the doing no
m every kind
ays of acting
ay be able to
inceth ine of
;nce, towards
less, ungodli-
is the apostle
i of the law,"
re not hereby
" and if we
kingdom of

y of what are
of the Lord,

)pportunity of
to my neigh-
h a garment,
my goods to
ire to please

Ihich is unde-
him, " Lord,
ich shall be

I is a stranger
that perfect
:ourse. For
Illness, which
linward kincj-
ll; — which is
lit afterwards
[of righteous-
ly as he had
[within tham

SERMON XXXIII.] THE SERMON ON THE MOUNT.

327

shall enter into the kingdom of heaven ; our Lord well knew, that
many would not receive this saying, and therefore confirms it yet
again : " Many" [saith he : not one ; not a few only : it is not a rare
or an uncommon case] "shall say unto me in that day," not only, we
have said many prayers ; we ha\e spoken thy praise; we have refrained
from evil ; we have exercised ourselves in doing good ; — but, what ia
abundantly more than this, " we have prophesied in thy name ; in t'.iy
name have we cast out devils ; in thy name done many wonderful
works." " We have prophesied ;" — we have declared thy will to man-
kind ; we have showed sinners the way to peace and glory. And we
have done this " in thy name ;" according to the truth of thy gospel ;
yea, and by thy authority, who didst confirm the word with the Holy
(ihost sent down from heaven. For in or by thy name, by the power
♦^ thy word and of thy Spirit, " have we cast out devils;" out of the
iMiuls which they had long claimed as their own, and whereof they
had full and quiet possession. *' And in thy name, [by thy power,
not our own,] have we done many wonderful works;" insomuch that
" even the dead heard the voice of the Son of God" speaking by us,
and lived. " And then 1 will profess [even] unto them, 1 never knew
you ;" no, not then when you were " casting out devils in my name :"
even then I did not know you as my own ; for your heart was not
right towards God. Ye were not yourselves meek and lowly ; ye
were not lovers of God, and of all mankind ; ye were not renewed in
the image of God ; ye were not holy as I am holy. " Depart from me,
ye [who, notwithstanding all this, are] workers of iniquity ;" — avofiia: —
ye are transgressors of my law, my law of hojy and perfect love.

6. It is to put this beyond al! possibility of contradiction, that our
Lord confirms it by that opposite comparison : " Every one," saith he,
" who heareth these sayings of mine, and doeth them not, shall be
likened unto a foolish man, which built his house upon the sand. And
the rain descended, and the floods came, and the winds blew, and beat
upon that house ;" — as they will surely do, sooner or later, upon every
soul of man ; even the floods of outward affliction, or inward temptation ;
the storms of pride, anger, fear, or desire ; — " And it fell, and great
was the fall of it :" so that it perished for ever and ever. Such must
be the portion of all who rest in any thing short of that religion, which
is above described. And the greater will their fall be, because they
" heard those sayings, and [yet] did them not."

IL 1. I am, secondly, to show the wisdom of him that doeth them,
that buildeth his house upon a rock. He indeed is wise, " who doeth
the will of my Father which is in heaven." He is truly wise, whose
" righteousness exceeds the righteousness of the scribes and Pharisees."
He is poor in spirit; knowing himself even as also he is known. He
sees and feels all his sin, and all his guilt, till it is washed away by the
atoning blood. He is conscious of his lost estate, of the wrath of God
abiding on him, and of his utter inability to help himself, till he is filled
with peace and joy in the Holy Ghost. He is meek and gent!<', patient
towards all men, never " returning evil for evil, or railing for railing, but
contrariwise ble8sing,"till he overcomes evil with good. His soul isathirst
toi nothing on earth, but only for God, the living God. He has bowels
of love for all mankind, and is ready to lay down his life for his enemies.
He loves the Lord his God with f 11 his heart, and with nil his mind

I
f

{

•«

<:«

ac2

«•

*•

•"~. '*

•■■». -1

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■•"•«. ■

53:

•
•

-A «

i^r::

> •

1^1 •

328 THIRTEENTH DI8C0UEBB UPON [SERMON XXZIII.

and soul, and strength. He alone shall enter into the kingdom of
heaven, who, in this spirit, doeth go(jd unto all men ; and who, being
for this cause despised and rejected of men, being hated, reproached,
and persecuted, rejoices, and is " exceeding glad," knowing in whom
he hath believed ; and being assured these light, momentary afflictioni,
will " work out for him an eternal weight of glory."

2. How truly wise is this man ! He knows himself; — an everlasting
spirit, which c:ime forth from God, and was sent down into a house
of clay, not to do his own will, but tlie will of him that sent him. He
knows the world ; — the place in which he is to pass a few days or
years, not as an inhabitant, but as a stranger and sojourner, in his way
to the everlasting habitations ; and accordingly he uses tiie world as not
abusing it, and as knowing the fashion of it passes away. He knows
God ; — his Father and his friend, the parent of all good, the centre of
the s[)iritc of all flesh, the sole happiness of all intelligent beings. He
sees, clearer than the light of the noon day sun, that this is the end of
man, to glorify him who made him for himself, and to love and enjoy
him for ever. And with equal clearness he sees the mearrs to that end,
to the enjoyment of God in glory ; even now to know, to love, to imi-
tate God, and to believe in Jesus Christ whom he hath sent.

3. He is a wise man, even in God's account ; for " he buildeth his
house upon a rock ;" upon the rock of ages, the everlasting rock, the
Lord Jesus Christ. Fitly is he so called ; for he changeth not : he is
•* the same yesterday, and to day, and for ever." To him both the man
of God of old, and the apostle citing his words, bear witness, " Thou,
Lord, in the beginning ha^t laid the foundation of the earth ; and the
heavens are the works of thine hands : they shall perish ; but thou
rernainest : and they all shall wax old as doth a garment ; and as a
vesture shalt thou fold them up, and they shall be changed : but thou
art the same, and thy years shall not fail," Heb. i, 10-12. Wise, there-
fore, is the man that buildeth on him ; who layeth him for his only
foundation ; who builds only upon his blood and righteousness, upon
what he hath done and suffered for us. On this corner stone he fixes
his faith, and rests the wlrolc weight of his soul upon it. He is taught
of God to say, " Lord, I have sinned ; I deserve the nethermost hell ;
but I am justified freely by thy grace, through the redemption that is
in Jesus Christ ; and the life 1 now live, I live by faith in him, who
loved me and gave himself for me : — the life I now live ; namely, a
divine, heavenly life; a life which is hid with Christ in God. I now live
even in the flesh, a life of love ; of pure love both to God and man ; a life
ofholiness and happiness; praisingGod,and doing all things to hisglory."

4. Yet, let not such a one think that he sh:ill not see war any more ;
that he is now out of the reach of temptation. It still remains for God
to prove the grace he hath given : he shall be tried as gold in the fire.
He shall be tempted not less than they who know not God : perhaps
abundantly more ; for Satan will not fail to try to the uttermost those
whom he is not able to destroy. Accordingly, " the rain" will impetu-
ously descend ; only at such times and in such a manner as seems
good, not to the prince of the pow^e of the air, but to him " whose
kingdom ruleth over all." " The floo<is,"or torrents, will come ; they
will lift up their waves and rage horribly. But to them also, the Lord
that sitteth above the water floods, that remaineth a King for ever, will

N XXXIII.

ingdom of
t\io, being
iproaclicd,
r in whom
afflictiuni,

everlasting
to a house

him. He
:>w days or

in his way
mrld as not

lie knows
;e centre of
eings. He
} the end of
3 and enjoy
to that end,
love, to imi-

buildeth his
ng rock, the
li not : he is
•oth the man
ess, " Thou,
•th ; and the
Ih -, but thou

SERMON XXXIII.] THE SERMON ON THE MOUNT.

320

say, " Hitherto shall ye come, and n(« t'arther : here shall your \noud
waves be stayed." "'('he winds will blow, and beat upon that house,"
as though tlicy would tear it up from the foundation : but they cannot
prevail : it fallclh not; for it i.s founded upon a rock. He buildeth on
Christ by faith and love ; therefore he shall not be cast down. Ht
'' shall not fear though the earth be moved, and though the hills be
carried into the midst of the sea." " Though the waters thereof rage
and swell, atid the mountains sliake at tlie tempest of the same :" still
he *' dwelleth under the dof(;ncc of the Most High, and is safe undei
the shadow of the Almighty."

III. 1. How nearly then does it concern every child of man, j)rac-
lically to apply these things to himself? Diligently to examine, on
what foundation he builds, whether on a rock or on the sand ? How
deeply are you concerned to inquire, What is the foundation of vii/
hope I Whereon do I build my expectation of entering into the king-
dom of heaven ? Is it not buili on the sand ] U|>on my orthodoxii^ or
right opinions, which by a gross abuse of words I have called fnith ?
Upon my having a set of notions, suppose more rational or scriptural than
many others have ? Alas! what madness is this ! Surely this is building
uti the sand, or rather on tho frothofthe sea! Say, 1 am convinced of this:
am I not again building my hope on what is equally unable to support it?
Perhaps on my belonging to "so excellent a church; reformed after
the true Scripture model ; blessed with the purest doctrine, the most
primitive liturgy, the most apostolical form of government!" These are,
doubtless, so many reasons for praising God, as they may be so many
helps to holiness; but tiiey are not holiness itself: and if they are sepa*
rate from it, they will profit me nothing ; nay, they will leave me the
more without excuse, and exposed to the greater damnation. Therefore,
if I build my hope upon this foundation, I am still building upon the sand

2. You cannct, you dare not, rest here. Upon what next will you
build your hope of salvation ? Upon your innocence ? U|)on youi
doing no harm ? Your not wronging or hurting any one \ Well ;
allow this plea to be true. You are just iu all your <iealings ; you are
a downright honest man ; you pay every man his own ; you neither
cheat nor extort ; you act fairly with all mankind : and you have a
conscience towards God ; you do not live in any known sin. Thus far
is well. But still it is not the thing. You may go thus far, and yet
never come to heaven. When all this harinlessness flows from a right
principle, it is the least part of the religion of Christ. But in you it
does not flow from a right principle, and therefore is no part at all of
religion. So that in grounding your hope of salvation on this, you are
still building upon the sand.

3. Do you go farther yet? Do you add to the doing no harm, the
attending all the ordinances of God ? Do you, at all opportunities,
partake of tho Lord's supper ? use public and private prayer ? fast
often ? hear and search the Scriptures, and meditate tliereon \ These
things, likewise, ought you to have done, from the tiuie you first set
yniir face towards heaven. Yet these things also are nothing, being
aloiie They are nothing without the weightier matters of the law.
And those you have forgotten: at least, you experience them not: —
faith, mercy, and the love of God ; holiness of heart; heaven opened
ni the soul. Still, therefore, you build upon the sand.

?!
3

330

THIRTEENTH DI8C0URSE UPON [SKRMON XXXIII.

it ic »

5 Si

\±

4. Over and above all tlii», are you ZRiiloiisof g(K)(l works? Do you,
at) yiiu have titne, do ^(mhI to all men 1 Do you feed the nuiigry and
clothe the tiaked, and visit the fatherless and widow in their atlliction ?
Do you visit those that are eick ? relieve them that are in prison ? Is
•ny a stranger, and you take him in ? Friend, ccnie up higher! Do
you " prophesy in the name of Christ ?" Do you preach the truth tas
it is in Jesus ? And does the intluence of his Spirit attend your word,
and make it the power of God unto salvation ? Does he enable you to
bring sinners from darkness to light, from the power of Satan untoCiod ?
Then go and learn what thou hast so often taught, " By grace are ye
saved through faith :" " Not by vyorks of righteousness which we have
done, but of his own mercy he savetli us." Learn to hang naked upon
the cross of Christ, counting all thou hast done but dung and dross!
Apply to him just in the spirit of the dying thief, of the harlot with her
ueven devils ! Else thou art still on the sand ; and after saving others,
thou wilt lose thy own soul.

6. I^ord, increase my faith, if I now believe ! Else, give me faith,
though but as a grain of mustard seed ! — But " what doth it profit, if
a man say he hath faith, and hath not works ? Can [that] faith save
him ?" Oh no ! That faith which hath not works, which doth not pro-
duce both inward and outward holiness, which does not stamp the
whole image of God on the heart, and purify us as he is pure ; that
faith which does not produce the whole of the religion described in the
foregoing chapters, is not the faith of the gospel, not the Christian faith,
not ttie (oith which leads to glory. Oh beware of this above all other
siiares olf the devil, of resting on unholy, unsaving faith ! If il ou layest
stress on this, thou art lost for ever : thou still buildest thy house upon
the sand. When "the rain descends, and the floods come, it will
surely fall, and great will be the fall of it."

6. Now, therefore, build thou upon a Rock. By the grace of God,
k.^jw thyself. Know and feel that thou wast shapen in wickedness,
and in sin did thy tnother conceive thee ; and that thou thyself hast
been heaping sin upon sin, ever since thou couldest discern good from
evil. Own thyself guilty of eternal death ; and renounce all hope of
ever being able to save thyself. Be it all thy hope to be washed in His
blood, and purified by His Spirit, " who himself bore [all] thy sins in
his own body upon the tree." And if thou knowest he hath taken
away thy sins, so much the more abase thyself before him, in a conti-
nual sense of thy total dependance on Him for every good thought, and
word, and work, and of thy utter inability to all good, unless he " water
thee every moment."

7. Now weep for your sins, and mourn after God, till he turns your
heaviness into joy. And even then weep with them that weep ; and
for them that weep not for themselves. Mourn for the sins and mise-
ries of mankind ; and see, but just before your eyes, the immense ocean

f eternity, without a bottom or a shore, which has already swallowed
up millions of millions of men, and is gaping to devour them that yei
remain ! See here, the house of God eternal in the heavens ! there,
hell and destruction without a covering ! — and thence learn the import-
ance of every moment, which just appears, and is gone for ever !

8. Now add to your seriousness, meekness of wisdom. Hold an even
scale as to all your passions, but in particular as to anger, sorrow, and

klON XXXIII.

ks ? Do you,

I nuiiKry »"<!
!ir allliclioii 1

prison ? l»
higlier ! Do

the truth as
1(1 your word,
Bnal)le you ic
an unto Goil ?

jrrace are ye
hich we have
g naked upon
ig and dross !
arlot with her
mving others,

give me faith,
th it profit, ir
lat] faith save
1 doth not pro-
not stamp the
ia pure ; that
escribed in the
Christian faith,
above all other
! Iftloulayest
:hy house upon
I come, it will

1 grace of God,
n wickedness,
ju thyself hast
em good from
ice all hope of
washed in His
Jl] thy sins in
he hath taken
im, in a conti-
Id thought, and
[less he " water

he turns your
Ijat weep ; and
Isins and mise-
Immense ocean
]ady swallowed

them that yel
Uvens! there,

irn the import-

8ERMUN XXXIII.] THE SERMON ON THE MOUNT.

331

Kbr ever

Hold an even
Ir, sorrow, and

fear. Calmly acquiesce in u hataocv«r is the will of God. Learn in every
Htato wherein you are, therewith to be content. Be nuld to the good : be
gentle towards all men ; but especially towards the evil and the unthank*
All. Beware, not only of outward expressions of anger, such as calling
iliy brother, Racn, or Than f'mil ; but of every inward emotion contrary
to love, though it go no further than the heart. Be angry at sin, us an
affront ofr<;red to the Majesty of heaven , but love the sinner still : like
our Lord, who " looked round about u|)on the Pharisees with anger, being
;,'rieved for the hardness of their hearts." He was grieved at the sin-
ners, angry at the sin. Thus be thou " angry, and sin not !"

9. Now do thou hunger and thirst, not for '' the meat that perisheth,
but for that which eiidureth unto everlasting life." Trample under foot
the world, and the things of the world ; all these riches, honours, plea-
sures. What is the world to thee ? Let the dead bury their dead ; but
follow thou after the image of God. And beware of quenching that
blessed thirst, if it is already excited in thy soul, by what is vulgarly
called religion ; a poor, dull farce, a religiori of form, of outside show,
which leaves the heart still cleaving to the dust, as earthly and sensual
as ever. Let nothing satisfy thee but the |X)wer of godliness, but a
religion that is spirit and life ; the dwelling in God and God in thee ;
the being an inhabitant of eternity ; the entering in by the blood oj
sprinkling " within the veil," and " sitting in heavenly places with
Christ Jesus !'

10. Now, seeing thou canst do all things through Christ strengthen-
ing thee, be merciful as thy Father in heaven is merciful ! Love thy
neighbour as thyself! Love friends and enemies as thy own soul ! And
I(!t thy love be long suffering and patient to all men. Let it be kind,
soil, benign ; inspiring thee with the most amiable sweetness, and the
most fervent and tender affection. Let it rejoice in the truth, whcre-
loever it is found ; the truth that is after godliness. Enjoy whatsoever
brings glory to God, and promotes peace and good will among men. In
love, cover all things, — of the dead and the absent speaking nothing but
pood ; believe all things which may any way tend to clear your neigh-
bour's character ; hope all things, in his favour ; and endure all things,
triumphing over all opposition : for true love never faileth, in time or
in eternity.

11. Now be thou pure in heart; purified through faith from every
unholy affection ; " cleansing thyself from all filthincss of flesh and
ftpirit, and perfecting holiness in the fear of God." Being, through
the power of his grace, purified from pride, by deep poverty of spirit ;
from anger, from every unkind or turbulent passion, by meekness and
mercifulness ; from every desire but to please and enjoy God, by bun
per and thirst after righteousness ; now love the Lord thy God with all
thy heart, and with all thy strength !

12. In a word : let thy religion be the religion of the heart. Let it
lie deep in thy inmost soul. Be thou little, and base, and mean, and
vile (beyond what words can express) in thy own eyes ; amazed and
humbled to the dust, by the love of God which is in Christ Jesus. Be
serious. Let the whole stream of thy thoughts, words, and actions,
flow from the deepest conviction that thou standest on the edge of the
great gulf, thou and all the children of men, just ready to drop in, either
into everlasting glory or everlasting burnings ! Let thy soul be filled

( 332 )

with mildness, gentleness, patience, long suflering towards all men ;— >
It the name time that all which is in thee is athirst lor God, the living
Qod ; longing to awake up ailer his likeness, and to be satisfied with it I
Be thou a lover of God, and of all mankind ! In this spirit, do and suf^
Per all things ! Thus show thy faith by thy works ; thus "■ do the will ol
thy Father which is in heaven !" And, as sure as thou now walkeat
with God on earth, thou shalt also reign with him in glory !

2 ■

c ic ■

' — i'

I ^

Note. — We have call-d these discourses Mr. Wesley's exposi-
tion of Christian ethics. This last sermon will show how
thoroughly Christian, i.e., evangelical, they are. His entire view
of Christian duty is inward holiness, repentance toward God, and
faith working by love. In .this he does full justice to the inward
law of love. But he does no less justice to the outward law, the
written Word. '• By so preaching the law," i.e., " explaining and
enforcing the commands of Christ, brieOy comprised in the
Sermon on the Mount," a preacher will " teacli m«n how to walk
in Him whom they have received. Yea, and the same means
(the main point wherein, it seems, your mistake lio.s) would both
sustain and increase their spiritual life. For the commands are
food as well as the promises ; food equally wholesome, equally
substantial. These also, duly applied, not only direct, but like-
wise nourish and strengthen the soul."

" Of this you appear not to have the leant conception ; there-
fore I will endeavour to explain it. I ask then, " Do not all the
children of God experience, that when God gives them to s'o
deeper into his blessed law, whenever he gives a now degree of
light, he gives, lik(5wise, a \iew dagree of dtronjTth ? Now I see
that he loves me, bids me do this, and now I feel I can do it
through Christ strengtheniig me." See letter by R[c. Wesley on
preaching Christ, dated Lor.don, Dec. 20, 1751. This extract will
show ho'V fundamentally ethicil truth, as well as evungelical,
entered into Mr. Wesley's conception of the inward process of
salvation. Tiie written law was nob to his view a mere outward
directory of life, nor was it a m^ro preparatory instrument by
which the hard ground of the heart might be prefKired for tha
reception of the evangelical seed. Rvt it was in itself a seed of
life, quickening and developing the life of God in the soul. In
other words the spiritual nature is nob nourished by appeal to the
religious affections alon" Strength of moral faith, power of
j)urpose, confidence to do and daro for God, an elevation of the
whole iuwu.rd man to higher, holier, grander spiritual life, comes
with clear conceptions of duty revealed by the Word and Spirit
of God. Hence the Wesley an preaohinn and theology embraced a
full quota of sturdy ethical tiuth. It dealt with the conscienco
and I'eason, as well as with the emotional nature, and built up the
soul in grace by means of rational obi ignitions as well as by sweet
Dromisea.

SIKH ON XXXIV.J FR0P&BT1B8 OF THE LAW.

333

ill men ; —
, the living
ed with it I
do and suf^
) the will o(
ow walkeirt

ijr's exposi-
show how
jntire view
d God, and
the inward
trd law, the
(laining and
jed in the
low to walk
jarae means
would both
[umands are
,me, equally
jt, but like-

tion ; there-
not all the
hem to 8'^e
|w degree of
Now I see
I can do it
'. Wesley on
extract will
evangelical,
process of
lere outward
trunient by
red for tha
ilf a seed of
je soul. In
.ppeal to the
I, power of
.tion of the
life, cornea
and Spirit
embraced it
conscience
[built up the
aa by sweet

SERMON XXXlV.—The Original NatUre, Properties, and

Use of the Law.

" Wherefore the law is holy, and the comtnandmunt holy, aud just, aud good."
Romans viL 12.

ANALYSIS.

The term law I'ere signifies, not the Roman, nor the
Mosaic, but the moral law, as appears from the particulars
cited.

I. The original of this law ; co-eval with the creation of
moral agents ; and written in their inmost spirit by the finger
of God.'

II. The nature of this law. It is a transcript of the Divine
nature ; and hence supreme, unchangeable reason ; unalter-
II hie rectitude ; the everlasting fitness of things.

III. The properties of this law.

1. Holy, as separate from all sin.

2. Just, rendering ■> all their due ; adapted to the nature
of things, of the whole universe, and of every individual.
Hut this nature of things depends on the will of God, w hich is
ultimately God himself.

3. Good, full of benignity, and producing all blessedness in
its results.

IV. The uses of this law.

1. To convince of sin. 2. To lead to Christ. 3. To pre-
pare us for larger communications of the grace of God.
Hence, though we have done with the law as a means of justi-
fication before God, yet the law is of unspeakable use and
iil)Solute necessity to us. The true liberty of God's people is
not liberty from the law, but from sin.

INTRODUCTORY NOTES.

If religion is the true relation of man to God, and morality, the truo
nlation of man to right, tlicn this discourse gives us the complotij identi-
fication of religion and morality ; as it makes God and riglit one. A
ampler and bettor conception ol the ultimate orit^in of the right than is
lure given, caiinot, we think, be found in auv writer. It takes Jecidedly
lii},'lier ground than his coiiteinporary, Butler, who looks into the con-
t^titution of human niture for the proximate basis of obligation. Wesley
nj^nees with Cudworth and Ur. Siuuuel Clarke, in making the distinction
between right and wrong an eternal distinction ; antl he is willing
to allow their expression the "eternal fitness of things." But his
strong religious instincts can see no real eternal but God, and both
things aud their fitnesw are from God alone. Tliis is the philosophy
uf the man with whom God is no intellectual abstructiou, but the living
God.

834

PROPERTIES OF THE LAW.

t SERMON XXXIV.

I:!:

We see also in this discourse, how the absolute moral law enten into
the Cluiatiun life, an.l becomes the Christian law of duty. In ihe view
here presented, Christian ethics do not imply any lowering ot the abso-
lute law to meet the necessities of human weakness. It is God's perfect
law in its immutable principles, which enters into our spiritual lile an4
brin"s us to Christ. And the great principles of Christian duly, which
that''perfect law evolves from our new Christian consciousness ot filial
relationsliip to God, are as perfect as the absolute law from which they
Bpriii". The relation oi" these perfect principles to the imperfection ot
the luiman instrument through which they work, will be lully con-
sidered in connection with Wesley's doctrine of Christian pertection. It
is only necessary here to note that neither the absolute moral law, nor
the law of Christian duty, ia lowered to meet the necessities of a doctrine
of perfection.

SKILMUN XXXIV.

1. Perhaps there are few subjects within the whole compass of reli-
gion, so little understood as this. The reader of this epistle is usually
told, by the law St. Paul means the Jewish law ; and so apprehending
himself to have no concern therewith, passes on without farther thought
about it. Indeed some are not satisfied with this account; hut observ-
ing the epistle is directed to the Romans, thence infer, that the apos-
tle in the beginning of this chapter alludes to the old Roman law. But
as they have no more concern with this, than with the ceremonial law
of Moses, so they spend not much thought on what they suppose is
occasionally mentioned, barely to illustrate another thing.

2. But a careful observer of the apostle's discourse, will not be con-
tent with these slight explications of it. And the more he weighs the
words, the more convinced he will be, that St. Paul by the law men-
tioned in this chapter, does not mean either the ancient law of Rome,
or the ceremonial law of Moses. This will clearly appear to all who
attentively consider the tenor of his discourse. He begins the chapter,
" Know ye not, brethren, (for I speak to them that know the law,) [to
ihem who have been instructed therein from their youth,] that the law
hath dominion over a man as long as he liveth ?" (What, the law of
Rome only, or the ceremonial law ? No surely ; '>ut the moral law.)
*' For," to give a plain instance, " the woman which iiath a husband is
bound by the [moral] law to her husband so long as he liveth ; but il
the husband be dead, she is loosed from the law of her husband. Sc
then if, while her husband liveth, she be married to another man, she
shall be called an adulteress : but if her husband be dead, she is fret
from that law ; so that she is no adulteress though she be married to
another man." From this particular instance the apostle proceeds to
draw that general conclusion : " Wherefore, my brethren," by a plain

Sarity of reason, " ye also are become dead to the law," the whole
losaic institution, " by the bo<ly of Christ," offered for you, and bring-
ing you under a new dispensation : " That ye should [without an)
blame] be married to another, even to him who is raised from the dead ;'
and hath thereby given proof of hi« authority to make the change ; " tha
we should bring forth fruit unto God." And this we can do now
whereas beCore we could not : " For when we were in the flesh," undei
the power of the flesh, that is, of corrupt nature, [which was necessarih
the case till we knew tiie jKiwer o*' Christ's resurrection,] " the motion^

N XXXIV.

iten into
Ihe view
the abs(}-
A'a perfect
A life ani
ity, which
i9 ot tiUrtl
hich they
rlection of
fully con-
eetion. It
il law, nor
; a doctrine

pass of reli-
e is usually
iprehending
her thought
but observ-
at the apos-
in law. But
einonial law
y suppose is

I not be con-
B weighs the
he law men-
iw of Rome,
to all who
the chapter,
Lhe law,) [to
that the law
, the law of
moral law.)
L husband is
veth ; but it
isband. Sc
er man, she
, she is fret
married to
proceeds to
I" by a plain
i" the whole
, and bring-
[without an>
1 the dead ;'
[ange; "thu
an do now
lesh," undei
necessarily
the motionb

SERMON XXXIV,] PROPERTIEH OF THE LAW. 335

of sins, which were by the law," — which were shown and inflamed by the
Mosaic law, not conquered, — " did work in our members," — broke out
various ways, — " to bring forth fruit unto death." *' But now we are deli-
vered from the law," — from that whole moral, as well as ceremonial
economy ; " that being dead whereby we were held ;" — that entire insti-
tution being now as it were deaa, and having no more authority over us,
than the husband, when dead, hath over his wife : " That we should
serve him," — who died for us and rose again, " in newness of spirit;"
— in a new spiritual dispensation ; " and not in the oldness of the letter;"
— with a bare outw:»rd service, according to the letter of the Mosaic
institution, ver. 1-6.

'A. The apostle, having gone thus far in proving that the Christian
had set aside the Jewish dispensation, and that the moral law itself,
though it could never oass away, yet stood on a -Utrerent foundation
from what it did before, — now stops to propose and answer an objec-
tion : " Wh4t sliall w« say then 1 Is the law sin?" So some might
infer from a inisapprehensi<'ii of those words, " the motions of sins which
were by the law." " God forbid !" saith the apostle, that we should
say s*!. Nay, the law is an irreconcilable enemy to sin ; searching it
out wherever it is. " I had not known sin but by the law : for I had
not known lust," evil desire, to be sin, " except the law had said,
Thou shalt not covet," verse 7. After opening this farther, in the four
following verses, he subjoins this general conclusion, with regard more
especially to the moral law, from which the preceding instance was
taken : " Wherefore the law is holy, and the commandment holy, and
just and gf)od."

4 In order to explain and enforce these deep words, so little regard-
ed, because so little understood, I shall endeavour to show, first, the
original of this law : secondly, the nature thereof: thirdly, the proper-
ties ; that it is holy, and just, and good ; and, fourthly, the uses of it.

1. 1. I shall first endeavour to show the original of the moral law,
often called " The law," by way of eminence. Now this is not, aa
some may have possibly imagined, of so late an institution as the time
of Moses. Noah declared it to men long before that time, and Enoch
i)efore him. But we may trace its original higher still, even beyond
the foundation of the world, to that period, unknown indeed to men,
but doubtless enrolled in the annals of eternity, when " the morning
stars [first] sang together," being newly called into existence. It
pleased the great Creator to make these, his first-born sons, intelligent
beings, that they might know him that created them. For this end he
endued them with understanding, to discern truth from falsehood, good
from evil ; and, as a necessary result of this, with liberty, — a capacity
of choosing the one and refusing the other. By this they were, like-
wise, enabled to ofTer him a free and willing service ; a "ervice reward-
ul)le in itself, as well as most acceptable to their gracious Master.

2. To employ all the faculties which he had given them, particularly
llicir understanding and liberty, he gave them a law, a complete model
of iill truth, so far as is intelligible to a finite being ; and of ail good,
80 far 8s angelic minds were capable of embracing it. It was also the
design of their beneficent Governor herein to make way tor a continual
increase o.^ their happiness ; seeing every instance «^f obedience Xr>
tiiat law. wo lid both add to the perfection of their nature, and entiUo

336

PROPERTIES OF THE LAW. [SERMON JXXIV.

them to a higher reward, which the righteous Judge would give in
its season.

3. In liive manner, M'hen God, m his appointed time, had created a
new order of intelligent beings, vhen he had raised man from the dust
of the earth, breathed into him the breath of life, and caused him to
become a living soul, endued with power to choose good or evil ; he
gave to this free, intelligent creature, the same law as to his first-born
children ; — not wrote indeed upon tables of stone, or any corruptible
substance, but engraven on his heart by the finger of God ; wrote in the
inmodt spirit both of men and of angeis, to the intent it might never be
far off, never hard to be undersljod, but always at hand, and alwayg
shining with clear light, even as the sun in tlie miaU of heaven.

4. Such was the original of the law of God. Wit»i regard to man it
was coeval with his nature ; but with regard to the elder sons of God, it
shone in its full splendour, " or ever the mountains were brought forth,
or the earth and the round world were made." But it was not long before
man rebelled against God, and, by breaking this glorious law, well nigh
effaced it out of his heart ; the eyes of his understanding being dark-
en -<J, in the same measure as his soul was " alienated from the life of

if i." And yet God did not despise the work of his own hands ; but
i.jing reconciled to man through the Son of his love, he, in some mea-
sure, reinscribed the law on the heart of his dark, sinful creature.
" He [again] showed thee, oh man, what is good, [although not as in
the beginning,] even to do justly, and to love mercy, and to walk
humbly with thy God."

5. And this he showed, not only to our first parents, biit likewise to
all their posterity, by " that true light which enli^itens every man that
Cometh into the world.*' But notwithstanding this light, all ties'i had,
in process of time, " corrupted their way before him ;" till he chose
out of mankind a peculiar people, to whom he gave a more perfect
knowledge of his law : and the heads of this, because Uiey were slow
of understanding, he wrote on two tables of stone; which he com-
manded the lathers to teach their children, through all succeeding
generations.

6. And thus it is, that the law of God is now made known to tiiem
that know not God. They hear, with the hearing of the ear, the tliing.s
that were written aforetime for our instruction. But this does not
suffice : they cannot, by this means, comprehend the height, and depth,
and length, and breadth ihereof. God alone can reveal this by his
Spirit. And so he does to all that truly believe, in consequence of thai
gracious promise made to all the Israel of God : " Behold, the days
come, saith the Lord, that I will make a new covenant with the hou.^e
of Israel. And this shall be the covenant that I will make ; I will put
my law in their inward y)arts^ and write it in their hearts; and I will
be their God, and they sliall be my people," Jer. xxxi, 31. &-c.

II. 1. The nature of that law which was originally given to angt'JH
in heaven and man in paradise, and wlrch God has so mercifully pro-
mised to write afresh in the hearts of all true believers, was the second
thing I proposed to show. In order to which I would first observe, that
althoug;* the " 'aw" and the "commandment" are sometimes difierently
taken, ,'Jte commandment meaning but a part of the law,) yet, in the
text, thr.y are used as equivalent terms, implying one and the saoic

40N fxxiy.

mid give in

id created a
om the dust
vised him to
or evil ; he
his first-born
f corruptible
wrote in the
ght never be
, and always
leaven.
ird to man it
DUsofGod, it
)rought fortli,
ot long before
aw, well nigh
T being dark-
om the life of
n hands ; but
in some inea-
nful creature.
)Ugh not as in
, and to walk

but likewise U)

very man that

, an HesU had,

till he chose

fuore perfect

ih«'y were slow

hich he com-

11 succeeding

[nown to them
lar, the things
I this does not
jilt, and depth,
lal this by hi.-)
Ijuence of thai
],old, the days
nth the hou.-^e
ie ; I will put
lis; and I will
ll, &c.
|ven to angolH
lercifully pro-
las the second
1 observe, thai
lies differently
1 ) yet, in the
Ind the saovc

SERMON

XXXIV.]

PROPERTIES or THE LAW.

337

Jiing. But we cannot understand here, either by one or the other, the
ceremonial law. It is not the ceremonial law, whereof the apostle says,
•n the word3 above recited, " I had not known sin but by the law:"
I his is too plain to need a pioof. Neither is it the ceremonial law
which saith, in the words immediately subjoinei' "Thou shalt not
ovet." Therefore the ceremonial law has no p: ce in the preseni
iiiesiion.

2. Neither can we understand- by the law mentioi:ed in the text, the
Mosaic dispensation. It is true, the word is sometimes so understood :
>is when the apostle says, speaking to the Galatians, chap, iii, 17, " The
covenant that was confirmed before;" namely, with Abraham, the father
of the faithful ; " the law," i. e. the Mosaic dispensation, — " which was
tour hundred and thirty years after, cannot disannul." But it cannot
he so understood in the text; for the apostle never bestows so high
commendations as these upon that imperfect and shadowy dispensation.
He no where affirms the Mosaic to be a spiritual law ; or, that it is holy
and just, and good. Neither is it true, that God will write that law in
the hearts of them whose iniquities he remembers no more. It remains,
lliat the law, eminently so termed, is no other than the moral law.

3. Now this law is an incorruptible picture of the high and holy Onk
lliat inhabiteth eternity. It is he, whom, in his essence, no man hath
seen or can see, made visible to men and angels. It is the face of God
unveiled ; God manifested to his creatures as they are able to bear it;
manifested to g\y^-_ ^nd not to destroy life, — that they may see God and
Hve. It is the heart, of God disclosed to man. Yea, in some sense, we
may apply to this law, what the apostle says of his Son, it is airauyatffxa
COS iJof)7f, xai j^aoaxTrjp Tr^^ uiroffatfswf au<r«, — the streaming forth [or
i)iit-bc.aming] of fu$ glory, the express imtige of his person.

4. •' If virtue," said the ancient heathen, " could assume such a shape
tts that we could behold her with our eyes, what wonderfid love would
she excite in us !" If virtue .ould do this ! It is done already. The
law of God is all virtues in one, in such a shape, as to be beheld with
open face, by all those whose eyes God hath enlightened. What is th-,
law but divine virtue and wisdom, assuming a visible form ? What is
it but the original ideas of truth and good, which were lodged in the
uncreated mind from eternity, now drawn forth and clothed with such
a vehicle, as to appear even to human understanding ?

5. If we survey the law of God in another point of view, it is supreme,
unchangeable reason ; it is unalterable rectitude ; it is the everlasting
fitness of all things that are or ever were created. I am sensible, what
a sh tness, and even impropriety, there is, in these and all other
hu.na expressionr, when w^^ endeavour by these faint pictures to
BJiado. out the deep things of God. N'»vcr'.heless, we have no better,
indeoa no omer way, during this, our iriff.nt state of existence. As
W(! now know but " .» part," so we are constrained to "•prophesy," i. e.
Epoak of the things of God, "in part" also. " We cannot order oiu
speech by reason of darkness," while we are in this house of clay.
While I an a child, I must " speak as a child :" but I shall soon pul
away childish things: for "when that which is perfect is come, thu
which is in j;art shall be done away."

6. But to reairn. The law of God, (speaking after the manner ot
men,) is a copy of the eternal mind, a transcript of the divine natme,

338

PROPERTIES OF THE LAW. fSERMON XXXIV.

- ^' :
c St -•
«i 1:5 ,

c 3c

Z Zl ii

* rtS "

I ^:.

o :

§1

yoii, it 'tA the fairest ofTapring of the everlasting Father, the brighten
efldux of his esMRntial wisdom, the visible beauty of the Most High. It
is the delight and wonder of cherubim and serapliim, and all the com-
pany of heaven, and the glory and joy of every wise believer, every
well instructed child of God upon earth.

III. 1. Such is the nature of the ever blessed law of God. I am, in the
third place, to show the properties of it : — not all ; for that would excee i
the wisdom of an angel ; but those only, which are mentioned in the text
These are three : it is holy, just, and good. And, first, the law is holy.

2. In this expiession the apostle does not appeai to speak of its effects,
but rather of its nature : as St. James, speaking of the same thing under
another name, says, " The wisdom from above" (which is no other than
this law, written in our heart,) "is first pure," chap, iii, 17; ayvr\, —
chaste, spotless; eternally and essentially holy. And consequently
when it is transcribed into the life, as well as the soul, it is (as the same
apostle terir.s it, chap, i, 27,) ^pr.^rxcia xa^a^a xm afjitavToj;, jntre religion,
and undejilcd ; or, the pure, clean, unpolluted worship of God.

3. It is, indeed, in the highest degree, pure, chaste, clean, holy.
Otherwise it coidd not be the immediate offspring, and much less the
express resemblance, of God, wlio is essential holiness. It is pure from
all sin, clean and unspotted from any touch of evil. It is a chaste virgin,
incapable of any defilement, of any mixture with that which.is unclean,
or unholy. It has no fellowship with sin of any kind : For " what
communion hath light with darkness ?" As sin is, in its very nature,
enmity to God, so his law is enmity to sin.

4. Therefore it is that the apostle rejects with such abhorrence that
blasphemouB supposition, that the law of God is either sin itself, or the
cause of sin. God forbid that we should suppose it is the cause of sin,
because it is the discoverer of it ; because it detects the hidden things of
darkness, and drags them out into open day. It is true, l)y this means,
(as the apostle observes, verse 13,) " Sin appears to be sin." All its
disguises are torn away, and it appears in its native delbrmity. It
is true likewise, that " sin by the commandment, becomes exceedinjj
sinful :" Being now committed against light and knowledge, being strip-
ped even of the poor plea of ignorance, it loses its excuse, as well as
disguise, and becomes far more odious both to God and man. Yea,
and it is true, that " sin worketh death by that which is good ;" which
in itself is pure and holy. When it is dragged out to light, it rages the
more : when it is restrained it bursts out with greater violence. Thus
the apostle, (speaking in the person of one who was convinced of sin, hut
not yet delivered from it,) " Sin taking occasion by the commandment,"
detecting and endeavouring to restrain it, disdained the restraint, and
so much the more, " wrought in nie all manner of concupiscence,"
ver. 8 ; all manner of foolish and hurtful desire, which that commandment
sought to restrain. Thus, " when the commandment came, sin revived,
verse 9 : It fretted and raged the more. But this is no stain on th" com-
mandment. Though it is abused, it cannot ! < defiled. This only proven,
that " the heart of man is desperately wicked." But the law of God is
holy still.

.5. And it is, secondly, just. It renders to all their due. Itprescribos
exactly what is right, precisely what ought to be done, said or thought,
botli with regard to the Author of riir be'ng, with regard to ourselvea.

I xxxiv.

SKRUON XXZIV.] PR0PKRT1£S OF TUB LAW.

339

brighten
ligh. It
the com-
er, every

im, in the
lUl excee 1
n the text
iw is holy.
Us effects,
hing under
other than
7 ; ayvr), —
(useqviently
IS the same
re religion,

tod.

jlean, holy,
ich less tlie
is pure from
haste virgin,
[i,is unclean,
For " what
very nature,

lorronce that
itself, or the
cause of sin,
den things ol
; this means,
in." All its
formity. H
!s exceedint?
I, being strip-
as well as
, man. Yea,
|ood;" whicli
it rages the
jnce. Thus
ed of sin, hut
imandment,"
[estraint, and
jupiscence,"'
.mmandmeiU
[sin revived,
|i on th" com-
» only proves,
law of God ifi

It prescribes

Id or thought,

to ourselvea.

ind with regard to every creature which he has made. It is adapted
in "11 respects, to the nature of things, of the whole universu, and every
mdividiial. It is suited to all the circumstances of each, and to all theii
mutual relations, whether such as have existed from the beginning, ot
such as commenced in any following period. It is exactly agreeable to
th2 fitness of thiniis, whether essential or accidental. It clashes with
none of these in any degree ; nor is ever unconnected with them. If the
word be taken in that sense, there is nothing arbitrary in the law of
God. Althou;j[h still the whole and every part thereof is totally depend-
ant upon his will ; so that " Thy will be done," is the supreme univer-
sal law, both in earth and heaven.

6. " But is the will of God the cause of his law ? Is his will the
original of right and wrong ? Is a thing therefore right, because God
wills it ? — or, does he will it, because it is right ?"

I fear this celebrated question is more curious than useful. And
perhaps in the maimer it is usually treated of, it does not so well consist
with the regard that is due from a creature, to the Creator and Governor
of all things. It is hardly decent for man, to call the supreme God to
give an account to him. Nevertheless, with awe and reverence we
may speak a little : the Lord pardon us if we speak amiss !

7. It seems then, that the whole difficulty arises from considering
God's will as distinct from God : otherwise it vanishes away. For none
can doubt, but God is the cause of the law of God. But the will of God
IS God himself. It is God considered as willing thus or thus. Conse-
quently, to say, the will of God, or that God himself, is the cause of the
law, is one and the same thing.

8. Again : If the law, tiie immutable rule of right and wrong, depends
on the nature and ti'nesses of things, and on their essential relations to
each other ; (I do n.U say, their eternal relations ; because the eternal
relation of things existing in time, is little less than a contradiction ;) if,
I say, this depends on the nature and relations of things, then it must
depend on God, or the will of God; because those things themselves,
with all their relations, are the works of his hands. By his will, " for
his pleasure" alone, they all " are and were created."

9. And yet it may be granted, (which is probably all that a consider
ate person would contend for,) that in every particular case, God wills
this or this, (suppose that men should iionour their parents,) because it
is right, agreeable to the fitness of things, to the relation wherein they
stand.

10. The law then is right and just concerning all things. .\nd it is
good aa well as just. This we may easily infer from the fountain whence
it flowed. For what was this, but tiie goodness of God ? What but good-
ness alone inclined liiii lO impart that divine copy of himself to the holy
Hiitrels ? To what else can we impute his bestowing upon man the same
transcript of his own nature ? And what but tender love constrained
liiin afresh to manifest his will to fallen man, — either to Adam or any
of his seed, who like him were " come short of the glory of God ?"
Was it not mere love tint moved him to publish his law, after the
nmlerstandings of men Wc^re darkened ? And to send his prophets to
declare that law, to the blind, thoughtless children of men? Doubt-
less his goodness it was which raised up Enoch and Noah to be
preachers of richteousness ; which caused Al)raham, his friend, and

340

PROPERTIES or THE LAW. [SERMON XXXIV.

lie ;.

I
I

: ^-
o-

Isaac, anu Jacob, to bear witness to his truth. It was his goodness
alone, which when, " darkness had covered the earth, and thick dark«
ness the people," gave a written law to Moses, and through him to the
nation whom he had chosen. It was love which explained these living
oracles by David anrl all the prophets that followed ; imtil when the ful-
ness of time was come, he sent his only begotten Son, '' not to destroy
the law, but to fulfd," rontirm every jot and tittle thereof; till, having;
wrote it in the hearts of all his children, and put all his enemies under
his feet, " he shall deliver up [his mediatorial] kingdom to the Father,
that Go<l may l>e all in all."

11. And this law, which the goodness of God gave at first, and has
preserved through all ages, is like the fountain from whence it springs,
full of goodness and benignity ; it is mild and kind ; it is, as the Psalm-
ist expresses it, " sweeter than honey and the honey comb." It is win-
ning and amiable. It includes " whatsoever things are lovely or of
good report. If there be any virtue, if there be any praise" before God
and his holy angels, they are all comprised in this; wherein are hid all
the treasures of the divine wisdom, and knowledge, and love.

12. And it is good in its effects, as well as in its nature. As the tret-
is, so arc its fruits. The fruits of the law of God written in the heart.
are *• righteousness, and peace, and assurance for ever." Or rather, tlip
law itself is righteousness, filling the soul with a peace that passeth all
understanding, and causing us to rejoice evermore, in the testimony of a
good conscience towards God. It is not so properly a pledge, as " an
earnest of our inheritance," being a part of the purchased posses-
sion. It is God made manifest in our flesh, and bringing wicli him
eternal life ; assuring us, by that pure and perfect love, that we art;
"sealed unto the day of redemption ;" that he will " spare us as a man
spareth his own son that serveth him," " in that day when he muketh up
his jewels ;" and that there remaineth for us " a crown of glory whicli
fadeth not away."

IV. 1. It remains only to show, in the fourth and last place, the usea
of the law. And the first use of it, without question, is, to convince the
worhl of sin. This is, indeed, the peculiar work of the Holy Ghost ; who
can work it without any means at all, or by whatever means it pleaseth
him, however insufficient in themselves, or even improper to produce
such an effect. And accordingly some there are, whose hearts have
been broken in pieces in a moment, either in sickness or in health,
without any visible cause, or any outward means whatever ; and others
(one in an age) have been awakened to a sense of the •' wrath of God
abiding on them," by hearing, that " God was in Christ, reconciling the
world unto himself." But it is the ordinary method of the Spirit of God,
to convict sinners by the law. It is this, which, being set home on the
conscience, generally breaketh the rocks in pieces. It is more espe-
cially this part of the word of God, which is ^wv xoti ive^yr,g, — quirk and
powerful, full of life and energy, '' and sharper than any two edged
Bword." This, in the hand of God and of those whom he hath sent,
pierces through all the folds of a deceitful heart, and " divides asunder
even the sovil and the spirit;" yea, as it were, the very "joints and
marrow." By this is the sinner discovered to himself. All his fig leaves
re torn away, and he sees that he is " wretched, and poor, and misera-
ble, and blind, and naked." The law flashes conviction on every side.

ON XXXIV.

s goodness
thick «lark-

him to the
LhcBc living
hen the ful-
t to destroy

till, hawing
cniiee under

the Fatlier,

rst, and has
;e it springs,
18 the Psalni-
" It IS win-
lovely or of
" heforeGod
iin are hid all
uve.

. As the tree
I in the heart.
[)r rather, the
lal passeth all
testimony of a
ledge, as " an
hased posses-
ring witli him
^, that we iirv.
•e us as a man
\e nmketh up
glory whicii

gERMON XXXIV.] PROPEKTIEB OP THE LAW. 341

He feels himself a mere smner. lie has nothing to pay. His " mouth
in utopped," and he stands " guilty before God."

2. To slay the sinner is then the first use of the law ; to destroy the
life and strength wherein he trusts, and convince him that he is dead
while he liveth; not only under the sentence of death, but actually deaa
unto God, void of all spiritual life, " dead in trespassen and sins." Th#
second use of it is, to bring him unto life, — unto Chi ist, that he may liv^
It is true, in performing both these offices, it acts the part of a severe
•H'hool master. It drives us by force, rather than draws us by love.
And yet love is the spring of all. It is the spirit of love, which, by this
painful means, tears away our confidence in the flesh, which leaves us
no broken reed whereon to trust, and so constrains the sinner, stripped
of all, to cry out in the bitterness of his soul, or groan in the depth ot
his heart,

" I give up overy plea beside,—
Lord, I am dainn'd *, but thou hast died."

3. The third use of the law is, to keep us alive. It is the grand means
whereby the blessed Spirit prepares the believer for larger communica-
tions of the life of Go<l.

I am afraid this great and important truth is little understood, not
only by the world, but even by many whom God hath taken out of the
world, who are real children of God by faith. Many of these lay it down
as an unquestioned truth, that when we come to Christ, we have done
with the law ; and that, in this sense, " Christ is the end of the law to
every one that believeth." " The end of the law :" — so he is, " for
righteousness," for justification, '* to every one that believeth." Herein
the law is at an end. It justifies none, but only brings them to Christ ;
who is also, in another respect, the end, or scope of the law, — the point
at which it continually aims. But when it has brought us to him, it has
yet a farther office, namely, to keep us with him. For it is continually
exciting all believers, the more they see of its height, and depth, and
length, and breadth, to exhort one another so much the more, —

" Closer and closer let us cleave
To his beloved embrace ;
Expect his fulness to receive.
And grace to answer grace."

4. Allowing then, that every believer has done with the law, an it
means the Jewish ceremonial law, or the entire Mosaic dispensation ;
(for these Christ hath taken out of the way yea, allowing we have
done with the moral law, as a means of procuring our justification ; for
we are " justified freely by his grace, through the redemption that is in
Jesus ; yet, in another sense, we have not done with this law : for it is
still of unspeakable use, first, in convincing us of the sin that yet remains
both in our hearts and lives, and thereby keeping us close to Christ, that
his blood may cleanse us every moment ; secondly, in deriving strength
from our Head into his living members, whereby he empowers them to
do what his law commands ; and, thirdly, in confirming our hope of
whatsoever it commands and we have not yet attained,^-of receiving
grace upon grace, till we are in actual possession of the fulness of his
promises.

5. How clearly does this agree with the experience of every true
believer ! While he cries out, " Oh what love have I unto thy law ! afl

>»•

c ^

f ac ft

< «g| ^

342 PROPRIITIES or THB LAW. fsEKMON XXXIV.

the day long is my study in it;" he sees daily, in that divine mirror,
more and more ofhin own HinfidncHs. Il<! sccii more and more clearly,
that he is still a sinner in all things, — that neither his li^urt nor hin ways
arc right before Uod ; and tl. .; every momctit sends liim to Christ. This
shows him the meanmg of'vliat is \vritten, " Thou shult make a plate of
pure gold, and grave upon it, Iloiines: to the Lord. .And it shall he u|)on
Aaron's forehead," [the type oJ our great High Priest,] "that Aaron
day hoar the ini«|uity of the holy things, which the children of Israel
shall hallow, in all their iioly gills:" [so far aie our prayers or holy
things from atoning for the re.st of our sin !] " And it shall be always
upon his forehead, that they mav be accepted before the Lord," Exod.
xxviii, 36, 38.

6. To explam this by a smglo instance : the law says, " Thou shalt
not kill :" and hereby, (as our Lord teaches,) forbids not only outward
acts, but every unkind word or thought. Now the more I look into this
perfect law, the more I feel how far 1 come short of it ; and the more I
feel this, the more I feel my ne(Ml of his blood to atone for all my sin,
and of his S|)irit to purify my heart, and make me " perfect and entire,
lacking nothing."

7. Therefore, 1 cannot spare the law one moment, no more than I
can spare Christ : seeing 1 now want it as much, to keep me to Christ,
as 1 ever wanted it to bring me to him. Otherwise, this " evil heart of
unbelief would immediattdy "depart from the living Cod." Indeed
each is continually sending me to the other, — the law to Christ, and
Christ to the law. On the one hand, the height and depth of the law
constrain nie to lly to the love of God in Christ; on the other, the love
of God in Christ endears the law to me " above gold or precious stones;"
seeing I know every part of it is a gracious promise, which my Lord will
fulfil in its season.

8. Who art thou, then, oh man, that "judges! the law, and speakesi
evil of the law ?" That rankest it with sin, Satan, and death, and
sendest them all to hell together 1 The apostle James esteemed judginj;
or "speaking evil of the law," so enormous a piece of wickedness, that
he knew not how to aggravate the guilt of judging our brethren more,
than by showing it included this. " S«» now," says he, " thou art not a
doer of the law, but a judge !" A judgn of that which God hath ordained
to judge thee! So thou hast setup thyself in the judgment seat of Christ,
and cast down the rule whereby he will judge the world ! Oh take know
ledge what advantage Satan hath gained over thee ; and, for the time to
come, never think or speak lightly of, much less dress up as a scarecrow,
this blessed instrument of the grace of God. Yea, love and value it for
the sake of him from whom it came, and of him to whom it leads. Let
It be thy glory and joy, next to the cross of Christ. Declare its praise,
and make it honourable before all men.

9. And if thou art thoroughly convinced, that it is the olTspring of God,
that it is the copy of all his inimitable perfections, and that it is " holy,
and just, and good," but especially to them that believe ; then, instead
of casting it away as a polluted thing, see that thou cleave to it more
and more. Never let the law of mercy and truth, of love to God and
man, of lowliness, meekness, and purity, forsake thee. " Bind it al)out
thy neck ; write it on the table of thy heart." Keep close to the law
if thou wilt kee|) close to Christ; hold it f^st; let it not go. Let this

N XXXlV.

e mirror,
e clearly,
r his ways
rist. Thia
ii plate oi
.11 be upon
tat Aaron
I uf iHftiel
rs or holy
be always
d," Exod.

riiou sliall
ly outward
ik into thiH
the more I
all niy sin,
and entire,

lore than I
e to Christ,
ivil heart of
," Indeed
Christ, and
1 of the law
ler, the love
\is stones;"
y Lord will

[id speakest
death, and
led judging
hdness, thai
Ihren more,
|)H art not a
|th ordained
.tofChrit^t,
Itake know
the time lo
scarecrow,
value it for
leads. Let
its praise,

ling ot" God,

\i is " holv,

|en, instead

to it more

lo God and

lid it al)oiit

(to the law

Let this

>\:

IIMONXXXV, XXXVI.] THE LAW ESTABLISHED BY TAITH.

343

continually lead thee to (lie atoning blood, continually confiim thy nopo,
till all the " righteousness of the law is fulfdled in thee," and thou art
•' filled with all the fulness of God."

10. And if thy I^ird hath already fulfilled hi» word, if he hath already
* written his law in thy heart," then '' stand fast in the liberty where
with Christ hath made thee free.'' Thou art not only made free from
Jewish ceremonies, from the guilt of sin, and the fear of hell ; (these
are so far from being the whole, that they are the least ami lowest part
of Christian liberty ;) but wliiit is infinitely more, from the power of Hin,
from serving the devil, from otfending God. Oh stand fast in this liber
ty; in comparison of which, all the rest is not even wurthy to be named !
stand fast in loving God with all thy heart, and serving him with all thy
strength ! This is perfect freedom; thus to kec^p his law, and to walk in
all his commandments blameless. " Be not entangled again with the
yoke of bondage." I <lonot meanof.lewish bondage; nor y(!tof bondage
to the fear of hell : these, I trust, are far from thee. But beware of being
entangled again with the yoke of sin, of any inward or outward trans-
gression of tlie law. Abhor sin far more than death or hell; abhor sin
itself, fur more than the punishment of it. Beware of the bondage o(
pride, of desire, of anger ; of every evil temper, or word, or work.
" Look unto Jesus," and in order tliereto, hmk " more and more into
the perfect law, the law of liberty ;" auil " contimie therein ;" so shall
thou daily "grow in grace, and in the knowledge of our Lord Jesus
Christ."

SERMONS XXXV. and XXXVl.— 7Ae Law estahlhhed

through Faith.

'Do we then make void tho Law through Faitht
establish tlie Law." Kom. iii. 31.

God forbid : yea, we

ANALYSIS.

The Gospel presents the only way of salvation ; anrl stands
opposed to a legal justification ; but not as some suppose to
the law itself. The law is so closely connected with the
Gospel, that to destroy one is to destroy both. We must, there-
fore, carefully guard against making void the law through
faith.

I. Consider the most usual methods of making void the
law through faith.

By never preaching the law. The gospel cannot answer
the ends proposed in preaching the law. There is neither
command nor precedent in Scripture for ottering Christ to the
unawakened sinner. The example of Paul in illustration.
Preaching the merits of Christ may give the most comfort,
but will prove a real blessing only to th»ae who are prepared
for it.

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344

THE LAW ESTABLISHED BY FAITH. [SERMONS XXXV, XXXVI,

II. By teaching that faith supersedes the necessity of
holiness; that holiness is less necessary now than before
Christ came ; or that a less degree of it is necessary ; or that it
is less necessary to believers than to others. Jt is true that
we are not under the covenant of works ; and that we are
justified by faith without deeds of the law, as a previous con-
dition ; but not without deeds of the law as an immediate fruit,
without which faith is nothing worth.

III. In fact; living as if faith excused us from holiness.
The Christian is not under the law, ceremonial or Mosaic ; nor
under the moral law as the condition of acceptance ; nor under
its sentence of wrath. But he is under the gracious principle
of love, which should be as sensitive to all sin as the prin-
ciple of fear.

Eecapitulation.

II. Methods of establishing the law.

I. By preaching it, in its whole extent, as Christ did. In
its full literal sense, and in its spiritual meaning.

II. By so preaching faith as to produce holiness. Faith is
not an end itself but a process to love. Love is from eternity
and to eternity. Faith is designed only to re-establish the
law of love.

III. By establishing it in our own hearts and lives. This
can only he done by faith. Walking by faith, we go swiftly on
in the way of holiness, especially when our faith is the full
confidence of love. Love fulfils not only the negative, but
also the positive law ; not only in outward act, but also in
inward spirit. In the light of faith the conscience becomes
more than ever tender to fly from sin.

INTRODUCTORY NOTES.

In these two eermons we have brought into the most distinct promin-
ence, the opposition of the true evangelical doctrine to all Antinomianism.
As early as 1740 Mr. Wesley found it necessary to contend against the
Antinomianism of the Moravians, which he describes as follows : (See
Journals, Sept. 1741.) " You undervalue good works (especially works
of outward mercy,) never publicly insisting on the necessity of them, nor
declaring their weight and excellency. Hence, when some of your
brethren have spoken of them, they put them on a wrong foot, viz. :
' If yoa find yourself moved, if your heait is free to it, then reprove,
exhort, Telieve. By this means you wholly avoid the taking up your
cross, in order to do good ; and also substitute an uncertain, precarious
inward if^tion in the place of the plain vmtten word. Nay, one of your
memben' has said of good works in general, (whether works of pietv or
charity,) ' A believer is no more obliged to do these works ot the law,
than a si>Wect of the King of England is obliged to obey the laws of the
King of i/>ance."' The reader is familiar with the plain reference to
this form o' Antinomianism in the rules of society, dated 1743. In the
doctrinal nxnutes of the first Conference, 1744, we find the following
i-eference (u vVis, as well as the Calvinistic form of Antinomianism : —

lV, XXXVI.

SHRMdVS XXXV, XXXVI.] THE LAW ESTABLISHED P7 FAITH.

345

jssity of
n before
or that it
true that
b we are
nous con-
iate fruit,

holiness.

)saic ; nor

nor under

principle

the prin-

t did. In

. Faith is
m eternity
bablish the

ives. This
) swiftly on
is the full
sgative, but
3ut also in
ce becomes

tinct promin-
ttinomianism.
i against the
pllowa : (See
tecially works
I of them, nor
lome of your
ng foot, viz. :
then reprove,
iking up your
[in, precarious
V one of your
ks of piety or
[s oi the law,
lie laws of the
J reference to
|l743. In the
Ithe following
Uanism : —

Q. " What ia Antinomianism i

A. " The doctrine which makes void the law through hiith.

Q, " WImt are the main pillars hereof 1

A. " 1. That Christ aholished the moral law.

"2. That, therefore. Christians are not ohliged to observe it.

" 3. TJiat one branch of Christian liberty is, liberty from obeying the
commandments of God.

" 4. That it ia bondage to do a thing because it is commanded, or for-
bear it because it ia forbidden.

" 5. That a believer is not obliged to use the ordinances of God, or to
do good works.

" 6. That a preacher ought not to exhort to good works ; not unbe-
lievers, because it is hurtful ; not believers, because it is needless."

About the date of these minutes some of Whitefield's followers had
become avowed Antinomians. The utterly licentious tendency of their
teachings will scarcely bear repetition, but it stirred Mr. Wesley to
strenuous efforts to counteract the poison ; and about the years 1744 and
1745, he published the tracts entitled " Dialogues Between an Antinomian
and his Friend." These tracts are almost as valuable in view of the
errors of our own time as they were a hundred years ago.

At first the great majority of the Calvinistic Methodists were free
from direct Antinomian teaching ; but the leaven seems to have spread
until, in the year 1770, Mr. Wesley found it necessary to make a vigorous
protest in Conference against the growing evil, which he did in the
Ibllowing extract from the Minutes :

" We said, in 1744, * We have leaned too much toward Calvinism.'
Wherein ]

" 1. With regard to man^s faithfulness. Our Lord himself taught us to
use the expression. And we ought never to be ashamed of it. We
ought steadily to assert, on His authority, that if a man is not ' faithful
iu the unrighteous mammon,' God will not * give him the true riches.'

" 2. With regard to working for life. This also our Lord has expressly
commanded us. Labour, 'Epyat^eade, literally, work for the meat that
endureth to everlasting life.' And, in fact, every believer, till he cornea
to glory, works for, as well as from life.

" 3. We have received it as a maxim, that ' a man ia to do nothing in
order to jixstifi cation.' Nothing can be more false. Whoever desires to
find favour with God should ' cease from evil,' and * learn to do well.'
Whoever repents should do ' works meet for repentance.' And if this is
not in order to find tavour, what does he do them for 1 "

" Review the whole affair.

" 1. Who of us is now accepted of God ? He that now believes in
Christ, with a loving, obedient heart.

" But who among those who never heard of Christ ? He that feareth
God and worketh righteousness according to the light he has.

" 3. Is this the same with ' he that is sincere 1 ' Nearly, if not quite.

" 4. Is not this salvation by works ] Not by the merit of works, but
by works as a condition.

*' 5. What have we then been disputing about for these thirty years 1
I am afraid about words.

" 6. As to merit itself, of which we have been so dreadfully afraid, we
are rewarded according to our works, yea, because of our works. How
does this differ from, for the sake of our works 1 And how differs this
from ^secundum merita operum?' 'As our works deserve]' Can you
split this hair 1 I doubt I cannot.

346

THE LAW ESTABMSHED BY FAITH. [SERMON TTXV.

5 fc«. -

■ ^^ •
• -Sfc •

" 7. The grand objection to one of the preceding propositions is drawn
from matter of fact God does, in fact, justify those who by their own
confession, ' neither feared God nor wrought righteousness.' Is this an
exception to the general rule ? It is a doubt whether God makes any
exception at alu But how are we sure that the person in question never
did ' fear God and work righteousness ? ' His own saying so is not proof;
lor we know how all that are convinced of sin undervalue themselves in
every respect,

" 8. Does not talking of a justified or sanctified state tend to mislead
men 1 Almost naturally leading them to trust in what was done in one
moment 1 Whereas we are every hour and every moment pleasing or
displeasing God, according to our works ; according to the whole of our
inward tempers and outward behaviour."

These propositions seem to lie on the very verge of legality. Their
interpretation must be guarded by the fuvdamental principles of evan-
gelical religion already laid down; and thus guarded, they defend and
enforce the great fact that under the Gospel the Christian is in a state of
genuine probation; and that the immutable claims of God's law are
neither minified nor evaded by the Gospel. For the exposition and
defence of the minutes, the student must refer to the great work of the
Rev. John Fletcher, M.A.

One of the latest authorative documents prepared by Mr. "Wesley's
hand bears upon this subject. In preparing articles of religion for the
Methodist Episcopal Church, he omitted from the thirty-nine articles,
Art. xiii, ' Of good works before Justification.' This article was evidently
intended to meet the Tridentine doctrine of merit of congruity in works
of penitence as a condition of justification. The omission is of especial
interest in view of the use he has made of this same article in sermon v.

SEEMON XXXV.

DISCOURSE I.

I. St. Paul, having in the beginning of this epistle, laid down hla
general proposition, namely, that *• The gospel of Christ is the power
of God unto salvation, to every one that believeth ;" — the powerful
means, whereby God makes every believer a partaker of present and
eternal salvation ; — goes on to show, that there is no other way under
heaven, whereby men can be saved. He speaks particularly of salva-
tion from the guilt of sin, which he commonly terms justification. Ami
that all men stood in need of this, that none could plead their own inno-
cence, he proves at large by various arguments, addressed to the Jews
as well as the heathens. Hence he infers, (in the 19th verse of this
chapter,) "That every mouth," whether of Jew or heathen, must be
stopped from excusing or justifying himself, "* and all the world become
guilty before God." " Therefore," saith he, by his own obedience, " by
the wo'ks of the law, shall no flesh be justified in his sight." " But now
the righteousness of God without the law," — without our previous obe-
dience thereto, — •' is manifested ;" " even the righteousness of God,
which is by faith of Jesus Christ, unto all and upon all that believe :"
" For there is no difference," — as to their need of justification, or the
manner wherein they attain it ; — •• for all have sinned and come short
of the glory of God ;" — the glorious image of God wherein they were
created : and all (who attain) " are justified freely by his grace, through

MON XXXV.

ins ia drawn
J their own
lathis an
makes any
estion never
is not proof;
heraselves in

fl to mislead
. done in one
; pleasing or
whole of our

;ality. Their
iyles of evan-
defend and
8 in a state of
tod'a law are
:position and
,t work of the

Mr. Wesley's
jligion for the
-nine articles,
s was evidently
ruity in works
I is of especial
Le in sermon v.

SERMON XXXV.] THE LAW ESTABLISHED BY FAITH.

347

laid down his
It is the power
-the powerful
jf present and
Iher way under
iilarly of salva-
Ification. Ami
Iheir own inno-
|ed to the Jews
. verse of this
ithen, must be
world become
ibedience, " by
lit." " But now
, previous obe-
jsness of God,
jthat believe :"
Ification, or the
Ind come short
[rein they were
Igrace, through

the redemption that is m Jnsus Christ, whom God hath set forth to h«
a propitiation, through faith in his blood ; that he might be just, and
yet the justifier of him which believeth in Jesus ;" — that without any
impeachment to his justice, he might show him mercy for the sake ol
that propitiation. " Therefore we conclude, [which was the grand
position he had undertaken to establish,] that a man is justified by faith,
without the works of the law," verse 20-28.

2. It was easy to foresee an objection which might be made, and
which has in fact been made in all ages; namely, That to say we are
justified without the works ol the law, is to abolish the law. The apos-
tle, without entering into a formal dispute, simply denies the charge.
•' Do we then," says he, " make void the law through faith 1 God for-
bid ! Yea, we establish the law."

3. The strange imagination of some, that St. Paul, when he says,
" A man is justified without the works of the law," means only the
ceremonial law, is abundantly confiited by these very words. For did
St. Paul establish the ceremonial law ? It is evident, he did not. He
did make void that law through faith, and openly avowed his doing so.
It was the moral law only, of which he might truly say, We do not
make void, but establish this, through faith.

4. But all men are not herein of his mind. Many there are who will
not agree to this. Many in all ages of the church, even among those
who bore the name of Christians, have contended, that " the faith once
delivered to the saints" was designed to make void the whole law
They would no more spare the moral than the ceremonial law, but were
for "hewing," as it were, "both in pieces before the Lord;" vehe-
mently maintaining, " If you establish any law, Christ shall profit yoii
nothing ; Christ is become of no effect to you ; ye are fallen from grace."

5. But is the zeal of these men according to knowledge ? Have they
observed the connection between the law and faith, and that, consider-
ing the close connection between them, to destroy one is indeed to
destroy both ? That, to abolish the moral law, is, in truth, to abolish
faith and the law together ; as leaving no proper means, either of bring-
ing us to faith, or of stirring up that gifl of God in our soul ?

6. It therefore behooves all, who desire either to come to Christ, or
to walk in him whom they have received, to take heed how they '*make
void the law through faith ;" to secure us effectually against which, let
us inquire, first, Which are the most usual ways of" making void the
law through faith 1" And, secondly, How we may follow the apostle,
and by faith establish the law ?

1. 1. Let us, first, inquire, What are the most usual ways of making
void the law through faith 1 Now the way for a preacher to make it all
void at a stroke is, not to preach it at all. This is just the same thing
as to blot it out of the oracles of God. More especially, when it is done
with design ; when it is made a rule, not to preach the law ; and tho
very phrase, " a preacher of the law," is used as a term of reproach, as
though it meant little less than an enemy to the gospel.

2. All this proceeds from the deepest ignorance of the nature, pro-
perties, and use of the law ; and proves, that those who act thus, either
know not Christ, — are utter strangers to living faith,— or, at least, that
they are but babes in Christ, and, as such, " unskilled in the word of
righteousness."

« It :

I if

« "eg ■-

348 THE LAW ESTABLISHED BY FAITH. | SERMON XXZV.

3. Their grand plea is this : That preaching the goapel, that is,
according to their judgment, the speaking of nothing but the sufferings
and merits of Christ, answers all the ends of the law. But this wc utterly
deny. It does not answer the very first end of the law, namely, The
convincing men of sin ; the awakening those who are still asleep on the
blink of hell. There may have been here and there an exempt case.
One in a thousand may have been awakened by the gospel : but th'w
is no general rule: the ordinary method of God, is to convict sinners
by the law, and that only. The gos[)el is not the means which God
hath ordained, or which our Lord himtielf used, for this end. We have
no authority in Scripture for applying it thus, nor any ground to think
it will prove effectual. Nor have we any more ground to expect this,
from the nature of the thing. " They that be whole," as our Lord
himself observes, '* need not a physician, but they that are sick." It is
absurd, therefore, to oflTer a physician to them that are whole, or that at
least imagine themselves so to be. You are first to convince them that
they are sick ; otherwise they will not thank you for your labour. It is
equally absurd to offer Christ to them whose heart is whole, having never
yet been broken. It is, in the proper sense," casting pearls before swine."
Doubtless'* they will trample them under foot;" and it is no more than
you have reason to expect, if they also " turn again and rend you."

4. " But although there is no command in Scripture, to offer Christ
to the careless sinner, yet are there not scriptural precedents for it ?"
I think not: I know not any. I believe you cannot produce one,
either from the four evangelists, or the Acts of the Apostles. Neither
can you prove this to have been the practice of any of the apostles, from
any passage in all their writings.

5. " Nay, does not the apostle Paul say, in his former epistle to the
Corinthians, ' We preach Christ crucified V chap, i, 23 : and in this lat-
ter, ' We preach not ourselves, but Christ Jesus the Lord V " chap, iv, 5

We consent to rest the cause on this issue ; to tread in his steps ; to
follow his example. Only preach you, just as Paul preached, and the
dispute is at an end.

For although we are certain he preached Christ in as perfect a man-
ner as the very chief of the apostles,yet who preached the law more than
St. Paul ? Therefore he did not think the gospel answered the same end.

6. The very first sermon of St. Paul's, which is recorded, concludes
in these words : ** By him all that believe are justified from all things,
from which ye could not be justified by the law of Moses. Beware,
therefore, lest that come upon you wh :ch is spoken of in the prophets.
Behold, ye despisers, and wonder, and perish. For I work a work in
your days, a work which you will in no wise believe, though a man
declare it unto you," Acts xiii, 39, &c. Now it is manifest, all this is
preaching the law, in the sense wherein you understand the term ; even
although great part of, if not all his hearers, were either Jews, or reli-
gious proselytes, ver.43, and, therefore, probably many of them, in some
degree at least, convinced of sin already. He first reminds them that
they could not be justified by the law of Moses, but only by faith in
Christ ; and then severely threatens them with the judgments of God,
which is, in the strongest sense, preaching the law.

7. In his next discourse, that to the heathens at Lystra, Acts xiv, 15,
At>c. we do not find so much as the name of Christ : the whole purport

IHON XXXV.

pel, that is,
le sufferings
is wc utterly
lamely, The
Lsleep on the
ixempt case,
lel : but thi*
ivict sinners
J which God
l. We have
lund to think
) expect this,

as our Lord

sick." It is
lie, or that at
ice them that
labour. It is
, having never
aefore swine."

no more than
•end you."
to offer Christ
ients for it 1"

produce one,
ties. Neither
I apostles, &om

r epistle to the
ind in this lat-
V " chap, iv, 5
\ his steps ; to
iched, and the

srfect a man-
flaw more than
.the same end.
led, concludes
fom all things,
Ises. Beware,
the prophets,
ork a work in
mough a man
[fest, all this is
le term ; even
Jews, or reli-
Ithem, in some
Inds them that
jly by faith in
lents of God,

I, Acts xiv, 15,
yhole purport

SERMON XXXV.] THE LAW ESTABLISHED BY FAITH.

349

of it is, that they should " turn from those vain idols, unto the living
God." Now confess the truth Do not you think, if you had been
there, you could have preached much better than he 1 I should not
'.vunder if you thought too, that his preaching so ill occasioned his being
so ill treated; and that his being stoned was a just judgment upon him
for not preaching Christ !

8. To the jailer indeed, when " he sprang in and came trembling
and fell down before Paul and Silas, and said. Sirs, What must I do to
be saved ?" he immediately said, " Believe on the Lord Jesus Christ,"
Acts xvi, 29, &LC ; and in the case of one so deeply convinced of sin,
who would nut have said the same 1 But to the men of Athens you find
him speaking in a quite different manner ; reproving their superstition,
Ignorance, and idolatry ; and strongly moving them to repent, from the
consideration of a future judgment, and of the resurrection from the
dead, chap, xvii, 24-31. Likewise when Felix sent fo- Paul, on pur-
pose that he might " hear him concerning the faith in Christ ;" instead
of preaching Christ in your sense, (which would probably have caused
the governor, either to mock or to contradict and blaspheme,) '' he rea-
soned of righteousness, temperance, and judgment to come," till Felix
(hardened as he was) " trembled," chap, xxiv, 24, 25. Go thou, and
tread in his steps. Preach Christ to the careless sinner, by reasoning
" of righteousness, temperance, and judgment to come !"

9. If you say, " But he preached Christ in a different manner in his
epistles." 1 answer, He did not there preach at all ; not in that sense
wherein we speak : for preaching, in our present question, means
speaking before a congregation. But waiving this : I answer, 2. His
epistles are directed not to unbelievers, such as those we are now
speaking of, but " to the saints of God," in Rome, Corkith, Philippi,
and other places. Now, unquestionably, he would speak more of
Christ to these, than to those who were without God in the world.
And yet, 3. Every one of these is full of the law, even the epistles to
the Romans and the Galatians : in both of which ne does what you
term " preaching the law," and that to believers as well as unbelievers.

10. From hence it is plain, you know not what it is to preach Christ,
in the sense of the apostle. For doubtless St. Paul judged himself to
be preaching Christ, both to Felix, and at Antioch, Lystra, and Athens :
From whose example every thinking man must infer, that not only the
declaring the love of Christ to sinners, but also the declaring that
he will come from heaven in flaming fire, is, in the apostle's sense,
preaching Christ ; yea, in the full scriptural meaning of the word. To
preach Christ, is to preach what he hath revealed, either in the'Old or
New Testament ; so that you are then as really preaching Christ,
when you are saying, " The wicked shall be turned into hell, and all
the people that forget God," as when you are saying, '• Behold the
Lamb of God, which taketh away the sin of the world !"

11. Consider this well ; that to preach Christ, is to preach all things
that Christ hath spoken ; all his promises ; all his threatenings and
commands ; all that is written in his book ; and then you will know
how to preach Christ without making void the law.

12. "But does not the greatest blessing attend those discourses,
wherein we peculiarly preach the merits and sufferings of Christ ?"

Probably when we preach to a congregation of mourners, or of

ID
»

HIT

-•
«»

2 It?,

- :r*

: ^"j

300 THB LAW ESTABLISHED BY FAITH. [SERMON XXXV.

believers, these will be attended with the greatest blessing ; because
fluch discourses are peculiarly suited to their state. At least these wilt
usually convey the most comfort. But this is not always the greatest
blessing. I may sometimes receive a far greater by a discourse that
cuts me to the heart, and humbles me to the dust. Neither should I
receive that comfort, if I were to preach or to hear no discourses but
on the sufferings of Christ. These, by constant repetition, would lose
their force, and grow more and more flat and dead, till at length they
would become a dull round of words, without any spirit, or life, or
virtue. So that thus to preach Christ, must, in process of time, make
void the gospel as well as the law.

II. 1. A second way of making void the law through faith, is the
teaching that faith supersedes the necessity of holiness. This divides
itself into a thousand smaller paths, and many there are that walk
therein. Indeed there are few that wholly escape it ; few who are
convinced, we are saved by faith, but are sooner or later, more or less,
drawn aside into this by-way.

2. All those arc drawn into this by-way, who, if it be not their settled
judgment that faith in Christ entirely sets aside the necessity of keeping
his law; yet suppose either, 1. That holiness is less necessary now
than it was before Christ came ; or, 2. That a less degree of it is neces-
sary ; or, 3. That it is less necessary to believers ihan to others. Yea.
and so are all those who, although their judgment be right in the
general, yet think they may take more liberty in particular cases, than
tJiey could have done before they believed. Indeed, the using the
term liberty, in such a manner, for liberty from obedience or holiness,
shows at once, that their judgment is perverted, and that they are
guilty of what they imagined to be far from them ; namely, of making
void the law through faith, by supposing faith to supersede holiness.

3. The first plea of those who teach this expressly, is, that " We
are now under the covenant of grace, not works ; and therefore we are
no longer under the necessity of performing the works of the law."

And who ever was under the covenant of works 1 None but Adam
before the fall. He was fully and properly under that covenant, which
required perfect, universal obedience, as the one condition of accept-
ance ; and left no place for pardon, upon the very least transgression.
But no man else was ever under this, neither Jew nor Gentile ; neither
before Christ nor since. All his sons were and are under the covenant
of grace. The manner of their acceptance is this: The free grace of God,
through the merits of Christ, gives pardon to them that believe ; with
Buch a faith as. working by love, produces all obedience and holiness.

4. The case is not, therefore, as you suppose, that men were once
more obliged to obey God, or to work the works of his law, than they
are now. This is a supposition you cannot make good. But we should
have been obliged, if we had been under the covenant of works, to have
done those works antecedent to our acceptance. Whereas now al)
good works, though as necessary as ever, are not antecedent to our
acceptance, but consequent upon it. Therefore the nature of the cove-
nant of grace gives you no ground, no encouragement at all, to set aside
any instance or degree of obedience ; any part or measure of holiness

5. " But are v/e not justified by faith, without the works of t)ie law 1"
Undoubtedly we are, without the works either of the ceremonial or the

MOM XXXV.

SERMON XXXY.l THE LAW E8TABLIIHBD BT rAITU.

351

because
9t these will
the greatesl
scourse that
her should 1
jcourses but
I, would lose
: length they
t, or life, or
rtime, make

faith, is the
This divides
e that walk
Few who are
more or less,

it their settled
Xy of keeping
ecessary now
of it is neces-
others. Yea.
1 right in the
ar cases, than
the using the
',e or holiness,
that they are
ily, of making
e holiness,
is, that " We
re fore we are
the law."
me but Adam
enant, which
lion of accept-
transgression.
ntile; neither
the covenant
grace of God,
[believe; with
and holiness,
jen were once
aw, than they
ut we should
i\'orks, to have
■reaa now all
cedent to our
e of the cove-
X\, to set aside
■e of holiness
ofthelawf
monial or the

moral law. And would to God all men were convinced of this ! It
M'ould prevent innumerable evils ; Antinoniianism iri particular : for,
generally speaking, they are the Pharisees who make the Antinoinians.
Running into an extreme so palpably contrary to Scripture, they occa-
sion others to run into the opposite one. These, seeking to be justified
by works, affright those from allowing any place for them.

6. But the truth lies between both. We are, doubtless, justified by
faith. This is the corner stone of the whole Christian building. Wo
are justified without the works of the law, as any previous condition of
justification : but they are an immediate fruit of that faith, whereby we
are justified. So that if good works do not follow our faith, even all
inward and outward holiness, it is plain our faith is nothing worth ;
we are yet in our sins. Therefore, that we are justified by faith, even
by faith without works, is no ground for making void the law through
faith ; or for imagining that faith is a dispensation from any kind or
degree of holiness.

7. " Nay, but does not St. Paul expressly say, ' Unto him that worketh
not, but believeth on him that justifieth the ungodly, his faith is counted
for righteousness V And does it not follow from hence, that faith la
to a believer in the room, in the place, of righteousness 1 But if faith ia
in the room of righteousness or holiness, what need is there of this too V

This, it must be acknowledged, comes home to the point, and is in-
deed the main >illar of Antinomianism. And yet it needs not a long or
laboured ansver. We allow, 1. That God justifies the ungodly; him
that, till tb'.t hour, is totally ungodly ; full of all evil, void of all good :
2. That b J justifies the ungodly that worketh not, that, till that mo-
ment, Wf rketh no good work : neither can he ; for an evil tree cannot
bring P rth good fruit : 3. That he justifies him by faith alone, with-
out any goodness or righteousness preceding : and, 4. That faith ia
ther counted to him for righteousness ; namely, for preceding righteous-
nfds : i. e. God, through the merits of Christ, accepts him that believes,
\s if he had already fulfilled all righteousness. But what is all this to
your point ? The apostle does not say, either here or elsewhere, that
this faith is counted to him for subsequent righteousness. He does
teach, that there is n? righteousness before faith. But where does he
teach that there is none after it ? He does assert, holiness cannot pre-
cede justification; but not, that it need not follow it. St. Paul, therefore ,
gives you no colour for making void the law, by teaching that faith
supersedes the necessity of holiness.

HI. 1. There is yet another way of making void the law through faith,
which is more common than either of the former. And that is, the
doing it practically; the making it void mfact, though not in principle;
the living, as if faith was designed to excuse us from holiness.

How earnestly does the apostle guard us against this, in those well
known words : '* What then 1 Shall we sin because we are not under
the law, but under grace 1 — God forbid :" Rom. vi, 15 : a caution
which it is needful thoroughly to consider, because it is of the last
importance.

2. The being "under the law," may here mean, 1. The being
obliged to observe the ceremonial law : 2. The being obliged to con-
form to the whole Mosaic institution : 3. The being obliged to keep
ti.e whole moral law, as the condition of our acceptance with God ;

*C r,

cS ■

ii-:

862 THE LAW ESTABLISHED BT FAITH. [•■HUON ZXXV.

and 4. The being under the wrath and curse ufCiod ; under sentence of
eternal deatli ; under a sense of guilt and condemnation, full of horror
and slavish fear.

3. Now although a believer is " not without law to God, but under
the law to Christ," yet from the moment he believes, he is not '* undei
the law," in any of the preceding senses. On the contrary he is " undei
grace," under a more benign, gracious dispensation. As he is no
longer under the ceremonial law, nor under the Mosaic institution ;
as he is not obliged to keep even the moral law, as the condition of his
acceptance ; so he is delivered from the wralh and the curse ot God,
from all sense of guilt and condemnation, and from all that horror aid
fear of death and hell, whereby he was all his life before subject to
bondage. And he now performs (which while " under the law" he
could not do) a willing and universal obedience. He obeys not from the
motive of slavish fear, but on a nobler principle ; namely, the grace of God
ruling in his heart, and causing all his works to be wrought in love.

4. What then 1 Shall this evangelical principle of action be less

i)owerful than the legal ? Shall we be less obedient to God from filial
ove, than we were from servile fear 1

It is well, if this is not a common case ; if this practical Antinomian-
ism, this unobserved way of making void the law through faith, has not
infected thousands of believers.

Has it not infected you ? Examine yourself honestly and closely.
Do you not do now, what you durst not have done when you was
" under the law," or (as we conimonly call it) under conviction ? For
instance: You durst not then indulge yourself in food: you took just
what was needful, and that of the cheapest kind. Do you not allow
yourself more latitude now? Do you not indulge yourself a little more
than you did ? Oh beware, lest you " sin, because you die not under
the law, but under grace !"

5. When you was under conviction, you durst not indulge the lust of
the eye in any degree. You would not do any thing, great or small,
merely to gratify your curiosity. You regarded only cleanliness and
necessity, or at most very moderate convenience, either in furniture or
apparel ; superfluity and finery of whatever kind, as well as fashionable
elegance, were both a terror and an abomination to you.

Are they so still ? Is your conscience as tender now in these things,
as it was then ? Du you still follow the same rule both in furniture and
apparel, trampling all finery, all superfluity, every thing useless, every
thing merely ornamental, however fashionable, under foot? Rather,
have you not resumed what you had once laid aside, and what you could
not then use without wounding your conscience 1 And have you not
learned to say, " Oh, I am not so scrupulous now ?" I would to God
you were ! Then you would not sin thus, " because you are not under
the law, but under grace !"

6. You was ones scrupulous too of commending any to their face,
and atill more, of suffering any to commend you. It was a stab to your
heart ; you could not bear it ; you sought the honour that cometh of
God only. You could not endure such conversation ; nor any con-
versation which was not good to the use of edifying. AH idle talk, all
trifling discourse, you abhorred ; you hated as well as feared it ; being
deeoiy sensible of the value of time, of every precious fleeting moment.

BMON XXXV.

r sentence ol'
full of horror

(1, but under
s not '' undei
he is " undo*.
As hfi is no
c institution;
mdition of his
curse ol God,
lat horror aid
ore subject to
p the law" he
rs not from the
le grace of God
ght in love,
action be less
God from filial

il Antinomian-
h faith, has not

ly and closely,
when you was
onvictionl For
i : you took just
you not allow
elf a little more
u 8Te not under

iulge the lust ol
great or small,
jleanliness and
. in furniture or
ll as fashionable

[in these things,

In furniture and

useless, every

footi Rather,

what you could

Id have you not

II would to God

are not under

ly to their face,
ks a stab to your
|that Cometh of
, nor any con-
ill idle talk, all
eared it ; being
eeting moment.

SERMON XXJir.J TOK LAW XSTABLIBHED BT ITAITH.

361

In like n'l.nner, you dreaded and ubiiurred idle expense; ratiiuig your
money only Irsh than your time, and trembling lest you should be Ibuiid
an unfaithfid steward even of the mammon of unrighteousness.

Do you now look upon praise as deadly poison, which you can neither
give nor receive but at the peril of your pouI? Do you still dread and
abhor all conversation, which does not tend to the use of edifying ; and
lalKJur to improve every moment, that it may not pass without leaving
you better than it found you ? Are not you less careful as to the expense
both of money and time ? Cannot you now lay out either, as you could
not have done once'f Alas! How has thnt "which should have been
for your health, proved to you an occasion of falling!" How have you
" sinned because you was not under the law but under grace !"

7. God forbid you should any longer continue tiius to " turn the
grace of God into lasciviousness !" Oh remember bow clear and
strong a conviction you once had concerning all these things ! And, at
tiie same time, you was fully satisfied, from whom that conviction came.
The world told you, you was in a de'usion; but you knew it was the
voice of God. In these things you was not too scrupulous then ; but
you are not now scrupulous enough. God kept you longer in that
painful school, that you might learn those great lessons the more per-
fectly. And have you forgot them already ? Oh recollect them before
it is too late ! Have you suffered so many things in vain 1 I trust, it is
not yet in vain. Now use the conviction without the pain ! Practise
the lesson without the rod ! Let not the mercy of God weigh less with
you now, than his fiery indignation did before. Is love a less powerful
motive than fear? if not, let it be an invariable rule, "1 will do no-
thing now I am 'under grace,' which I durst not have done when
'under the law.' "

8. I cannot conclude this head, without exhorting you to examine
j'ourself, likewise, touching sins of omission. Are you as clear of these,
now you " are under grace," as you was when "under the law ?" How
diligent was you then in hearing the word of God? Did you neglect
any opportunity ? Did you not attend thereon day and night ? Would
H small hinderance have kept you away ? A little bvisiness T A visitant ?
A slight indisposition ? A soft bed ? A dark or cold morning ? — Did
not you then fast often ; or use abstinence to the uttermost of your
power ? Was not you much in prayer, (cold and heavy as you was,)
while you was hanging over the mouth of hell ? Did you not speak and
not spare even for an unknown God ? Did you not boldly plead his
cause ? — reprove sinners ? — and avow the truth before an adulterous
generation ? And are you now a believer in Christ ? Have you the
faith that overcometh the world ? What I and are you less zealous for
your Master now, than you was when you knew him not? Less dili-
gent in fasting, in prayer, in hearing his word, in calling sinners to
God ? Oh repent ! See and feel your grievous loss ! Remember firom
whence you are fallen ? Bewail your unfaithfulness I Now be zealous
and do the first works ; lest, if you continue to " make void the law
through faith," God cut you off, and appoint you your portion with tne
unbelievers !

^6^

TJI« r^W KSTARLtSUED BV PAITU. [flCBMOM XXXV^

SERMON XXXVT.

DISCOUHSE II.

1. It has been shown in the preceding discourse, which are the mo
usual methods of making void tiic iiiw throu^^h faith; namely, first, the
not preacliing it at all ; which efinciually makea it all void at a stroke ;
and this under colour of preaching Christ and magnifying the gospel,
though it he, in truth, destroying both the one and the other : secondly,
the teaching, (whether directly or indirectly,) that faith supersedes the
necessity of holiness; that this is less necessinry now, or a less degree
of it necessary, than before Christ came ; that it is less necessary to us,
because we believe, than otherwise it would ha^e been ; or, that Chris-
tian liberty is a liberty from any kinti or degnie of holiness: (so per-
verlHig those great truths, that wc are now under the covenant of grace,
and not of works ; tliat a man is justified by faith, without the works ol
the law ; and that •' to him that worketh not, but believeth, his faith is
counted for righteousness:") or, thirdly, the doing this practically; the
making void the law in practice, though not in principle ; the living or
acting as if faith was designed to excuse us from holiness ; the allowing
ourselves in sin, " because we are not under the law, but under grace."
Jt remains to inquire, how we may follow a better patt'ern, how we may
be able to say with the apostle, " Do we then make void the law through
faith? God forbid: yea, wc establish the law."

2. We do not, indeed, establish the old ceremonial law ; we know
that it is abolished for ever : much less do we establish the whole Mosaic
dispensation ; this we know our Lord has nailed to his cross. Nor yet
do we so establish the moral law, (which it is to be feared too many do,)
as if the fulfilling it, the keeping all the commandments, were the con-
dition of our justification. If it were so, surely " in his sight bhould no
man living be justified." But ull this being allowed, we still, in the
apostle's sense, " establish the law," the moral law.

I. 1. We establish the law, first, by our doctrine; by endeavouring
to preach it in its whole extent, to explain and enforce every part of it,
in the same manner as our great Teacher did, while upon earth. We
establish it by following St. Peter's advice : " If any man speak, lei
him speak as the oracles of God ;" ay the holy men of old, moved by
the Holy Ghost, spoke and wrote for our instruction ; and as the apos-
tles of our blessed Lord, by the direction of the same Spirit. We establish
it whenever we speak in his name, by keeping back nothing from them
that hear ; by declaring to them, without any limitation or reserve, the
wnole counsel of God. And in order the more effectually to establish
it, we use hcrem great plainness of speech. "We are not as many thai
corrupt the word of God :" xairriXexiovTSs : (as artfiil men their bad
wines ;) — we do not cauponize, mix, adulterate, or soften it, to make it
suit the taste of the hc^arers : — " but as of sincerity, but as of God, in
the sight of God, speak we in Christ ;" as having no other aim, than
" by manifestation of the truth, to commend ourselves to every man's
conscience in the sight of God."

lOM VULY^

8KIIMON XXXVI.] THE LAW EbTARLISIIRD BY FAITH.

3.').^

are the mo

ily, firsl, the
at d stroke -,
; the gospel,
r: secondly,
peraedes the
I less degree
lessary to us,
r, that Chria-
Rss: (so per-
lant of grace,

the works ol
h, his faith is
actically; the

the living or
; the allowmg
under grace."
, how we may
,e law through

iw ; we know
whole Mosaic
ross. Nor yet
too many do,)
were the con-
ght bhould no
e still, in the

1 endeavouring
i^ery part of it,
In earth. We
lan speak, lei
Jold, moved by
Id as the apos-
1. We establish
ling from them

pr reserve, the
fly to establish
|t as many thai

len their bad
it, to make it
as of God, in

Jther aim, than

lo every man's

2. Wu tluMi, by our doctriuo, eMtablisli the law, when we thus openly
declare it to all men ; and that in the fulness wherein it is delivered by
our blessed Lord and his apostles; when we publish it in the height,
and depth, and lengtli, and breadth thereof. Wo then establish the
law, when we declare every part of it, every commandment contained
therein, not only in its full, literal sense, but likewise in its spiritual
meaning; not only with regard to the outward actions, which it either
forbids or enjoins, but also with respect to the inward principle, to the
thoughts, desires, and intents of the heart.

3. And indeed this we do the more diligently, not only because it is
of the deepest importance; — inasmuch as all the fruit, every word and
work, invist be only evil contiinially, if the tree be evil, if the disposi-
tions and tempers of the heart be not right before God ; — but likewise,
because as important as these things are, they are little considered or
understood, — so little, that we may truly say of the law too, when taken
in its full spiritual meaning, It is " a mystery which was hid from ages
and generations since the world began." It was utterly hid from the
heathen world. They, with all their boasted wisdom, neither found out
God, nor the law of God; not in the letter, much less in the spirit of it.
"Their foolish hearts were" more and more " darkened ;" while '* pro-
fessing themselves wise, they became fools." And it was almost equally
hid, as to its spiritual meaning, from the bulk of the Jewish nation.
Gven those who were so ready to declare concerning others, " This
people that knoweth not the law are cursed," pronounced their own
sentence therein, as being under the same curse, the same dreadful
ignorance. Witness our Lord's continual reproof of the wisest among
them, for their gross misinterpretations of it. Witness the supposition
almost universally received among them, that they needed only to make
clean the outside of the cup; that the paying tithe of mint, anise, and
cummin, — outward exactness, — would atone for inward unholiness, for
the total neglect both of justice and mercy, of faith and the love of God.
Yea, so absolutely was the spiritual meaning of the law hidden from
the wisest of them, that one of their most eminent rabbis comments
thus on those words of the psalmist, " If I incline unto wickedness with
my heart, the Lord will not hear me ;" " that is," saith he, '* if it be only
in my heart, if I do not commit outward wickedness, the Lord will not
regard it ; he will not punish me, unless I proceed to the outward act I"

4. But, alas ! the law of God, as to its inward, spiritual meaning, is
not hid from the Jews or heathens only, but even from what is ciUled
the Christian world ; at least, from a vast majority of them. The
spiritual sense of the commandments of God is still a mystery to these
also. Nor is this observable only in those lands, which are overspread
with llomish darkness and ignorance : but this is too sure, that the far
greater part, even of those who are called reformed Christians, are
utter strangers at this day to the law of Christ, in the purity and
spirituality of it.

5. Hence it is that to this day, " the scribes and Pharisees," the men
who have the form but not the power of religion, and who are generally
wise in their own eyes, and righteous in their own conceits, — " hearing
these things are offended ;" are deeply offended, when we speak of the
religion of the heart ; and particularly when we show, that without this,
were we to "give all our goods to feed the poor," it would profit us

356

THE LAW ESTABLISHED BY FAITH. [SERMON XXXVI.

it:
— i

I -^ ■■

nothing. But offended they must be ; for we cannot but speak the truth
as it is in Jesus. It is our part, whether they will hear, or whether they
will forbear, to deliver our own soul. All that is written in the book of
God we are to declare, not as pleasing men, but the Lord. We are to
declare, not only all the promises, but alt the threatenings too, which
we find therein, At the same time that we proclaim all the blessings
and privileges which God hath prepared for his children, we are like-
wise to " teach all the things whatsoever he hath commanded." And
wo know, that all these have their use ; either for the awakening those
that sleep, the instructing the ignorant, the comforting the feeble mind<
«d, or the building up and perfecting of the saints. We know that " all
Scriptu/e, given by inspiration of God, is profitable" either " for doc-
trine," or " for reproof;" either for " correction, or for instruction in
righteousness ;" and that the man of God, in the process ol' me work of
God in his soul, has need of every part thereof, that he may at length
** be perfect, throughly furnished unto all good works."

6. It is our part thus to preach Christ, by preaching all things what-
soever he hath revealed. We may indeed, without blame, yea, and
with a peculiar blessing from God, declare the love of our Lord Jesus
Christ ; we may speak, in a more especial manner, of" The Lord our
righteousness;" we may expatiate upon the grace of God in Christ,
*' reconciling the world unto himself;" we may, at proper opportuni-
ties, dwell upon his praise, as " bearing the iniquities of us all, as
wounded for our transgressions, and bruised for our iniquities, that by
his stripes we might be healed :" — but still we should not preach Christ,
according to his word, if we were wholly to confine ourselves to this:
we are not ourselves clear before God, unless we proclaim him in all
his offices. To preach Christ, as a workman that needeth not to be
ashamed, is to preach him, not only as our groat High Priest, " taken
from among men, and ordained for men, in things pertaining to God ;''
as such reconciling us to God by his blood, and " ever living to make
intercession for us ;" — but likewise as the prophet of the Lord, " who
of God is made unto us wisdom ;" who, by his word and his Spirit, is
with us always, *' guiding us into all truth ;" — yea, and as remaining a
King for ever ; as giving laws to all whom he has bought with his blood ;
as restoring those to the image of God, whom he had first reinstated in
his favour ; as reigning in all believing hearts until he has " subdued
all things to himself;" until he hath utterly cast out all sin, and " brought
in everlasting righteousness."

n. 1. We establish the law, secondly, when we so preach faith in
Christ, as not to supersede, but produce holiness ; to produce all man-
ner of holiness, negative and positive, of the heart and of the life.

In order to this, we continually declare, (what should be frequently
and deeply considered by all who would not " make void the law through
faith,") that faith itself, even Christian faith, the faith of God's elect, the
faith of the operation of God, still is only the handmaid of love. As
glorious and honourable as it is, it is not the end of the commandment.
God hath given this honour to love alone : love is the end of all the
commandments of God. Love is the end, the sole end, of every dis-
pensation of God, from the beginning of the world to the consum-
mation of all things. And it will endure when heaven and earth
flee away ; for " love [alone] never faileth." Faith will totally fail :

[ON XXXVI.

k the truth
icther they
the book of

We are to

too, which
\e blessings
ve are like-
led." And
ening those
eeble mind-
)W that " ali
ir " for doc-
istruction in

me work of
ay at length

things what-
nc, yea, and
r Lord Jesus
rhe Lord our
id in Christ,
er opportuni-
of us all, as
lities, that by
preach Christ,
selves to this :
im him in all
leth not to be
•riest, •' taken
ling to God ;'"
iving to make
Lord, •' who
his Spirit, is
, remaining a
ith his blood ;
reinstated in
.jas " subdued
and " brought

Ireach faith in
\d\xce all man-
1 the life,
be frequently
Le law through
^od's elect, the
of love. As
ommandment.
lend of all the
of every dis-
the consum-
|en and earth
lill totally fail:

SERMON IXXVI.] THE LAW ESTABLISHED BY FAITH.

357

But

it will be swallowed up in sight, in the everlasting Vision of God.

ijver. then, love, —

" Its nature and its office still the eame,
Laslin^r its lamp, and unconsum'd ita flame,
111 deatiiless triunmli shall for ever live,
And endless good diffuse, and endless praise receive.'*

2. Very excellent things are spoken of faith, and whosoever is a par-
taker thereof, may well say with the ajjostle, " Thanks be to God for
his unspeakable gift." Yet still it loses all its excellence, when brought
into a comparison with love. What St. Paul observes concerning the
superior glory of the gospel, above that of the law, may, with great pro-
priety, be sjjoken of the superior glory of love, above that of faith;
" Even that which was made glorious, hath no glory in this respect, by
reason of the glory that excelleth. For if that which is done away is
glorious, much more doth that which remaineth exceed in glory." Yea,
all the glory of faith, before it is done away, arises hence, that it minis-
ters to love : It is the great temporary means which God has ordained
to promote that eternal end.

3. Let those who magnify faith beyond all proportion, so as to swal-
low up all things else, and who so totally misapprehend the nature of it
as to imagine it stands in the place of love, consider farther, That as
love will exist after faith, so it did exist long before it. The angels,
vA\o, from the moment of their creation, beheld the face of their Father
that 's in heaven, had no occasion for faith, in its general notion, as it
is the evidence of things not seen. Neither had they need of faith, in
ite more particular acceptation, faith in the blood of Jesus : for he took
not upon him the nature of angels ; but only the seed of Abraham
There was, therefore, no place before the foimdation of the world foi
faith, either in the general or particular sense. But there was for love.
Love existed from eternity, in God, the great ocean of love. Love had
a place in all the childien of God, from the moment of their creation ■
they received at once from their gracious Creator, to exist and to love.

4. Nor is it certain, (as ingeniously and plausibly as many have des-
canted upon this,) that faith, even in the general sense of the word, had
any place in paradise. It is highly probable, from that short and uncir-
cumstaiitial account which we have in Holy Writ, that Adam, before
he rebelled against God, walked with him by sight and not by faith

" For then his reason's eye was sharp and clear.
And, (as an eagle can behold the sun,)
Could have approach'd the eternal light as near
As the intellsctual angels could have done."

He was then able to talk with him face to face, whose face we cannot
now see and live ; and consequently had no need of that faith, whose
office it is to supply the want of sight.

5. On the other hand, it is absolutely certain, faith, in its particular
Bcnse, had then no place. For in thai sense, it necessarily presupposes
sin, and the wrath of God declared against the sinner ; without which
there is no need of an atonement for sin, in order to the sinner's recon-
ciliation with God. Consequently, as there was no need of an atonement
before the fall, so there was no place for faith in that atonement; man
being then pure from every stain of sin ; holy as God is holy. But love
even then tilled his heart ; it reigned in him without a rival ; and it
was only when love was lost by sin, that faith was added, not for its (uvn

368

THE LAW ESTABLISHED BY FAITH. [SERUON XXXVl.

: 5^

! ^ •■

•-!3

.'iake, nor with any des^ign that it should exist any longer, than until it
had answered the end for which it was ordained, — namely, to lestore
man to the love from which he was fallen. At the fall, therefore, was
added this evidence of things unseen, which before was utterly need-
less ; this confidence in redeeming love, which could not possibly have
any place till the promise was made, that " the seed of the woman
should bruise the serpent's head."

6. Faith then was originally designed of God to re-establish the law
of love. Therefore, in speaking thus, we are not undervaluing it, or
robbing it of its due praise ; but, on the contrary, showing its real worth,
exa ting it in its just proportion, and giving it that very place which
the A'isdom of God assigned it from the beginning. It is the grand
means of restoring that holy love, wherein man was originally created.
It follows, tiiat although faith is of no value in itself, (as neither is any
other means whatsoever,) yet as it leads to that end, the establishing
anew the law of love in our hearts ; and as, in the present state ol
thmgs, it is the only means under heaven for efTecting it ; it is on that
account an unspeakable blessing^ to man, and of unspeakable value
before God.

III. 1. And this naturally brings us to observe, thirdly, The most
important way of establishing the law ; namely, the establishing it in our
own hearts and lives. Indeed without this, what would all the rest avail ?
We might establish it by our doctrine ; we might preach it in its whole
extent ; might explain and enforce every part of it ; we might open it
in its most spiritual meaning, and declare the mysteries of the kingdom ;
we might preach Christ in all his offices, and faith in Christ, as opening
all the treasures of his love : and yet all this time, if the law we preached
were not established in our hearts, we should be of no more account
before God, than " sounding brass, or tinkling cymbals :" all our
preaching would be so far from orofiting ourselves, that it would only
increasg our damnation.

2. This is, therefore, the main point to be considered, how may we
establish the law in our own hearts, so that it may have its full influence
on our lives ? And this can only be done by faith.

Faith alone it is, which effectually answers this end, as we learn from
daily experience. For so long as we walk by faith, not by sight, we
go swiflly on in the way of holiness. While we steadily look, not at
the things which are seen, but at those which are not seen, we are
more and more crucified to the world, and the world crucified to us.
Let but the eye of the soul be constantly fixed, not on the things which
are temporal, but on those which are eternal, and our affections arc
more and more loosened from earth, and fixed on things above. So
that faith, in general, is the most direct and effectual means of pro-
moting all righteousness and true holiness ; of establishing the holy and
spiritual law, in the hearts of them that believe.

3. And by faith, taken in its more particular meaning, for a confi-
dence in a pardoning Gou, we establish his law in our own hearts, in
a still more effectual mannei . For there is no motive which so power-
fully inclines us to love God, as the ts<^nse of the love of God in Christ.
Nothing enables us, like a piercing conviction of this, to give our hearts
to him who was given for us. And from this principle of grateful love
to God, arises love to our brother also. Neither can we avoid Iovidk

!;-■:.

RUON XXXVl.

than until it
ly, to lestore
lierefore, was
utterly need-
possibly have
f the woman

iblish the law
valuing it, or
ts real worth,
place which
is the grand
nally created,
neither is any
B establishing
3sent state oi
; it is on that
eakable value

lly, The most
ishing it in our
the rest avail '
it in its whole
might open it
the kingdom;
ist, as opening
V we preached
more account
)als :" all our
it would only

, how may we
full influence

Iwe learn from

by sight, we

[y look, not at

seen, we are

•ucified to us.

things which

laflections arc

rs above. So

leans of pro-

the holy and

, for a confi-
fwn hearts, in
|ich so power-
irod in Christ.
\\\e our hearts
grateful love
avoid lovinK

SERMON XXXVI.] THE LAW ESTABLISHED BY FAITH.

359

our neighbour, if we truly believe the love wherewith God hath loved
Now this love to man, grounded on faith and love to God, '* worketh

us.

no ill to [our] neiHhbour :" consequently, it is, as the apostle observes,
" the fulfilling of the [whole negative] law." " For this, Thou shalt not
commit adultery ; Thou shalt not kill ; Thou shalt not steal ; Thou
shalt not bear false witness ; Thou shalt not covet ; and if there be any
other commandment, it is briefly comprehended in this saying. Thou
shalt love thy neighbour as thyself." Neither is love content with
barely working no evil to our neighbour. It continually incites us to
do good, as we have time and opportunity ; to do good, in every possi-
ble kind, and in every possible degree, to all men. It is, therefore, the
fulfilling of the positive likewise, as well as of the negative, law of God.

4. Nor does faith fulfil either the negative or positive law, as to the
external part only ; but it works inwardly by love, to the purifying of
the heart, the cleansing it from all vile aflections. Every one that hath
this faith in himself, " purifieth himself even as he is pure ;" — purifieth
himself from every earthly, sensual desire ; from all vile and inordinate
affections ; yea, from the whole of that carnal mindj which is enmity
against God. At the same time, if it have its perfect work, it fills him
with all goodness, righteousness, and truth. It brings all heaven into
his soul ; and causes him to walk in the light, even as God is in the light.

5. Let us thus endeavour to establish the law in ourselves ; not sin-
ning, " because we are under grace," but rather using all the power we
receive thereby, " to fulfil all righteousness." Calling to mind what
light we received from God while his Spirit was convincing us of sin,
let us beware we do not put out that light ; what we had then attained
let us hold fast. Let nothing induce us to build again what we have
destroyed ; to resume any thing, small or great, which we then clearly
saw was not for the glory of God, or the profit of our own soul ; or to
neglect any thing, small or great, which we could not then neglect,
without a check from our own conscience. To increase and perfect
the light which we had before, let us now add the light of faith. Con-
firm we the former gift of God, by a deeper sense of whatever he had
then shown us ; by a greater tenderness of conscience, and a more
exquisite sensibility of sin. Walking now with joy, and not with fear,
in a clear, steady sight of things eternal, we shall look on pleasure,
wealth, praise, all the things of earth, as on bubbles upon the water ;
counting nothing important, nothing desirable, nothing worth a delibe-
rate thought, but only w'lat is " within the veil," where Jesus "sitteth
at the right hand of Go- ."

6. Can 1/ou say, " Thou art merciful to my unrighteousness ; my
sins thou rcmemberest no more 1" Then, for the time to come, see that
you fly from sin, as from the face of a serpent ! For how exceeding
sinful does it appear to you now ! How heinous above all expression !
On the other hand, in how amiable a light do you now see the holy and
perfect will of God ! Now therefore, labour that it may be fulfilled, both
in you, by you, and upon you ! Now watch and pray that you may sin
no more, that you may see and shun the least transgression of his law!
You sec the motes which you could not see before, when the sun shines
into a dark place. In like manner you see the sins which you could
not see before, now the Sun of Righteousness shines in your heart.
Now then do all diligence to walk, in every respect, according to the

360 NATURE OP ENTHUSIASM. [SERMON XXXVII.

light you have received ! Now be zealous to receive more light daily,
more of the knowledge and love of God, more of the Spirit of Christ,
more of his life, and of the power of his resurrection ! Now use all the
itnowledge, and love, and life, and power you have already attained :
80 shall you continually go on from faith to faith ; so shall you daily
increase in holy love, till faith is swallowed up in sight, and the law
of Jove is established to all eternity

SKUMON XKX.Vn.—2'he Nature of Enihusiasiu.

'And Festus said with aloud voice, Paul, thou art beside thyself."
xxvi. 24.

Acts

I if

L.I -J

ANALYSTS.

This charge is brought against tlie religion of the heart, not
against an outward decent form ; especially against those who
preach the witness and renewing power of tlie Holy Ghost.
The term is of ambiguous meaning, and used, sometimes in
good, sometimes in an indifferent, but more often in a bad
sense. It is in this sense a disorder of the mind ; not folly,
■ but madness, reasoning from delusive premises. This mad-
ness, religious. Kinds of enthusiasm. 1. Those who imagine
they have grace which they have not. Superficial conversions.
Fiery worldly zeal mistaken for religion. Outward form
mistaken for religion.

2. Those who imagine they have gifts which they have not.
The power to work miracles. Miraculous inspiration in
preaching or praying, as that God dictates the very words
which they speak. Particular directions from God, in trifling
affairs, by visions, impressions or sudden impulses. God does
give direction, but by his word, interpreted by reason and
experience ; the Holy Spirit giving us clearer light, and opens
our minds to the convictions of truth. Seeking to know
God's will by unscriptural and irrational methods is a breach
of the third commandment.

3. Expecting to attain the end without the means ; such as
expecting to understand God's word without the use of study
and helps ; or attempting to speak without premeditation.

4 Some reckon as enthusiasm the belief in a particular
providence. For this, however, we have Scriptural warrant.
God's providence is universal as well as particular^ and par-
ticular as well as universal.

Danger of enthusiasm. It begets pride, obstinate self-
confidence of spirit, and contempt of others.

Beware of the enthusiasm ; of the fiery persecuting zealot ;
of the deluded man who fancies he is a Christian because of
outward works ; of those who fancy they have supernatural
gifts, and despise the use of means.

MON XXXVII.

e light daily,
rit of Christ,
)W use all the
idy attained :
mil you daily
and the law

:siusiH.
thyself."

Acts

le heart, not
5t those who
Holy Ghost,
ometimes in
m in a bad
i ; not folly,
This mad-
who imagine
conversions.
Ltward form

|ey have not.

Diration in

very words

, in trifling

God does

reason and

and opens

12 to know

is a breach

ns ; such as
se of study
itation.

particular
ral warrant,
ir, and par-

inate self-

;ing zealot ;

because of

ipernatiiral

8ERH0N XXXVII.] NATURE OF ENTHUSIA; U. 361

INTRODUCTORY NOTES.

The subject of enthusiasm was one which in two ways was of great

{(ractical importance in early Methodism ; and will continue to be so as
ong as Methodism continues to be a ministration of the Holy Spirit.
In the first place, the charge of enthusiasm was the commoa device of
all the persecutors and opponents of Wesley. The present sermon is not
without an edge which cuts against these. But in the second place, of
much greater importance was the real danger of enthusiasm among a
people moved by deep and powerful religious emotions. The enthusiasm
>ii the Moravians in despising means of grace was one of the earliest
examples of this kind. Especially in connection with the great work of
perfect love, there were many manifestations of haman delusion. The
present sermon and many passages in the treatise or Christian perfection,
are evidences of Mr. Wesley's care to guard against this serious error.

SEEMON XXXVII.

1. And so say all the world, the men who know not God, of all ih;u
are of Paul's religion ; of every one who is so a follower of him, as lie
was of Christ. It is true, there is a sort of religion, nay, and it is called
Christianity too, which may he practised without any such imputation,
which is generally allowed to be consistent with common sense ; — that
is, a religion of form, a round of outward duties, performed in a decent,
regular manner. You may add orthodoxy thereto, a system of right
opinions, yea, and some quantity of heathen morality ; and yet not many
will pronounce, that " much religion hath made you mad." But if you
aim at the religion of the heart, if you talk of" righteousness and peace,
and joy in the Holy Ghost;" then it will not be long before your sen-
tence is passed, "Thou art beside thyself."

2. And it is no compliment which the men of the world pay you
herein. They, for once, mean what they say. They not only affirm,
but cordially believe, that every man is beside himself, who says, " the
love of God is shed abroad in" his " heart, by the Holy Ghost given unto
him ;" and that God has enabled him to rejoice in Christ, " with joy
unspeakable, and full of glory." If a man is indeed alive to God, and
dead to all things here below ; if he continually sees Him that is invisi-
ble, and accordingly walks by faith and not by sight; then ihey account
it a clear case : beyond all dispute, " much religion hath made him mad."

3. It is easy to observe, that the determinate thing which the world
accounts madness, is that utter contempt of all temporal things, and
stjady pursuit of things eternal ; that divine conviction of things not
seen ; that rejoicing in the favour of God ; that happy, holy love of God;
and that testimony of his Spirit with our spirit, that we are the children
of God : — that is, in truth, the whole spirit, and life, and power of the
religion of Jesus Christ.

4. They will, however, allow, in other respects the man acts and talks
like one in his senses. In other things he is a reasonable man : it i.s
in these instances only his head is touched. It is therefore acknow-
ledged, lliat the madness, under which he labours, is of a particular
kind ; and accordingly they are accustomed to distinguish it by a par-
ticular name, enthusiasm.

5. A term this, which is exceeding frequently used, which is scarce
ever out of some men's mouths ; and yet it is exceeding rarely under-
stood, even by those who use it most. It may be, theiefore, not unac-
ceptable to serious men to all who desire to understand what they

362

NATURK 0» SNTHUSIAiUI. [SBRMON XXXVI I.

■> 3C:.-

««u •^i

speak or near, if I endeavour to explain the meaning of this term, — to
ehow whut enthusiasm is. It may he an encouragement to those who
are unjustly charged therewith ; and may pobsibly be of use to some
who are jusily charged with it ; at least to others who might be so,
were they not cautioned against it.

6. As to the word itself, it is generally allowed to be of Greek extrac-
tion. But whence the Greek word s\i%x(fta(ffxog, is derived, none hasyei
been able to show. Some have endeavoured to derive it from sv esw,
in God, because all enthusiasm has reference to him. But this is quite
forced ; there being small resemblance between the word derived, and
those they strive to derive it from. Others would derive it from sv Sutfia,
— in sacrifice ; because many of the enthusiasts of old were affected in
the most violent manner during the time of sacrifice. Perhaps it is a
fictitious word, invented from the noise which some of those made who
were so affected.

7. It is not improbable that one reason why this uncouth word has
been retained in so many languages was, because men were not better
agreed concerning the meaning than concerning the derivation of it.
They therefore adopted the Greek word, because they did not under-
stand it : they did not translate it into their own tongues, because the)
knew not how to translate it ; it having been always a word of a loose
uncertain sense, to which no determinate meaning was affixed.

8. It is not, therefore, at all surprising, that it is so variously taken
at this day ; different persons understanding it in different senses, quite
inconsistent with each other. Some take it in a good sense, for a
divine impulse or impression, superior to all the natural faculties, and
suspending for the time, either in whole or in part, both the reason and
the outward senses. In this meaning of the word, both the prophets
of old, and the apostles, were proper enthusiasts ; being, at divers times,
so filled with the Spirit, and so influenced by Him who dwelt in their
hearts, that the exercise of their own reason, their senses, and all their
natural faculties, being suspended, they were wholly actuated by the
power of God ; and " spake [only] as they were moved by the Holy
Ghost."

9. Others take the word in an indifferent sense, such as is neither
morally good nor evil : thus they speak of the enthusiasm of the poets;
of Homer and Virgil in particular. And this a late eminent writer
extends so far as to assert, there is no man excellent in his profes-
sion, whatsoever it be, who has not in his temper a strong tincture of
enthusiasm. By enthusiasm these appear to understand, an uncommon
vigour of thought, a pecuiiar fervour of spirit, a vivacity and strength
not to be found in common men ; elevating the soul to greater and
higher things, than cool reason could have attained.

10. But neither of these is the sense wherein the word enthusiasm
is most usually understood. The generality of men, if no farther
agreed, at least agree thus far concerning it, that it is something evil :
and this is plainly tiie sentiment of all those who call the religion of the
heart, enthusiasm. Accordingly I shall take it in the following pages,
as an evil ; a misfortune, if not a fault.

11. As to the nature of enthusiasm, it is undoubtedly a disorder of
the minii ; and such a disorder as greatly hinders the exercise of
reason. Nay, sometimes it wholly sets i' aside: it not only dims but

SI ON XXXVII.

SERMON XXXVII.] NATURHi UF ENTHUSIASM.

S63

lis term, — to
to those who
use to some
might be so,

I reek estrac-

none has yet

from £w (r)iUi

I this is quite

derived, and

from sv Sutfia,

re affected in

erhaps it is a

)se made w ho

uth word has
;re not better
rivation of it.
id not under-
because the}
ord of a loose
iffixed.

iriously taken
t senses, quite
d sense, for a
faculties, and
he reason and
I the prophets
t divers times,
dwelt in their
, and all their
jtuated by the
by the Holy

as is neither

of the poets ;

[ninent writer

[n his profes-

[ig tincture of

m uncommon

and strength

greater and

Id enthusiasm
If no farther
lething evil :
[eligion of the
lowing pages,

I a disorder of

exercise of

inly dims but

shuts the eyes of the understanding. It may, tlierefore, well be ac-
counted a species of madness ; of madness rather than of folly : seeing
a fool is properly one who draws wrong conclusions from right premises;
whereas a madman draws right conclusions, but from wrong premises.
And so does an enthusiast. Suppose his premises true, and his conclu-
i<ions would necessarily follow. But here lies his mistake : his premises
are false. He imagines himself to be what he is not : and therefore,
setting out wrong, the farther he goes, the more he wanders out of the way.

12. Every enthusiast, then, is properly a madman. Yet his is not an
ordinary, but a religious madness. By religious, I do not mean, that it
is any part of religion : quite the reverse. Religion is the spirit of a
sound mind ; and, consequently stands in direct opposition to madness
of every kind. But I mean, it has religion for its object; it is conversant
;il)out religion. And so the enthusiast is generally talking of religion,
of God, or of the things of God ; but talking in such a manner that
every reasonable Christian may discern the disorder of his mind.
I'^nthusiasm, in general, may, then, be described in some such manner
as this : A religious madness arising from socne falsely imagined
influence or inspiration of God ; at least, from imputing something to
God, which ought not to be imputed to him, or expecting something
from God, which ought not to be expected from him.

13. There are innumerable sorts of enthusiasm. Those which are
most common, and for that reason most dangerous, I shall endeavour to
reduce under a few general heads, that they may be more easily under-
stood and avoided.

The first sort of enthusiasm which I shall mention, is that of those
who imagine they have the grace which they have not. Thus some
imagine, when it is not so, that they have redemption through Christ,
" even the forgiveness of sins." These are usually such as " have no
root in themselves ;" no deep repentance, or thorough conviction.
" Therefore they receive the word with joy." And " because they
have no deepness of earth," no deep wo-k in their heart, therefore the
seed "immediately springs up:" There is immediately a superficial
change, which, together with that light joy, striking in with the pride
of their unbroken heart, and with their inordinate self love, easily
persuades them they have already "tasted the good word of God, and
the powers of the world to come."

14. This is properly an instance of the first sort of enthusiasm : it is
a kind of madness, arising from the imagination that they have that
grace which, in truth, they have not : so that they only deceive their
own souls. Madness it may be justly termed : for the reasonings of
these poor men are right, were their premises good ; but as those are a
mere creature of their own imagination, so all that is built on them falls
to the ground. The foundation of all their reveries is this: They
imagine themselves to have faith in Christ. If they had this, they
would be " kings and priests to God ;" possessed of" a kingdom which
cannot be moved ;" But they have it not : consequently, all their
following behaviour is as wide of truth and soberness, as that of the
ordinary madman ; who, fancying himself an earthly king, speaks and
acts in that character.

15. There are many other enthusiasts of this sort. Such for instance,
la the fiery zealot for religion; or, more properly, for the opinions and

»64

NATURE OF KNTHUblASM. [sERMON ZXXVlt.

modes of worship which he dignities with that name. This man, also,
strongly imagines himself to be a believer in Jesus yea, that he is a
champion for the faith which was once delivered to th'i saints. Accord-
ingly, all his conduct is formed upon that vain ir>. agination. And
allowing his supposition to be just, he would have some tolerable pie;:
for his behaviour ; whereas now it is evidently the effect of a distem-
pered brain, as well as a distempered heart.

16. But the most common of all the enthusiasts of this kind, are thoac
who imagine themselves Christians, and are not. These abound, not
only in all parts of our land, but in most parts of the habitable earth.
That they are not Christians is clear and undeniable, if we believe the
oracles of God. For Christians are holy ; these are unholy : Christians
love God ; these love the world : Christians are humble ; these an;
proud ; Christians are gentle ; these are passionate : Christians havf,
the mind which was in Christ; these are at the utmost distance from
it. Consequently, they are no more Christians, than they are arch-
angels. Vet they imagine themselves so to be; and they can giv(!
several reasons lor it. For they have been called so ever since they
can remember; they were christened many years ago; they embrace
the Christian opinions, vulgarly termed the Cnristian or catholic faith.
They use the Ckriftinn modes of worship, as their fathers did before
them. They live, what is called, a good Christian life, as the rest of
their neighbours do. And who shall presume to think or say tluit
these men are not Christians 1 — though without one grain of true faith
in Christ, or of real inward holiness ; without ever having tasted the
love of God, or been " made partakers of the Holy Ghost !"

17. Ah poor self deceivers! Christians ye are not. But you are
enthusiasts in a high degree. Physicians, heal yourselves ! But first
know your disease : your whole life is enthusiasm ; as being all suitable
to the imagination that you have received that grace of God which you
have not. In consequence of this grand mistake, you blunder on, day
by day, speaking and acting under a character which does in no wise
belong to you. Hence arises that palpable, glaring inconsistency that
runs through your whole behaviour; which is an awkward mixture of
real heathenism and imaginary Christianity. Yet stiil, as you have so
vast a majority on your side, you will always carry it by mere dint of
numbers, " That you are the only men in your senses, and all are
lunatics who are not as you are." But this alters not the nature ol
things. In the sight of God, and his holy angels, yea, and all the chil-
dren of God upon earth, you are mere madmen, mere enthusiasts all!
Are you not? Are yon not '' walking in a vain shadow," a shadow ol
religion, a shadow of happiness ? Are you not still " disquieting
yourselves in vain" with misfortunes as imaginary as your happiness or
religion ? Do you not fancy yourselves great or good ? Very knowing
and very wise ? How long ? Perhaps till death brings you back to
your senses, to bewail your folly for ever and ever !

18. A second sort of enthusiasm, is that of those who imagine they
have such gifts from God as they have not. Thus some have imagined
theFTiselves to be endued with a power of working miracles, of healing
the sick by a word or a touch, of restoring sight to the blind, yea, even
of raising the dead ; a notorious instance of which is still fresh in our
own history. Others have undertaken to prophesy, to foretcl thiujis

BRMON ZXXVII.

^EHHON XXXVII.] NATURE OF ENTHUSIASM.

3C5

This man, also,
ea, that he is a
saints. AccorcJ-
gination. Ani)
le tolerable pie::
set of a disteni-

s kind, are thoao
cse abound, n«)t
habitable earth,
f we believe the
loly : Christians
nble; these arc-
Christians havf.
St distance front
fi they are arcli-
d they can givj;
ever since they
3; they embrace
or catholic faith,
ithers did before
ifc, as the rest of
link or say that
rrain of true faith
having tasted the
Ghost !"

ot. But you are
selves ! But first
being all suitable
if God which you
blunder on, day
does in no wise
consistency that
ward mixture of
|ll, as you have so
by mere dint of
ises, and ail are
ot the nature oi
and all the chil-
enthusiasts all !
w," a shadow ol
|till " disquieting
our happiness or
? Very knowing
Ings you back lo

irho imagine thoy

lie have imagined

fades, of healing

blind, yea, even

still fresh in our

to foretel thin-is

U) come, and that with the utmost certainty and exactness. But a
ittle time usually convinces these enthusiasts. When plain facts run
( ounter to their predictions, experience performs what reason could
lot, and sinks them down into their senses.

19. To the same class belong those who, in preaching or prayer,
imagine themselves to be so influenced by the Spirit of God. ns in fact,
■ hey are not. I am sensible, indeed, that without him v/e can do
nothing, more especially in our public ministry ; that all our preaching
IS utterly vain, unless it be attended with hij; power ; and all our prayer,
unless his Spirit therein help our infirmities. I know, if we do not
iioth preach and pray by the Spirit, it is all but lost labour ; seeing the
lielp that is done upon earth he doeth it himself, who worketh all in
all. But this does not affect the case before us. Though there is a
real influence of the Spirit of God, there is also an imaginary one : and
many there are who mistake the one for the other. Many suppose
themselves to be under that influence, when they are not, when it is
far from them. And many others suppose they are more under that
Influence than they really are. Of this number, I fear, are all they who
imagine that God dictates the very words they speak ; and that, conse-
quently, it is impossible they should speak any thing amiss, either as to
the matter or manner of it. It is well known how many enthusiasts of
this sort also have appeared during the present century ; some of whom
speak in a far more authoritative manner than either St. Paul or any of
the apostles.

20. The same sort of enthusiasm, though in a lower degree, is
frequently found in men of a private character. They may likewise
imagine themselves to be influenced or directed by the Spirit, when
they are not. I allow, " If any man have not the Spirit of Christ, he is
none of his;" and that if ever we either think, speak, or act aright, i(
is through the assistance of that blessed Spirit. But how many impute
things to him, or expect things irom him, without any rational or scrip-
tural ground ? Such are they who imagine, they either do or shall
receive particular directions from God, not only in points of importance,
but in things of no moment ; in the most trifling circumstances of life.
Whereas in these cases God has given us our own reason for a guide ;
though never excluding the secret assistance of his Spirit.

21. To this kind of enthusiasm they are peculiarly exposed, who
expect to be directed of God, either in spiritual things or in common
life, in what is justly called an extraordinary manner : I mean by
visions or dreams, by strong impressions, or sudden impulses on the
mind. I do not deny, that God has, of old times, manifested his will
in this manner ; or, that he can do so now : nay, I believe he does, in
eoine very rare instances. But how frequently do men mistake herein '
How are they misled by pride, and a warm imagination, to ascribe such
impulses or impressions, dreams or visions to God, tis are utterly
unwortny of him ! Now this is all pure enthusiasm, all as wide of reli-
gion, as it is of truth and soberness.

22. Perhaps some may ask, " ought we not then lo inquire, what is
the will of God, in all things ? And ought not his will to be the rule of
our practice ?" Unquestionably It ought. But how is a sober Christian
to make this inquiry 1 I'o know what is the will of God ? Not by wai^
iog for supernatural dreams; not by expecting God to reveal it in

36C

NATURE OF ENTUUSIASM. [SEHUON XXXVII.

C|t '

<:::•■*

:r::3»

visions : not by lof)king for any pa-ticiilar impressions, or sudden im«
pulaca on his mind : no ; but by consulting the oracles of God. " To
the law and to the testimony!" This is the general method of knowing
what is '* the holy and acceptable will of God."

23. " But how shall I know what is the will of God, in such and such
a particular case ? The thing proposed is, in itself, of an indifferent
Dature, and so left undetermined in Scripture." I answer, the Scrip-
ture itself gives you a general rule, applicable to all particular cases,
" The will of God is our sanctification." It is his will that we should
be inwardly and outwardly holy ; that we should be good, and do good,
in every kind, and in the highest degree whereof we are capable. Thus
far we tread upon firm ground. This is as clear as the shining of the
sun. In order therefore to know what it^ the will of God in a particu-
lar case, we have only to apply this general rule.

24. Supj)ose, for instance, it were proposed to a reasonable man, to
marry, or to enter into a new business : in order to know whether this is<
the will of God, being assured, " It is the will of God concerning me,
that I should be as holy and do as much good as I can," he has only to
in«piire, " In which of these states can I be most holy, and do the most
good ?" And this is to be determined, partly by reason and partly by
experience. Experience tells him what advantages he has in his pre-
sent state, either for being or doing good ; and reason is to show, what
he certainly or probably will have in the state proposed. By comparin;r
these he is to judge, which of the two may most conduce to his being
and doing good ; and as far as he knows this, so far he is certain what
is the will of God.

25. Meantime, the assistance of his Spirit is supposed, during the
whole process of the inquiry. Indeed it is not easy to say, in how
many ways that assistance is conveyed. He may bring many circum-
stances to our remembrance ; may place others in a stronger and
clearer light ; may insensibly open our mind to receive conviction, and
fix that conviction upon our heart. And to a concurrence of many cir.
cumstances of this kind, in favour of what is acceptable in his sight, he
may superadd such an unutterable peace of mind, and so uncommon a
measure of his love, as v/ill leave us no possibility of doubting, that this,
even this, is his will concerning us.

26. This is the plain, scriptural, rational way to know what is the
will of God in a particular case. But considering how seldom this way
is taken, and what a flood of enthusiasm must needs break in on those
who endeavour to know the will of God by unscriptural, irrational
ways; it were to be wished that the expression itself were far more
sparingly used. The using it, as some do, on the most trivial occa-
sions, is a plain breach of the third commandment. It is a gross way
of taking the name of God in vain, and betrays great irreverence
towards him. Would it not be far better, then, to use other expressions,
which are not liable to sucii objections I For example : Instead of
saying, on any particular occasion, " I want to know what is the will
of God ;" would it not be better to say, " I want to kaow what will
be most for my improvement; and what will make me most useful."
This way of speaking is clear and unexceptionable: it 's putting
the matter on a plain scriptural issue, and that without any danger of
tsnthusiasm.

IMON XXXVII.

ur sudden im<
,f God. •• To
od of knowing

such and such
an indifferent
ver, the Scrij)-
irticular cases,
tliat we should
1, and do goo<l,
capahle. Thus
sinning of the
)d in a particu-

lonable man, lo
I whether this i?
concerning mc,
" he has only to
and do the most
jn and partly by
5 has in his pre-
is to show, what
By comparing
uce to his being
! is certain what

psed, during the

r to say, in how

g many circum-

a stronger and

conviction, and

nee of many cir-

; in his sight, he

so uncommon a

ubting, that this,

low what is the
seldom this way
•eak in on those
(tural, irrational

were far more
St trivial occa-
t is a gross way
•eat irreverence
[her expressions,
j)le: Instead of
what is the will
Ikoow what will
le most useful."

. it ;8 putting
,t any danger of

HKRMON XXXVII.] NATURE OF ENTHUSIASM. ^U"

27. A third very connnon sort of enthusiasm, (if it does not coincide
with the former,) is that of those who think to attain the end without
using the means, by tiio immediate |)ower of Ciod. If iniieed those
means were providentially withheld, they -.vould not fall under this
charge. God can, and sometimes does, in <:a':e8 of this nature, exert
his own immediate power. But they wl.o expect this when they have
those means, and vvil! not use them, are pro|)er enthusiasts. Such are
they who expect to understand the Holy Scriptures, without reading
ihem, and nicditating thereon ; yea, without using all such helps as are
in their power, and may probably conduce lo that end. Such are they
who designedly speak in the public assembly, without any premedita-
tion. I say designedly ; beca\ise there may be such circumstar.ces, as,
at some times, make it unavoidable. But whoever despises that great
means of speaking profitably, is so far an enthusiast.

28. It n)ny be expected that I should mention what some have
accounted a fourth sort of enthusiasm, namely, the imagining those
things to be owing to the providence of God, which are not owing there-
to. But 1 doubt : I know not what things they are, which are not owing
to the providence of God : in ordering, or, at least in governing of which
this is not either directly or remotely concerned. I except nothing but
sin : and even in the sins of others, I see the providence of God to me.
I do not say, his general providence ; for this I take to be a sounding
word, which means just nothing. And if there be a particular provi-
dence, it must extend to all persons and all things. So our Lord under-
stood it, or he could never have said, " Even the hairs of your head are
all numbered ;" and, " Not a sparrow falleth to the ground, without
[the will of] your Father [which is in heaven."] But if it be so, if Got'
preside imiversis tanquam singulis, et singulis tanquam universis; ovei
the whole universe as over every single person, and over every single per-
son as over the whole universe ; what is it (except only our own sins)
which we are not to ascribe to the providence of God 1 So that I cannot
apprehend there is any room here for the charge of enthusiasm.

29. If it be said, the cliarge lies here : " When you impute this to
providence, you imagine yourself the peculiar favourite of heaven :" .
answer, you have forgot some of the last words I spoke ; PreBsidet
universis tanquam singulis : His providence is over all men in the uni-
verse, as much as over any single person. Do not you see, that he, who
believing this, imputes any thing which befalls him to providence, does
not therein make himself any more the favourite of heaven, than he sup-
poses every man under heaven to be 1 Therefore you have no pretence
upon this ground, to charge him with enthusiasm.

30. Against every sort of this it behoves us to guard with the utmost
diligence ; considering the dreadful effects it has so oflen produced, and
which indeed naturally result from it. Its immediate offspring is pride;
it continually increases this source from whence it i1o\^ s ; and hereby it
alienates us, more and more, from the favour and from the life of God.
It dries up the very springs of faith and love, of righteousness and true
holiness; seeing all these flow from grace: but "God resisteth the
proud, and giveth grace [only] to the humble."

31. Together with pride there will naturally arise an unadvisable and
unconvincible spirit. So that into whatever error or fault the enthusiast
falls, there is small hope of his recovery. For reason will have littlo

308

NATURE OF BNTUUSIABM. [SEKlfON XXIVII.

•I?

• ^ ■*

wuight with liim, (us has been frequently and juHtly ohserved,) wno
imagines ho is led by a higher guide, by the immediate wisdom of God.
And as he grows in pride, ho he must grow in unadvisablencss and in
Btubburnncss also, lie must be less and less capable of being convinced,
less susceptible of persuasion ; more and more attached to his own ju<lg-
mcnt and his own will, till he is altogether fixed and immovable.

32. Being thus fortified both against the grace of Go<l, and against all
advice und iielp from man, he is wholly left to the guidance of hisr owr.
heart, and of the king of the children of prido. No marvel then, that
he is daily more rooted and grounded in contempt of all mankind, in
furious auger, in every unkind disposition, in every earthly and devilish
temper. Neither can we wonder at tlie terrible outward etfccts, w hicli
have (lowed from such dispositions in all ages; even all manner of
wickedness, ail the works of darkness, committed by those who call
themselves Christians, while they wiought with greediness such things
as were hardly named even among the heathens.

Such id the nature, such the dreadful ellects, of that many headed
monster, enthusiasm ! From the consideration of wiiLch, we may now
draw some plain inferences, with regard to our own practice.

33. And, first, if enthusiasm be a term, though so frequently used,
yet so rarely understood, take you care not to talk of you know not
what; not to use the word till you understand it. As in all other points,
so likewise in this, learn to think before you speak. First know the
meaning of this hard word, and then use it if need require.

34. But if so few, even among men of education and learning, mucn
more among the common sort of men, understand this dark, ambiguous
word, or have any fixed notion of what it means; then, secondly, beware
of judging or calling any man an enthusiast upon common report. Thi?
is by no means a sufficient ground for giving any name of reproach to
any man ; least of all is it a sufficient ground for so black a term of re-
proach as this. The more evil it contains, the more cautious you should
be how you apply it to any one ; to bring so heavy an accusation with
out full proof, being neither consistent with justice nor mercy.

35. But if enthusiasm be so great an evil, beware you are not entangled
therewith yourself. Watch and pray, 'hat you fall not into the temptation.
It easily besets those who fear or love God. Oh beware you do not think
of yourself more highly than you ought to think. Do not imagine you
have attained that grace of God, which you have not attained. You
may have much joy ; you may have a measure of love ; and yet not have
living faith. Cry unto God that be would not suffer you, blind as you
are, to go out of the way ; that you may never fancy yours<elf a believer
in Christ, till Christ is revealed in you, and till his Spirii witnesses with
your spirit, that you are a child of God.

36. Beware you are not a fiery, persecuting enthusiast. Do not ima-
gine that God has called you, (just contrary to the spirit of him you
style your Master,) to destroy men's lives, and not to save them. Never
dream of forcing men into the ways of God. Think yourself and let
think. Use no constraint in matters of religion. Even those who are
farthest out of the way, never compel to come in by any other meant
than reason, truth, ud love.

37. Beware you do not run with the common herd of enthusiaste,
fancying you are a Christian when vou are not Presume not to asputp*

iOM XXXVII.

erved,) who
(lom of God.
3IIC8S and in
g convinced,
lis own ju<l({-
ovable.
id uj^ainst ull
[ie of liis owr
vel then, thai
tniinkind, in
^ and dcvilirih
^fleets, w hich
ill manner of
nose who call
is 8uch thingH

iniiny headed
, we may now
nice.

Dquently used,
you know not
II other points,
''irst know the
ire.

earning, mucn

irk, ambiguous

ondly, beware

report. This

of reproach to

|k a term of rc-

lous you should

cusation with

lercy.

I not entangled
|the temptation.
>u do not think
r)t imagine you
Ittained. You
^d yet not have
^, blind as you
rself a believer
Iwitnesaes with

Do not ima-

\'\i of him you

them. Never

Mirself and let

Ithose who are

other meant

)f enthusiaslB,
1 not to aspuro*

HKHMON XXXVIII.] CAUTION AGAINST BIOOTRT.

869

that venerable name, nnless you iiave a clear, ncriptural title thereto; un*
U'88 you have the mind which was in Christ, and walk as he also walked.

38. Beware you do not fall into the second sort of enthusiasm, fancy-
ing you have tliosc gilts from God which you have not. Trust not in
visions or dreams ; in sudden iinpr^'M'^ions, or strong impulses of any
kind. Remember it is not by these yo(i ^ire to know what is the will
of God on any particular occasion; but by ap|)lying Mie plain scripture
nun, with the hel[) of e.xperience and reason, and the ofdjnary assistance
of the Spirit of God. Do not lightly take tlie iiuin^ of God ui your mouth,
do not talk of the will of Go<l on uvt 'V trifling occasion ; but let youi
words, as well as your actions, be all t«iinp«!red with reverence and
godly fear.

39. Beware, lastly, of imagining you shall obtain the end, without
tising the means conducive to it. God can give the end, without any
means at all ; but you have no reason to think he will. Therefore con-
Ntantly and carefully use all those means which he has appointed to be
the ordinary channels of his grace. Use every means which either rea-
son or scripture recommends, as conducive (through the free love ol
God in Christ) either to the obtaining or increasing any of the gifts oi
God. Thus expect a daily growth in that pure and holy religion, which
the world always did and always will call enthusiasm ; — but which, to all
who are saved from real enthusiasm, from merely nominal Christianitji
is " the wisdom of God and the power of God ;" the glorious image ol
the Most High ; " righteousness and peace ;" a " fountain of living
•vater, springing up into everlasting life !'*

SERMON XXXVI II.— ^ Caution against Bigotry.

" And John answered him, saying, Master, we saw one casting out devils in
thy name, and he followeth not us ; and we forbade him because he
fdUoweth not ua. But Jesus said, Forbid him not." Mark iz. 38, 39.

ANALYSIS.

History of thi.s incident and its application to us.

I. In what sense men may, and do, now cast out devilf*.
(lod dwells in the children of light ; the devil in the children
of darkness. This may be true, even in a physical sense, in
some cases ; it certainly is true spiritually with the great bulk
of mankind. They do the works of the devil. Whoever, by
the preaching of the Gospel, leads men to repentance and to
the knowledge of the truth does cast out the devil.

II. What do we understand by the expression, " he followeth
not with us ? "

1. He does not belong to our band of workers. 2. He is
not of our party in the Church. 3. He does not agree with
us in opinions. 4. He does not practise the same forms of
worship. 5. He belongs to a Church anti-Scriptural and anti-
Christian. 6. He may hate us, as well as differ from us.

370

CAUTION AGAINST BIGOTKY. fSEBMON XXXVIII.

III. Explain our Lord's command, " Forbid him not."

1. We should have reasonable proof of his work. 2. If
there is such, we should not hinder him. He may be a lay-
man. We may think he is not sent of God. Has no recog-
nized call. Is not ordained. But the practice of the Apostles
does not warrant our insisting on tli's. We should not hinder
him by disparagement, nor by refustu to assist him.

IV. Beware of bigotry which places our own party, opinion,
Church, or religion, before the work of God. Especially must
we beware of making the bigotry of others an excuse for our
own.

INTRODUCTORY NOTES

From the " Plain account of the people called Methodiats," we make
the following extract which will especially illustrate the present sermon,
and the next following :

" The thing which I was greatly afraid of all this time, and which I
resolved to use every possible method of preventing, was u narrowness of
spirit, a party zeal, a being straitened in our bowels ; that miserable
bigotry which makes many so unready to believe that there is any work
of God but among themselves. I thought it might be a help against
this, frequently to read, to all who were willing to hear, the accounts I
received from time to time of the work which God is carrying on in the
earth, both in our own and other countries, not among us alone, but
among those of various opinions and denominations. For this I allotted
one evening every month, and I find no cause to repent of my labour.
It is generally a time of strong consolation to those who love God, and all
mankind for his sake, as well as of breaking down the partition walls
which either the craft of the devil or the folly of men has built up ; and
of encouraging every child of God to say, (O when shall it once be I)
* Whosoever doeth the will of my Father which is in heaven, the same in
my brother, and sister, and mother."

SERMON XXXVIII.

1. In the preceding verses we read, that after the twelve had been
disputing " which of them should be the greatest, Jesus took a little
child, and set him in the midst of them, and taking him in his arms,
said unto them, Whosoever shall receive one of these little children in
my name, receiveth me ; and whosoever receiveth me, receiveth not
me, [only,] but him that sent me." Then " John answered," [that is,
said with reference to what our Lord had spoken just before,] " Master,
we saw one casting out devils in thy name, and we forbad him, because
he followeth not us." As if he had said, " Ought we to have received
him ? In receiving him, should we have received thee ? Ought we not
rather to have forbidden him ? Did not we do well therein?" " But
Jesus said, Forbid him not."

2. The same passage is recited by St. Luke, and almost in the same
words. But it may be asked, What is this to us, seeing no man now
casts out devils ? Has not the power of doing this been withdrawn
from the church, for twelve or fourteen hundred years? How then
are we concerned in the case here proposed, or in our Lord's deci-
BJonof it?

3. Perhaps more nearly than is commonly imagined ; the case pro-
posed being no uncommon case. Tiiat we may reap our full advaiiidt^e

ON XXXVIIl.

lOt."

ork. 2. If
^ be a lay-
3 no recog-
tie Apostles
. not hinder

rty, opinion,
ecially must
cuse for our

liatB," we make
present sermon,

e, and which I
a narrovmessoj
that miserable
ere is any work
a help against
r the accoxints 1
r'rying on in the
icr us alone, but
o"r this 1 allotted
at of my labour
love God, and all
,e partition wall?
as built up ; and
mil it once be .)
aven, the same is»

twelve had been
esus took a little
him in his arms
ihttle children m
,e receiveth not
,svered," [that is,
efore,] " Master,
Qad him, because
to have received
1 Ought we not
[herein f "But

Lost in the same
ling no man no\«
1 been wHhdrawn
iars 1 How then
lour Lord's deci-

Id -, the case pro-
lur full advan*vtifc;e

SERMON XXXVIII.] CAUTION AGAINST BIOOTRT.

371

from It, [ design to show, first, in what sense men may, ana ao, now
cast out devils : secondly, what we may understand by, " He followeth
not us." I shall, thirdly, explain our Lord's direction, " Forbid him
not ;" and conclude with an inference from the whole.

L 1. I am, in the first place, to show, in what sense men may, and
do, now cast out devils.

In order to have the clearest view of this, we should remember, that
(according to the scriptural account) as God dwells and works in the
children of light, so the devil dwells and works in the children of
darkness. As the Holy Spirit possesses the souls of good men, so the
evil spirit possesses the souls of the wicked. Hence it is that the apostle
terms him " the god of this world ;" from the uncontrolled power he has
over worldly men. Hence our blessed Lord styles him " the prince of
this world ;" so absolute is his dominion over it. And hence St. John,
" We know that we are of God, and" all who are not of God, " the
whole world," sv tw tfovrjpu xsirai, — not Ucth in wickedness, but " lieth
in the wicked one ;" lives and moves in him, as they who are not of the
world do in God.

2. For the devil is not to be considered only as " a roaring lion, going
about seeking whom he may devour ;" nor barely as a subtle enemy,
who Cometh unawares upon poor souls, and " leads them captive at his
wi/1 ;" but as he who dwelleth in them and walketh in them ; who
ruleth the darkness or wickedness of this world, (of worldly men and
all their dark designs and actions,) by keeping possession of their
hearts, setting up his throne there, and bringing every thought into
obedience to himself. Thus the " strong one armed keepeth his house ;"
and if this " unclean spirit" sometimes " go out of a man," yet he oilen
returns with " seven spirits worse than himself, and they enter in and
dwell there." Nor can he be idle in his dwelling. He is continually
" working in [these] children of disobedience." He works in them
with power, with mighty energy, transforming them into his own like-
ness, effacing all the remains of the image of God, and preparing them
for every evil word and work.

3. It is therefore an unquestionable truth, that the god and prince of
this world still possesses all who know not God. Only the manner wherein
he possesses them now, differs from that wherein he did it of old time.
Then he frequently tormented their bodies, as well as souls, and that
openly, without any disguise; now he torments their souls only, (unless
ill some rare cases,) and that as covertly as possible. The reason of
this difference is plain : it was then his aim to drive mankind into super-
stition ; therefore he wrought as openly as he could. But it is his aim
to drive us into infidelity; therefore he works as privately as he can:
for the more secret he is, the more he prevails.

4. Yet, if we may credit historians, there are countries, even now,
where he works as openly as aforetime. " But why in savage and bar
barous countries only ? Why not in Italy, France, or England V For
a very plain reason : he knows his men ; and he knows what he has to
do with each. To Laplanders, he appears barefaced ; because he is to
fix them in superstition and gross idolatry. But with you he is pursuing
a different point. He is to make you idolize yourselves ; to make you
wiser in your own eyes than God himself, than all the oracles of God.
Now in order to this he must not appear in his own shape : that would

372

GAUTICK AGAINST BIGOTRY. [SEKMON XXXVIIT.

53-

lU.:;

'C;>

:^ —

K-

or:

iis!

frustrate his design. No : he uses all his art to make you deny hid
being, till he has you safe in his own place.

6. He roigns, therefore, although in a different way, yet as ab»olute
in one land as in the other. He has the gay Italian infidel in his teeth,
as sure as the wild Tartar. But he is fast asleep in the mouth of the
lion, who is too wise to wake him out of sleep. So he only plays with
him for the present ; and, when he pleases, swallows him up !

The god of this world holds his English worshippers full as fast as
those in Lapland. But it is not his business to affright them, lest the;
should fly to the God of heaven. The prince of darkness, therefore,
does not appear, while he rules over these his willing subjects. The
conqueror holds his captives so much the safer, because they imagine
themselves at liberty. Thus the " strong one armed keepeth his house,
and his goods are in peace :" neither the deist nor nominal Christian sus-
pects he is there ; so he and they are perfectly at peace with each other.

6. All this while he works with energy in them. He blinds the eyes
of their understanding, so that the light of the glorious gospel of Christ
cannot shine upon them. He chains their souls down to earth and hell,
with the chains of their own vile affections. He binds them down to
the earth, by love of the world, love of money, of pleasure, of praise.
And by pride, envy, anger, hate, revenge, he causes their souls to draw
nigh unto hell ; acting the more secure and uncontrolled, because they
know not that he acts at all.

7. But how easily may we know the cause from its effects ! These
are sometimes gross and palpable. So they were in the most refined
of the heathen nations. Go no farther than the admired, the virtuous
Romans; and you will find these, when at the height of their learning
and glory, " filled with all unrighteousness, fornication, wickedness,
covetousness, maliciousness ; full of envy, murder, debate, deceit, ma-
lignity ; whisperers, backbiters, despiteful, proud, boasters, disobedient
to parents, covenant breakers, without natural affection, implacable,
unmerciful."

8. The strongest parts of this description are confirmed by one, whom
some may think a more exceptionable witness. I mean, their brother
heathen, Dion Cassius ; who observes, that before Cesar's return from
Gaul, not only gluttony and lewdness of every kind were open and bare-
faced ; not only falsehood, injustice, and unmercifulness abounded, in
public courts, as well as private families ; but the most outrageous rob-
beries, rapine, and murders, were so frequent in all parts of Rome, that
few men went out of doors without making their wills, as not knowing
if they should return alive !

9. As gross and palpable are the works of the devil among many (if
not all) the modern heathens. The natural religion of the Creeks, Clie-
rokees, Chicasaws, and all other Indians, bordering on our southern
settlements, (not of a few single men, but of entire nations,) is, to
torture all their prisoners from morning till night, till at length tiiey
roast them to death ; and, upon the slightest undesigned provocation,
to come behind and shoot any of their own countrymen ! Yea, it is a
common thing among them, for the son, if he thinks his father lives t'X)
long, to knock out his brains ; and for a mother, if she is tired of her
children, to fasten stones about their necks, and throw three or four of
them into the river, one after another !

MON XXXVHI.

you deny hid

yet as absolute
lei in his teeih,
; mouth of the
only plays with
m up !

s full as fast as
them, lest thej
ness, therefore,
subjects. The
se they imagine
epeth his house,
lal Christian sus-
with each other.
J blinds the eyes
gospel of Christ
©"earth and hell,
ds them down to
easure, of praise,
leir souls to draw
led, because they

s effects I These

the most refined

lired, the virtuous

I of their learning

tion, wickedness,

2bate, deceit, ma-

tsters, diriobedieni

;tion, implacable,

,.jed by one, whom
lean, their brother
bsar's return from
[re open and baro-
[less abounded, in
Ist outracreous rol)-
Uts of Rome, that
[s, as not knowing

bl among many (if
[the Creeks, Che-
[ on our southern
[e nations,) is, to
till at length they
Tiied provocation,
,nen ! Yea, it i? a
his father lives t'jo
the is tired of her
Iw three or four of

SERMON XXXVIII.J CAUTION AGAINST BIGOTRY.

373

10. It were to be wished, that none but heathens had practised sucK
gross, palpable works of the devil. But we dare not say so. Even in
cruelty and bloodshed, how little have the Christians come behind them •
And not the Spaniards or Portuguese alone, butchering thousauda in
South America : not the Dutch only in the East Indies, or the French
in North America, following the Spaniards step by step : our own coun<
trymen, too, have wantoned in blood, and exterminated whole nations;
plainly proving thereby, what spirit it is that dwells and works in the
children of disobedience.

11. These monsters might almost make us overlook the works of the
devil that are wrought in our own country. But, alas ! we cannot open
our eyes even here, without seeing them on every side. Is it a small
proof of his power, that common swearers, drunkards, whoremongers,
adulterers, thieves, robbers, sodomites, murderers, are still found in
every part of our land ? How triumphant does the prince of this world
reign in all these children of disobedience !

12. He less openly, but no less effectually, works in dissemblers,
tale bearers, liars, slanderers ; in oppressors and extortioners ; in the
perjured, the seller of his friend, his honour, his conscience, his coun-
try. And yet these may talk of religion or conscience still ; of honour,
virtue, and public spirit ' But they can no more deceive Satan than
they can God. He likewise knows those that are his : and a great
multitude they are, out of every nation and people, of whom he has full
possession at this day.

13. If you consider this, you cannot but see in what sense men may
now also cast out devils : yea, and every minister of Christ does cast
them out, if his Lord's work prosper in his hand.

By the power of God attending his word, he brings these sinners to
repentance ; an entire inward as well as outward change, from all evil
to all good. And this is, in a sound sense, to cast out devils, out of
the souls wherein they had hitherto dwelt. The strong one can no
longer keep his house. A stronger than he is come upon him, and
hath cast him out, and taken possession for himself, and made it a habit
ation of God through his Spirit. Here then the energy of Satan ends,
and the Son of God " destroys the works of the devil." The under-
standing of the sinner is now enlightened, and his heart sweetly drawn
to God. His desires are refined, his affections purified ; and, being
filled with the Holy Ghost, he grows in grace till he is not only holy in
heart, but in all manner of conversation.

14. All this is indeed the work of God. It is God alone who can
cast out Satan. But he is generally pleased to do this by man, as an
instrument in his hand ; who is then said to cast out devils in his name,
by his power and authority. And he sends whom he will .send upon
this great work ; but usually such as man would never have thought of:
for " his ways are not as our ways, neither his thoughts as our thoughts."
Accordingly he chooses the weak to confound the mighty ; the foolish
to confound the wise ; for this plain reason, that he may secure the
glory to himself; that " no flesh may glory in his sight."

11. 1. But shall we not forbid one who thus " casteth out devils," if
" he foUoweth not us V This it seems was both the judgment and
practice of the apostle, till he referred the case to his Master. " We
forbad him," aaith he, " because he foUoweth not us ;" which he aup-

374

CAUTION AGAINST BIGOTRY. [sERMON XXXVIII.

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posed to be a very sufficient reason. What we may understand by this
expression, " He followeth not us," is the next |x>int to be considered.
The lowest circumstance we can understand thereby, is, — He has no
outward connection with us. We do not labour in conjunction with
each other. He is not our fellow helper in the gospel. And indeed
when.soever our Lord is pleased to send many labourers into his harvest,
they cannot all act in subordination to, or connection with, each other.
Nay, they cannot all have persona! acquaintance with, nor be so much
as known to, one another. Many there will necessarily be in ditTerent
parts of the harvest, so far from having any mutual intercourse, thai
they will be as absolute strangers to each other, as if they had lived in
different ages. And concerning any of these whom we know not, we
may doubtless say, " He followeth not us."

2. A second meaning of this expression may be, — He is not of our
party. It has long been matter of melancholy consideration, to all who
pray for the peace of Jerusalem, that so many several parties are still
subsisting among those who are all styled Christians. This has been
particularly observable in our own countrymen, who have been con-
finually dividing from each other, upon points of no moment, and many
limes such as religion had no concern in. The most trifling circum-
stances have given rise to different parties, which have continued for
«iany generations ; and each of these would be ready to object to one
who was on the other side, " He followeth not us."

3. That expression may mean, thirdly, — He differs from us in our
religious opinions. There was a time when all Christians were of one
mind, as well as of one heart ; such great grace was upon them ail,
when they were first filled with the Holy Ghost ! But how short a space
did this blessing continue 1 How soon was that unanimity lost ; and
difference of opinion sprang up again, even in the church of Christ ; —
and that not in nominal but in real Christians ; nay, in the very chief
of them, the apostles themselves ! Nor does it appear that the difference
which then began was ever entirely removed. We do not find, that
even those pillars in the temple of God, so long as they remained upon
earth, were ever brought to think alike, to be of one mind, particularly
with regard to the ceremonial law. It is therefore no way surprising,
that infinite varieties of opinion should now be found in tl^e Christian
church. A very probable consequence of this is, that whenever we
see any " casting out devils," he will be one that, in this sense, " fol
loweth not us ;" — that is not of our opinion. It is scarce to be ima-
gined he will be of our mind in all points, even of religion. He may
very probably think in a different manner from us, even on several sub-
jects of importance ; such as the nature and use of the moral law, the
eternal decrees of God, the sufficiency and efficacy of his grace, and
the perseverance of his children.

4. He may differ from us, fourthly, not only in opinion, but likewise
in some point of practice. He may not approve of that manner of wor-
bhipping God, which is practised in our congregation ; and may judge
that to be more profitable for his soul, which took its rise from Calvin,
ur Martin Luther. He may have many objections to that liturgy, which
we approve of beyond all others ; many doubts concerning that fcrm of
church government, which we esteem both apostolical and scriptural.
Perhaps he may go farther from us yet : he may, from a principle of

IMON XXXVIII.

erstand by this
be considered,
is, — He has no
njunction with
And indeed
nto his harvest,
ith, each other,
lor be so much
be in different
itercovirse, thai
ey had lived in
3 know not, we

le is not of our
ition, to all who
parties are still
This has been
iiave been con-
sent, and many
trifling circum-
e continued for
to object to one

i from us in our
ians were of one
, upon them all,
DW short a space
limity lost ; and
•ch of Christ ; —
n the very chief
at the difference
o not find, that
remained upon
ind, particularly
way surprising,
in tl\e Christian
at whenever we
,his sense, " fol
arce to be ima-
gion. He may
on several sul>
} moral law, the
his grace, and

)n, but likewise
manner of wor-

and may judge
tse from Calvin,
it liturgy, which
jing that fcnn of

and scriptural,
a principle of

SERMON XXXVIII.] CAUTION AGAINST BIGOTRY.

375

conscience, refrain from several of those, which we believe to be the
ordinances of Christ. Or, if wo both agree that they are ordained of
God, there may still remain a difference between us, either as to the
manner of administering those ordinances, or the persons to whom they
should be administered. Now the unavoidable consequence of any of
these differences will be, that he who thus differs from us, must separate
himself, with regard to those points, from our society. In this respects
therefore, " he foUoweth not us :" he is not (as we phrase it) " of out
church."

5. But in a far stronger sense, " he followeth not us," who is not only
of a different church, but of such a church as we account to be in many
respects anti-scriptural and anti-christian ; a church which we believe
to be utterly false and erroneous in her doctrines, am well as very dan-
gerously wrong in her practice ; guilty of gross superstition as well as
idolatry. A church that has added many articles to the faith whicb
was once delivered to the saints ; that has dropped one whole com-
mandment of God, and made void several of the rest by her traditions;
and that, pretending the highest veneration for, and strictest conformity
to, the ancient church, has nevertheless brought in numberless inno-
vations, without any warrant either from antiquity or Scripture. Now
most certainly " he followeth not us," who stands at so great a distance
from us.

6. And yet there may be a still wider difference than this. He who
differs from us in judgment or practice, may possibly stand at a greater
distance from us in affection than in judgment. And this indeed is a
very natural and a very common effect of the other. The differences
which begin in points of opinion, seldom terminate there. . They gene-
rally spread into the affections, and then separate chief friends. Nor
are any animosities so deep and irreconcilable, as those that spring
from disagreement in religion. For this cause the bitterest enemies of
a man are those of his own household. For this the father rises against
his own children, and the children against the father ; and perhaps
persecute each other even to the death, thinking all the time they are
doing God service. It is therefore nothing more than we may expect,
if those who differ from us, either in religious opinions or practice, soon
contract a sharpness, yea, bitterness towards us ; if they are more and
more prejudiced against us, till they conceive as ill an opinion of our
persons as of our principles. An almost necessary consequence of this
will be, they will speak in the same manner as they think of us. They
will set themselves in opposition to us, and, as far as they are able,
hinder our work ; seeing it does not appear to them to be the work ol
God, but either of man or of the devil. He that thinks, speaks, and
acts in such a manner as this, in the highest sense, " followeth not us."

7. I do not indeed conceive, that the person of whom the apostle
speaks in the text (although we have no particular account of him,
either in the context, or in any other part of Holy Writ) went so far as
this. We have no ground to suppose that there was any material dif-
ference between him and the apostles ; much less that he had any pre-
judice either against them or their Master. It seems we may gather
thus much from our Lord's own words, which immediately follow the
text : " There is no man which shall do a miracle in my name, that can
lightly speak evil of me." But I purposely put the case in the strongest

376

CAUTION AGAINST BIGOTRY fSERMON XXXVIII.

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light, adding all the circumstances which can well be cunceivud : that
being forewarned of the temptation in its full strength, we may in no
case yield to it, and fight against God.

III. 1. Suppose, then, a man have no intercourse with us, suppose
he be not of our party, suppose he separate from our church, yea, and
widely differ from us, both in judgment, practice, and affection ; yet if
we see even this man " casting out devils, Jesus saith. Forbid him not."
This important declaration of our Lord, I am, in the third place, to
explain

2. It we see this man casting out devils : — But it is well, if, in such a
case, we would believe even what we saw with our eyes, if we did not
give the lie to our own senses. He must be little acquainted with
human nature, who does not immediately perceive, how extremely un-
ready we should be to believe that any man does cast out devils, who
" foUoweth not us," in all or most of the senses above recited. I had
almost said, in any of them ; seeing we may easily learn even from what
passes in our own breasts, how unwilling men are to allow any thing
good in those who do not in all things agree with themselves.

3. " But what is a sufficient reasonable proof, that a man does (in
the sense above) cast out devils ?" The answer is easy. Is there full
proof, 1. That a person before us was a gross, open sinner 1 2. That
he is not so now ; that he has broke off his sins, and lives a Christian
life? And, 3. That this change was wrought by his hearing this man
preach? If these three points be plain and undeniable, then you have
sufficient, reasonable proof, such as vou cannot resist without wilful sin,
that this man casts out devils.

4. Then " forbid him not." Beware how you attempt to hinder him,
either by your authority, or arguments, or persuasions. Do not in any
wise strive to prevent his using all the power which God has given him.
If you have authority with him, do not use that authority, to stop the
work of God. Do not furnish him with reasons, why he ought not any
more to speak in the name of Jesus. Satan will not fail to supply him
with these, if you do not second him therein. Persuade him not to
depart from the work. If he should give place to the devil and you,
many souls might perish in their iniquity, but their blood would God
require at your hands.

5. " But what if he be only a layman, who casts out devils ? Ought
I not to forbid him then 1"

Is the fact allowed ? Is there reasonable proof, that this man has oi
does cast out f'evils ? If there is, forbid him not ; no, not at the peril of
your soul. Shall not God work by whom he will work 1 No man can
do these works unless God is with him ; unless God hath sent him for
this very thing. But if God hath sent him, will you call him back ?
Will you forbid him to go.

6 " But I do not know, that he is sent of God." " Now herein is a
marvellous thing," (may any of the seals of his mission say, any whom
he haih brought from Satan to God,) *♦ that ye know not whence this
man is, and, behold, he hath opened mine eyes ! If this man were not
of God, he could do nothing." If you doubt the fact, send for i. "
parents of the man : send for his brethren, friends, acquaintance. Ttui
if you cannot doubt this, if you must needs acknowledge, '' that a nota
ble miracle hath been wrought ;" then with what conscience, with what

MON XXXVIII.

iceived ; I hat
ve may in no

h us, suppose
irch, yea, and
ection ; yet if
rbid him not."
hird place, to

II, if, in such n
, if we did not
;quainted with
extremely un-
»ut devils, who
ecited. I had
!ven from what
How any thing
selves.

I man does (in
. Is there full
nner1 2. That
ves a Christian
laring this man
, then you have
thout wilful sin,

t to hinder him,
Do not in any
las given him.
ty, to stop the
ought not any
to supply him

ade him not to
devil and you,
)od would God

devils 1 Ought

lis man has or
at the peril of
No man can
th sent him for
all him back 1

Jow herein is a

Lay, any whom

3t whence this

man were nol

send for il "

eiintance. F.uj

" that a nota

ice, with what

BERMON XXXVIII ] CAUTION AOAIK8T DIQOTKV.

377

face, can you charge him whom God hath sent, *' not to «pcak any more
in his name ?"

7. I allow, that it is highly expedient, whoever preaches in his name
should have an outward as well as an inward call ; but that it is abso-
lutely necessary, I deny.

" Nay, is not the Scripture express ? ' No man taketh this honour
unto himself, but he that is called of God, as was Aaron V " Heb. v, 4.

Numberless times has this text been quoted on the occasion, as con-
taining the very strength of the cause : but surely never was so unhappy
a quotation. For, tirst, Aaron was not called tu preach at all : he was
called " to offer gifts, and sacrifice lor sin." That was his peculiar
employment. Secondly, These men do not offer sacrifice at all ; but
only preach ; which Aaron did not. Therefore it is not possible to find
one text in all the Bible, which is more wide of the point than this.

8. *' But what was the practice of the apostolic age ?" You may easily
see in the Acts of the Apostles. In the eighth chapter we read, " There
was a great persecution against the church which was at Jerusalem ;
and they were all scattered abroad throughout the regions of Judea and
Samaria, except the apostles," verse 1. *' Therefore they that wore
scattered abroad, went every where preaching the word," verse 4. Now
were all these outwardly called to preach 1 No man in his senses can
think so. Here, then, is an undeniable proof, what was the practice
of the apostolic age. Here you see not one, but a multitude of lay
preachers, men that were only sent of God.

9. Indeed so far is the practice of the apostolic age from inclining
us to think it was unlawful for a man to preach before he was ordained,
that we have reason to think, it was then accounted necessary. Cer-
tainly the practice and the direction of the apostle Paul was, to prove a
man before he was ordained at all. " Let these," (the deacons,) says he,
^' first be proved ; then let them use the office of a deacon," 1 Tim. iii, 10 :
Proved ? How ? By setting them to construe a sentence of Greek, and
asking them a few common place questions ? Oh ama/iog proof of a
minister of Christ! Nay ; but by making a clear, open tiial, (as is still done
by most of the Protestant churches of Europe,) not only whether their lives
be holy and unblamable, but whether they have such gifts as are abso-
lutely and indispensably necessary, in order to edify the church of Christ.

10. But what if a man has these ; and has brought sinners to repent-
ance ; and yet the bishop will not ordain him 1 Then the bishop does
forbid him to cast out devils. But I dare not forbid him : I have pub-
lished my reasons to all the world. Yet it is still insisted, I ought to
do it. You who insist upon it, answer those reasons. I know not that
any have done this yet, or even made an attempt of doing it. Only
some have spoken of them as very weak and trifling : and this was pru-
dent enough ; for it is far easier to despise, at least seem to despise, an
argument than to answer it. Yet till this is done, I must say, when I
have reasonable proof that any man does cast out devils, whatever others
do, I dare not forbid him, lest I be found even to fight against God.

11. And whosoever thou art that fearest God, '* forbid him not,"
either directly or indirectly. There are many ways of doing this. You
indirectly forbid him, if you either wholly deny, or despise and make little
account of the work which God has wrought by his hands. You indi
reclly forbid him, when you discourage him in his work, by drawing

378

CAUTION AGAINST BIGOTRY. [SERMOIT

II /

It:

^3.

him into disputes concerning it, by raising objections aguinsi ii, or
frighting him with consequences which very possibly will never be. Vou
forbid him, when you show any unkindness towards him, either in lan-
guage or behaviour ; and much more when you speak of him to others,
either in an unkind or a contemptuous manner ; when you endeavour
to represent him to any, either in an odious or a despicable light. You
are forbidding him all the time you are speaking evil of him, or making
no account of his labours. Oh forbid him not in any of these ways ;
nor by forbidding others to hear him ; by discouraging sinners from
hearing that word, which is able to save their souls.

12. Yea, if you would observe our Lord's direction in its full mean
ing and extent, then remember his word, " He that is not for us is
against us ; and he that gathereth not with me, scattereth :" he that
gatheroth not men into the kingdom of God, assuredly scatters them
*rom it. For there can be no neuter in this war. Every one is either
)n God's side, or on Satan's. Are you on God's side ? Then you will
not only not forbid any man that casts out devils, but you will labour,
*o the uttermost of your power, to forward him in the work. You will
•eadily acknowledge the work of God, and confess the greatness of it.
Vou will remove all difficulties and objections, as far as may be, out of
nis way. You will strengthen his hands by speaking honourably of
lim before all men, and avowing the things which you have seen and
neard. You will encourage others to attend upon his word, to hear him
whom God hath sent. And you will omit no actual proof of tender love,
which God gives you an opportunity of showing him.

IV. 1. If we willingly fail in any of these points, if we either directly
or indirectly forbid him, " because he followeth not us," then we are
bigots. This is the inference I draw from what has been said. But
ihe term bigotry, I fear, as frequently as it is used, is almost as little
nnderstood as enthusiasm. It is too strong an attachment to, or fond-
ness for, our own party, opinion, church and religion. Therefore he
is a bigot who is so fond of any of these, so strongly attached to them,
as to forbid any who casts out devils, because he differs from himself,
in any or all these particulars.

2. Do you beware of this. Take care, 1. That you do not convict
vourself of bigotry, by your unreadiness to believe that any man does
cast out devils, who differs from you. And if you are clear thus far, if
you acknowledge the fact, then examine yourself, 2. Am I not convicted
of bigotry in this, in forbidding him directly or indirectly 1 Do I not
directly forbid him on this ground because he is not of my party ? —
because he does not fall in with my opinions ? — or, becaupe he does
not worship God according to that scheme of religion, which I have
received from my fathers 1

3. Examine yourself, Do I not indirectly at least forbid him on any
•>f these grounds ? Am I not sorry, that God should thus own and bless
g man that holds such erroneous opinions ? Do I not discourage him,
because he is not of my church, by disputing with him concerning it, by
raising oSjections, and by perplexing his mind with distant consequenres?
Do I show no anger, contempt, or unkindness of any sort, either in my
words or actions 1 Do I not mention behind his back, his (real or supposed)
faults, his defects, or infirmities 1 Do not I hinder sinners from hearing
his word 1 If you do any of these things, you are a bigot to this day.

)»

eKRMON XXXIX. 1

CATHOLIC SPIRIT.

379

giiiiist II, or
iver be. You
itlier in lan-
im to others,
u endeavour
J light. You
n, or making
these ways ;
sinners from

ts full mean
not for us is
th :" he that
scatters them
one is either
rhen you will
u will labour,
rk. You will
reatness of it.
nay be, out of
honourably of
lave seen and
d, to hear him
of tender love,

either directly

' then we are

said. But

most as little

nt to, or fond-

Therefore he

hed to them,

from himself,

o not convict
any man does
!ar thus far, if

not convicted
ly ? Do I not

my party 1 —
iaupe he does

which I have

d him on any
own and bless
scourage him,
icerning it, by
tonsequences?
]t, either in my

il or supposed)
from hearing

1 to this day.

4. " Search ine, oh Lord, and prove me. Try out my reins and my
heart ' Look well if there be any way of [bigotry] in me, and lead me
in the way everlasting." In order to ewimine ourselves thoroughly, jet
the case be proposed in the strongest manner. What if I were to see
a Papist, an Arian, a Socinian, casting out devils ! If I did, I could not
lorbid even him, without convicting myself of bigotry. Yea, if it could
6e supposed that I should see a Jew, a Deist, or a Turk doing the same,
were I to forbid him either directly or indirectly I should be no better
than a bigot still.

5. Oh stand clear of this ! But be not content with not forbidding
any that cast out devils. It is well to go thus far ; but do not stop here.
If you will avoid all bigotry, go on. In every instance of this kind,
whatever the instrument be, acknowledge the linger of God. And not
only acknowledge, but rejoice in his work, and praise his name with
tlianksgiving. Encourage whomsoever God is pleased to employ, to
give himself wholly up thereto. Speak well of him wheresoever you
are ; defend his character and his mission. Enlarge, as far as you can,
his sphere of action ; show him all kindness in word and deed ; and
cease not to cry to God in his behalf, that he may save both himself
and them that hear him.

6. I need add but one caution : think not the bigotry of another is
any excuse for your own. It is not impossible, that one who casts out
devils himself, may yet forbid you so to do. You may observe, this is
the very case mentioned in the text. The apostles forbade another
to do what they did themselves. But beware of retorting. It is not your
part to return evil for evil. Another's not observing the direction of oiu*
Lord, is no reason why you should neglect it. Nay, but let him have
all the bigotry to himself. If he forbid i/oit, do not you forbid liim
Rather labour, and watch, and piay the more, to confirm your love
towards him. If he speak all manner of evil of you, speak all manner
of good (that is true) of him. Imitate herein that glorious saying of a
^reat man, (oh that he had always breathed the same spirit!) " Let
Luther call me a hundred devils; I will still reverence him as a mes-
senger of God.'

SERMON XXXIX.— Ca^Mic Spirit.

'And when he was departed thence, he lighted on Jehonadab the son of
Rechab coming to meet him : and he saluted him, and said to him, Is
thine heart right, as my heart is with thy heart ? And Jehonadab
answered, It is. If it be, give me thine hand." 2 Kings x. 15.

ANALYSIS.

Love is due to all mankind. A peculiar love to those that
love God. Two hindrances prevent the practice of this love ;
they cannot think alike, and they cannot walk alike. This
may prevent external union ; but should not prevent that of
the heart.

I. Consider the question here propounded, Is thine heart
right ?

380

CATHOLIC SPIRIT.

8KKMON XXXIX.

'C:>

1. This is not a question concerning opinions, though these
were peculiar. I),'iiorance and prejudice we all have, and with
some it may be invincible. Hence we should allow liberty of
opinion.

2. Nor concerning modes of worship. Variety of opinion
will necessitate variety of practice. Every man must he fully
persuaded in his own conscience, in rej^ard to the congregation
and mode in which he ought to worship God.

3. But the question does ask for a right faith in God and
Christ, and a right love to God and to our neighbour, shown
in the work of life.

II. The proposal, Give me thine hand.

1. Not accept my opinions.

2. Nor embrace my modes of worship.

3. But love me, not only as a fellow-man, but as a fellow*
Christian. Pray for me. Provoke me to love and good works.
Love me not in word only, but in deed and in truth.

III. Inferences.

1. The Catholic spirit is not speculative latitudinarianism.
Unsettledncss of thought is a curse, not a blessing. A truly
Catholic man is fixed as the sun in his judgment of the funda-
mental truths. 2. It is not practical latitudinarianism. 3.
Nor is it indifference to all churches. 4 But it gives cordial,
hearty, fellowship to all whose hearts are right with God,
while valuing and praising God for all its own advantages.

INTRODUCTORY NOTES.

These two sermona form a very valuable appendi.x to Mr. Wesley's
exposition of nixristian ethics. They define especially his view of the
relation of creeds and forms of Church polity, and of liturgy or worship,
to the essentials of Christianity. His condemnation o) latitudinarianism
and of unsettled notions in religion is most definite ; end the danger of
these things is clearly stated. But all narrowness ot bigotry, and all
exclusiveness of sect, are condemned with equal firmness. The prin-
ciples of Catholicity here enunciated are of universal application, and
form a broader and surer basis of Christian union than any definitions
of creed. They are principles which ensure unity of creed in all essen-
tials ; for wherever the vital power of Christianity exists, we may Ye
cure that the main truths of its creed are not far to seek.

SERMON XXXIX.

1. It is allowed even by those who do not pay this great debt, that
love is due to all mankind ; the royal law, " Thou shalt love thy neigh-
bour as thyself," carrying its own evidence to all that hear it : and that,
not according to the miserable construction put upon it by the zealots
o( old times, " Thou shalt love thy neighbour," thy relation, acquaint
ance, friend, " and hate thine enemy :" not so ; •' I say unto you," saitii
our Lord, '* Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them that despitefuily use you, and
persecute you ; that ye may be the children [may appear so to all man

MOM XXXIX.

ougU these
B, and with
r liberty of

of opinion
ist be fully
jngregation

n God and
jour, shown

SERMON XXXIX.]

OATHOLfC SPIRIT.

as a fellow-
good works.
tk.

dinarianism.
ig. A truly
3f the funda-
irianism. 3.
gives cordial,
t with God,
Ivantagea.

Mr. Wesley's
ia view of the
gy or worship,
itudinarianism

the danger of
gotry, and all
83. The prin-
ppUcation, and
any definitions
ed in all essen-
ta, we may Ve

real debt, that
]ove thy neigh-
\x it : and that,
[by the zealots
jtion, acquaint
^ito you," saitli
m, do good to
' use you, and
• so to all man

kind] of your Father which is in heaven ; who inaketh his sun t( ih«
on the evil and on the good, and sendeth rain on the just and on the
anjust.''

2. But it is sure, there is a peculiar love which we owe to those that
love God. So David : " All my delight is upon the saints that are in
the earth, and upon such as excel in virtue." Arul so a greater than
he : "A new commandment I give unto you, that ye love one another :
as I have loved you. that ye also love one anotlier. By this shall all men
know that ye are my disciples, if ye have love one to another," John
xiii, 34, 85. This is tliat love on which the apostle John so frequently
and strongly insists : " This," sailh he, " is the message that ye heard
from me beginning, that we should love one another," 1 John iii, 11.
" Hereby perceive we the love of God, because he laid down his life
for us : and we ought [if love should call us thereto] to lay down our
lives for the brethren," ver. 16. And again : " Beloved, let us love one
another : for love is of God. He that loveth not, knoweth not God •,
for God is love," chap, iv, 7, 8. " Not that we loved God, but that he
loved us, and sent his Son to be the propitiation for our sins. Beloved,
if God so loved us, we ought also to love one another," ver. 10, 11.

3. All men approve of this. But do all men practise it ? Daily
experience shows the contrary. Where are even the Christians who
*' love one another, as he hath given us commandment 1" How many
hinderances lie in the way ! The two grand, general hinderanccs are,
first, That they cannot all think alike ; and, in consequence of this,
secondly. They cannot all walk alike ; but in several smaller points
their practice must diflTer, in proportion to the difference of their
sentiments.

4. But although a difference in opinions or modes of worship may
prevent an entire external union ; yet need it prevent our union in
affection ? Though we cannot think alike, may we not love alike ?
May we not be of one heart, though we are not of one opinion 1 Without
all doubt we may. Herein all the children of God may unite, notwith-
standing these smaller differences. These remaining as they are, they
may forward one another in love and in good works.

5. Surely in this respect the example of Jehu himself, as mixed a
character as he was of, is well worthy both the attention and imitation
of every serious Christian. '* And when he was departed thence, he
lighted on Jehonadab the son of Rechab coming to meet him. And
he saluted him, and said to him. Is thine heart right, as my heart is
A'ith thy heart? And Jehonadab answered, It is. If it be, give me
liine hand."

The text naturally divides itself into two parts, first, A question pro-
posed by Jehu to Jehonadab : " Is thine heart right, as my heart is
wi»h thy heart V Secondly, An offer made on Jehonadab's answering.
It is : " If it be, give me thine hand."

I. 1. And, first, let us consider the question proposed by Jehu to
Jehonadab, " Is thine heart right, as my heart is with thy heart ?"

The very first thing we may observe in these words, is, that here is
no inquiry concerning Jehonadab's opinions. And yet it is certain,
he held some which were very uncommon, indeed quite peculiar to
himse.'f ; and some which had a close influence upon his practice ; on
which likewise he laid so great a stress, as to entail them upon his chil*

38fJ

OATUOLIO SPIHIT.

[iBRMON ZXXIX.

-I «

^Z'P

dren*8 children, to their laloHt i>o»<terity. Thi» is evident from tliu
account given by .lereiniah, many years ailer his death : *' I t(M)k
Jaazaniah and his brethren, and all his sons, and the whole house ol
the Rechiibitcs, — and set before them pots full of wine and cups, and
said unto them, Drink ye wine. Rut they said, We will drink no wine ;
for Jonadab [or Jchonadub] the son of Rechabour father" [it would be
less ambiguous if the words were placed thus, Jehonadab our father, the
ton o/*Rechab; out of love and reverence to whom he probably desired
his fTescendant!) iiMghtbc called by his name] " commanded us, saying,
Ye shall drink no wine, neither ye nor your sons for ever. Neither
shall ye build house, \wr sow seed, nor plant vineyard, nor have any ;
but all your days ye sluill dwell in tents. — And we have obeyed and
done according to all that Jonadab our father commanded us," Jer.
XXXV, 3-10.

2. And yet Jehu (although it seems to have been his manner, both
in things secular, and religious, to drive, furiouali/) does not concern
himself at all with any of these things, but lets Jehonadab abound in hih
own sense. And neither of them appears to have given the other the
least disturbance, touching the opinions which he maintained.

3. It is very possible, that many good men now also may entertain
peculiar opinions ; and some of them may be as singular herein, as even
Jehonadab was. And it is certain, so long as we know but in part, thit
all men will not see all things alike. It is an unavoidable consequence
of the present weakness and shortness of human understanding, that
several men will be of several minds in religion as well as in common
life. So it has been from the beginning of the world, and so it will be
"till the restitution of all things."

4. Nay farther : Although every man necessarily believes that every
particular opinion which he holds is true; (for to believe any opinion
is not true, is the same thins; as not to hold it; yet can no man be
assured that all his own opinions, taken together, are true. Nay, every
thinking man is assured they are not ; seeing Hnmanum est errarc ct
nescire : to be ignorant of many things, and to mistake in some, is the
necessary condition of humanity. This, therefore, he is sensible is his
own case. He knows in general, that he himself is mistaken; although
in what particulars he mistakes, he does not, perhaps he cannot know.

5. I say, perhaps he cannot know ; for who can tell how far invin
cible ignorance may extend ? Or (that comes to the same thing,)
invincible prejudice 1 — which is often so fixed in ten<ler minds, that ,"t
is a<lerwards impossible to tear up what has taken so deep a root
And who can say, unless he knew exery circumstance attending it
how far any mistake is culpable ? Seeing all guilt must suppose some
concurrence of the will ; of which he only can judge who searcheth
the heart.

6. Every wise man, therefore, will allow others the same liberty of
thinking, which he desires they should allow him ; and will no more
insist on their embracing his opinions, than he would have them to
insist on his embracing theirs. He bears with those who differ fronr.
him, and only asks him, with whom he desires to unite in love, that
single question, " is thy heart right, as my heart is with thy heart 7"

7. We may, secondiy, observe, that here is no inquiry made con-
cernrng Jehonadab's mode of worship ; although it is highly probable

RMOM XXSIZ.

lent Iron) the
ath : '* I t(M)k
vliole house ol
and cups, and
Irink no wine ;
" [it would be
our father, the
obably desired
led us, saying,
iver. Neither
nor have any ;
ve obeyed and
nded us," .ler.

i manner, botli
es not concern
b abound in hid
w the other the
tained.

) may entertain
herein, as even
mt in part, tht t
>le consequence
jrstanding, tliat
1 as in common
ind so it will be

lieves that every
ve any opinion
lan no man be
ue. Nay, every
\um est errare et
in some, is the
s sensible is his
|aken; although
e cannot know,
how far invin
le same things)
|r minds, that ,1
io deep a rooi
;e attending n
it suppose some
who searcheth

[same liberty ol
Id will no more
have them to
(rho differ from
|te in love, that
thy heart 1"
iiiry made con-
tiighly probable

8RRM0N XXXIX.]

CATHOLIC SPIRIT.

there was, in this respect uIho, a very wide difference between them
For we may well bclif^ve Jehonadub, an well as all \m |)OHterity, wor
•hipped God at Jcrut^miem : whereas Jehu did nut ; he had more regard
(o state policy than religion. And, therefore, althotigh he slew the
worshippers of Baal, and destroyed Raal out of Israel; yet from the
convenient sin of Jeroboam, the worship of the golden calves, he
departed not, 2 Kings x, 29.

8. Bii' even among men of an upright heart, men who desire to
" have a conscience void of offence," it nmst needs be, that, as long as
there arc various opinions, there will be various ways of worshipping
God ; seeing a vari^l v of opinions necessarily implies a variety of prac-
tice. And as, in all ages, men have differed in nothing more than in
their opinions concerning the Supreme Reing, so in nothing have they
more differed from each other, than in the manner of worshipping him.
Had this been only in the heathen world, it would not have been at all
surprising: for wc know, these " by [their] wisdom knew not God ;"
nor, therefore, could they know how to worship him. But is it not
strange, that even in the Christian world, although they all agree in the
general, "God is a Spirit, and they that worship him must worship hmi
in spirit and iii truth," yet the particular modes of worsliip|)ing God are
almost as various as among the heathens ?

9. And how shall we choose among so much variety ? No man can
choose for, or prescribe to, another. But every one must follow the
dictates of his own conscience, in simplicity and godly sincerity. lie
nmst be fully persuaded in his own mind, and then act according to the
best light he has. Nor has any creature power to constrain another to
walk by his own rule. God has given no right to any of the children
of men, thus to lord it over the conscience of his brethren ; but every
man must judge for himself, as every man must give an account of him-
self to God

10. Although, therefore, every follower of Christ is obliged, by the
very nattire of the Christian institution, to be a member of some particu-
lar congregation or other, some church, as it is usually termed ; (which
implies a particular manner of worshipping God ; for " two cannot walk
together unless they be agreed ;) yet none can be obliged by any power
on earth, but that of his own conscience, to prefer this or that congre-
gation to another, this or that particular manner of worship. I know
it is commonly supposed, that the place of our birth fixes the church to
which we ought to belong; that one, for instance, who is born in Eng-
land, ought to be a member of that which is styled the church of Eng-
land ; and, consequently, to worship God in the particular manner which
is prescribed by that church. I was once a zealous maintainer of this ;
but I find many reasons to abate of this zeal. I fear it is attended
with such difficulties, as no reasonable man can get over : not the least
of which is, that if this rule had took place, there could have been no
reformation from popery ; seeing it entirely destroys the right of private
judgment, on which that whole reformation stands.

11. I dare not, therefore, presume to impose rny mode of worship ou
any other. I believe it is truly primitive and apostolical : but my belief
is no rule for another. I ask not, therefore, of him with whom I would
unite in love, are you of my church ? of my congregation ? Do you
receive the same form of church government, and allow the same church

i8i

CATHOLIC SPIRIT.

[sermon ZZXIX.

I if

I Ll -

officers %vilh mc ? Do you join in the same form of prayer, wlierein J
worship God? I inquire not, do you receive the supper of the Lord in
the same posture and manner that I do? Nor, whether, in the adminis-
tration of baptism, you agree with me in admitting sureties for the
baptized ; in the manner of administering it ; or the age of those to
wliom it should be administered ? Nay, I ask not of you, (as clear as I
am in my own mind,) whether you allow baptism and the Lord's sup-
per at all 1 Let all these things stand by ; we will talk of them, if ner '
be, at a more convenient season ; my only question at present is this,
" Is thine heart right, as my heart is with thy heart ?"

12. But what is properly implied in the question ? I do not mean,
What did Jehu imply therein ? But what should a follower of Christ
understand thereby, when he proposes it to any of his brethren 1

The first thing implied is this : Is thy heart right with God ? Dost
thou believe his being, and his perfections ? His eternity, immensity,
wisdom, power ; his justice, mercy, and truth ? Dost thou believe, that
he now " upholdeth ali things by the word of his power ?" And that he
governs even the most minute, even the most noxious, to his own glory,
and the good of them that love him ? Hast thou a divine evidence, a
supernatural conviction, of the things of God ? Dost thou " walk by
faith, not by sight ?" Looking not at temporal things, but things eternal I

13. Dost thou believe in the Lord Jesus Christ, " God over all, bless-
ed for ever 1" Is he revealed in ihy soul 1 Dost thou know Jesus Christ
and him crucified ? Does he dwell in thee, and thou in him ? Is he
formed in thy heart by faith ? Having absolutely disclaimed all thy own
works, thy own righteousness, hast thou " submitted thyself unto the
righteousness of God," which is by faith in Christ Jesus ? Art thou
" found in him, not having thy own righteousness, but the righteous-
ness which is by faith?" And art thou, through him, "fighting the
good fight of faith, and laying hold of eternal life ?"

14. Is thy faith svefysfxsvy) ^i' ayamr];, — -jiUcd with the energy of love?
Dost thou love God, I do not say, " above all things ;" for it is both an
unscriptural and an ambiguous expression ; but " with all thy heart,
and with all thy mind, and with all thy soul, and with all thy strength ?"
Dost thou seek ail thy happiness in him alone ? And dost thou find
what thou seekest ? Does thy soul continually " magnify the Lord, and
thy spirit rejoice in God thy Saviour ?" Having learned " in every thing
to give thanks," dost thou find " it is a joyful and a pleasant thing to
be thankful ?" Is God the centre of thy soul ? The sum of all thy de-
sires ? Art thou accordingly laying up thy treasure in heaven, and
counting all things else dung and dross 1 Hath the love of God cast the
love of the world out of thy soul ? Then thou art " crucified to the world ?"
thou art dead to all below ; and thy " life is hid with Christ in Goa."

15. Art thou employed in doing " not thy own will, but the will of
him that sent thee ?" Of him that sent thee down to sojourn here awhile.
to spend a few days in a strange land, till, having finished the work he
hath given thee to do, thou return to ihj Father's house ? Is it thy meat
and drink " to do the will of thy Father which is in heaven ?" Is thine
eye single in all things ? Always fixed on him ? Always looking unto
Jesus ? Dost thoa point at him in whatsoever thou doest ? In all thy
labour, thy business, thy conversation ? Aiming only at the glory ol
God .ti ail : — '* wIia(soever thou doost. either in word or deed, doinK i*

)N ZXXIX.

, wherein 1
he Lord in
lie adininis-
ies for the
of those to
IS clear as I
Lord's sup-
lein, if ner '
sent IS this,

) not mean,
er of Christ
hren 1

God 1 Dosl
, immensity,
believe, tiiat

And that he
is own glory,
J evidence, a
)u " walk by
lings eternal I
ver all, bless-

Jesus Christ

him 1 Is he
2d all thy own
^rself unto the
s 1 Art thou
;he righteous-

« fighting the

lergy of love ?
it is both an
a\\ thy heart,
[ly strength 1"
lost thou find
the Lord, and
in every thing
isant thing to
of all thy de-
heaven, and
God cast the
o the world?"
list in Goo."
]ut the ^^ ill of
here awhile,
the work he
[is it thy meat
Inl" Is thine
looking unto
1 In all thy
the glory ol
heed, doing i«

■BRMON XXXIX.]

CATHOLIC SPIRIT.

886

ail in the name of the Lord Jesus ; giving thanks unto God, even the
Father, through him ?"

16. Does the love of God constrain thee to serve him with fear, — to
" rejoice unto him with reverence ?" Art thou more afraid of displea-
sing God, than either of death or hell ? Is nothing so terrible to thee
as the thought of offending the eyes of his glory ? Upon this ground,
dost thou " hate all evil ways," every transgression of his holy and per-
fect law ; and herein " exercise thyself to have a conscience void oi
offence towards God, and towards man ?"

17. Is thy heart right towards thy neighbour 1 Dost thou love, as
thyself, all mankind without exception 1 " If you love those only that
love you, what thank have ye ?" Do you " love your enemies ?" Is your
soul full of good will, of tender affection towards them 1 Do you love
even the enemies of God, the unthankful and unholy 1 Do your bowels
yearn over them ? Could you " wish yourself [temporally] accursed"
for their sake ? And do you show this, by " blessing them that curse
you, and prayinjr for those that despitefully use you, and persecute you ?"

18. Do you show your love by your works? While )ou have time, as
you have opportunity, do you in fact " do good to all men," neighbours
or strangers, friends or enemies, good or bad ? Do you do them all the
good you can ; endeavouring to supply all their wants ; assisting them
both in body and soul, to the uttermost of your power ? — If thou art thus
minded, may every Christian say, yea, if thou art but sincerely desirous
of it, and following on till thou attain, then " thy heart is right, as my
heart is with thy heart."

II. 1. "If it be, give me thy hand." I do not mean, '* Be of my
opinion." You need not : I do not expect or desire it. Neither do I
mean, " I will be of your opinion." I cannot : it does not depend on
my choice : I can no more think, than I can see or hear, as I will.
Keep you your opinion : I mine ; and that as steadily as ever. You
need not even endeavour to come over to me, or bring me over to you.
I do not desire you to dispute those points, or to hear or spea.k one word
concerning them. Let all opinions alone on one side and the other :
only " give me thine hand."

2. I do not mean, " Embrace my modes of worship : or, I will em-
brace yours." This also is a thing which does not depend either on
your choice or mine. We must both act, as each is fully persuaded in
his own mind. Hold you fast that which you believe is most accepta-
ble to God, and I will do the same. I believe the Episcopal form of
cl'irch government to be scriptural and apostolical. If you think the
Presbyterian or Independent is better, think so still, and act accordingly.
I believe infants ought to be baptized ; and that this may be done
either by dipping or sprinkling. If you are otherwise persuaded, be so
still, and follow your own persuasion. It appears to me that forms of
prayer are of excellent use, particularly in the great congregation. If
you judge extemporary prayer to be of more use, act suitably to your
own judgment. M) sentiment is, that I ought not to forbid water,
wherein persons may be baptized ; and, tha I ought to eat bread and
drink wine, as a memorial of my dying Master : however, if you are not
convinced of this, act according to the light you have. I have no desire
to dispute with you one moment, upon any of the preceding heads. Let
all these smaller points stand aside. Let them neve*' come into stgkt

386

OATHOLIO SPIRIT.

[sermon XXXIZ.

MUM S**'

-F5

♦ If thine heart is as iny heart," if thou lovest God and all mankind, I
isk no more : " give me thine hand."

3. I mean, first, love me : and that not only as thou lovest all man-
kind ; not only as thou lovest thine enemies, or the enemies of God
those that hate thee, "that despitefully use thee and persecute thee;"
not only as a stranger, as one of whom thou knowest neither good nor
evil ; — I am not satisfied with this ; — no ; " If thine heart be right, as
mine with thy heart," then love me with a very tender affection, as a
friend that is closer than a brother ; as a brother in Christ, a fellow
citizen of the New Jerusalem, a fellow soldier engaged in the same war-
fare, under the same Captain of our salvation. Love me as a companion
in the kingdom and patience of Jesus, and a joint heir of his glory.

4. Love me (but in a higher degree than thou dost the bulk of man
kind) with the love that is long siiffering and kind; that is patient ; if
I am ignorant or out of the way, bearing and not increasing my burden;
and is tender, soft, and compassionate still ; — that envieth not, if at any
time it please God to prosper me in his work even more than thee.
Love me with the love that is not provoked, either at my oUies or infirmi-
lies ; or even at my acting (if it should sometimes so appear to thee) not
according to the will of God. Love me so as to think no evil of me ;
to put away all jealousy and evil surmising. Love me with the love that
covereth all things ; that never reveals either my faults or infirmities ;
— that believeth all things ; is always willing to think the best, to put
the fairest construction on all my words and actions ; — that hopeth all
things ; either that the thing related was never done ; or not done with
such circumstances as are related ; or, at least, that it was done with a
good intention, or in a sudden stress of temptation. And hope to the
end, that whatever is amiss, will, by the grace of God, be corrected ;
and whatever is wanting, supplied, through the riches of his mercy in
Christ Jesus.

5. I mean, secondly, Commend me to God in all thy prayers ; wres-
tle with him in my behalf, that he would speedily correct what he sees
amiss, and supply what is wanting in me. In thy nearest access to the
throne of grace, beg of him, who is then very present with thee, that my
heart may be more as thy heart, more right both towards God and towards
man ; that I may have a fuller conviction of things not seen, and a
stronger view of the love of God in Christ Jesus; may more steadily
walk by faith, not by sight; and more earnestly grasp eternal life.
Pray that the love of God, and of all mankind, may be more largely
poured into my heart ; that 1 may be more fervent and active in doing
the will of my Father which is in heaven; more zealous of good works,
and more careful to abstain from all appearance of evil.

6. I mean, thirdly. Provoke me to love and to good works. Second
thy prayer, as thou hast opportunity, by speaking to me, in love, what-
soever thou believest to be for my soul's health. Quicken me in the
work which God has given me to do, and instruct me how to do it more
perfectly. Yea, " smite me friendly, and reprove me," wherein soever
I appear to thee to be doing rather my own will, than the will of him
that sent me. Oh speak and spare not, whatever thou believest ma}
conduce, either to the amending my faults, the strengthening my weak-
ness, the building me up in love, or the making me more fit, in any
kind, for the Master's use !

moK zxxix.

1 mankind, I

.vest all man-
iiTiies of God
secute thee ;"
ther good nor
rt be right, as
affection, as a
hrist, a fellow
the same war-
is a companion
»f his glory.
B bulk of man
t is patient ; if
ng my burden ;
th not, if at any
lore than thee.
)llies or infirmi-
lear to thee) not
no evil of me ;
ith the love that
( or infirmities -,
the best, to put
-that hopeth all
jr not done with
was done with a
And hope to the
L be corrected ;
of h\B mercy in

prayers; wres-
jct what he sees
est access to the
ith thee, that my
Sod and towards
Inot seen, and a
^y more steadily
asp eternal life.
|be more largely
I active in doing
Is of good works,

orks. Second
J, in love, what-
icken me in the
low to do it more

wherein soever

the will of him
)U believest may
[ening my wuak-

lore fit, in any

BERMON XXXIX.] CATHOLIC SPIRIT. 587

7. I mean, lastly, Love me not in word only, but in deed and "n
truth. So far as in conscience thou canst, (retaining still thy own
opinions, and thy own manner of worshipping God,) join with mt in
the work of God, and let us go on hand in hand. And thus far, it is
certain, thou mayest go. Speak honourably, wherever thou art, of the
(vork of God, by whomsoever he works, and kindly of his messengers.
And if it be in thy power, not only sympathize with them when they
are in any difficulty or distress, but give them a cheerful and effectual
assistance, that they may glorify God on thy behalf.

8. Two things should be observed with regard to what has been
spoken under this last head : The one, that whatsoever love, whatso-
ever offices of love, whatsoever spiritual or temporal assistance, I claim
from him whose heart is right, as my heart is with his ; the same I am
ready, by the grace of God, according to my measure, to give him :
The other, that I have not made this claim in behalf of myself only,
but of all whose heart is right towards God and man, that we m.ay all
love one another as Christ hath loved us.

III. 1. One inference we may make from what has been said. We
may learn from hence, what is a catholic spirit.

There is scarce any expression which has been more grossly misun •
derstood, and more dangerously misapplied, than this: but it will be
easy for any who calmly consider the preceding observations, to correct
any such misapprehensions of it, and to prevent any such misapplication.

From hence we may learn, first. That a catholic spirit is not specu-
lative latitudinarianism. It is not an indifference to all opinions :
this is the spawn of hell, not the offspring of heaven. This unsettled-
Dess of thought, this being " driven to and fro, and tossed about with
every wind of doctrine," is a great curee, not a blessing ; an irrecon.
citable enemy, not a friend to true Catholicism. A man of a truly
catholic spirit, has not now his religion to seek. He is fixed as the
Bun, in his judgment concerning the main branches of Christian
doctrine. It is true, he is always ready to hear and weigh whatsoever
can be offered against his principles ; but as this does not show any
wavering in his own mind, so nei^'ier does it occasion any. He does
not halt between two opinions, nor vainly endeavour to blend them into
one. Observe this, you who know not what spirit ye are of; who call
yourselves men of a catholic spirit, only because you are of a muddy un-
derstanding ; because your mind is all in a mist ; because you have no
settled, consistent principles, but are for jumbling all opinions together
Be convinced, that you have quite missed your way ; you know not
where you are. You think you are got into the very spirit of Christ ;
when, in truth, you are nearer the spirit of antichrist. Go, first, and
leatn the first elements of the gospel of Christ, and then shall you learn
to be of a truly catholic spirit.

2. From what has been said, we may learn, secondly, that a catholic
epirit is not any kind of practical latitudinarianism. It is not indi&
ference as to public worship, or as to the outward manner of performing
A. This, likewise, would not be a blessing but a curse. Far from
being a help thereto, it would, so long as i: remained, be an unspeak-
able hinderance to the worshipping of God in spirit and in truth. But
ihe man of a truly catholic spirit, having weighed all things in the
balance of the sanctuary, has no doubt, no scruple at all, concerning

388

CATHOLIC SPIRIT.

[sermon

XXXIZ.

c$ii

that particular mode of worship wheiuin h<> joins. He is clearly con«
vinced, that this manner of worshipping God is both scriptural and
national. He knows none in the world, which is more scriptural, none
which is more raUonal. Therefore, without rambling hither and
thither, he cleaves close thereto, and praises God for the opportunity ot
80 doing.

3. Hence we may, thirdly, learn, that a catholic spirit is not .ndiilbr-
ftnce to all congregations. This is another sort of latitudinarianism, no
less absurd and unscriptural than the former. But it is far from a man
of a truly catholic spirit. He is fixed in his congregation as well as
his principles. He is united to one, not only in spirit, but by all the
outward ties of Christian fellowship. There he partakes of all the
ordinances of God. There he receives the supper of the Lord. There
he pours out his soul in public prayer, and joins in public praise and
thanksgiving. There he rejoices to hear the word of reconciliation,
the gospel of the grace of God. With these his nearest, his best be-
loved brethren, on solemn occasions, he seeks God by fasting. These
particularly he watches over in love, as they do over his soul ; admo-
nishing, exhorting, comforting, reproving, and every way building up
each other in the faith. These he regards as his own household ; and
therefore, according to the ability God has given him, naturally cares
for them, and provides that they may have all the things that are need-
ful for life and godliness.

4. But while he is steadily fixed in his religious principles, in what
he believes to be the truth as it is in Jesus ; while he firmly adheres to
that worship of God which he judges to be most acceptable in his sight ;
and while he is united, by the tenderest and closest ties, to one particular
congregation, — his heart is enlarged towards all mankind, those he
knows, and those he docs not ; he embraces with strong and cordial
aflfection, neighbours and strangers, friends and enemies. This is
catholic, or universal love. And he that has this is of a catholic spirit.
For love alone gives the title to this character : catholic love is a
catholic spirit.

5. If then we take this word in the strictest sense, a man of a
catholic spirit is one who, in the manner above mentioned, gives his
hand to all whose hearts are right with his heart : onfe who knows how
to value, and praise God for, all the advantages he enjoys, with regard
to the knowledge of the things of God, the true scriptural manner of
worshipping him, and, above a!l, his union with a congregation fearing
God and working righteousness: one who, retaining these blessings
with the strictest care, keeping them as the apple of his eye, at the
same time loves, — as friends, as brethren in the Lord, as members of
Christ and children of God, as joint partakers now of the present
kingdom of God, and fellow heirs of his eternal kingdom, — all of
whatever opinion, or worship, or congregation, who believe in the Lord
Jesus Christ ; who love God and man ; who rejoicing to please, and
fearing to offend God, are careful to abstain from evil, ana zealous of
good works. He is the man of a truly catholic spirit, who bears all
these continually upon his heart *, who, having an unspeakable tender
ness for their persons, and longing for their welfare, does not cease tf
commend them to God in prayer, as well as to plead their cause befoi^
:<nefn ; who speaks comfortably to them, and labours by all his word^

)N XXXIX.

early con-
plural and
ural, none
lithcr and
lortunity ot

lOt indiffiir-
rianiam, no
torn a man

as well as
t by all the
5 of all the
>rd. There
J praise and
ionciliation,

his best be-
ing These
soul; admo-

building up
isehold; and
Lturally cares
hat are need-

iples, in what
ily adheres to
e in his sight;
one particular
ind, those he
g and cordial
Tes. This is
catholic spirit.
)lic love is a

, a man of a
led, gives his
JO knows how
L with regard
ral manner of
ration fearing
lese blessings
[is eye, at the
Is members of
»f the present
'^rdom,— all of
'e in the Lord
to please, and
Ina zealous of
1 who bears all
kkable tender
Is not cease t4
|r cause befoi^
lall his word«

CHRISTIAN PERFECTION.

389

SERMON XL.]

lo Strengthen their hands in God. He assists them to the uttermost of
bis iK)wer in all things, spiritual and temjwral. He is ready "to spend
and be spent for them ;" yea, to lay down his life for their sake.

6. Thou, oh man of God, think on these things! If thou art already
m this way, go on. If thou hast heretofore mistook the path, bless God
who hath brought thee back ! And now run the race which is set before
thee, in the royal way of universal love. Take heed, lest thou b«
either wavering in thy judgment, or straitened in thy bowels : but keep
an even pace, rooted in the faith once delivered to the saints, and
grounded in love, in true catholic love, till thou art swallowed ud in
love lur tivur uaU evur !

SKILMON XL.— Oti Christian Perfection.

"Not as though I had already attained, either were already perfect." PhiL
iil 12.

ANALYSIS.

The word perfection, though a cause of offence, is Scriptural,
and hence sliould not be discarded, but explained ; we, there-
fore enquire : —

I. In what sense Christians are not perfect.

1. Not in knowledge. Though needful, practical knowledge
of the way of right and the things of God is given.

2. Nor in freedom from mistakes. Not as to the essentials
of salvation ; but as to facts, and even Scripture.

3. Nor in freedom fro.n infirmities ; which is not a soft name
for sins ; but includes all defects not moral.

4. Nor in freedom from temptation. Christ was tempted.

5. Nor are they perfect in degree. Theirs is not an absolute
quantitative perfection.

II. In what sense they are perfect.

The stages of the Christian as of the natural life. Christian
perfection belongs to the fathers.

1. But even babes in Christ are so far perfect as not to
commit sin. This is not proved from abstract reason, nor
from individual experience, but from the Word of God.
Testimony of Paul, Eom. vi. Testimony of 1 Pet. iv. 1, 2.
Of 1 John iii. The least which these passages imply is free-
dom from outward sin. Objections drawn from Old Testa-
ment examples. From Pro v. xxiv. 16, and Eccles. vii. 20.
These expressed the ordinary Old Testament experience.
But Christians have received the Holy Spirit, and are " no
more servants but sons." 1 Pet. i. 9, 10 ; Zech. xii. 8.

Objections from New Testament. Peter, Paul, and Bar-
nabas did sin. But were under no necessity. Paul's thorn
was not a sin. James' " we all offend," refers to the " many
masters," for he speaks of the perfect man. John's declara-

390

CHRISTIAN PERFECTION.

[SERMON XL.

IS*

2 — »

tion of universal sin refers not to the present, but to the past
lite.

2. But only those who are strong in the Lord are so perfect
as to be free from evil thoughts and evil tempers. (1) Evil
thoughts, (which are to be distinguished from thoughts con-
cerning evil.) This appears from the teaching of Christ.
Mark vii. 21 ; Matt. xii. 33, and vii. 17, 18. Of Paul, 2 Cor.
X. 4. (2) Evil tempers. This implied in the promise of
likeness to the Master ; and in Paul's crucifixion with Christ.
Hence freedom from pride, and from sinful anger. This per-
fection presented in 1 John iv. 17, and i. 5, 7 ; Deut. xxx. 6,
and in Ezek. xxxvi. 25.

INTRODUCTORY NOTES.

This sermon was written and published in the early ministry of
Wesley, about 1741. It presents to us principally the negative side of
the doctrine ; hence for a full view ot it we must refer to parallel
passages of his works. We shall confine ourselves here to the definition
of this state of grace. The way to its attainment will be considered in
connection with sermon 43. The following, written in 1742, waa used
by Mr. Wesley repeatedly as a short statement of the doctrine : —
" Whom then do you mef.n by one that is perfect t We mean one in
whom is the mind which was in Christ, and who so walketh as Christ
also walked ; a man that hath clean hands and a pure heart, or that is
cleansed from all filthiness of flesh and spirit ; one in whom is no occa-
sion of stumbling, and who accordingly does not commit sin. To declare
this a little more particularly ; we understand by that Scriptural
expression, a perfect man, one in whom God hath fulfilled his faithful
word, * From all your filthiness, and from all your idols will I cleanse
you. I will also save you from all your uncleannesses.' We understand
one whom God hath sanctified throughout in body, soul, and spirit ; one
who walketh in the light as he is in the light, in whom is no darkness at
all ; the blood of Jesus Christ his Son having cleansed him from all sin.

" This man can now testify to all mankind, I am crucified with Christ;
nevertheless I live ; yet not I, but Christ liveth in me.'" He is holy aa
God who called him is holy, both in heart and in all manner of conver-
sation. He loveth the Lord his God with all his heart, and serveth him
with all his strength. He loved his neighbour, every man as himself ;
yea, as Christ loveth us ; them in particular that despitefuUy use him
and persecute him, because they know not the Son, neither the Father,
Indeed his soul is all love, filled with bowels of mercies, kindness, meek-
ness, gentleness, long-suffering. And his life agreeth thereto, lull of the
work of faith, the patience of hope, the labour of love. And whatsoever
he doeth in word or deed he doeth all in the name, in the love and
.power of the Lord Jesus. In a word, he doeth the will of God on earth
as it is done in heaven.

" This it is to be a perfect man, to be sanctified throughout, even to
have a heart so all-flaming with the love of God, (to use Archbishop's
Ussher's words) as continually to ofl'er up every thought, word, work, as a
spiritual sacrifice acceptable to God through Christ. In every thought
of our hearts, in every word of our tongues, in every work of our hands,
to show forth his praise who hath called us out of darkness into his
marvellous light." (See letter to the Bishop of London, Character of a

RMON XL.

SERMON XL.]

CHRISTIAN PERFECTION.

391

the past

perfect
(1) Evil
rhts con-
f Christ,
il, 2 Cor.
•omise of
th Christ.
This per-
it. XXX. 6,

miniatry of
ative side of
to parallel
le definition
onsidered in
i2, was used
doctrine :—
mean one in
3th as Christ
irt, or that is
;n is no occa-
To declare
t Scriptural
his faithful
[vill I cleanse
[e understand
spirit ; one
, darkness at
from all sin.
with Christ;
;e is holy as
jr of conver-
serveth him
as himself ;
illy use him
the Father,
dness, meek-
jo, full of the
whatsoever
|he love and
rod on earth

liout, even to
L^rchbishop's
Id, work, as a
Irery thought
If our hands,
jiess into his
liaracter of a

Methodist, and Plain account of Christian Perfection in all of which

this passaj^e is used.)

The second great period of special prominence of this doctrine in the
Methodist societies began about 17G9. In a treatise published that year
we find the following : —

" Q. What is Christian perfection ?

" A. The loving God with all our heart, mind, soul, and strength.
This implies that no wrong temper, none contrary to love remains in the
soul ; and that all the thoughts, words, and actions are governed by pure
love."

" Q. When may a person judge himself to have attained this ?

" A. When, after having been fully convinced of inbred sin, by a far
deeper and clearer conviction than that which he experienced before
justification, and after having experienced a gradual mortification of it,
he experiences a total death to sin, and an entire renewal in the love and
image of God, so as to ' rejoice evermore,' to ' pray without ceasing,' and
• in every thing to give thanks,' Not that ' to feel all love and no sin,'
is a sufiicient proof. Several have experienced this for a time, before
their souls were fully renewed. None, therefore, ought to believe that
the work is done, till there is added tlie testimony of the Spirit, wit-
nessing his entire sanctification as clearly as his justification."

" We know it by the witness and by the fruit of the Spirit, and first by
the loitness. As when we were justified, the Spirit bore witness with our
8]nrit, that our sins were forgiven ; so when we were sanctified, he bore
witness, that they were taken away. Indeed, the witness of sanctifica-
tion is not always clear at first : (as neither is that of justification :)
neitlier is it afterward always the same, but like that of justification
sometimes stronger and sometimes fainter. Yea, and sometimes it is
withdrawn. Yet, in general, the latter testimony of the Spirit is both a.s
clear and as steady as the former."

" Q. But still, if they live without sin, does not this exclude the.
riesessity of a mediator ? At least, is it not plain that they stand no
longer in need of Christ in his priestly ofiice ?

" A. Far from it. None feel their need of Christ like these ; none so
entirely depend upon him. For Christ does not give life to the soul
separate from, bnt in and with himself. Hence his words are equally
true of all men, in whatsoever state of grace they are : ' As the branch
cannot bear fruit of itself except it abide in the vine, no more can ye
except ye abide in me ; without,' or separate from ' me, ye can do
nothing.'

"In every state we need Christ in the following respects : 1. What-
ever grace we receive, it is a free gift from him : 2. We receive it as his
purchase, merely in consideration of the price he paid : 3. We have
this grace not only from Christ, but in him. For our perfection is not
like that of a tree, which flourishes by the sap derived from its own
root, but, as was said before, like that of a branch, which, united to the
vine, bears fruit, but severed from it, is dried up and withered : 4. All
our blessings, temporal, spiritual, and eternal, depend on his intercession
for us> which is one branch of his priestly ofiice, whereof, therefore, we
have always equal need : 6. The best of men still need Christ in his
priestly office to atone for their omissions, their shortcomings, (as some
not improperly speak,) their mistakes in judgment and practice, and their
defects of various kinds. For these are all deviations from the perfect
law, and consequently need an atonement. Yet that they are not
properly sins we apprehend may appear from the words of St. Paul :
' He that loveth another hath fulfilled the law, for love is the fulfilling
of the law.' Rom. xiiL 8-10. Now mistakes, and whatever infirmities

892

CHRISTIAN PERFECTION.

[sermon XL.

•ill il

necessarily flow from the corruptible state of the body, are no way con«
trary to love, nor, therefore, in the Scripture sense dn."

" Q. 29. Can those who are perfect in love grow in grace ?

"A. Undoubtedly they can ; and that not only while they are in the
bodv, but probably to all eternity.

"Q. 30. Can they fall from it?

" A. I am well assured they can. Matter of fact puts this beyond dis-
pute. Formerly we thought one saved from sin could not fall. Now we
know the contrary. Neither does any one stand by virtue of any thing
that is implied in the nature of the state. There is no such height or
strength of holiness as it is impossible to fall from. If there be any that
cannot fall, this wholly d(ipends on the promise and faithfulness of God."

Finally, towards the close of the great work which took place at that
time he says : — " In the year 1764, upon a review of the w lole subiect,
I wrote down the sum of what I haid observed in the following short
propositions : —

1. " There is such a thing as Christian perfection, for it ia again and
again mentioned in Scripture."

2. " It is not 80 early as justification ; for justified persona are to *go
on to perfection.' Heb. vi. 1.

3. " It is not so late as death ; for St. Paul speaks of living men that
were perfect. Phil. iii. 15.

4. " It is not absolute. Absolute perfection belongs not to man nor to
angels, but to God alone.

6. " It does not make a man infallible ; none is infallible while he
remains in the body.

6. " It ia perfect love. 1 John iy. 18. This is the essence of it ; its
properties or inseparable fruits are rejoicing evermore, praying tvithout
ceasing, and in everything giving thanks. 1 Tliess. v. 16, &c.

7. " It is improvable. It is so far from lying in an indivisible point,
from being incapable of increase, that one perfected in love may grow in
grace far swifter than he did belore.

" 8. " It is amissible, capable of being lost ; of which we have had
instances. But we were not thoroughly convinced of this for several
years.

9. " It Is constuntly both preceded and followed by a gradual work.

10. " But is it in itself instantaneous or not 1 In examining this let
us go on step by step.

" An instaiitaneous change has been wrought in some believers ; none
can deny this who is acquainted with experimental religion.

" Since that change tliey enjoy perfect love. They feel this, and this

alone ; they rejoice evermore, pray without ceasing, and

m everything

give thanks. Now this is all that I mean by Christian perfection ;
therefore, these are witnesses of the perfection which I preach.

"' But in some this change was not instantaneous ;' they did not per-
ceive the instant when it was wrought. It is often difficult to perceive
the instant when a man dies, yet f.here is an instant in which life ceases ;
and if ever sin ceases, there must be a last moment of its existence, and
a first moment of our deliverance from it."

With these extracts beibre lis we are prepared to take a summary view
of Mr. Wesley 'a doctrine, especially in its relation to his Christian
ethics.

The will is clearly the central point of the moral life. Sin ia truly sin
only as it enters into or is related to will. The will stands in a twofold
relation, one purely spiritual to God above it ; the other physical and
outward to the world. The spiritual or religious side of our nature is
8ummarizv.d in three words, conscience, faith, love. The perfect harmoav

8BRM0N XL.]

CHRISTIAN PERFECTION

■JOS

of these with eacl other, their intimate relation to each other in the
process of the spiritual life, and their unity in principle with the absolute
moral law, have all i>een made clearly apparent in the preceding teach-
ings of v\ esley. But in the natural state, the will finds motive of action
in the lower and outward side of our nature, as well as in tliis inward
and Godward. To thet*^ lower motives it bends, in opposition to con-
science, faith, and love. This is the bonda<;e of the natural, or, as Paul
says, the psychical man. Tlie new life restores the unity of the will
with God through faith, love, and conscience. It gives us a moral lift^
developed from the Christian's conscious experience as its basis. Chris-
tian perfection is the perfection of the unity of will with our religious
nature. It is thus a " conscience void of offence," a " lull assurance of
faith," and a "perfect love." The perfect faith springs from a perfect
enlightening of conscience by the word and Spirit of God ; and perfect
faith begets perfect love, while perfect love gives full power to the new
will. And tliis perfect will toward the right governs all the outward
life, every thought, word, and work, and is attested by a perfect peace of
conscience. This dominion of the renewed will over the outward and
lower life begins with the new birth. He that is born of God df)th not
commit sin. But the renewed will is not yet sufficiently strong to
subdue perfectly every thought and euery temper. Conscience must be
enlightened by a perfect conviction of sin, faith must apprehend the
promise of lull salvation, and thence must spring a perfect love, before the
new will in which they combine the power of their moral life becomes
sufficiently powerful to exert its supreme, controlling intluence over all
the lower nature as well as the outward life. In all this it will be seen,
that the law of the Christian life is not an accommodated or lower moral
standard, but the full glory of divine holiness. It is perfection. But
the relation of this to our human imperfection is very clenrly dnfineti
There is room for imperfection ; but it must not reach to ^oill. The will:
must be perfect, as God and his law, to which it is linked by perfect
faith, love, and conscience, are perfect. Mr. Wesley leaves no room for
sin in anything which it is " in our power to lielp." The will must he
perfectly superior to the lower motives ; must sit supreme above them in
the light of a pure conscience, and on its throne of perfect love. But
immediately that we pass from this centre of our moral being, (this
region of intuition and will) into the outer spheres of our selfhood, the
perceptions, the judgment, the imagination, the memory, the appetites,
and lower affections, we find the limitations of imperfection. But it is a
natural and not a moral inperfection, inasmuch as it lies beyond the
conscious reach of will. But while in these outer spheres of our self-
hood much imperfection remains, it would be very wrong to suppose
that they are not at all reached or touched by the great change which
has taken place at the centre of our moral being. The infiuence of
that change reaches to the very circumference ; but the nearer the
centre, i.e., the will, the more evident is its power. Only when the body
is redeemed and the psychical shall become the spiritual, shall we be able
to say that we have fully attained, and are fully perfect.

But while Mr. Wesley's doctrine of perfection is thus ethical in its
character, a perfection in the moral quality of the will, it also embraces
all that is true in the teachings of emotional mysticism. Christian per-
fection is perfect love, love to God, and love to man, ruling the life, and
expelling both sin and fear. But herein Mr. Wesley's doctrine differs
from the contemporary mysticism of France and Germany, and resem-
bles that of the Apostle John, that love is never made to supercede
knowledge, or override conscience, or dispense with law. It_ alwavs
maintains its proper position as the motive to holy living, which still

CHRISTIAN PERFECTION.

[sermon XL.

'Li-

•« — -"

pays reverence to all the convictions of conscience, anf; humbly subniits
to the guidance of God's Word, and confesses tiie limitation of its own
knowledge. Such a doctrine of perfect love is perfectly safe from the cor-
ruptions wnich Jiave so often disgraced that name, a' id at the same time it
gives depth and inwardness to the moral perfection of the will, and saves
it from the perfection of mere outward works of I'elagianism.

A third characteristic of Mr. Wesley's view jf Christian perfection ia
its thoroughly evangelical character. It ia :» perfection which cannot
"abide for one moment separate from Christ. And herein it embraces all
tliat is true in the perfectionism of the Ca' vinistic school. But it is not a
merely imputed perfection, but the r,erfcction of the living branch
!il>itling in the living vine. To sum np all it is a perfect faith in a per-
fect Saviour, drawing from him tho spirit of perfect love, which flows
Ibrth in the activity of a perfect Christian life. His doctrine thus com-
bines the good and avoids the errors of all systems of perfectionism that
have ever been taught in the Christian church.

SERMON XL.

1. There is scarce any expression in Holy Writ, which has given
more offence than this. The word perfect is what many cannot bear.
The very sound of it is an abomination to them. And whosoever
preaches perfection, (as the phrase is,) i. e. asserts that it is attainable
ill this fife, runs great hazard of being accounted by them worse than
a heathen man or a publican.

2. And hence some have advised, wholly to lay aside the use of
those expressions ; " because they have given so great offence." But
are they not found in the oracles of God ? If so, by what authority can
any messenger of God lay them aside, even though all men should be
offended ? We have not so learned Christ ; neither may we thus give
place to the devil. Whatsoever God hath spoken, that will we speak,
whether men will hear, or whether they will forbear ; knowing, thai
then alone can any minister of Christ be " pure from the blood of all
men," when he hath " not shunned to declare unto them all the counsel
of God."

3. We may not, therefore, lay these expressions aside, seeing they
are the words of God and not of man. But we may and ought to
explain the meaning of them ; that those who are sincere of heart may
not err to the right hand or left, from the mark of the prize of their high
calling. And this is the more needful to be done, because, in the verse
already repeated, the apostle speaks of himself as not perfect ; **' Not,"
saith he, " as though I were already perfect." And yet immediately
after, in the fifteenth verse, he speaks of himself, yea, and many others,
as perfect :" Let us," saith he, "as many as be perfect, be thus minded."

4. In order, therefore, to remove the difficulty arising from this seem-
mg contradiction, as well as to give light to them who are pressing for-
ward to the mark, and that those who are lame be not turned out of the
vvay, I shall endeavour to show,

First, In what sense Christians are not ; and,

Secondly, In what sense they are, perfect.

I. 1. In the first place, I shall endeavour to show, m what sense
Christians are not perfect. And both from experience and Scripture it
appears, first, that they are not perfect in knowledge : they are not so
perfect in this life, as 'o be free from ignorance. They know, it may

'sermon XL.

nbly Bubinits
,n of its own
Irom the cor-
e same time it
vill, and Baves

1 perfection is
which cannot
it embraces all
But it is not a
living branch
I'aith in a per-
e, which tlowa
•ine thus com-
I'ectioniBm tliat

Inch has given
ly cannot bear,
^nd whosoever
it is attainable
lem worse than

Bide the use of

offence." But

at authority can

men should be

lay we thus give

will we speak,

knowing, that

the blood of all

all the counsel

|de, seeing they
y and ought to
[re of heart may
ze of their high
lise, in the verse
lerfect ; " Not,"
^et immediately
nd many others,
ie thus minded."
from this seem-
ire pressing for-
irned out of the

m wh&i sense
land Scripture it

they are not so
|y know, it may

flBRMOM XL.]

CHRISTUM PKKFECTIOH.

396

be, in common with other men, many things relating to the prescni
world ; and they know, with regard to the world to come, the general
truths which God hath revealed. They know, likewise, (what the
natural man receiveth not ; for these things are spiritually discerned,)
" what manner of love" it is, wherewith '* tlie Father" hath loved them,
"that they should be called the sons of God:" they know the mighty
working of his Spirit in their hearts, and the wisdom of his providence,
directing all their paths, and causing all things to work together foi
their good. Yea, they know in every circumstance of life what the
Lord requireth of them, and how to keep a conscience void of offence
both towards God and towards man.

2. But innumerable are the things which they know not. Touching
the Almighty himself, they cannot search him out to perfection. " Lo,
these are but a part of his ways ; but the thunder of his power, who can
understand ?" They cannot understand, I will not say, how " there are
three that bear record in heaven, the Father, the Son, and the Holy
Spirit, and these three are one ;" or how the eternal Son of God " took
upon himself the form of a servant;" — but nr' any one attribute, not
any one circumstance of the divine nature. Neither is it for them to
know the times and seasons when God will work his great works upon
the earth ; no, not even those which he hath in part revealed by hia
servants and prophets, since the world began. Much less do they know,
when God, having " accomplished the number of his elect, will hasten
his kingdom ;" when " the heavens shall pass away with a great noise
and the elements shall melt with fervent heat."

3. They know not the reasons even of many of his present dispensa-
tions with the sons of men ; but are constrained to rest here, — Though
'' clouds and darkness are round about him, righteousness and judgment
are the habitation of his seat." Yea, often with regard to his dealings
with themselves, doth their Lord say unto them, " What I do, thou
knowest not now ; but thou shalt know hereafter." And how little do
they know of what is ever before them, of even the visible works of his
hands ? How " he spreadeth the north over the empty place, and hang*
eth the earth upon nothing ?" How he unites all the parts of this vast
machine by a secret chain, which cannot be broken 1 So great is the
ignorance, so very little the knowledge, of even the best of men !

4. No one, then, is so perfect in this life, as to be free from igno
ranee. Nor, secondly, from mistake ; which indeed is almost an unavoid
able consequence of it ; seeing those who " know but in part," are ever
liable to err, touching the things which they know not. It is true, the
children of God do not mistake, as to the things essential to salvation :
They do not " put darkness for light, or light for darkness ;" neither
" seek death in the error of their life." For they are " taught of God ;"
and the way which he teaches them, the way of holiness, is so plain,
that "the wayfaring man, though a fool, need not err therein." But
in things unessential to salvation they do err, and that frequently. The
best and wisest of men are frequently mistaken, even with regard to
facts; believing those things not to have been, which really were, or
those lo have been done, which were not. Or, suppose they are not
mistaken as to the fact itself, they may be, with regard to its circum-
stances; believing them, or many of them, to have been quite different
from what, in truth, they were. And hence cannot but arise many

3Uti

CUKI8TUN PKBrCCTlON.

[sikUMOM XL.

farther inistakcs. Hence they may holieve either pasi or prescin
actions, which were or are evil, to ho j,'oocl ; and such as were or ar'
good, to he evil. Hence also they may judge not according to truiK
with regard to the characters of men ; and that, not only by supposing.;
good men to be better, or wicked men to be worse, than they are, but
by l)clievin[f them to have been, or to he, good men, who were, or arf.
rery wicked; or perhaps those to have been, or to be, wicked men,
who were, or arc, holy and unreprovable.

5. Nay, with regarci to the Holy Scriptures themselves, as careful as
they aro to avwid it, the best of men are liable to mistake, and do mis-
take day by day ; especially with respect to those parts thereof, which
less iiiunediately relate to practice. Hence, even the children of Goil
are not agreed as to the interpretation of many places in Holy Writ
nor is their difference of opinion any proof that they are not the chil-
dren of God on either si<ie : but it is a proof, that we arc no more to
expect any living man to be infallible, than to be omniscient.

(3. If it be objected to what has been observed under this and the
preceding head, that St. John, speaking to his brethren in the faith,
says, " Ye have an unction from the Holy One, and know all things,"
1 .lohn ii, 20 : the answer is plain : " Ye know all things that arQ neod
ful for your souls' health." That the apostle never designed to extend
this farther, that he could not speak it in an absolute sense, is clear,
first, from hence ; that otherwise he would describe the disciple as
" above his Master;" — seeing Christ himself, as man, knew not all
things • "Of that hour," saith he, " knoweth no man ; no, not the Son,
but the Father only." It is clear, secondly, from the apostle's own
words t/iat follow : " These things have I written unto you concerning
fhem that deceive you ;" as well as from his frequently repeated cauticm,
" Lei no man deceive you ;" which had been altogether needless, had
not those very persons, who had that unction from the Holy One, been
liable not to ignorance only, but to mistake also.

7. Even Christians, therefore, are not so perfect, as to be free either
from ignorance or error : we may, thirdly, add, nor from infirmities : —
only let us take care to understand this word aright : only let us not
give that soft title to known sins, as the manner of some is. So, one
man tells us, "Every man has his infirmity, and mine is drunkenness :"
another has the infirmity of uncleanness : another, that of taking God's
holy name in vain : and yet another has the infirmity of calling his
brother, " Thou fool," or returning *' railing for railing." It is plain
that all you who thus speak, if ye repent not, shall, with your infirmites,
go quick into hell ! But I mean hereby, not only those which are pro-
perly termed bodily injinnitics, but all those inward or outward imper-
fections, which are not of a moral nature. Such are weakness or
•slowness of understanding, dulness or confusedness of apprehension,
incoherency of thought, irregular quickness or heaviness of imagina-
tion. Such (to mention no more of this kind) is the want of a ready or
retentive memory. Such, in another kind, are those which are com-
monly, in some measure, consequent upon these ; namely, slowness of
speech, impropriety of language, ungracefulness of pronunciation ; to
which one might add a thousand nameless defects, either in conversa-
tion or behaviour. These are the infirmities which are found in the
best of men, in a larger or smaller proportion. And from these

[bLUMUM XL.

pasi or prpsrni
( as were or ar<
cording to truil>
Illy by sijpposini.;
tan thoy are, l)ut
k'lio were, or iirf,
)e, wicked men,

vcs, as careful as
akc, and do mis-
ts thereof, which
children of God
es in Holy Writ
are not the chil-
ve are no more to
iscient.

ider this and the
luen in the faith,
know all things,"
ngs that arQ need
esigned to extend
te sense, is clear,
te the disciple as
lan, knew not all
; no, not the Son,
the apostle's own
llo you concerning
repeated cauti(ui,
her needless, had
le Holy One, been

Is to be free either
fom infirmities : —
only let us not
iome is. So, one
is drunkenness :"
A of taking God's
lity of calling his
ling." It is plain
Ith your infirm ites,
]se which are pro-
»r outward imper-
are weakness or
of apprehension,
iness of iniagina-
ant of a ready or
which are com-
lely, slowness of
ironunciation ; to
ither in conversa-
are found in the
And from these

ilCRMUN XL. J

CUHIBTIAN PKUrCUTION.

397

i.one can hope to l)e perfectly freeri, till the 8|)>it returns to God
iliatgaveit.

8. Nor can we expect till then, to be wholly free from templation.
;'iich perfection beloiigcth not to this life. It is true, there are tlio.se
,.lio, being given up t«) work all uncleanness with greediness, scarce
i-erceive the ten>|)tationH which they resist not ; and so .seem to be with-
< lit temptation. 'I'here are also many, whom the wise enemy of soula
.'iceing to be fast asleep in the dead fbrnt ofgodline.ss, will not tempt lo
f^tosB sin, lest they should awake before they drop into everlasting
tmrnings. I know there are also children of God, who, being now
justified freely, having found redemption in the blood of Christ, for the
jiresent feel no temptation. God hath said to their on. mies, " Touch
not mine anointed, and do my children no harm." And lor this sea.son,
It may be for weeks or months, he causeth them to ride on high places,
lie bearelh them as on eagles' wings, above all the fiery darts of the
wicked one. But this state will not last always, as we may learn from
that single consideration, that the Son of God himself, in the days of
his llesh, was temjUed even to the end of his life. Therefore, so let his
servant expect to i)e ; for " it is enough that he be as his Master."

9. Christian perfection, therefore, does not imply (as some men seem
to have imagined) an exemption either from ignorance, or mistake, or
infirmities, or temptations. Indeed, it is only another term for holiness.
They are two names for the same thing. Thus, every one that is holy
is, in the Scripture sense, perfect. Yet we may, lastly, observe, thai
neither in this respect is there any absolute perfection on earth. There ij
no perfection of degrees, as it is termed ; none which does not adtnit of a
continual increase. So that how much soever any man has attained, or
in how high a degree soever he is perfect, he hath still need to " grow
in grace," and daily to advance iti the knowledge and love of God hia
Saviour.

II. 1. In what sense, then, are Christians perfect? This is what 1
shall endeavour, in the second place, to show. But it should be pre-
mised, that there are several stages in Christian life, as in natural ; —
some of the children of God being but new-born babes; others having
attained to more maturity. And accordingly St. John, in his first epistle,
chap, ii, 12, &,c, applies himself severally to those he terms little chil-
dren, those he styles young men, and those whom he entitles fathers.
' 1 write unto you, little children," saith the ajjostle, '* because your
sins are forgiven you :" because thus far you have attained, — bemg
"justified freely," you " have peace with God, through Jesus Christ."
" 1 write unto you, young men, because ye have overcome the wicked
one ;" or (as he afterwards addeth) " because ye are strong, and the
word of God abideth in you." Ye have quenched the fiery darts of the
wicked one, the doubts and fears wherewith he disturl)ed your first
peace ; and the witness of God, that your sins are forgiven, now abideth
in your heart. " I write unto you, fathers, because ye have known him
that is from the beginning." Ye have known both the Father, and the
Son, and the Spirit of Christ, in your inmost soul. Ye are " perfect men,"
being grown up to " the measure of the stature of the fulness of Christ."

2. It is of these chiefly I speak in the latter part of this discourse.
For these only are perfect Christians. But even babes in Christ are in
such a sense perfect, or bom of God, (an expression taken also in divers

398

CHRISTIAN PERFECTION.

[SEKMUN XL.

senses,) as first, not to commit sin. If any doubt of this privilege of the
Bons of God, the question is not to be decided by abstract reasonings,
which may be drawn out into an endlesc length, and leave the point
just as It was before. Neitiier is it to be determined by the experience
of this or that particular porson. Many may suppose they do not commit
Bin, when they do : but this proves nothing either way. To the law and
to the testimony we appeal. " Let God be true, and every man a liar."
By his word will we abide, and that alone. Hereby we ought to be
judged.

3. Now, the word of God plainly declares, that even those who are
justified, who are born again in the lowest sense, " do not continue in
sin ;" that they cannot " live any longer therein," Rom. vi, 1, 2 ; that
they are " planted togetiier in the likeness of the death" of Christ,
verse 5; that their '"old man is crucified with him," the body of sin
being destroyed, so that henceforth they do not serve sin ; that being
dead with Christ, they are free from sin, ver. 6, 7 ; that they are '' dead
unto sin, and alive unto God," verse 11 ; that " sin hath no more domi-
nion over them," who are " not under the law, but under grace;" but
that thesCj " being free fr ms iin, are become the servants of righteous-
ness," ver. 14, 18.

4. The very least which can be implied in these words, is, that the
persons spoken of therein, viz. all real Christians, or believers in Christ,
are made free from outward sin. And the same freedom, which St.
Paul here expre.sses in such variety of phrases, St. Peter expresses in
that one, 1 Pet. iv, 1,2, " He that hath suffered in the flesh, hath ceased
from sin, — that he no longer should live to the desires of men, but to
the will of God." For this ceasing from sin, if it be interpreted in the
lowest sense, as regarding only the outward behaviour, must denote the
ceasing from the outward act, from any outward transgression of the law.

5. But most express are the well known words of St. John, in the
third chapter of his first epistle, verse 8, &,c : " He that committeth sin
is of the devil ; for the devil sinneth from the beginning. For this pur-
pose the Son of God was manifested, that he might destroy the workd
of the devil. Whosoever is born of God, doth not commit sin; for his
seed remaineth in him : and he cannot sin, because he is born of God."
And those in the fifth, verse 18, "We know that whosoever is born of
God, sinneth not; but he that is begotten of God keepeth himself, and
that wicked one toucheth him not."

6. Indeed it is said, this means only, he sinneth not wilfully ; or he
doth not commit sin hahihially : or not as other men do ; or not as ht
did before. But by whom is this said ? By St. John 1 No: theie is
no such word in the text ; nor in the whole chapter ; nor in all this
epistle ; nor in any part of his writings whatsoever. Why then, the best
way to answer a bold assertion is, simply to deny it. And if any man
can prove it from the word of God, let him bring forth his strong reasons.

7. And a sort of reason there is, which has been frequently brouoiit
to support these strange assertions, drawn from the examples recorded
m the word of God : " What !" say they, " did not Abraham himself
commit sin, prevaricating, and denying his wife ? Did not Moses corii-
mit sin, when he provoked God at the waters of strife ? Nay, to produce
one for all, did not even David, "the man after God's own heart,"
commit sin, in the matter of U'-iah the Hittite ; even murder and adul-

ISEKMON XL.

privilege of the
ract reasonings,

leave the poini
f the experience
y do not commit

To the law and
■ery man a liar."

we ought to be

II those who are
) not continue in
m. vi, 1,2; that
leath" of Christ,
' the body of sin
! sin ; that being
t they are " dead
th no more domi-
nder grace ;" but
ants of righteous-

vords, is, that the
elievers in Christ,
sedom, which St.
'eter expresses in
I flesh, hath ceased
res of men, but to
interpreted in the
r, must denote the
ression of the law.
St. John, in the
at committeth sin
ing. For this pur-
destroy the workd
]mmit sin ; for his
_ is born of God."
[osoever is born of
ipeth himself, and

[i wilfully ; or lie
I do ; or not as ht
7 No: theie is
nor in all this
;^hy then, the best
And if any man
lis strong reasons.
l-equently brouglit
samples recorded
ibraham himself
. not Moses coiu-
Nay, to produce
lod's own heart,"
fiurder and adul-

SKRMON XL.l

CHRISTIAN PERPECTIOW.

.199

tery ?" It is most sure he did. All this is true. But what is it you would
infer from hence ? !t may be granted, first, that David, in the generai
course of his life, was one of the holiest men among the Jews ; anri^
secondly, that the holiest men among the Jews did sometimes commii.
sin. But if you would hence infer, that all Christians do and must con*-
mit sin, as long as they live ; this consequence we utterly deny : it wifi
never follow from those premises.

8. Those who argue thus, seem never to have considered that decla-
tion of our Lord, Matt, xi, 11, " Verily, I say unto you, Among them
that are born of women, there hath not risen a greater than John the
Baptist : notwithstanding, he that is least in the kingdom of heaven is
greater than he." I fear, indeed, there are some who have imagined
" the kingdom of heaven," here, to mean the kingdom of glory ; as if
the Son of God had just discovered to us, that the least glorified saint
in heaven is greater than any man upon earth ! To mention this is
sufficiently to refuie it. There can, therefore, no doubt be made, but
" the kingdom of heaven," here, (as in the following verse, where it is
said to be taken by force,) or, " the kingdom of God," as St. Luke
expresses it, — is that kingdom of God on earth, whereunto all true
believers in Christ, all real Christians, belong. In these words, then,
our Lord declares two things : first, that before his coming in the flesh,
among all the children of men, there had not been one greater than
John the Baptist ; whence it evidently follows, that neither Abraham,
David, nor any Jew, was greater than John. Our Lord, secondly,
declares, that he vvhich is least in the kingdom of God, (in that king
dom which he came to set up on earth, and which the violent now
began to take by force,) is greater than he : — not a greater prophet, as
some have interpreted the word ; for this is palpably false in fact; but
greater in the grace of God, and in the knowledge of our Lord Jesus
Christ. Therefore we cannot measure the privileges of real Christians,
by those formerly given to the Jews. Their " ministration,"' (or dis-
pensation,) we allow, " was glorious," but ours " exceeds in glory."
So that whosoever would bring down the Christian dispensation to the
Jewish standard, whosoever gleans up the examples of weakness,
recorded in the law and the prophets, and thence infers, that they who
have " put on Christ" are endued with no greater strength, doth greatly
err, neither " knowing the Scriptures, nor the power of God."

9. " But are there not assertions in Scripture, which prove the same
thing, if it cannot be inferred from those examples ? Does not the Scrip
ture say expressly, * Even a just man sinneth seven times a day ?' " I
answer. No : the Scripture says no such thing. There is no such text
in all the Bible. That which seems to be intended is the sixteenth verse
of the twenty fourth chapter of the Proverbs ; the words of which are
these : " A just man falleth seven times, and riseth up again." But this
is quite another thing. For, first, the words ** a day," are not in the text.
So that if a just man falls seven times in his life, it is as much as is
affirmed here. Seconcly, here is no mention o^ falling into sin at all;
what is here mentioned i ^, falling into temporal afliciion. This plainly
ippears from the verse '<efore, the words of which are these : " Lay not
wait, oh wicked man, a /ainst the dwelling of the righteous; spoil not his
ruling place." It follows, " For a just man falleth seven times, and
Ti9*ii,h up again : but the wicked shall fall into mischief." As if he hp,cj

400

CHRISTIAN PERrECTION.

[sermon XL.

or:

Buid, ' God will deliver him out of his trouble ; hut when thou faJl^stv
tnere shall be none to deliver thee."

10. "But however, in other places," continue the objectors, " Solomon
does assert plainly, ' There is no man that sinneth not,' 1 Kings viii,
46 ; 2 Chron. vi, 36 ; yea, * there is not a just man upon earth that
doeth good, and sinneth not,' " Eccles. vii, 20. I answer, without doubt,
thus it was in the days of Solomon. Yea, thus it was from Adam to
Moses, from Moses to Solomon, and from Solomon to Christ. There
was then no man that sinned not. Even from the day that sin entered
into the world, there was not a just man upon earth that did good and
sinned not, until the Son of God was manifested to take away our sins.
It is unquestionably true, that " the heir, as long as he is a child, dif-
fereth nothing from a servant." And that even so they (all the holy men
of old, who were under the Jewish dispensation) were, during that
infant state of the church, " in bondage under the elements of the
world." " But when the fulness of the time was come, God sent forth
his Son, made under the law, to redeem them that were under the law,
that they might receive the adoption of sons ;" — that they might receive
that " grace which is now made manifest by the appearing of our Saviour
Jesus Christ ; who hath abolished death, and brought life and immor-
tality to light through the gospel," 2 Tim. i, 10. Now, therefore, they
" are no more servants, but sons." So that whatsoever was the case of
those under the law, we may safely affirm with St. John, that since the
gospel was given, " He that is born of God sinneth not."

11. It is of great importance to observe, and that more carefully than
is commonly done, the wide difference that is between the Jewish and
the Christian dispensation ; and that ground of it, which the same
apostle assigns in the seventh chapter of hib gospel, verse 38, &,c.
After he had there related those words of our blessed Lord, " He that
oelieveth on me, as the Scripture hath said, out of his belly shall flow
rivers of living water," he immediately subjoins, " This spake he of the
Spirit, ou SfjLsXXov Xa(i./3avtiv oi tissuovtsj: sig auTov, — which they who should
believe on him, were afterwards to receive. For the Holy Ghost was
not yet given, because that Jesus was not yet glorified." Now the apos-
tle cannot mean here, (as some have taught,) that the miracle working
power of the Holy Ghost was not yet given. Vox this was given ; our
Lord had given it to all his apostles, when he first sent them forth to
preach the gospel. He then gave them power over unclean spirits to
cast them out ; power to heal the sick ; yea, to raise the dead. But the
Holy Ghost was not yet given in his sanctifying graces, as he was after
Jesus was glorified- It was then when " he ascended upon high, and
led captivity captive," that he " received [those] gifts for men, yea, even
for the rebellious, that the Lord God might dwell among them." And
when the day of Pentecost was fully come, then first it was, that they who
•' waited for the promise of the Father" were made more than conquerors
over sin by the Holy Ghost given unto them.

12. That this great salvation from sin was not given till Jesus was
glorified, St. Peter also plainly testifies ; where, speaking of his brethren
in the flesh, as now " receiving the end of their faith, the salvation of
their souls," he adds, 1 Pet. i, 9, 10, &c, "Of which salvation tlae
proohets have inquired and searched diligently, who prophesied of tiit-
grace [I e. the gracious dispensation^, that should come unto you

[sermon XL.

I thou faJ)«8t^

rs, " Solomon
1 Kings viii,
on earth that
without doubt,
from Adam to
!hrist. There
lat sin entered
t did good and
away our sins,
is a child, dif-

II the holy men
re, during that
ilements of the

God sent forth
under the law,
y might receive
g of our Saviour
life and immor-
, therefore, they
r was the case of
n, that since the

it.

ire carefully thau
I the Jewish and
hich the same
verse 38, &c.
Lord, " He that
belly shall flow
spake he of the
they who should
loly Ghost was
Now the apos-
Imiracle working
was given ; our
|nt them forth to
Inclean spirits to
dead. But the
, as he was after
upon high, and
|r men, yea, even
g them." And
|as, that they who
than conquerors

In till Jesus was
_p of his brethren
"the salvation of
ch salvation tVie
b-ophesied of th*-
(ome unto you

SERMON XL.] CHRISTIAN PERFECTION. 401

searching what, or what manner of time the Spirit of Christ which was
in them did signify, when it testified beforehand the sufferings of Christ,
and the glory [the glorious salvation] that should follow. Unto whom it
was revealed, that not unto themselves, but unto us they did minister
the things, which are now reported unto you by them that have preached
the gospel unto you with the Holy Ghost sent down from heaven ;" viz.
at the day of Pentecost, and so unto all generations, into the hearts ol
all true believers. On this ground, even " the grace which was brought
unto them by the revelation of Jesus Christ," the apostle might well
build that strong exhortation, " Wherefore girding up the loins of your
mind, — as he which hath called you is holy, so be ye holy in all manner
of conversation."

13. Those who have duly considered these things must allow that
the privileges of Christians arc in nowise to be measured by what the
Old Testament records concerning those who were under the Jewish
dispensation ; seeing the fulness of time is now come ; the Holy Ghost is
now given ; the great salvation of God is brought unto men, by the reve-
lation of Jesus Christ. The kingdom of heaven is now set up on earth ;
concerning which the Spirit of God declared of old, (so far is David
from being the pattern or standard of Christian perfection,) " He that
is feeble among them at that day shall be as David ; and the house ol
David shall be as God, as the angel of the Lord before them," Zech. xii,8.

14. If, therefore, you would prove that the apostle's words, " He thai
is born of God sinneth not," are not to be understood according to their
plain, natural, obvious meaning, it is from the New Testament you are
to bring your proofs ; else you will fight as one that btsviteth the air.
And the first of these which is usually brought, is taken from the exam-
ples recorded i\ i . •^ New Testament. " The apostles themselves," it
is said, " comm- i ; nay, the greatest of them, Peter and Paul : St.
Paul, by his shiii antion with Barnabas ; and St. Peter, by hisdis*
simulation at Anuoch." Well : suppose both Peter and Paul did then
commit sin ; what is it you would infer from hence ? That all the other
apostles committed sin sometimes ? There is no shadow of proof in this.
Or would you thence infer, ihat all the other Christians of the apostolic
age committed sin ? Worse and worse : this is such an inference as,
one would imagine, a man in his senses could never have thought of.
Or will you argue thus : " If two of the apostles did once commit s'n,
then all other Christians, in all ages, do and will commit sin as long &a
they live ?" Alas, my brother ! a child of common understanding would
be ashamed of such reasoning as this. Least of all can you with anr
colour of argument infer, that any man must comiuit sin at all. No {
God forbid we should thus speak ! No necessity of sinning M'as laid upon
them. The grace of God was surely sufficient for them. And it is
sufficient for us at this day. With the temptation which fell on them,
there was a way to escape; as there is to every soul of man in ei^ery
temptation. So that whosoever is tempted to any sin, need not yield ;
for no man is tempted above that he is able to bear.

15. "But St. Paul besought the Lord thrice, and yet he could not
escape from his temptation." Let us consider his own words literally
translated, " There was given to rne a thorn in the flesh, an angel [oi
messenger] of Satan to buffet me. Touching this, I besought the Lord
thrice, that it [or he] might depart from me. And he said unto me. my

402

CHRISTIAN PERFECTION.

[sermon XL.

151

*!'

-::■

<^>

ill

:^-

I Li -.

— '**
^ "—ft

grace is sufficient for thee. For my strength is made perfect in weak*
ness. Most gladly, therefore, will I rather glory in [these] my weak-
nesses, that the strength of Christ may rest upon me. Therefore I take
•»'*asure in weaknesses ; — for when J am weak, then am I strong."

16. As this scripture is one of the strong holds of the patrons of sin,
it may be proper to weigh it thoroughly. Let it be observed, then,
first. It does by no means appear that this thorn, whatsoever it was,
occasioned St. Paul to commit sin ; much less, laid him under any
necessity of doing so. Therefore, from hence it can never be proved
that any Christian must commit sin. Secondly, The ancient fathers
inform us, it was bodily pain ; — a violent headach, saith Tertullian ;
(De Pudic. ;) to which both Chrysostom and St. Jerome agree. St
Cyprian* expresses it, a little more generally, in those terms : " Many
and grievous torments of the flesh and of the body."t Thirdly, To this
exactly agree the apostle's own words : " A thorn to the flesh, to smite,
beat, or buflet me :" " My strength is made perfect in weakness :"—
which same word occurs no less than four times in these two verses
only. But, fourthly. Whatsoever it was, it could not be either inward
or outward sin. It could no more be inward stirrings, than outward
expressions, of pride, anger, or lust. This is manifest, beyond all pos-
sible exception, from the words thai immediately follow : " Most gladly
will I glory in [these] my weaknesses, that the strength of Christ may
rest upon me." What ! did he glory in pride, in anger, in lust 1 Was
it through these weaknesses, that the strength of Christ rested upon him ?
He goes on : " Therefore, I take pleasure in weaknesses ; for when I
am weak, then am I strong ;" i. e. when I am weak in body^ then am
I strong in spirit. But will any man dare to say, When I am weak by
pride or lust, than am I strong in spirit ? I call you all to record this
day, who find the strength of Christ resting upon you, Can you glorj
in anger, or pride, or lust 1 Can you take pleasure in these infirmities ?
Do these weaknesses make you strong 1 Would you not leap into heU,
were it possible, to escape them ? Even by yourselves, then, judge,
whether the apostle could glory, and take pleasure in them I' Let it Be,
lastly, observed. That this thorn was given to St. Paul above fourteen
years before he wrote this epistle ; which itself was wrote several years
before he finished his course. So that he had, after this, a long course
to run, many battles to fight, many victories to gain, and great increase
to receive in all the gifts of God, and the knowledge of Jesus Christ.
Therefore, from any spiritual weakness (if such had been) which he at
that time felt, we could by no means infer, that he was never made
strong; that Paul the aged, the father in Christ, still laboured under
the same weaknesses ; that he was in no higher state till the day of his
death. From ail which it appears, that this instance of St. Paul is quite
foreign to the question, and does in no wise clash with the assertion of
St. John, " He that is born of God sinneth not."

17. " But does not St. James directly contradict this 1 His words are,
• In many things we oflTend ail,' chap, iii, 2 : and is not offending the
same as committing sin ?'' In this place, I allow it is : 1 allow the per-
sons here spoken of did commit sin ; yea, that they all committed many
sins. But who are the persons here spoken of? Why, those many
masters or teachers, whom God had not sent ; (probably the same vain

* Do Mortalitate. f Cirniaet Corporis multa acfrravia tormenta.

^BKBMON XL.

ect in weak-
el my weak-
jrefore I take
I strong."
)atrons of sin,
served, then*
soever it was,
im under any
iver be proved
ncient fathers
th TertuUian ;
ne agree. St
erms : " Many
hirdly.Tothis
flesh, to smite,
weakness •" —
lese two verses
,e either inward
3, than outward
beyond all poa-
■ : " Most gladly
h of Christ may
sr, in lust 1 Was
ested upon him J
3ses ; for when 1
in body, then am
fen I am weak by
[all to record this
b, Can you glorj
[hese infirmities 1
lot leap into hell,
vep, then, judge,
:hem'! Let it he,
\ above fourteen
•ote several years
is, a long course
,d great increase
, of Jesus Christ,
lecn) which he at
was never made
I laboured under
till the day of his
,f St. Paul is quite
the assertion of

il His words are,
lot offending the
: 1 allow the per-
I committed many
^hy, those many
|)ly the same vain
lia tormenta.

SEHUON XL.J

OURISTIAN PBRFECTIOM.

403

men wlio taught that faith without works, which is eo sharply reproved
in the preceding chapter ;) not the a{x>sile himself, nor any real Chri»>
tian. That in the word we, (used by a figure of speech common in all
other, as wdl as the inspired writings,) the a|)ostle could not possibly
include himself, or any other true believer, appears evidently, first.
From the same word in the ninth verse : '• Therewith," saith he, " blesa
we God, and therewith curse we men. Out of the same mouth pro-
ceedeth blessing and cursing." True ; but not out of the mouth of the
apostle, nor of any one who is in Christ a new creature. Secondly,
From the verse immediately preceding the text, and manifestly con-
nected with il : " My brethren, be not many masters, {or teachers,) know-
ing that we shall receive the greater condemnation. For in many things
we offend all." IVe! Who? Not the apostles, nor true believers; but
they who knew they should receive the greater condemnation, because
of those many offences. But this could not be spoke of the apostle
himself, or of any who trod in iiis steps ; seeing " there is no condemn-
ation to them — who walk not after the flesh, but after the Spirit."
Nay, thirdly, the very verse itself proves, that " we offend all," cannot
be spoken either of all men, or of all Christians : for in it, there imme-
diately follows the menlion of a man who offends not, as the we first
mentioned did ; from whom, therefore, he is professedly contradistin
guished, and pronounced a perfect man.

18. So clearly does St. James explain himself, and fix the meaning
of his own words. Yet, lest any one should still remain in doubt, St.
John, writing many years after St. James, puts the matter entirely out
of dispute, by the express declarations above recited. But here a fresh
difficulty may arise : how shall we reconcile St. John with himself?
In one place he declares, " Whosoever is born of God doth not commit
sin;" and again, — '* We know that he which is born of God sinneth
not ;" and yet in another, he saith, " If we say that we have no sin, we
deceive ourselves, and the truth is not in us;" and again, — *' If we say
that we have not sinned, wc make him a liar, and his word is not in us."

19. As great a difficulty as this may at first appear, it vanishes away,
if we observe, first. That the tenth verse fixes the sense of the eighth :
" If we say we have no sin," in the former, being explained by," If we
say we have not sinned," in the latter verse. Secondly, That the point
under present consideration is not, whether we have or have not sinned
heretofore ; and neither of these verses asserts, that we do sin, or comr
mil sin now. Thirdly, That the ninth verse explains both ihe eighth
and tenth : " If we confess our sins, he is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness :" as if he had said,
" I have before affirmed, ' the blood of Jesus Christ cleanscth us fiom
all sin ;' but let no man say, I need it not ; I have no sin to be cleansed
from. If we say, that we have no sin, that we have not sinned, we
deceive ourselves and make God a liar : but ' if we confess our sins, he
is faithful and just,' not only 'to forgive our sins,' but also 'to cleanse
us from all unrighteousness ;' that we may ' go and sin no more.' "

20. St. John, therefore, is well consistent with himself, as well as
with the other holy writers ; as will yet more evidently appear, if we
place all his assertions toucJiing this matter in one view : he declares,
first, The blood of Jesuf Christ cleanseth us from all sin. Secondly,
No man can say, 1 have not sinned, 1 have no sin to be cleansed from.

404

CURISTIAM PERFECTION.

[SBRMON XL.

-in •
lii

Thirdly, But God is ready both to forgive our pant sins, and to save un
from them for the time to come. Fourthly, " These things write 1 unto
you," saith the apostle, " that you may not sm. But if any man [should]
sin," or have sinned, (as the word might be rendered,) he need not
continue in sin ; seeing " we have an Advocate with the Father, Jesus
Christ the righteous." Thus far all is clear. But lest any doubt should
remain in a point of so vast importance, the apostle resumes this subject
in the third chapter, and largely explains his own meaning ; " Little
children," saith he, *' let no man deceive you :" [as though I had given
any encouragement to those that continue in sin :] " Ho that doeth
righteousness is righteous, even as he is righteous. He that commit-
teth sin is of the devil ; for the devil sinneth from the beginning. For
this purpose, the Son of God was manifested, that he might destroy the
works of the devil. Whosoever is born of God doth not commit sin :
for his seed remaineth in him ; and he cannot sin, because he is born
of God. In this the children of God are manifest, and the children of
the devil," verse 7-10. Here the point, which till then might possibly
have admitted of some doubt in weak minds, is purposely settled by
the last of the inspired writers, and decided in the clearest manner.
In conformity, therefore, both to the doctrine of St. John, and to the
whole tenor of the New Testament, we fix this conclusion, a Christian
is so far perfect as not to commit sin.

21. This is the glorious privilege of every Christian; yea, though
he be but a babe in Christ. But it is only of those who are strong in
the Lord, " and have overcome the wicked one," or rather of those who
" have known him that is from the beginning," that it can be affirmed
they are in such a sense perfect, as, secondly, to be freed from evil
thoughts, and evil tempers. First, from evil or sinful thoughts. But
here let it be observed, that thoughts concerning evil, are not always
evil thoughts ; that a thought concerning sin, and a sinful thought, are
widely different. A man, for instance, may think of a murder which
another has committed, and yet this is no evil or sinful thought. So
our blessed Lord himself doubtless thought of, or understood, the thing
spoken by the devil, when he said, " All these things will I give thee,
if thou wilt fall down and worship me." Yet had he no evil or sinful
thought ; nor indeed was capable of having any. And even hence it
follows, that neither have real Christians : for " every one that is per-
fect is as his Master," Luke vi, 40. Therefore, if he was free from
evil or sinful thoughts, so are they likewise.

22. And indeed whence should evil thoughts proceed, in the servant
who is as 7iis Master 1 " Out of the heart of man [if at all] proceed evil
thoughts," Mark vii, 21. If therefore his heart be no longer evil, then
evil thoughts can no longer proceed out of it. If the tree were corrupt,
so would be the fruit : but the tree is good ; the fruit therefore is good
albo," Matt, xii, 33 ; oar Lord himself bearing witness, " Every good
tree bringeth forth good fruit. A good tree cannot bring forth evil
fruit, [as] a corrupt tree cannot bring forth good fruit," Matt, vii, 17, 18.

23. The same happy privilege of real Christians St. Paul asserts from
his own experience. " The weapons of our warfare," saith he, " are
not carnal, but mighty through God to the pulling down of strong holds;
casting down imaginations," [or reasonings rather, for so the wurd
XoyKTixs^ signifies ; all the reasonings of pride and unbelief against tite

[sermon XL.

and to save us
igs write 1 unto
ly man [should]
,) he need not
e Father, Jesus
ny doubt should
mes this subject

SliKMON XL.]

CHRISTIAN PERFECTION.

406

waning ;

Little

lugh 1 had given
' Ho that doeth
ie that commit-
beginning. For
light destroy the
not commit sin ;
cause he is born
d the children of
jn might possibly
posely settled by
clearest manner.
John, and to the
ision, a Christian

ian -, yea, though
tvho are strong in
ither ol' those who
it can be affirmed
e freed from evil
thoughts. Bui
, are not always
nful thought, are
a murder which
ful thought. So
erstood, the thing
will I give thee,
_ no evil or sinful
■ nd even hence it
y one that is per-
he was free from

ed, in the servant

t all] proceed evil
longer evil, then

;ree were corrupt,
therefore is good

2SS, " Every good
bring forth evil
Matt.vii, 17,18.
Paul asserts from
" saith he, " are
of strong holds;
for so the word

Ibelief against the

declarations, promises or gifls of God,] " and every high thing that
exalteth itself against the knowledge of God, and bringing into captivity
every thought to the obedience of Christ," 2 Cor. x, 4, &c.

24. And as Christians indeed are freed from evil thoughts, so are
they, secondly, from evil tempers. This is evident from the above
mentioned declaration of our Lord himself: *' The disciple is not above
his Master ; but every one that is perfect shall be as his Master." He
had been delivering, just before, some of the sublimest doctrines of
Christianity, and some of the most grievous to flesh and blood. "I say
unto you, Love your enemies, do good to them which hate you ; — and
unto him that smiteth thee on the one cheek, offer also the other."
Now these he well knew the world would not receive ; and therefore
immediately adds, " Can the blind lead the blind ? Will they not both
fall into the ditch ?" As if he had said, " Do not confer with flesh and
blood, touching these things, — with men void of spiritual discernment,
the eyes of whose understanding God hath not opened, — lest they and
you perish together." In the next ver^ .e removes the two grand
objections, with which these wise fools meet us at every turn, " These
things are too grievous to be borne ;" or, *' They are too high to be
attained ;" — saying, " The disciple is not above his Master ;" therefore,
if I have suffered, be content to tread in my steps. And doubt ye not
then, but I will fulfil my word : " For every one that is perfect, shall be
as his Master." But his Master was free from all sinful tempers. So,
therefore, is his disciple, even every real Christian.

f 5. Every one of these can say with St. Paul, " I am crucified with
Christ : nevertheless I live ; yet not I, but Christ liveth in me :" — words
that manifestly describe a deliverance from inward, as well as from
outward sin. This is expressed both negatively, / live not ; (my evil
nature, the body of sin, is destroyed ;) and positively, Christ liveth in
me; and, therefore, all that is holy, and just, and good. Indeed, both
these, Christ liveth in me, and / live not, are inseparably connected :
for" what communion hath light with darkness, or Christ with Belial ?"

26. He, therefore, who liveth in true believers, hath " purified their
hearts by faith ;" insomuch that every one that hath Christ in him, the
hope of glory, " purifieth himself, even as he is pure," 1 John iii, 3.
He is purified from pride ; for Christ was lowly of heart. He is pure
from self will, or desire ; for Christ desired only to do the will of his
Father, and to finish his work. And he is pure from anger, in the
common sense of the word ; for Christ was meek and gentle, patient
and long suffering. I say, in the common sense of the word ; for all
anger is not evil. We read of our Lord himself, Mark iii, 6, that he
once " looked round with anger." But with what kind of anger ? The
next word shows, avXXvTTOVfisvog, being, at the same time, " grieved for
the hardness of thr ' hearts." So then he was angry at the sin, and,
in the same mom , grieved for the sinners ; angry or displeased at
the offence, but sorry for the offenders. With anger, yea, hatred, he
looked upon the thing ; with grief and love upon the persons. Go, thou
that art perfect, and do likewise. Be thus angry, and thou sinnest not ;
feeling a displacency at every offence against God, but only love and
tender compassion to the offender.

27. Thus doth Jesus "save his people from their sins:** and not
only from outward sins, but also from the sins of their hearts ; from

406 CHRISTIAN PERFECTION. [sBRMON XL.

evil thoughts, and from evil tempers. — " True," saj some, " we shall
thus bn saved from our sins ; but not till death ; not in this world."
But how are we to reconcile this with the express words of St. John 1
" Herein is our love made perfect, that we may have boldness in the
(lay of judgment : because as he is, so are we in this world." The
apostle here, beyond all contradiction, speaks of himself and other living
Christians, of whom (as though he had foreseen this very evasion, and set
himself to overturn it from the foundation) he flatly affirms, that not only
at or after death, but in this world, they are as their Master, 1 John iv, 17.

28. Exactly agreeable to this are his words in the first chapter of thi?
epistle, verse 5, 6lc, " God is light, and in him is no darkness at all.
If we walk in the light, — we have fellowship one with another, and the
blood of Jesus Christ his Son cleanseth us from all sin." And again :
'* If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness." Now it is evident, the
apostle here also speaks of a deliverance wrought in this world. For
he saith not, the blood of Christ will cleanse at the hour of death, or in
the day of judgment, but it " cleanseth," at the time present, " us,"
living Christians, " from all sin." And it is equally evident, that if on^
sin remain, we are not cleansed from all sin : if any unrighteousness
remain in the soul, it is not cleansed froni all unrighteousnena. Neither
let any sinner against his own soul say, that this relates to justification
wnly, or the cleansing us from the guilt of sm ; first, because this is
confounding together what the apostle clearly distinguishes, who men-
lions first, to forgive us our sins, and then to cleanse us from allunright-
tousness. Secondly, because this is asserting justification by works, in
the strongest sense possible ; it is making all inward as well as outward
holiness, necessarily previous to justification. For, if the cleansing,
here spoken of, is no other than the cleansing us from the guilt of sin,
then we are not cleansed from guilt, i. e. are not justified, unless on
condition of walking in the light, as he is in the light. It remains then,
that Christians are saved in this world from all sin, from all unright-
eousness ; that they are now in such a sense perfect as not to commit
sin, and to be freed from evil thoughts and evil tempers.

29. Thus hath the Lord fulfilled the things he spake by hia holy
prophets, which have been since the world began ; — by Moses in
particular, saying, Deut. xxx, 6, I " will circumcise thine heart, and
the heart of thy seed, to love the Lord ihy God with all thy heart, and
with all thy soul ;"— by David, crying out, " Create in me a clean
heart, and renew a right spirit within me ;" — and most remarkably by
Ezekiel, in those words : " Then will I sprinkle clean water upon you,
and ye shall be clean : from all your filthiness, and from all your idols,
will I cleanse you. A new heart also will I give you, and a new spirit will
I put within you ; — and cause you to walk in my statutes, and ye shall
keep my judgments, and do them. — Ye shall be my people, and I will
be your God. I will also save you from all your uncleanness. Thus
Baith the Lord God, In the day that I shall have cleansed you from all youi
iniquities, — the heathen shall know that I the Lord build the ruined pla
ces ; — I the Lord have spoken it, and I will do it," Ezek xxxvi, 25, &c.

30. " Having therefore these promises, dearly beloved," both in the
law and in the prophets, and having the prophetic word confirmed unto
on in the gospel, by our blessed Lord and his apostles ; " let us cluans»

[SBRMON XL.

|r some, " we shaU
lot in this world."
ords of St. John T
ve boldness in the
his world." The
elf and other living
ery evasion, and set
[firms, that not only
ister, 1 John iv, 17.
first chapter of thi?
no darkness at all.
th another, and the
sin." And again :
forgive us our sins,
w it is evident, the
n this world. For
hour of death, or in
me present, '* us,"
evident, that if any
ny unrighteousness
leousneH". Neither
ates to justification
rst, because this is
iguishes, who mex\'
us from allunright-
ication by works, in
d as well as outward
r, if the cleansing,
}m the guilt of sin,
justified, unless on
:. It remains then,
n, from all uuright-
ct as not to commit
pers.

spake by his holy
in ; — by Moses in
e thine heart, and
all thy heart, and
te in me a clean
ost remarkably by
,n water upon you,
rom all your idols,
ind a new spirit will
tutes, and ye shall
people, and I will
icleanness. Thus
d you from all youi
ild the ruined pla
;ek xxxvi, 25, &c.
|loved," both in the
rd confirmed unto
" let us cleans*

BUMON XL.] THB PRGUIbB OF SANCTIFIOATION.

407

ourselves from all filthiness of Hesh and spirit, perfecting hohness in
the fear of God." " Let us fear, lest [so many] promises bemg made
us of entering into his rest, [which nt; that hath entered into, has ceased
from his own works,] any of us snouid come short of it." " This one
thing let us do, forgetting those things which arc behind, and reaching
forth unto those things which are before, let us press towards the mark,
for the prize of the high calling of God in Christ Jesus;" crying unto
him day and night, till we also are " delivered from the bondage of
corruption, into the glorious liberty of the sons of God !"

THE PROMISE OF SAxNCTIFlCATION.

Ezuk. xxxvi, 25, i&o.

BY THK REV. CHARLES WESLEY.

1 Goii of all power, and truth, and (rrace,.
Wliicli shall from aajc to age endure;
Wlio.io word, when hcaren luvi Muth shall pfiM^
Remains, and stands far ever sure:

8 Calmly to thee my luul looks up.
And waits thy promises to provo;
The object of my steadfast hope.
The seal of tliino eicrnal love.

3 That I thy mercy may proclaim,

That all raankmd tny truth may nv,
Hallow thy great and glorious name,
And perfect holiness in ino.

4 Ch«me from the worlrf, if Siuw ! stand

/Vdorn'd in rightoousnesH divine.
If, brouirhi unto the promised land,
1 juKtIy call the Saviour mine :

5 Perform the work thou hast begun,

t'^v uimoRt soul to thee convert :
Love me, for ever love thine own.
And sprinkle witn thy blood my heart.

6 Thy sanctifying Spirit pour.

To miei'ch my thirst and wash me claaa
Now, Father, let the gracious showoi
Descend, and make me pure from sin

7 Purge me from every sinful blot ;

IVIy idols all be cast aside :
Cleanse me from every evil tiimt^ti
From all the filth of self and pride

8 Give me a new, a perfect heart

From doubt, and fear, and sorrow flreet
The mind which was in Christ impart,
And lot my spirit cleave to thee.

D Oh take this heart of stone away .

(Thy '••Je it doth not, cannot own ;)
In me no longer let it stay :
Oh take away this heart of atone'

10 The hatred of my carnal mind

Out of my flesh at once runiovo ;
Give mo a tender heart, resign'd
And pure, and fill'd with faith And lov"

THE PKOMISE OF BANCTIFIOATIOM.

Ukhmum Xh,

lii
B3

11 Within me thy aond Spirit place.

Spirit ot'liealtli, and love, and puwei ;
Plant in nie thy victorinuH i^raco,
And ain aliall never enter mure.

IS Cauie me to walk in Christ my wap.
And I thy statutuB ghall fulnl ;
In every point tiiy law obey,
And perfectly perform thy wiM

i3 Hast thou not said, who canst not j«.
That I thy law shall keep and do r
Lord, 1 believe, though men deny ;
They all are false ; but thou art trui*.

14 Oh that 1 now, from sin releaaed,

Thy word might to the utmost ptat*
Enter into the promised rest,
The Canaan of thy perfect love !

15 There let me ever, ever dwell ,

Bo thou my God, and 1 will b(
Thy servQHt : oh set to thy seal
Give me eternal life in thee.

W From ail remaining filth withm
Let me in thee salvation have :
From actu^il, and from inbred sin,
My ranscin'd soul persist to save.

17 Wash out my old original stdn :

Tell me no more it cannot be,
Demons or men ! The Lamb was slaint
His blood was all pour'd out for mei

18 Sprinkle it, Jesus, on my heart .

One drop of thy all oloansinj; blood
Shall make my ninfulness depart,
And fill me with the life of God.

19 Father, supply my every need ;

Sustain the life thyself hast given ;
Call for the corn, the living bread,
The manna that comes down from heay n

20 The gracious fruits of righteousnese.

Thy blessings' unexhausted store,
In me abundantly increase ;
Nor let me ever hunger more.

91 Let me no more, in deep complaint,

" My leanness, oh my leanness," ety i
Alone consumed with pining want,
Of all my Father's children 1 !

22 The painful thirst, the fond desire,

Thy joyous presence sliall remove ;
While my full soul doth still requiM
The whole eternity of love.

23 Holy, and true, and righteous Lord

I wait to prove thy perfect will ;
Be mindful of thy gracious word.
And stamp me with thy Spirit'! seal.

M Thy faithful mercies let me find,

In which thou causest me to tmst t
Give me thy meek and lowlv mind.
And lay my spirit in the dust.

tgKKMUM Xlh

SKUMUiN XLi.j

WA^i>l!:Ul^U lUUUUUTB.

409

SERMON XLl.— Wanchrin;/ Thoughts.
" Bringing into captivity every thought to the obedience of CbriaL" 2 Cor. x. 5.

ANALYSIS

The relation of perfect control of our thoughts to perfect
love. Practical importance of the questions. Mistaken views
lead to doubt and darkness.

I. What are the several sorts of wandering thoughts ?
Two classes. Thoughts which wander away from God ; and
thoughts that wander from the subject before the mind. By
nature all our thoughts wander from God, or are at enmity
against him. The secret of all these is want of love for God.
But these are carefully to be distinguisb.ed from the intellec-
tual infirmity which prevents continuous fixed thought.

II. What are the several occasions of wandering thoughts ?

1. Thoughts that wander from God are occasioned by sii ful
tempers ; either negative, the absence of love, or positive as
pride, anger, revenge, lust, covetousness.

2. The thoughts which wander from the subject in hand
may be occasioned by bodily disease or infirmity ; or by
association of ideas ; or by accidental pleasure or pain ; or by
diversion of the attention ; or by suggestions of evil spirits

III. What kind of wandering thoughts are sinful ?

1. Thoughts which wander from God and exclude him.

2. Thoughts which spring from evil tempers.

3. Thoughts which produce or feed sinful tempers.

4. Thoughts caused by the organization or weakness of the
body become sinful as they feed sinful tempers. So likewise
those suggested from without or by Satan.

5. But apart from these cases wandering thoughts of the
second class are not sinful any more than delirium or dream ;
hence not inconsistent with perfect love.

IV. From what kind of wandering thoughts may we expect
to be delivered ?

1. From those which wander from God, or are sinful.

2. But from the others we can only be delivered, as we are
delivered from their occasions. But in the present order these
will remain as long as we are in the body. Only with
immortality can we look for their removal. But "v

may

pray that they, with all other things, may work for our good.

WANDERING TUOL'QUT«.

[hbrjion XLI.

11;

INTRODUCTORY NOTKS.
The present aermoii iuriua a most iiiipnrtant impplement to Mr.
Wt-aU'y'a definition of Chii-stiun pertV'ctioii, ami was inserted, seeniinj^ly
lor that purpose, in the edition ot 1770. The docirine of Ciiristiiin per-
fection of neceasity leiidn to conHtant Hcrutiny of the inward life ; and,
as tliat life is known to uh only in conscious thou}{ht, the discernment of
tlu moral character of every thowjht becomes necessary. So far as
thoughts are umler the control of will, they come under the «ame law of
moriil character as words or acts. It is only the involuntary or wandering
tiiouj^hts tiiat need 8j)ecial consideration. These are ju(lj,'ed of by their
relation to our tempers. The word temper (now almost obsolete in this
sense except as a va<^ue general term, as good tempered, &c.,) was used by
Mr. Wesley to designate all those principles of our nature which contain
the element of desire, and wiiich hence iiijlaence the will. In perfect love
the will is in perfect and continuous unity with the principle of love to
God, and all desire is fully subordinate to the control of this [terfect will.
It is through desire that the will is re&ched from without ; and while
the will cannot prevent an approach from without, to permit that
approach to stir up an antagonism to the governing principle of divine
love would indicate a state of moral, as well as merely natural, iinjjer-
fection. Mr. Wesley's doctrine seems to require, not the extiuctiou, but
the complete subordination and control of all desire.

SERMOX XLI.

1. But will God so " bring every thought into captivity to the obe
dience of Christ," that no wandering thought will find a place in the
mind, even while we remain in the body ? So some have vehemently
maintained ; yea, have affirmed, that none are perfected in love, unless
they are so far perfected in understanding, that all wandering thoughts
are done away ; unless not only every atfection and temper be holy, and
just, and good, but every individual thought, which arises in the mind,
be wise and regular.

2. This is a question of no small importance. For how many of thost
who fear God, yea, and love him, perhaps with all their heart, have
been greatly distressed on this account ! How many, by not understand-
ing it right, have not only been distressed, but greatly hurt in theii
souls ; — cast into unprofitable, yea, mischievous reasonings, such as
slackened their motion towards God, and weakened them in running
the race set before them ! Nay, many, through misapprehensions of this
very thing, have cast away the precious gift of God. They have been
induced, first to doubt of, and then to deny, the work God had wrought
in their souls ; and hereby have grieved the Spirit of God, till he with-
drew and left them in utter darkness !

3. How is it, then, that amidst the abundance of books which have
been lately published almost on all subjects, we should have none upon
wandering thoughts ? At least none that will at all satisfy a calm and
serious mind ? In order to do this in some degree, I purpose to inquire

I. What are the several sorts of wandering thoughts 1

II. What are the general occasions of them 1

III. Which of them are sinful, and which not?

IV. Which of them we may expect and pray to be delivered from ?
I. 1. I purpose to inquire, first, What are the several sorts of wan

dering thoughts ? The particular sorts are innumerable ; but, in genera.
they are of two sorts : thoughts that wander from (lod ; and thougli/
(hat wander from the particular point we have in hand.

ION ZLI.

to Mr.

iliiiii \w.r-
ii'e ; unil,
mitf at of
o far as
ne law of
randering
' by their
•te in thip
s ua(!d by
h contain
nt'i'Ct love
ut' love to
J led will,
and while
rniit that
of divine
ral, imper-
iction, but

the obe
ice in the
ehemently
Dve, unless
g thoughts

1 holy, and
the mind,

lyofthost

^eart, have

iderstand-

rt in theii

such as

running

jns of this

Ihave been

wrought

|l he with-

Ihich have
pne upon
I calm and

lo inquire

;d from ?
U of wan

genera.

thougl)'

■■RMOH ZLI.]

WAMDERINO THOUOHTt.

411

2. With regard to the former, all our thoiightH are naturally of thib
kind : for they arc continually wanclering from (iod : we think notliing
about him : (iod is not in all our thoughts : we are, one and all, as the
apostle observes, *' without God in the world." We think of what we
love : but we do no! love God ; therefore, we think not of him. Or,
if we arc now and then constrained to think of him for a time, yet as
we have no pleasure therein, !iay, rather, as these thoughts are not only
insipid, but distasteful and irksome to us, we drive them out as soon as
we can, and return to what we love to think of. So that the world and
the things of the world, — what we shall eat, what we shall drink, what
we shall put on, — what we shall see, what we shall hear, what we shall
gain, — how we shall please our senses or our imagination, — takes up all
our time, and engrosses all our thought. So long, therefore, as we love
the world ; that is, so long as we are in our natural state ; all our thoughts,
from morning to evening, and from evening to morning, are no other
than wandering thoughts.

3. But many times we are not only " without God in the world," bi,;
also fighting against him ; as there is in every man by natur'; a " cat
nal mind which is enmity against God :" no wondr;r, therefore, 'iiat trt i\
abound with unbelieving thoughts ; either saying in their ! eai'.v:. There
IB no God, or questioning, if not denying, his power o' wisd^/>r., Ins
mercy, or justice, or holiness. No wonder, that ihey so oiierj doubt oi
his providence, at least, of its extending to all events; o? i>;«t., ever
though they allow it, they still entertain murmuring or ri'})in'n^j' though?^.
Nearly related to these, and frequently connected with tht-ni^ ajp proud
and vain imaginations. Again ; sometimes they are •;ak»-r! ujv wjib
angry, malicious, or revengeful thoughts; at othf.t times, with airy
scenes ofpleasure, whether of sense or imagination; whrfeby the eait'«y,
sensual mind, becomes more earthy and sensual still Now by nil t'lesti
they make flat war with God : these are wandering thoughts pf tho
highest kind.

4. Widely different from these are the other sort of wandenn^;
thoughts ; in which the heart does not wander from God, but th-j under-
standing wanders from the particular point it had then in virv,. Foi
instance : I sit down to consider those words in the verse prf "cding the
text : " The weapons of our warfare are not carnal, but mighty t'^irougli
God." I think, " This ought to be the case with all that are called
Christians. But how far is it otherwise I Look round into almost every
part of what is termed the Christian world ! What manner of weapons
are these using 1 In what kind of warfare are they engaged,

' While men, like fiends, each other tear
In all the hellisli rage of war?'

See how these Christians love one another ! Wherein are lltey pr'i'?ra-
ble to Turks and Pagans 1 What abomination can be found among
Mohammedans or heathens, which is not found amon;j 0'<<J:' tiaua also ?"
And *hus my mind runs off, before I am aware, frmu one cjrcumsiance
to another. Now all these are, in some ser.'^e wandering thoughts:
fur although they do not wander from G* (V much less fight against him,
yet they do wander from the part'cular point I had in view.

II. Such is the nature, such iirc tne sorts (to speak rather usefully
than philosophically) of wandering thoughts. But what are the gene-
ral occasions of them 1 This we are in he second place, to consider

412

WANDEBIKO THOUGHTS.

[SERUOM XLI.

it:

ill

§3

— *;;

1. And it 18 easy to observe, that the occasion of the former sort of
thoughts, which oppose or wander from God, are, in general, sinful
tenjpers. For instance : why is not God in all the thoughts, in any of
the thoughts, of a natural man ? For a plain reason ; be he rich or poor,
learned or unlearned, he is an atlieist; (though not vulgarly so called;)
he neither knows nor loves God. Why are his thoughts continually
.vandering after the world ? Because he is an idolater. He does not
indeed worship an image, or bow down to the stock of a tree ; ytt is
he sunk into equally damnable idolatry : he loves, that is worships, the
world. He seeks happiness in the things that are seen, in the pleasures
that perish in the using. Why is it that his thoughts are perpetually
wandering from the very end of his being, the knowledge of God in
Christ ? Because he is an unbeliever ; because he has no faith ; or, at
least, no more than a devil. So all these wandering thoughts easily and
naturally spring from that evil root of unJelief.

2. The case is the same in other instances : pride, anger, revenge,
vanity, lust, covetousness, every one of them occasions thoughts suita-
ble to its own nature. And so does every sinful temper of which the
human mind is capable. The particulars it is hardly possible, nor is it
needful, to enumerate : it suffices to observe, that as many evil tempers
as find a place in any soul, so many ways that soul will depart from God.
by the worst kind of wandering thoughts.

3. The occasions of the latter kind of wandering thoughts are exceed
ing various. Multitudes of them are occasioned by the natural union
between the soul and body. How immediately and how deeply is the
understanding affected by a diseased body ! Let but the blood move
irregularly in the brain, and all regular thinking is at an end. Raging
madness ensues ; and then farewell to all evenness of thought Yea,
let only the spirits be hurried or agitated to a certain degree, and a
temporary madness, a delirium, prevents all settled thought. And ia
not the same irregularity of thought, in a measure, occasioned by every
nervous disorder ? So does " the corruptible body press down the ecu!,
and cause it to muse about many things."

4. But does it only cause this in the time of sickness, or preternatural
disorder ? Nay, but more or less, at all times, even in a state of perfect
health. Let a man be ever so healthy, he ' vill be more or less delirious
every four and twenty hours. For does he not sleep ? And while he
sleeps, is he not liable to dream ? And who then is master of his own
thoughts, or able to preserve the order and consistency of them 1 Who
can then keep them fixed to any one point, or prevent their wandering
from pole to pole 1

5. But suppose we are awake, are we always so awake, that we can
steadily govern our thoughts ? Are we not unavoidably exposed to con-
trary extremes, by the very nature of this machine, the body ? Some-
times we are too heavy, too dull and languid, to pursue any chain o*
thought. Sometimes, on the other hand, we are too lively. The ima-
gination, without leave, starts to and fro, and carries us away hither
and thither, whether we will or no ; and all this from the merely naturol
motion of the spirits, or vibration of the nerves.

6. Farther : How many wanderings of thought may arise, from those
various associations of our ideas, which are made entirely without our
knowledge, and independently on our choice ! How these connection''

SERMON XLI.

brmer sort of
jneral, sinful
lits, in any of
I rich or poor,
•ly so called ;)
is continually

He does not
I tree ; ytt is

worships, the
I the pleasures
re perpetually
Ige of God in
o faith ; or, at
ghts easily and

nger, revenge,
thoughts suita-
r of which the
ssible, nor is it
ny evil tempers
jpart from God.

rhts are exceed
e natural union
►w deeply is the
the blood move
J end. Raging
thought Yea,

degree, and a
jught. And is
[sioned by every

down the sou!,

or preternatural
1 state of perfect
|or less deliriouB
And while he
Jister of his own
(of them 1 Who
|heir wandering

:e, that we can
jxposed to con-
1 body 1 Some-
|e any chain o»
ply. The ima
is away hither
merely naturol

rise, trom those
•ly without our
Lse connection!*

8R4M0N XLI.]

WANDKRINO THOUGHTa

413

are formed, we cannot tell ; but ihey are formed in a thousand different
manners. Nor is it in the power of the wisest or holiest of men to break
those associations, or prevent what is the necessary consequence of
ihem, and matter of daily observation. Let the fire but touch one end
of the train, and it immediately runs on to the other.

7. Once more : Let us fix our attention as studiously as we are able
on any subject, yet let either pleasure or pain arise, especially if it be
intense, and it will demand our immediate attention, and attach our
thought to itself. It will interrupt the steadiest contemplation, and
divert the mind from its favourite subject.

8. These occasions of wandering thoughts lie within, are wrought
into our very nature. But they will likewise naturally and necessarily
arise from the various impulse of outward objects. Whatever strikes
upon the organ of sense, the eye or ear, will raise a perception in the
mind. And accordingly, whatever we see, or hear, will break in u{)on
our former train of thought. Every man, therefore, that does any thing
in our sight, or speaks any thing in our hearing, occasions our mind to
wander, more or less, from the point it was thinking of before.

9. And there is no question but those evil spirits, — who are continu-
ally seeking whom they may devour, make use of all the foregoing occa-
sions, to hurry and distract our minds. Sometimes by one, sometimes
by another of these means, they will harass and perplex us, and, so far
as God permits, interrupt our thoughts, particularly when they are
engaged on the best subjects. Nor is this at all strange : they well
understand the very springs of thought, and know on which of the
bodily organs, the imagination, the tinderstanding, and every other
faculty of the mind, more immediately depends. And hereby they
know how, by affecting those organs, to affect the operations dependant
on them. Add to this, that they can inject a thousand thoughts, with-
out any of the preceding means, it being as natural for spirit to act upon
spirit, as for matter to act upon matter. These things being considered,
we cannot wonder that our thought so often wanders from any i)ornt
which we have in view.

IIL 1. What kind of wandering thoughts are sinful, and what not, is
the third thing to be inquired into. And, first, All those thoughts which
wander from God, which leave him no room in our minds, are undoubt-
edly sinful. For all these imply practical Atheism, and by these we are
without God in the world. And so much more are all those which are
contrary to God, which imply opposition or enmity to him. Such are
all murmuring, discontented thoughts, which say, in effect, We will
not have thee to rule over us ; all unbelieving thoughts, whether with
regard to his being, his attributes, or his providence. I mean, his par-
ticular providence over all things, as well as all persons, in the universe ;
that without which " not a sparrow falls to the ground," by which " the
hairs of our head are all numbered;" for as to a general providence,
(vulgarly so called,) contradistinguished from a particular, it is only a
J^cciii, Well sounding word, which means just nothing.

2. Again : all thoughts which spring from sinful tempers, are undoubt-
edly sinful. Such, for instance, are those that spring from a revenge-
ful temper, from pride, or lust, or vanity. " An evil tree cannot bring
forth good fruit :" Therefore if the tree be evil, so must the fruii
he also.

414

WAMDERIMQ TU0U0HT8.

[sermon XLI.

3. And BO must those be, which either produce or feed any sinful tem-
per ; those which either give rise to pride or vanity, to anger or love of
the world, or confirm and increase these or any other unholy temper,
passion, or affection. For not only whatever flows from evil is evil ;
but also whatever leads to it ; whatever tends to alienate the soul from
God, and to make or keep it earthly, sensual, and devilish.

4. fience, even those thoughts which are occasioned by weakness
or disease, by the natural mechanism of the body, or by the laws of vital
union, however innocent they may be in themselves, do nevertheless
become sinful, when they either produce or cherish and increase in us
tny sinful temper ; suppose the desire of the flesh, the desire of the eye,
oi the pride of life. In like manner, the wandering thoughts which
are occasioned by the words or actions of other men, if they cause or
feed any wrong disposition, then commence sinful. And the same we
may observe of those which are suggested or injected by the devil.
When they minister to any earthly or devilish temper, (which they do,
whenever we give place to them, and thereby make them our own,)
then they are equally sinful with the tempers to which they minister.

5. But, abstracting from these cases, wandering thoughts, in the
latter sense of the word, that is, thoughts, wherein our understanding
wanders from the point it has in view, are no more sinful than the
motion of the blood in our veins, or of the spirits in our brain. If they
arise from an infirm constitution, or from some accidental weakness or
distemper, they are as innocent as it is to have a weak constitution, or
a distempered body. And surely no one doubts but a bad state of nerves,
a fever of any kind, and either a transient or a lasting delirium, may con-
sist with perfect innocence. And if they should arise in a soul which
is united to a healthful body, either from the natural union between the
body and soul, or from any of ten thousand changes which may occur
in those organs of the body that minister to thought ; — in any of these
cases they are as perfectly innocent as the causes from which they spring.
And so they are when they spring from the casual involuntary <ssocia-
tions of our ideas.

6. If our thoughts wander from the point we had in view, by means
of other men variously affecting our senses, they are equally innocent
still : for it is no more a sin, to understand what I see and hear, and
in many cases cannot help seeing, hearing, and understanding, than it
is to have eyes and ears. " But if the devil injects wandering thoughts,
are not those thoughts evil 1" They are troublesome, and in that sense
evil ; but they are not sinful. I do not know that he spoke to our Lord
with an audible voice: perhaps he spoke to his heart only, when he
said, " Ail these things will i give thee, if thou wilt fall down and wor-
ship me." But whether he spoke inwardly or outwardly, our Lord
doubtless understood what he said. lie had therefore a thought cor-
respondent to those words. But was it a sinful thought ? We know it
was not. In him was no sin, either in action, or word, or thought. Nor
is there any sin in a thousand thoughts of the same kind, which Satan
may inject into any of our Lord's followers.

7. It follows, that none of these wandering thoughts (whatever unwary
persons have aflirmed, thereby grieving whom the Lord had not grieved)
are inconsistent with perfect love. Indeed if they were, then not onlv
sharp pain, but sleep itself, would be inconsistent with it : — sharp pain :

[sermon xli.

iny sinful tem-
iger or love of
nholy temper,
n evil is evil ;
I the soul from
(h.

1 by weakness
le laws of vital
,0 nevertheless
increase in us
sire of the eye,
houghts which
f they cause or
1(1 the same we
d by the devil,
which they do,
hem our own,)
I they minister,
loughts, in the
understanding
sinful than the
brain. If they
ital weakness or
constitution, or
1 state of nerves,
lirium, may con-
in a soul which
lion between the
hich may occur
in any of these
lich they spring,
iluntary ssocia-

1 view, by means
Uually innocent
h and hear, and
[tanding, than ii
lering thoughts,
id in that sense
)ke to our Lord
I only, when he
down and wor-
irdly, our Lord
a thought cor-
It 1 We know it
hr thought. Nor
[d, which Satan

lliatever unwary
]ad not grieved)
, then not only
: — sharp pain

SKIIMON XLI.]

WANDBRr O THOUOHTiL

415

lor Whenever this supervenes, whatever we were before thinkmg of, it
will interrupt our thinking, and of course draw our thoughts into anothei
channel ; — yea, and sleep itself; as it is a state of insensibility and
stupidity ; and such as is generally mixed with thoughts wandering
over the earth, loose, wild, and incoherent. Yet certainly these are
consistent with perfect love : so then are all wandering thoughts of this
kind.

IV. 1. From what has been observed, it is easy to give a clear answer
to the last question, what kind of wandering thoughts we rr^ay expect
and pray to be delivered from ?

From the former sort of wandering thoughts, t'jos'! wherein the heart
wanders from God ; from all that are contrary to lu^ will, or that leave us
without God in the world ; every one that is perfected in love, is unques-
tionably delivered. This deliverance, therefore, we may expect ; this we
may, we ought to pray for. Wandering thoughts of this kind imply unbe-
lief, if not enmity against God; but both of these he will destroy, will bring
utterly to an end. And indeed, from all sinful wandering thoughts we
shall be absolutely delivered. All that are perfected in love are deliv-
ered from these ; else they were not saved from sin. Men and devils
will tempt them all manner of ways; but they cannot prevail over them.

2. With regard to the latter sort of wandering thoughts, the case is
widely different. Till the cause is removed, we cannot in reason expect
the effect sliould cease. But the causes or occasions of these will
remain, as> long as we remain in the body. So long therefore we have
all reason to believe the effects will remain also.

3. To be more particular : suppose a soul, however holy, to dwell in
a distempered body ; suppose the brain be so thoroughly disordered, as
that raging madness follows : will not all the thoughts be wild and
unconnected, as long as that disorder continues ? Suppose a fever occa-
sions that temporary madness, which we term a delirium, can there be
any just connection of thought till that delirium is removed ? Yea, sup-
pose what is called a nervous disorder to rise to so high a degree, as to
occasion at least a partial madness ; will there not be a thousand wan-
dering thoughts? And must not these irregular thoughts continue as
long as the disorder which occasions them 1

4. Will not the case be the sa.ne, with regard to those thoughts thai
necessarily arise from violent pain 1 They will more or less continue,
while that pain continues, by the inviolable order of nature. This order
likewise will obtain, where the thoughts are disturbed, broken, or inter-
rupted, by any defect of the apprehension, judgment, or imagination,
flowing from the natural constitution of the body. And how many
interruptions may spring from the unaccountable and involuntary asso-
ciation of our ideas ? Now all these are directly or indirectly caused
by the corruptible body pressing down the rnind. Nor therefore can
we expect them to be removed, till " this corruptible shall put o»
incorruption."

5. And then only, when we lie down in the dust, shall we be deliv
ered from those wandering thoughts which are occasioned by what we
se*i and hear, among those by whom we are now surrounded. To avoid
thcfe we must go out of the world. For as long as we remain therein,
tus A.iig hs Ihere are men nnd women round about us, and we have
wyes to see and ears to hear, the things which we daily see ami aeer

il6

8ATAN S DEVIOES.

[sermon XLII.

r^J

will certainly atTbci our mind, and will more or less break in upon ana
interrupt our preceding thoughts.

6. And as long as evil spirits roam to and fro in a miserable, disor-
dered world, so long they will assault (whether they can prevail or no)
every inhabitant of Hesh and blood. They will trouble even those
whom they cannot destroy : they will attack, if they cannot conquer.
And from these attacks of our restless, unwearied enemies, we must
not look for an entire deliverance, till we aie lodged " where the wicked
cease from troubling, and where the weary are at rest."

7. To sum up the whole : to expect deliverance from those wander
ing thoughts which are occasioned by evil spirits, is to expect that the
devil should die or fall asleep, or, at least, should no more go about aa
a roaring lion. To expect deliverance from those which are occasioned
by other men, is to expect either that men should cease from the earth ;
or that we should be absolutely secluded from them, and have no
intercourse with them ; or that having eyes we should not see, neither
hear with our ears, but be as senseless as stocks or stones. And to
pray for deliverance from those which are occasioned by the body, is,
in effect, to pray that we may leave the body : otherwise "t, is praying
for impossibilities and absurdities; praying that God would reconcile
contradictions, by continuing our union with a corruptible body, with
out the natural, necessary consequences of that union. It is as if we
should pray to be angels and men, mortal and immortal, at the same
time. Nay ! — but when that which is immortal is come, mortali*" is
done away.

8. Rather let us pray both with the spirit and with the understand-
ing, that all these things may work together for our good ; that we may
suffer all the infirmities of our nature, all the interruptions of men, all
the assaults and suggestions of evil spirits, and in all be " more than
conquerors." Let us pray that we may be delivered from all sin ; that
both root and branch may be destroyed ; that we may be " cleansed
from all pollution of flesh and spirit," from every evil temper, and word,
and work ; that we may " love the Lord our God with all our heart,
with all our mind, with all our soul, and with all our strength ;" that
all the fruit of the Spirit may be found in us, — not only love, joy, peace,
but also " long suffering, gentleness, goodness, fidelity, meekness, tem-
perance." Pray that all these things may flourish and abound, may
increase in you more and more, till an abundant entrance be ministered
unto you, into the everlasting kingdom of our Lord Jesus Christ!

SEKMON XLU.— Satan's Devices.
" We are not ignorant of his devices." 2 Cor. ii. 11.

ANALYSIS.

Satan's devices are numberless. We consider one especi-
ally. The babe in Christ is already partaker of the inwaicf
kingdom of heaven. This is a great blessing, but God has

[sermon XUl.

sak in uputi uno

niserable, disor-

n prevail or no)

ible even those

:annot conquer.

emies, we must

here the wicked
>

n those wander
expect that the
ore go about as
are occasioned
from the earth ;
1, and have no
not see, neither
tones. And to
by the body, is,
sp 't. is praying
vould reconcile
ble body, with
It is as if we
al, at the same
le, mortali*v 13

he understand •
1 ; that we may
ons of men, all
be " more than
m all sin ; that
be " cleansed
iper, and word,
I all our heart,
frength;" that
»ve, joy, peace,
neekness, tem-
1 abound, may
e be ministered
s Christ !

11.

flJERMON XLTI.J

Satan's devices.

' one especi-

the inwawr

but God has

greater things in of - *^"

3 Or hp 1 , '^ "°*^ ^t to see

holiness Th„?"" "' "'"• faith wtih ; ^^'T'^ connected
God's love^nr,;'"/' ""' defects lead ' ,s t, '""' "' «"

Having set forth tL''T''''^^^^^^^^S-

eussed in the ConSienc/n^"?'; ,"^" *''« doctrine ''^^^Tlf*' ^^^^ ^''^'-c'l
a care of deprSrt^/^^^^^ ^« ^^^ows :^'^0 ^l f'^"'" ^^s dis-
«anctificationVT??ndo, h?T"'^' ^^ «''d«r to eva^H''' ^" "«' ^''-^ve
«jay insensibly slide into ^^'t^„^^« «h"„Id bewTre ^t.^''^.'^^ ^'^^^
When we are eoin^ to «r, i T ^^^^ shall we eH^Ppf. n ^"^^ '' ^o^" one
the blessings S" a 'iustiET^.'' "^^'^« «anctilattn 1 f ^ ^J"^'^ ^^ ^ T
manner should wi 1 u '^^te, as strongly ',?"' ^f^ ^^st descrift
those who al^no^prS^o"'"^^^"'^tiaio^r^^^^ Q- In Sa

, T d SERMON XLIi.

418

Satan's devices.

[sermon xt/i.

is:
or

2. The inward kingdom of heaven, which is set up in the hearts ot
all that repent and believe the gospel, is no other than " righteousness,
and peace, and joy in the Holy Ghost." Every babe in Christ knows
we are made partakers of these, the very hour that we believe in Jesus,
But tiiese are only the first fruits of his Spirit ; the harvest is not yet
Altiiough these blessings are inconceivably great, yet we trust to see
greater than these. We trust to love the Lord our God, not only as w«
do now, with a weak though sincere affection, but " with all our heart,
with all our mind, with all our soul, and with all our strength." We
look for power to " rejoice evermore, to pray without ceasing, and in
every thing to give thanks ;" knowing, " tliis is the will of God in Christ
Jesus concerning us."

3. We expect to be " made perfect in love ;" in that which casts out
all painful fear, and all desire but that of glorifying him we love, and of
loving and serving him more and more. We look for such an increase
in the experimental knowledge and love of God our Saviour, as will
enable us always " to walk in the light as he is in the light." We believe
the whole mind will be in us, " which was also in Christ Jesus ;" that
we shall love every man, so as to be ready to lay down our life for his
sake ; so as, by this love, to be freed from anger, and pride, and from
every unkind affection. We expect to be " cleansed from all our idols,"
"from all filthiness," whether "of fleeh or spirit;" lobe " saved from all
our uncleannesses," inward or outward ; to be purified " as he is pure."

4. We trust in his promise, who cannot lie, that the time will surely
come, when, in every word and work, we shall do his blessed will on
earth, afi it is done in heaven ; when all our conversation shall be sea-
soned with salt, all meet to minister grace to the hearers ; when, whether
we eat, or drink, or whatever we do, it shall be done to the glory of God ;
when all our words and deeds shall be " in the name of the Lord Jesus,
giving thanks unto God even [to God] the Father, through him."

5. Now this is the grand device of Satan, to destroy the first work ol
God in the soul, or at least to hinder its increase, by our expectation of
that greater work. It is therefore my present <lesign, first, to point out
the several ways whereby he endeavours this : and, secondly, to observe
how we may retort these fiery darts of the wicked one ; how we may
rise the higher, by what he intends for an occasion of our falling.

L 1. I am, first, to point out the several ways whereby Satan endea-
vours to destroy the first work of God in the soul, or at least to hinder
its increase, by our expectation of that greater work. And, 1. He en-
de; \ours to damp our joy in the Lord, by the consideration of our own
vileness, sinfulness, unworthiness ; added to this, that there must be a
far greater change than is yet, or we cannot see the Lord. If we knew
we must remain as we are, even to the day of our death, we might pos-
sibly draw a kind of comfort, poor as it was, from that necessity. But
as we know we need not rcinain in this state, as we are assured there
is a greater change to come, and that unless sin be all done away in this
life, we cannot sec God in glory, — that subtle adversary often damps tlie
joy we should otherwise feel in what we have already attained, by a
perverse representation of what we have not attained, and the absolute
necessity of attaining it. So that we cannot rejoice in what we have,
because there is more which we have not. We cannot rightly taste the
goodnifHs of God. who hath done so great things for us, because there

ERMON XT/l.

the hearts ol
ighteousness,
Christ knows
ieve in Jesus,
;8t is not yet
e trust to see
lot only as w«
I all our heart,
rength." ^e
easing, and in
fGod in Christ

vhich casts out
we love, and of
ich an increase
Saviour, as will
it." We believe
ist Jesus ;" that
1 our life for his
pride, and from
m all our idols,"
'« saved from all
" as he is pure."
time will surely
} blessed will on
tion shall be sea-
; when, whether
:he glory of God \
' the Lord Jesus,
ough him."
; the first work ol
ur expectation of
Ifirst, to point oiA
londly, to observe
le ; how we may
our falling,
■by Satan endea-
Lt least to hinder
And, 1. Heen-
ationofour own
there must be a
,rd. If we knew
, we might pos-
necessity. But
ire assured there
one away in this
often damps tlie
y attained, by a
land the absolute
|n what we have,
rightly taste the
IS, because there

SERMON zui.J

SATAN S DEVICKS.

419

lire so much greater things, which, as yet, he hath not done. Likewise,
the deeper conviction God works in us of our present unholiness, and
the more vehement desire we feel in our heart of the entire holiness he
bath promised, the more are we tempted to think lightly of the present
gifts of God, and to undervalue what we have already received, because
of what we have not received.

2. If he can prevail thus far, if he can damp our joy, he will s^jon
attack our peace also. He will suggest, " Are you fit to see God ? He
is of purer eyes than to behold iniquity. How then can -you flatter
yourself, so as to imagine he beholds you with approbation ? God is
holy: you are unholy. What communion hath light with darkness?
How is it possible that you, unclean as you are, should be in a state ol
acceptance with God ? You see indeed the mark, the prize of your high
calling ; but do you not see it is afar off? How can you presume then
to think that all your sins are already blotted out ? How can this be, until
you are brought nearer to God, until you bear more resemblance to
him ?" Thus will he endeavour not only to shake your peace, but even
to overturn the very foundation of it ; to bring you back, by insensible
degrees, to the point from whence you set out first, even to seek for
justification by works, or by your own righteousness, — to make some-
thing in you the ground of your acceptance, or, at least, necessarily
previous to it.

3. Or, if we hold fast, " Other foundation can no man lay than that
which is laid, even Jesus Christ ;" and, I am " justified freely by God's
grace, through the redemption which is in Jesus ;" yet he will not cease
to urge, " But the tree is known by its fruits : and have you the fruits
of justification ? Is that mind in you which was in Christ Jesus ? Are
you dead unto sin, and alive unto righteousness 1 Are you made con-
formable to the death of Christ, and do you know the power of his
restirrection ?" And then, comparing the small fruits we feel in our
souls with the fulness of the promises, we shall be ready to conclude,
Surely God hath not said that my sins are forgiven me ! Surely I have
not received the remission of my sins ; for what lot have I among them
that are sanctified ?

4. More especially in the time of sickness and pain, he will press this
with all his might : *' Is it not the word of Him that cannot lie, ' With-
out holiness no man shall see the Lord ?' But you are not holy ; you
know it well ; you know holiness is the full image of God ; and how far
is this above, out of your sight? You cannot attain unto it. Therefore
all your labour has been in vain. All these things you have suffered in
vain. You have spent your strength for nought. You are yet in your
«ins, and must therefore perish at the last." And thus, if your eye be
not steadily fixed on Him who hath borne all your sins, he will bring
you again under that " fear of death," whereby you was so long "sub
ject unto bondage," and, by this means, impair, if not wholly destroy
your peace, as well as joy in the Lord.

5. But his masterpiece of subtlety is still behind. Not content to
strike at your peace and joy, he will carry his attempts farther yet: he
will level his assault against your righteousness also. He will endeavour
to shake, yea, if it be possible, to destroy, the holiness you have already
received, by your very expectation of receiving more, of attaining all
the image of God.

420

SATAN 8 DEVICEa

!rr>

[sermon xlii.

6. The manner wherein he attempts this, may partly appear from
what has been already observed. For, first, by striking at our joy in
the Lord, he strikes likewise at our holiness : seeing joy in the Holy
Ghost is a precious means of promoting every holy temper; a choice
instrument of God, whereby he carries on much of his work in a believ-
ing soul. And it is a considerable help, not only to inward, but also
to outward holiness. It strengthens our hands to go on in the work of
faith, and in the labour of love ; manfully to " fight the good fight of
faith, and to lay hold on eternal life." It is peculiarly designed of God
to be a balance both against inward and outward suflerings ; to " lift
up the hands that hang down, and confirm the feeble knees." Conse*
quently, whatever damps our joy in the Lord, proportion ably obstructs
our holiness. And therefore, so far as Satan shakes our joy, he hinders
our holiness also.

7. The same effect will ensue, if he can, by any means, either destroy
or shake our peace. For the peace of God is another precious means
of advancing the image of God in us. There is scarce a greater help
to holiness than this, a continual tranquillity of spirit, the evenness of a
mind stayed upon God, a calm repose in the blood of Jesus. And
without this, it is scarce possible to " grow in grace," and in the vital
** knowledge of our Lord Jesus Christ." For all fear (unless the tender,
filial fear) freezes and benumbs the soul. It binds up all the springs
of spiritual life, and stops all motion of the heart towards God. And
doubt, as it were, bemires the soul, so that it sticks fast in the deep
clay. Therefore, in the same proportion as either of these prevail, our
growth in holiness is hindered.

8. At the same time that our wise adversary endeavours to make
our conviction of the necessity of perfect love an occasion of shaking
our peace by doubts and fears, he endeavours to weaken, if not destroy,
our faith. Indeed these are inseparably connected, so that they must
stand or fall together. So long as faith subsists, we remain in peace ;
our heart stands fast, while it believes in the Lord. But if we let go
our faith, our filial confidence in a loving, pardoning God, our peace
IS at an end, the very foundation on which it stood being overthrown.
And this is the onhy foundation of holiness, as well as of peace ; con-
sequently, whatever strikes at this, strikes at the very root of all holiness :
tor without this faith, without an abiding sense that Christ loved me,
and gave himself for me, without a continuing conviction that God for
Christ's sake is merciful to me a sinner, it is impossible that I should
love God : " We love him, because he first loved us ;" and in proportion
to the strength and clearness of our conviction that he hath loved us,
and accepted us in his Son. And unless we love God, it is not possible
that we should love our neighbour as ourselves ; nor, consequently, that
we should have any right affections, either towards God, or towards
man. It evidently follows, that whatever weakens our faith, must, in
the same degree, obstruct our holiness. And this is not only the most
effectual, but also the most compendious way of destroying all holiness.
Seeing it does not affect any one Christian temper, any single grace or
fruit of the Spirit, but, so far as it succeeds, tears up the very root of
the whole work of God.

9. No marvel, therefore, that the ruler of the darkness of this world
should here put forth all his strength. And so we find by experience

ERMOM XLII.

appear from
at our joy in
^ in the Holy
)er; a choice
•k in a believ-
vard, but also
in the work of

good fight ol
signed of God
ings ; to " lift
ees." Conse-
lably obstructs
joy, he hinders

, either destroy
jrecious means
a greater help
e evenness of a
»f Jesus. And
ind in the vital
iless the tender,
I all the springs
rds God. And
fast in the deep
tiese prevail, our

lavours to make
Lsion of shaking
, if not destroy,
that they must
'main in peace ;
[But if we let go
God, our peace
ling overthrown,
of peace; con-
(t of all holiness:
^hrist loved me,
[on that God for
jle that I should
nd in proportion
3 hath loved us,
|t is not possible
insequently, that
od, or towards
faith, must, in
It only the most
ing all holiness.
/ single grace ot
[the very root of

;ss of this world
by experience

SERMON XLTI.]

Satan's devices.

421

For it is far easier to conceive, than it is to express, the unspeakable
violence wherewith this temptation is frequently urged on them who
hunger and thirst after righteousness. When they see in a strong and
clear light, on the one hand, the desperate wickedness of their own
hearts, on the other hand, the unspotted holiness to which they are
called in Christ Jesus ; on the one hand, the depth of their own cor-
ruption, of their total alienation from God, on the other, the height of
the glory of God, that image of the Holy One, wherein they are to be
renewed ; there is, many times, no spirit left in them ; they could
almost cry out. With God this is impossil)le ! They are ready to give
up both faith and hope ; to cast away that very confidence, whereby
they are to overcome all things, through Christ strengthening them*,
whereby, " after they have done the will of God," they are to " receive
the promise."

10. And if they " hold fa.<t the beginning of their confidence stead
fast unto the end," they shall undoubtedly receive the promise of God,
reaching through both time and eternity. But here is another snare
laid for our feet : while we earnestly pant for that part of the promise
which is to be accomplished here, '• for the glorious liberty of the
children of God," we may be led unawares from the consideration of
the glory which shall hereafter be revealed. Our eye may be insensibly
turned aside from that crown, which the righteous Judge hath promised
to give at that day, " to all that love his appearing ;" and we may be
drawn away from the view of that incorruptible inheritance which is
reserved in heaven for us. But this also would be a loss to our souls,
and an obstruction to our holiness. For to walk in the continual sight
of our goal, is a needful help in our running the race that is set before
us. This it was, the having " respect unto the recompense of the
reward," which, of old time, encouraged Moses, rather " to suffer
affliction with the peoj)le of God, than to enjoy the pleasures of sin for
a season ; esteeming the reproach of Christ greater riches than the
treasures of Egypt." Nay, it is expressly said of a greater than he,
that •' for the joy that was set before him, he endured the cross, and
despised the shame," till he " siit down at the right hand of the throne
of God." Whence we may easily infer, how much more needful for ue
is the view of that joy set before us. that we may endure whatever cross
the wisdom of God lays upon us, and press on through holiness to glory.

11. But while we are rcacliin(T to this, as well as to that glorious
liberty which is preparatory to it, we may be in danger of falling into
another snare of the devil, wherein he lal)ours to entangle the children
of God. We may take too much thought for to morrow, so as to neglect
the improvement of to day. We may so expect perfect love, as not
to use that which is already shed abroad in our hearts. There have
not been wanting instances of those who have greatly suffered hereby.
They were so taken up with what they were to receive hereafter, as
utterly to neglect what they had already received. In expectation of
having five talents more, they buried their one talent in the earth. At
least, they did not improve it as they might have done, to the glory of
God, and the good of their own souls.

12. Thus does the subtle adversary of God and man endeavour to
make void the counsel of God, by dividing the gospel against itself,
and making one part of it overthrow the other ; while the first work of

422

8ATAN*S DBVI0B8.

[sermon XLIT.

lif

:^:

:^r»

God in the soul is destroyed by tlie expectation of his perfect wot k.
We have seen several of llie ways wherein he attempts this, by cutting
oflf, as it were, the springs of holiness. But tliis he likewise does more
directly, by making that blessed hope an occasion of unholy tempers.

VS. Thus, whenever our heart is eagerly athirst for all the great and
precious promises ; when we pant after the fulness of God, as the hart
after the water brook ; when our soul breaketh out in fervent desire,
*' Why are his chariot wheels so long a coming ?" — he will not neglect
the opportunity of tempting us to nnjrmur against God. He will use
all his wisdom, and all his strength, if haply in an unguarded hour we
may be influenced to repine at our Lord for thus delaying his coming.
At least, he will labour to excite some degree of fretfulness, or impa-
tience ; and, i)erhaps, of envy at those whom we believe to have
already attained the pri/e of our high calling. He well knows, that by
giving way to any of these tempers, wo are pulling down the very thing
we would build up. By thus following after perfect holmess, we
become more unholy than before. Yea, there is great danger tliat our
last state should be worse than the first ; like them of whom the apostle
speaks in those dreadful words, " It had been better for them not to
have known the way of righteousness, than, having known it, to turn
from the holy commandment delivered to them."

14. And from hence he hopes to reap another advantage, even to
bring up an evil report of the good way. He is sensible, how kw are
able to distinguish (and too many are not willing so to do) between the
accidental abuse, and the natural tendency, of a doctrine. These,
therefore, will he continually blend together, with regard to the doc-
trine of Christian perfection; in order to prejudice the minds of unwary
men against the glorious promises of God. And how frequently, how
generally, 1 had almost said how universally, has he prevailed herein !
For who is there that observes any of these accidental ill effects ol
this doctrine, and does not immediately conclude, this is its natural
tendency; and does not readily c y oiU, "See, these are the fruile
(meaning the natural, necessary fruits) of such doctrine ?" Not so :
they are fruits which may accidentally spring from the abuse of a great
and precious truth : but the abuse of this, or any other scriptural doc-
trine, does by no means destroy its use. Neither can the unfaithfulness
of man, perverting his right way, make the promise of God of no effect.
No: let God be true, and every mau a liar. The word of tlie I^ord,it
shall stand. " Faithful is he that hath promised : he also will do it."
Let us not then be " removed from the hope of the gospel." Rather
let us observe, which was the second thing proposed, How we may
retort these fiery darts of the wicked one : how we may ri.se the highei
by what he intends for an occasion of our falling.

IL 1. And, first. Does Satan endeavour to damp your joy in the Lord,
by the consideration of your sinfulness ; added to this, that without
entire, universal holiness, no man can see the Lord ? You may cast
back this dart upon his own head, while, through the grace of God, the
more you feel of your own vileness, the more you rejoice in confident
hope, that all this shall be done away. While you hold fast this hoj)e,
every evil temper you feel, though you hate it with a perfect hatred, miiy
be a means, not of lessening your humble joy, but rather of increasing
it. "This and this," you may lay, "shall likewise perish from Uie

3ERMON XLH.

perfect woik.
Ills, by culling
irise does more
loly lenipers.

the greal and
id, 38 ihe hart
fervent desire,
/ill not neglect
He will use
arded hour we
ng his coming.
Incss, or impa-
elieve to have

knows, that by
I the very thing
M holiness, we
danger that our
hom llie apostle
for them not to
nown it, to turn

antage, even to
de, how few are
do) between the
(Ctrine. These,
gard to tVie doc-
minds of unwary
frequently, how
revailed herein !
ital ill effects ol
lis is its natural
are the ftuite
ne ?" Not so :
abuse of a great
r scriptural doc-
\e unfaithfulness
Jod of no efiect.
|d of the Lord, it
also will do it."
ispel." Rather
How we may
rise the highei

[joy in the Lord,
)i8, that without

You may cast
Iraceof God,th»'
]ice in confident

fast this hope,
feet hatred, may
ler of increasing
Verish from ili»*

•ERMON XLII.]

SATAN S DKVICE9.

423

presence of the Lord. Like aa the wax melteth at the fire, so shall
this melt away before his face." Hy this means, the greater that change
is, which remains to be wrought in your soul, the more may you triumph
in the Lord, and rejoice in tlie God of your salvation, who hath done sa
great things for you already, and will do so much greater things than
these.

2. Secondly : The more vehemently he assaults your peace, with
that suggestion, " God is holy ; you are unholy ; you are immensely
di.stant from that holiness, without which you cannot see God : how
then can you be in the favour of God ? How can you fancy you are justi-
fied ?" — take the more earnest heed to hold fast that, " Not by works
of righteousness which I have done, I am found in him : I am accepted
in the Beloved ; not having my own righteousness, (as the cause, either
in whole or in part, of our justification before God,) but that which is
by faith in Christ, the righteousness which is of God by faith." Oh
bind this about your neck : write it upon the table of thy heart. Wear
it as a bracelet upon thy arm, as frontlets between thine eyes : " I am
'justified freely by his grace, through the redemption that is in Jesus
Christ.' " Value and esteem, more and more, that precious truth, " By
grace we are saved, through faith." Admire, more and more, the free
grace of God, in so loving the world as to give " his only begotten Son,
that whosoever believeth on him, might not perish, but have everlasting
life." So shall the sense of the sinfulness you feel on the one hand, and
of the holiness you expect on the other, both contribute to establish
your peace, and to make it flow as a river. So shall that peace flow on
with an even stream, in spite of all those mountains of ungodliness,
which shall become a plain, in the day when the Lord cometh to take
fiill possession of your heart. Neither will sickness, or pain, or the
approach of death, occasion any doubt or fear. You know a day, an
hour, a moment, with God, is as a thousand years. He cannot be strait-
ened for time, wherein to work whatever remains to be done in your
soul. And God's time is always the best time. Therefore be thou
careful for nothing : only make thy requests known unto him, and thai
not with doubt or fear, but thanksgiving ; as being previously assured,
he cannot withhold from thee any manner of thing that is good.

3. Thirdly: The more you are tempted to giv« up your shield, to
cast away your faith, your confidence in his love, so much the more
take heed that you hold fast that whereunto you have attained. So
much the more labour to stir up the gift of God which is in you. Never
let that slip, " I have ' an Advocate with the Father, Jesus Christ the
righteous;' and, 'the life I now live, I live by faith in the Son of God,
who loved me, and gave himself for me.' " Be this thy glory, and crown
of rejoicing ; and see that no one take thy crown. Hold that fast : "I
know that my Redeemer liveth, and shall stand at the latter day upon
the earth ;" and, " I now ' have redemption in his blood, even the for-
giveness of sins.' " Thus, being filled with all peace and joy in believ-
ing, press on, in the peace and joy of faitli, to tlie renewal of thy whole
soul in the image of Him that created thee ! Meanwhile, cry continually
to God, that thou mayest see that prize of thy high calling, not as Satan
represents it, in a horrid, dreadful shape, but in its genuine, native
beauty ; not as something that must be, or thou wilt go to heli, but an
what may be, to lead thee to heaven. Look upon it as the most desi-

424

■ATAN 3 DBVI0B8.

fSBRMOt ZLir.

cii

*«. «

— ,1

<::>
<::>

\±i

:^:

rable gifl, which is lii all the Mores of the rich mercies of God. Rehold
ing it in this true point of light, thou wilt hunger after it more and more :
thy whole soul will be athirst for God, and for this glorious conformity
lo his likeness; and, havin;r received a good hope of this, and strong
consolation through grace, thou wilt no more be weary or faint in thy
nind, but wilt follow on till thou nttuincst.

4. In the same power of faith press on to glory. Indeed, this is the
lame prospect still. God hath Joined, from the beginning, pardon,
•oliness, heaven. And why should man put them asiuidcr ? Oh beware
of this! Let not one link of the golden chain be broken. "God, for
Christ's sake, hath forgiven me. He is now renewing me in his own
image. Shortly he will make me meet for himself, and take me to
stand before his face. I, whom he hath justified through the blood of
his Son, being thoroughly sanctified by his Spirit, shall quickly ascend
to the • New Jerusalem, the city of the living God.' Yet a little while,
and I shall ' come to the general assembly and church of the first-born,
and to God the Judge of all, and to Jesus the Mediator of the new
covenant' How soon will these shadows tlee away, and the day ol
eternity dawn upon me ! How soon shall I drink of ' the river of the
water of life, going out of the throne of God and of the Lamb I There
all his servants shall praise him, and shall see his face, and his name
shall be upon their foreheads. And no night shall be there ; and they
have no need of a candle, or the light of the sun. For the Lord God
enligliteneth them, and they shall reign for ever and ever.* "

6. And if you thus " taste of the good word, and of the powers of the
world to come," you will not murmur against God, because you are not
yet meet for the inheritance of the saints in light. Instead of repining
at your not being wholly delivered, you will praise God for thus far
delivering you. You will magnify God for what he hath done, and take
it as an earnest of what he will do. You will not fret against him, be-
cause you are not yet renewed, but bless him because you shall be ; and
because " now is your salvation" from all sin "nearer than when you
[first] believed." Instead of uselessly tormenting yourself because the
time is not fully come, you will calmly and quietly wait for it, knowing
that it " will come, and will not tarry." You may, therefore, the more
cheerfully endure, as yet, the burden of sin that still remains in you,
because it will not always remain. Yet a little while, and it shall be
clean gone. Only *' tarry thou the Lord's leisure :" be strong, and
" he shall comfort thy heart ;" and put thou thy tru.«t in the Lord !

6. And if you see any who appear (so far as man can judge, but God
alone searchcth the hearts) to be already partakers of their hope, already
** made perfect in love ;" far from envying the grace of God in them,
let it rejoice and comfort your heart. Glorify God for their sake ! " II
one member is honoured," shall not " all the members rejoice with it?"
Instead of jealousy or evil surmising concerning them, praise God for
the consolation I Rejoice in having a fresh proof of the faithfulness of
God in fulfilling all his promises ; and stir yourself up the more, to
" apprehend that for which you also are apprehended of Christ Jesus !''

7. In order to this, redeem the time. Improve the present moment.
Buy up every opportunity of growing in grace, or of doing good. Let
not the thought of receiving more grace to morrow, make you negligent
ef to day. You have one talent now ■ if you expect five more, so much

BR1I0> ZLIT.

)d. Behold
re and more i
18 conformity
s, and strong
r faint in thy

ed.this is the
iiing, pardon.
1 Oh beware
,. •' God, for
ne in his own
d take me to
h the blood of
[uickly ascend
a little while,
the first-born,
nr of the new
nd the day ol
le river of the
Lamb! There
and his name
lere ; and they
the Lord God
er.' "

5 powers of the
use you are not
jad of repining
)d for thus far
done, and take
gainst him, be-
'i shall be ; and
han when you
ilf because the
[or it, knowing
fore, the more
mains in you,
ind it shall be
le strong, and
|the Lord !
udge, but God
hope, already
God in them,
leir sake ! " It
ioice with iti"
raise God for
'aithfulness ol
the more, to
hrist Jesus !''
isent moment.
ig good. Lot
you negligent
nore. so much

IBRMON XLII.I

■ATAN 8 DEVICES.

420

.hen rather improve that you have. And the more you expect to receive
nereafter, the more laltoiir tor God now. Sufficient for tlie day is the
j^race thereof. God is now pouring his benefits \i\wn you : now approve
jTuurself a faithful steward of the present grace of God. Whatever may
be to morrow, give all diligence to day, to •' add to your faith, courage,
lemperance, patience, brotherly kindness," and the fear of Go<l, till
you attain that pure and perfect love ! Let these things be now " in you,
ind alK>und !" Be not now slothful or unfruitful : " So shall an entrance
be ministered unto you into the everlasting kingdom of our Lord Jesua
Christ!"

8. Lastly : If in time past you have abused this blessed hope of bemg
holy as lie is holy, yet do not, therefore, cast it away. Let the abuse
cease, the use remain. Use it now to the more abundant glory of God,
and profit of your own soul. In steadfa^^t faith, in calm trancpiillity of
spirit, in full assurance of hope, rejoicing evermore for what God hath
done, press ye on unto perfection ! Daily growing in the knowledge ol
our Lord .Icsus Christ, and going on from strength to strength, in resign
nation, in patience, in humble tliankfulness for what ye have attained,
and for what ye shall, run the race set before you, "looking unto Jesus,"
till, through perfect iove, ye enter into his tflory 1

426

SCRIPTUKE WAY OP SALVATION. [sKKMON XLIII.

SERMON XLlll— The Scripture Way of Salvation.
" Ye are saved through faith." Kph. ii. 8.

— ^1

lii

^z>

ANALYSIS.
The simplicity of religion. Its end is salvation ; the
means, faith.

I. What is salvation ?

]Not eternal happiness ; it is a present thincij. In the widest
sense it includes prevenient ,£;race. But specially it is justi-
6cation and sanctification. Justification is pardon, the for-
giveness of our sins and our acceptance with God. This is
procured by Christ. It is followed by peace and joy. At the
same moment sanctification begins ; we are inwardly renewed
by the power of God. But this renewal is not yet perfect,
though often supposed to be so. From the moment of this
change a mortification of sin takes place, completed in entire
sanctification, which is perfect love, excluding sin, and filling
the .leart.

II. What is that faith through which we are saved ? Faith
generally is a divine evidence or conviction ; including super-
natural light, and supernatural perception of that light. Moro
specifically, faith is a divine evidence or conviction that
Christ loved me and gave himself for me. B^ this we receive
Christ. This implies both assurance from Go'l, and adherence,
the latter following the former. By this faiUi we are saved.

HI. How are we saved by this faith ?

1. As the condition, and the only conditio.! of justification.
None is saved without this; every one who has this is justi-
fied. Kepentance necessary, but not in the same sense, or in
the same degree. It is indirectly necessary, and its fruits
only conditionally.

2. As the condition, and the only condition of sanctifica-
tion. A repentance also precedes this, which is a conviction,
wrought by the Holy Ghost, of sin still remaining in our
hearts ; and hence still cleaving to all our actions ; and a
sen.°e of our utter inability in ourselves. The fruits of this
repentance are all good works of i)ioty and of mercy. But as
before these fruits are necessary only as there is oj)portunity,
and this repentance is only remotely necessary in order to the
exercise of faith. Hence faith is the immediate and only con-
dition. What is this faith whereby we are sanctified ?

(1) A divine evidence and couvicLioii that God halh
pr mised th's m his holy Word.

{2) A divine evidence and conviction that what he hatii
promir'ed he is able to ]Xirform.

ZHMOS XLIII.

vat ion.

6BRM0N XLIir.j 8CRIPTURB WAY OF SALVATION.

427

ation ; the

I the widest
' it is justi-
m, the for-
jd. This is
oy. At the
dly renewed
yet perfect,
nent of this
,ed in entire
I, and tilling

veil ? Faith
luling super-
light. More
vie I ion that
is we, receive
1 adherence,
^e are saved.

justification,

his is justi-

SfMise, or in

,d its fruits

If sanctifica-
conviction,

Ining in our

Jions; and a
puits of this

|-cy. Ihit as
)j)portunity,
\ order to the
lid only con-
lied ?
God halh

lat he hath

(3) A divine evidence and conviction that he is able and
willing to do it now.

(i) A divine evidence and conviction that he doeth it. In
that hour it is done.

It may be gradually wrought in some in this sense that
they do not advert to the particular moment. But there is
a moment, we may be conscious of it ; and we should look for
it every day. Whi/ not now ?

INTRODUCTORY NOTES.

This sermon was tirst published iii tract form in the year 1765, and
incorporated in the standanl sermons in 1771. It, with the Plain
Account of Christian Perfection, puljlished the year following may be
taken as representing Mr. Wesley'.'i most mature views on this subject.
For five years a remarkai)le outpouring of the Spirit of perfect love had
been in progress in the Miitliodist societies, giving Mr. Wesley abundant
opportunity to study the subject from every point of view, in the light
of living experience. It was during the progre.''3 of this work that
many important points in the definition ot Christian Perfection were
guarded against Antinomianism on the one hand and enthusia-«m on the
other ; auvl the important advices to those who art saved from sia were
originally written.

The present sermon deals particularly with the way to the attainment
of Christian Ptrfuction. Dr. Wliiteheail (and .Mr. Tverman queries with
him,) seems to think tliat it was only at tliis time that Mr. Wesley came
to believe and teach tliat this grace might be received in a moment, by
simple faith. Undoubtedly, as Mr. Wesley expressly states, he had
lield the doctrine of Christian Perfection from the beginning of his
evangelical career. He had held also that it was attained by faith ; but
laid more stress upon tlie antecedent gradual work of mortification and
universal obedience. But at tiie period of the present sermon we think
the following points became more perfectly clear in .Mr. Wesley's teach-
ing, and probihly in his own experience, inasmuch a.s at the very com-
menc4'ment (17(50) he speaks of the work of God as being "t>ery helpful
to his ovfn soul."

1. The naturt' of sanctifying faith, which is as clearly defined in the
present sewnon, as is justifying faith in the first sermon. The nlation
of that previous definition to hia own experience may lead us to tiiink of
a similar relation here.

2. The relation of the preliminary gradual work of the Spirit, ia
what he calls the repentance of believers, to this definite faith and to
tlie higher state of grace is more cU ally defined than eve; befoic. The
cermon on tlie repentance of believers was written two years later.

3. The doctrine of the witness or assurance of entire sanotification
,,'iven by the llt)ly Spirit was now clearly propounded in his farther
Uioughts on Christian Perfection though only indirectly referred to in
tiie present sermon.

4. The entrance upon the conscious possession of this full salvation is
made a grand point, a crisis of religious experii ncc, just as the conscious
entrance upon the conscious assurance of ju.stification had been after the
• xperience of May 24tli, 1738. This is not insisted on as indispensably
necessary to its attainment ; but Mr. Wesley lias come now to think it
"infinitely desirable," that this crisis should be thus dffinitely mark<-<l.

428

scrivti:rb way op salvation. [skrmon xliii.

mm'

:^:

:rr>

6. Tlie unity of the process of salvation in the first and the second
great crisis of experience is clearly apparent. Botli rest upon the atone-
ment ; both are the work of the Holy Spirit in a process ot conviction
Ieadin<T to suSniission and faith followed by a witness or assurance which
merj^es into a permanent faith. The first crisis begins the work, which
the second carries on to ptrfection. This parallel Mr. Wesley carries
out very fully.

6. Now, Afr. Wesley begins to press the second crisis upon believers
more stronyly than ever before. He sometimes seems to go beyond the
drawi.uj which he deemed expedient in 1745.

7. We note in this sermon that the same prominence and honour is
given to the Holy Spirit as in the doctrine of conversion. This dis
tinguishes Mr. Wesley's teaching from all forms of i^ntinomianisin
There is an Antinoniian peifectionism, which, like tlie correspondin.-
doctrine of justihcation, is merely assumed or imputed. Mr. Wesl.x
does not attempt to force religious experiences by any merely intellect ii;il
processes or logical formularies. The ^^ divine conviction" must prepare
every step. This important truth characterizes his teaching throughout,
and distinguishes it from many modern imitations. We cannot go on tc

Serfection but by praying for the Spirit, and being led by tiie Spirit.
\o process of consecration and faith will avail, except that consecration
be the result of deep conviction of inbred sin by the Holy Spirit, ami
that faith be of the operation of the Holy Ghost, a divine evidence ami
conviction. Mr. Wesley, of course, does not exclude our co-operation
with the Spirit in the use of all means ; but he never falls into tluit
common error, which leads only to a superlicial imitation of the diviiic
life.

SERMON XLTTT.

1. NoTHiNo can be more intricate, complex, and hard to be under*
stood, than religion, a.s it has been often described. And this is not
only true concerning the religion of the heathens, even many of the
wisest of them, but concerning the religion of those also who were, in
some sense. Christians ; yea, and men of great name in the Christian
world ; men who seemed to be pillars thereof. Yet how easy to be
understood, how plain and simple a thing is the genuine religion ot
Jesus Christ ; provided only that we take it in its native form, just as it
is described in the oraclos of God ! It is exactly suited, by the wise
Creator ami Governor of the world, to the weak understanding and nar-
row capacity of man in his present state. How observable is this, both
with regard to the end it proposes, and the means to attain that end !
The end is, in one word, salvation ; the means to attain it, faith.

2. It is easily discerned, that these two little words, I mean faith and
salvation, include the substance of all the Bible, the marrow, as it were,
of the whole Scripture. So much the more shoidd we take all possible
care to avoid all mistake concerning them, and to form a true and
accurate judgment concerning both the one and the other.

3. Let us then seriously inquire,

I. What is salvation '?

II. What is that faith whereby we are saved 7 And,

III. How are weaaved by it?

I. 1. And, first, let us inquire, What is salvation? The salvation which
is here spoken of, is not what is frequently unclerstood by that vvord,
the going to heaven, eternal happiness. It is not the soul's going; lo
paradise, termed by our Lord. ♦' Abraham's bosom." It is not a bieH»-

[SKRMON XUII.

««"t thing; a bJessina vvl Lh T '"T*^'"^' ^^ ^ distance ;.''
«'>*v n possession of." Nav fi """S*" '^'^ ^'^^ •"ercy of bod \/''"
t-'luaJ propriety «• Yp /J ^/ ** "''''*^« "^'^y be renderL . ? .' ^® ^'■♦*

^ if we take this i„ its JZ'J . " consummated in slorv
-'^ougl.t in the soul l,y Urn i"r ^'''''''"' " ^'" include K . •
out more properly prevrn,^ '>eq.iently termed, natu T.n '^^ '*

more ;~all thai J„rl T ' ''^ "'^ ^'^1(1 to them S "'^ * a'^'er ;

eousness of Christ T ? '''^''"'' Justification ) is t Ir ht' j*''^"""^"''^
'""h done am sTl^brodN"':'^?";' ^ ""'*^ '"<>- c L X'^^'t"";'/;^''^-

irr<«ssnr« '» 'in ■ ^'^ "^ f'" he "nnum,! ^ . , . '^^ V » ^U that Chr St

•*• And at the san.e time tiat i7 ""'^^^'^-^''e and full oSorv^. ""
'"'^nt, sanctification be. ,Ts r. T '"■'' J"'''^^''' V^^. i" tlm ve ^

--;;. ..ovi„4 ,L',,:,:;; ;L'™r'^,. 5 » -7". 01';.^;? ;,eTa^„i"

.i.«a,'/:;: -1::^'^ f,:..":- w'.o7; e;tt r:;*;trf-'' '•

--- a„,j,,e: ;,::•;:,•:;» ;t;t--; o;,. or ,1^^^^^^^^^^^^^

""ly .-u»,.e„<led, „ot deMrSvS T '"'' ^'^- ""''•''^''i-ed, li f,! „,r sin „

t.'iO SCRIPTURE WAT or SALVATION. [SERMON XLIH.

that they are children of God ;" yel they fee! in thetnselves sometimes
piide or self will, sometimes anger or unhfelief. They find one or more
ol these frequently stirring in their heart, tlioiigh not conquering ; yea,
perhaps, " tlirusting sore at them that they may fall;" hut the Lord ia
their lielp.

7. How exactly did Macarms, fourteen hun<lred years ago, descril>e
tlie present experience of the chihlren of God ! " The unskilful, [or
unexperienced,] when grace operates, presently imagine they have no
more sin. Whereas they that have discretion cannot deny, that even
we who have the grace of God may be molested again. — For we havr
often had instances of some among the bretliren, who have experienced
such grace as to affirm that they had no sin in them ; and yet, after all,
when ihey thought themselves entirely freed from it, the corruption that
lurked within was stirred up anew, and they were well nigh burnea up.'

8. From the time of our being born again the gradual work of sanctili
cation takes place. We are enabled, " by the Spirit, to mortify the deeds
of the body," of our evil nature ; and as we are more and more dead to
sin, we are more and more alive to God. We go on from grace to grace,
while we are carefi'l I'o " abstain from all appearance of evil," and are
" zealous of goor. >\\jrks," as we have opportunity of doing good to all
men ; while we walk in all his ordinances blameless, therein worshijv
ping him in spirit and in truth ; while we take up our cross, and deny
ourselves every pleasure that does not lead us to God.

9. It is thus that we wait for entire sancf ification ; for a full salva
tion from all our sins, — from pride, self will, anger, unbelief; or, as
the apostle expresses it, " go on to perfection." But what is perfection T
The word has various senses : here it means perfect love. It is love
excluding sin ; love filling the heart, taking up the whole capacity ol
the soul. It is love " rejoicing evermore, praying without ceasing, in
every thing giving thanks."

II. But what !8 that faith through which we are saved ? This is the
second point to be considered.

1. Faith in general is defined by the apostle, nrpayixaruv sXeyj^os ou
^Xs-rrofjLe'vojv : an evidence, a divine evidence and conviction [the word
means both] of things not seen ; not visible, not perceivable either hy
sight, or by any other of the external senses. It implies both a super-
natural evidence of God, and of the things of God, a kind of spiritual
/t'^A/ exhibited to the soul, and a supernatural sight or perception there-
of. Accordingly the Scripture speaks of God's giving sometimes liglit,
sometimes a power of discerning it. So St. Paul, " God, who command-
ed light to shine out of darkness, hath shined in our hearts, to give us
the light of the knowledge of the glory of God in the face of Je.-^us
Christ." And elsewhere the same apostle speaks of •' the eyes of [our]
understanding being o|)ened." By this two fold operation of the Holy
Spirit, having the eyes of our soid both opened and enlightened, we seo
the things which the natural " eye hath not seen, neither tin ear heanl."
We have a prospect of the invisible things of God ; we see the spiritual
world, which is all round about us, and yet no more (Hscerned by oiu
natural faculties, than if it had n« being : and we see the eternal world;
piercing through (he veil wiiicii hangs between time and eternity.
Clouds and darkfioss then rest upon it no more, but we already see the
glory which ithail be revealed.

SERMON XLIII.

Ives sometimcp
lid one or more
tiqiiering; yea,
but the Lord ia

rs ago, describe
J unskillul, [or
10 they have no
deny, that even

. For we havr

ave experiencc(>
nd yet, after all,
J corruption thut
ligh burnea up.'
vvorkofsanctili
nortity the deeds
lud more dead lo
m grace to grace,
of evil," and are
doing good to all
therein worshii>-
r cross, and deny

• for a full salva
' unbelief; or, aa
rliat is perfection !
t love. It is love
whole capacity of
iihout ceasing, in

ived 1 This is the

nction [the word
ieivable either hy
)lies both a super-
kind of spiritual
perception therf-
r sometimes light,
["d, who command-
1 hearts, to give us
[the face of Jcmis
the eyes of [our]
■ation of the Holy
lliglUcned, we see
ler thaear heanl'
see the spiritunl
discerned by oiii
Ithe ettrnnl world;
]me and eternity,
re already see the

SERMON XLIII. J SCRIPTURE WAY OF SALVATION.

4:^1

2. Taking the word in a more particular sense, faith is a divine evi-
dence and conmction, not only that " God was in Christ, reconciling the
world unto himself," but also that Christ loved vie, and gave himself fc
me. It is by this faith (whether we tx>rm it the essejice, or rather i
vroperti/ thereof) that we rt reive Christ ; that we receive him in all his
offices, as our I'rojjhet, Priest, and King. It is by this that he is "made
of God unto us wisdom, and righteousness, and sanctitication, and
redemption."

3. '• But is this the fnith of nsatiranre, or faith of adherence ?^^ 'I'he
Scripture mentions no such distinction. The apostle says, "There is
one faith, and one hope of our calling;" one Christian, saviug faith;
" as there is one Lord," in whom we believe, and " one God and Father
of us all." And it is certain, this faith necessarily implies an assurance
(which is here oidy another word for fiuf/mrr, it being hard to tell the
difference between them) that Christ loved me, and gave himself for
me. For " he that believeth," with the true living faith, " hath the
witness in himself:" " The Spirit wilnesseth with his spirit, that he is
a child of God." " Because he is a son, God hath sent forth the Spirit
of his Son into his heart, crying, Abba, Father;" giving him an assu-
rance that he is so, and a childlike contidence in him. Out let it be
observed that, in the very nature of the thing, the assurance goes before
the confidence. For a man cannc* have a childlike confidence in God
till he knows he is a child of God. Therefore confidence, trust, relia.nce,
adherence, or whatever else it be called, is not the first, as some have
supposed, but the second branch or act of faith.

4. It is by this faith we are saved, justified, and sanctified ; taking
that word in its highest sense. But how are we justified and sanctified
by faith ] This is our third head of inquiry. And this being the main
point in question, and a point of no ordinary importance, it will not be
improper to give it a more distinct and particular consideration.

III. 1. And, first. How are we justified by faith? In what sense is
this to be understood ? I answer, faith is the condition, and the only
condition of justification. It is the condition: none is justified but he
tha* believes: without faith no man is justified. And it is the onlt/ con-
dition : this alone is sufficient for justification. Every one that believes
18 justified, whatever else ho has or has not. In other words : no man
IB justified till lie believes; every man, when he believes, is justified.

2. " But does not God command us to repent also ? Yea, and to
bring forth fruits meet for repentance V To cease, for instance, from
doing evil, and learn to do well ? And is not both the one and iht
other of the utmost nee t-sity, insorr.tich that if we willingly neglect
cither, we cannot reasoii. iiiy f Koect to be justffied at all 1 i^at if this
be so, how can it lie said that faith is the ,nly condition of justification ?"

God does undoubtcully command us both to repent, and to bring forth
fruits meet for re|)enlance ; which if we willingly neglect, wc cannot
reasonably expect to be justified at all : therefore both repentance, and
fruits meet for repentance, are. in some sense, necessary to justification.
But they are not necessary in the same sense with faith, nor in the same
degree. Not in the same drffrcc; for those fruits are only necessdry
condiiionai/i/ ; if there be time aun opportunity for them. Otliorwise
a man may be justified without them, as was the thief yi\wi\ the cross;
(if we may call him so ; for a late writer has discovered thai he was no

432

SCRIPTURE WAY OF SALVATION. [SERMON XMIT.

» —

:r:3

thief, but a very honest and respectable person !) but he cannot be just
ified without faith ; this is impossible. Likewise, let a man have ever
BO much repentance, or ever so many of the fruits meet for repentrnce,
yet all this does not at all avail ; he is not justified till he believes. But
the moment he believes, with or without those fruits, yea, with more or
less repentance, he is justified. — Not in th** same sunse ; for repentance
and its fruits are only remotely necessary ; necessary in order to faith ;
whereas faith is immediately and directly necessary to justification. It
remains, that faith is the only condition, which is immediately and proxi
matdy necessary to justification.

3. " But do you believe we are sanctified by faith 1 We know you
believe thai we are justified by faith ; but do not you believe, and accord-
ingly teach, that we are sanctified by our works ?" So it has been
roundly and vehemently affirmed for these five and twemy years : but
I have constantly declared just the contrary ; and that in all manner of
ways. I have continually testified in private and in public, that we are
sanctified as well as justified by faith. And indeed the one of those
great truths does exceedingly illustrate the other. Exactly as we are
justified by faith, so are we sanctified by faith. Faith is the condition,
and the only condition of sanctificatioii, exactly as it is of justification.
It is the condition : none is sanctified but he that believes ; without
faith m man is sanctified. And it is the only condition : this alone is
sufficient for sanctification. Every one that believes is sanctified, what-
ever else he has or has not. In other words, no man is sanctified till
he believes : every man when he believes is sanctified.

4. " But is there not a repentance consequent upon, as well as a re-
pentance previous to, justification ? And is it not incumbent on all that
are justified to be ' zealous of good works V Yea, are not these so
necessary, that if a man willingly neglect them he cannot reasonably
expect that he shall ever be sanctified in the full sense; that is, per-
fected in love ? Nay, can he grow at all in grace, in the loving know-
ledge of our Lord Jesus Christ ? Yea, can he retain the grace which
God has already given him? Can he continue in the faith which he has
received, or in the favour of Ood ? Do not you yourself allow all this,
and continually assert it? But, if this be so, how can it be said, that
faith is the only condition of sanctification ?"

5. I do allow all this, and continually maintain it as the truth of God.
I allow there is a repentance consequent upon, as well as a repentance
previous to, justification. It is incumbent on all that are justified to be
zealous of good works. And tliese are so necessary, that if a man will-
ingly neglect them he cannot reasonably expect that he shali ever be
sanctified ; he cannot grow in grace, in the image of God, the mind
which was in Christ .lesus; nay, he cannot retain the grace he has
received, he cannot continue in faith, or in the favour of God.

What is the inference we must draw herefrom ? Why, that both
repentance, rightly understood, and the practice of al! good Wv»rks,
works of piety, as well as works of mercy, (now properly so called,
since they spring from faith,) are, in some sense, necessary to sanc-
tification.

I say, repentance rightly understood ; for this must not be confound-
ed with the former repentance. The repentance consequent upon
justification, is widely different from that which is antecedent t< it

le truth of God.

--"-"] -,„„„„„ „,,^^^„,^_,

ion.ror r!?!„ . '/, u?" '" "'«"' ^hat are regenerate .fr"""' f«« 0"r

we fin/> „ t • . r "^ '* "One amiss ivi, 6'"f"i oi Ood, were

sins- an,l u ^^"^"^^^ of our best duties thoJ r "^^' *« that we

y. ^ut what good works a rp#», ^

uwrpTrr^r '".f"-'«-^" 5' "r/rf K?f °^"''i«- yo" "ffi™
«%p^r k:- s^ sL'-irr? '"^^r:^-^:;:^,^-

meditatntr; and .,«n ^"^^"'"ff the Scr ptures hv 1.1 '®*^^'^'nff the

bodily heaiih r:r^ "«=- » ---re o<^,^ !;•; XSjr '„"!;

'". Second y, a|| utort. «f ~
™ soul, of men • JohJc "[.""'"'y, "vhelijer (hev rel.t. .

;"~e:Tn:^^^^^^^^

w.e8sary i„ f„|| sancti(ica°ionTl, "'■'"/'" "^P«"«»nco," Ihfcl, '»

'-"-« h„ chiM,e„ u. ,vai;z coT^Lir.'-a'is:''"''" «"'' ''"'5i «™

434

SCRIPTURE WAY OF SALVATION. [SKKMON XI.III.

:^D

11. Hence may appear the extreme mischievousness of that aeess*
ingly innocent opinion, That there is no sin in a believer ; that all sin
is destroyed, root and branch, t!ie moment a man is justitied. By totally
preventing that repentance, it quite l)locks up the way to sanctitication :
there is no place for repentance in him who believes there is no sin
either in his life or heart : consequently tliere is no place for his being
perfected in love, to which that repentance is indispensably necessary.

12. IIcMce it may likewise apprar, that there is no possible danger
in thus expecting full salvation. For sup|K)se we were mistaken, su|>-
posc no such blessing ever was or can be attained, yet we lose nothing :
nay, that very expectation quickens us in using all the talents which
God has given us ; yea, in improving them all ; so that when our Lord
Cometh he will receive his own with increase.

13. But to return. Though it be allowed, that both this repentance
and its fruits are necessary to full salvation ; yet they are not necessary
either in the same sense with faith, or in the same degree : not in the
same digrce. ; — for these fruits are necessary conditiimally, if there be
time and opportunity for them ; otherwise a man may be sanctifiod
without them. But lie cannot be sanctified without faith. Likewise,
let a man have ever so much oi this repentance, or ever so many good
works, yet all this does not at all avail : he is not sanctified till he be-
lieves : but the moment he believes, with or without those fruits, yea,
with more or less of this repentance, he is sanctified. — Not in the same
sense ; — for this repentance and these fruits are only rrmotcly necessary,
necessary in order to the continuance of his faith, as well as the increase
of it; whereas faith is iinmrdintcli/ and directly necessary to sanctifi-
cation. It remains, that faith is the only condition, which is immcdiatclij
and prorimatili/ necessary to sinctificalion.

14. " But what is that faith whereby we arc sanctified? saved from
sin, and perfected in love?" It is a <livine evidence and conviction,
first, that God hatii promised it in the holy Scripture. Till we are
thoroughly satisfied of this, there is no moving one step farther. And
one would imagine there needed not one word more to satisfy a reason-
able man of this than the ancient promise, " Then will I circumci>f
thy heart and the heart of thy seed, to love the Lord thy God with all
thy heart, and with all th.y soul, and with all thy mind." How clearly
does this express the being perfected in love ! How strongly imply lli"
being saved from all sin ! For as long as love takes up the whole heart,
what room is there for sin therein ?

15. It is a divine evidence and conviction, secondly, that what God
hath promised ho is able to perform. Admitting, therefore, that " vvitii
men it is impossible" to " bring a clean thing out of an unclean," to
purify the heart from all sin, and to fill it with all holiness; yet this
creates no difficulty in the case, seeing " with God all things are pos-
sible." And surely no one ever imagined it was possible to any powor
less than that of the Almighty! But if God speaks, it shall be doiio.
God saith, " Let there be light; and there [is] light!"

IG. It is, thirdly, a divine evidence and conviction that be is able
and willing to do it now. And why not ? Is not a moment to him the
same as a thousand years ? He cannot want more time to accomplish
whatever is his will. Ami he cannot want or stay for any more wort/ri'
ness or fitness in the persons he is pleased to honour. We may there

fore boldly snv at nn„ • . ^Sfl

Tlie l»|„,,,., , J,7,.' '"' ."I »'" ; 11 i.i clean " |-,„m " M .'. ■ i ' "'" *»"'
. ■«■ " "... -loo, ,;„, „„,, „ . ' '"" '"""'""" "' '■«>■"

"re- And 80 l,o .ronora ; ' '." " ""oracnl, in il,,. ,„ " ' ''"'l'"/

™n,e, an,, ^vi|, „',Vr v '? T'r ''". ''"» >I>™m»."o/yo ,r ?''' "" >'"•
"«""ent ! Wl,v „, !,?• , '•*''' f"' " llioii every ,l,,v 'T ''T ' " "'"

'"'Wy kno,v „r I r " " '' '-J- I'^i"'- A„,l |,v r ^ ^■°" '"V look
r™ 'van. ;: e ,1 r.r^l'''' "> '■"■"' or t w„' kl '',f", ^°" "■>>

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'" deny one of il.A..: • ' V -'^*^^^ '^ ""^ V<>u are inH P ® """^e

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436

OBIOINAL SIN.

[SEKMUN XLI7.

SERMON XUV. —Original Sin.

" And God saw that the wickedness of ninn waa great in tlic earth, air ' that
every imagination of the thoughts of his heart was only evil uoiainu*
Uy." Gen. vi. 6.

til

:^3

ANALYSTS.

Fair pictures of human nutiire have heen drawn by ancient
and modern writers. They are readily received, but agree
not with God's word; wliich dechares, — That by one man's
disobedience all were constituted sinners. That in Adam all
died. That he begat a son in his own likeness, since " who
can bring a clean tiling out of an unclean." Thus we are by
nature dead in trespasses and in sins, being shapen in iniquity
and conceived in sin. Hence the absolute universality of
actual transgression.

I. Let us show what men were before tlie flood. The
account is of " man," the whole race. Every imagination
includes everything that is fal)ricated within. It is only evil,
without intermixture of good ; and continually, without
cessation.

II. Are men the same now ? So says David, Isaiah, and
the Apostles. Experience confirms this. We are Atheists,
without knowledge, love, or fear of God ; idolators, servin-^
pride, self-will, love of the world, the lust of the ilesh, the
desire of the eye, and the pride of life.

III. Hence we see, (1) The difference between Christianity
and ail other religions. They depend on natural goodness.
Christianity alone recognizes man's real state. (2) That no
religion is truly Christian which denies this fact. (3) That
Christianity is essentially a healing of the souL

INTRODUCTORY NOTES.

Few subjects require more careful definition in the Arminian system
than the doctrine of original sin. We must carefully avoid Peiaf^ian
and semi-Pelagian views on the one hand, and Augustinian determinism
on the other. The controversial character of Mr. Wesley's treatise on
original sin, while guarding the truth completely against the two former
errors, leaves it open to misconception on the aide of the hitter. We note
here what Mr. Wesley positively states, and further, what he omits to
state. He states —

1. The absolute universality of sin.

2. That this universality arises from heart-sin, or a sinfulness in
nature or character.

3. That this heart-sin is a birth-sin ; not acquired, but inherited, bum
with ua.

SERMON XlilV.

■ERMUN XLIV.]

ORIOINAL SIN.

437

earth, aiil that
Iv evil coutioo*

vn bv ancient
e<l, but agree
)y one man's
tt in Adam all
}3, since " who
11U3 we are by
len in iniquity
miversality of

he flood. The

i-y imagination

It is only evil,

uaUy, without

vid, Isaiah, and
are Atheists,
lators, serving
the ilesh, the

len Christianity
tural goodness.
(2) Tbat ni)
fact. (3) That

Arminian syBtcra
Ly avoid Pelagian
tnian determinism
lesley'a treatise on
Ist the two former
|e latter. We not*
Iwhat he omits to

a sinfulness in
lut inherited, bum

4. Thiit this birth-ain ih derived from Adam, and comes by a natural
law.

5. Tlint it oriL,'it>atnd in thfi first transfTrosflion. These fundamental
points Mr. \Ve!*liy jutMcuts in tlie very \V(ti(l.s of Sciipture.

6. lie clenily states tliat this entire sin (actual sin, lit'arl-.sin, birth-sin,
ond the original sin) exposes man to the wnitli of (Jod. IJut he dues mtt
separate these four ihMuents of our .sinful cHtati', and assort with Calvia
that guilt is iniputi'd on account of the nri<jiuiil sin. Kvcii in the treatise
on original sin, Mr. Wesley seems to avoid the expic^sioii, though it is
often used by the authors whom he ([tiotes. Wlit-u Dr. Taylor says,
" Puniahmcint always connotes guilt," hi- rcplie.^, " It always couiiotts sin
and sutfering ; and here are bolii. Adam sitiued ; hia posterity sutler ;
and that in conaeciuence of his sin." So in discu-.siug the proposition of
the Westminster catechiam, "The guilt of Adam's first sin ;" when Dr.
Taylor says, " Adum'a first sin was attended with c()iis.'([Ut'nce.s which
affect all his posterity. But we could not on account of his sin become
obnoxicms to punishment." Mr. Wesley replies, " Uy i)uiiisliiii('nt I
mean evil sutforeil on account of si.i. And are we not obnoxious to any
evil on account of Adam's sin I" And when he •onics to the final
proposition of the Westminster cateiiiiisni, "And ju-tly liable to all
punishments in this world, and that which is to come," Mr. Wesley says,
" That all men ore liable to these for Adam's sin alone, I do not a.ssert ;
but they are so, for their own outward and inward sins, which, through
their own fault, spring from the infection of their nature." Further on
he says "I believe none ever did, or ever will die eternally, merely for
the sin of our first father." In harmony with this Arminian liniitalinu
of the Augustinia. doctrine are the e.xcisions which Mr. Wesley made
from the ninth article of the Church of England, which compare with
article seven of the Discipline of our Church.

The omitted clause (" and therefore in every person born into this
world it deserveth Cod's wrath and damnation,") does not indeed take
the highest ground of Calvinistic imputation of Adam's sin. It docs
not necessarily mean more than the mediate imputation of Placaeus,
But even this mediate imputation, Mr. Wesley would seem further to
define by attaching its guilt to our own personal fimlt in neglect of the
provided redemption. The universal provisions of the atcmument enter
at every point into Mr. Wesley's Anthropcdogy as Nvell as into his
Soteriolog}'. He knows nothing of a human race without a jjrovided
salvation in Christ ; but under the present entire economy, by which the
race is alike related to Adam and to Christ, he certainly (loes hold (and
in harmony with Scripture,) the guilt of original sin. This L'uilt, how-
ever, has no existence antecedent to tlie existence of the guilty sinner,
and hence cannot be the basis of any decree of predestination to wrath.
We are " obnoxious to evil on account of Adam's sin," but only under
an economy which brings us grace through Christ's righteousness, and
thus final condemnation must be the result of our personal JaiiUm t]ie
neglect of the provided grace. Every element of tne Augustinian doc-
trine which can be proven from Scripture is thus not only taught by
Mr. Wesley, but is in harmony with his entire doctrinal system.

In regard to the extent of human depravity Mr. Wesley's teaching is
in harmony with the Augustinian Confessions ; it is a total inability to
good, " without the grace of Qod preventing us that we may have good
^ill, and working with us when we have that good wilL"

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438

ORIGINAL SIN.

[sermon XLIY.

(Si

•••■«.«

f5ct

:^:

::d

SERMON XLIV.

1. How widely different is this from the fair pictures of human nature,
which men have drawn in ail ages ! The writings of many of the an*
oients abound with gay descriptions of the dignity of man ; whom some
of them paint as having all virtue and happiness in his composition, or
at least, entirely in his power, without being beholden to any other
being; yea, as self sufficient ; able to live on his own stock, and little
inferior to God himself.

2. Nor have heathens alone, men who were guided in their re-
searches by little more than the dim light of reason, but many Mkewise
of them that bear the name of Christ, and to whom are entrusted the
oracles of God, spoken as magnificently concerning the nature of man,
as if it were all innocence and perfection. Accounts of this kind have
particularly abounded in the present century ; and perhaps in no part
of the world more than in our own country. Here not a few persons
of strong understanding, as well as extensive learning, have employed
their utmost abilities to show, what they termed, " the fair side of human
nature." And it must be acknowledged, that if their accounts of him
be just, man is still but " a little lower than the angels ;" or, as the words
may be more literally rendered, " a little less than God."

3. Is it any wonder, that these accounts are very readily received by
the generality of men 1 For who is not easily persuaded to think favour
ably of himself] Accordingly, writers of this kind are most universally
read, admired, applauded. And innumerable are the converts they have
made, not only in the gay, but the learned world. So that it is now
quite unfashionable to talk otherwise, to say any thing to the disparage-
ment of human nature ; which is generally allowed, notwithstanding a
few infirmities, to be very innocent, and wise, and virtuous !

4. But, in the mean time, what must we do with our Bibles ? — for
they will never agree with this. These accounts, however pleasing to
flesh and blood, are utterly irreconcilable with the scriptural. The
Scripture avers, that " by one man's disobedience all men were consti-
tuted sinners;" that " in Adam all died," spiritually died, lost the life and
the image of God ; that fallen, sinful Adam then " begat a son in his own
likeness ;" — nor was it possible he should beget him m any other ; for
" who can bring a clean thing out of an unclean ?" — that consequently
we, as well as other men, were by nature " dead in trespasses and sin,"
" without hope, without God in the world," and therefore " children oi
wrath ;" that every man may say, "I was shapen in wickedness, and in
sin did my mother conceive me ;" that " there is no difference," in that
" all have sinned and come short of the glory of God," of that glorious
image of God, wherein man was originally created. And hence, when
" the Lord looked down from heaven upon the children of men, he
saw they were all gone out of the way ; they were altogether become
abominable, there was none righteous, no, not one," none that truly
sought after God : just agreeable this, to what is declared by the Holy
Ghost, in the words above recited, "God saw," wl'-in he looked down
from heaven before. '• that the wickedness of man was great in th«'

BBMON ILIV.

uman nature,
iny of the an*
; whom some
imposition, or

1 to any other
ock, and little

d in their re-
many likewise

2 entrusted the
nature of man,
' this kind have
haps in no part
t a few persons

have employed
ir side of human
accounts of him

or, as the worda

1."

idily received by
1 to think favour
most universally
inverts they have
Jo that it is now
ko the disparage-
[otwithstanding a

LUOUS !

,ur Bibles?— for
rever pleasing to
[scriptural. The
(len were consti-
i, lost the life and
It a son in his own
n any other ; for
^hat consequently
spasses and sin,"
fore " children oi
[ckedness, and in
[ference," in that
1' of that glorious
nd hence, when
Jren of men, he
[together become
none that truly
red by the Holy
, he looked down
Up great in th»»

BERMONXLIY.J OBIOINAL SIN. 439

earth ;" so great, that " overy imagination of tht thoughts of his heart
was only evil continually."

This is God's account of man : from which I shall take occasion, first,
To show what men were before the flood: secondly. To inquire, whethef
they are not the same now ? And, thirdly, To add some inferences.

I. 1. I am, first, by opening the words of the text to show what men
were before the flood. And we may fully depend on the account here
given : for God saw it, and he cannot be deceived. He " saw that the
wickedness of man was great :" — Not of this or that man ; not of a
few men only ; not barely of the greater part, but of man in general ;
of men universally. The word includes the whole human race, every
partaker of human nature. And it is not easy for us to compute their
numbers, to tell how many thousands and millions they were. The
earth then retained much of its primeval beauty, and original fruitful-
ness. The face of the globe was not rent and torn, as it is now ;
and spring and summer went hand in hand. It is therefore probable,
it aflbrded sustenance for far more inhabitants than it is now capable
of sustaining ; and these must be immensely multiplied, while men
begat sons and daughters for seven or eight hundred years together.
Yet, among all this inconceivable number, only "Noah found favour
with God." He alone (perhaps including part of his household) was
an exception from the universal wickedness, which, by the just judg-
ment of God, in a short time after brought on universal destruction.
All the rest were pai takers in the same guilt as they were in the
same punishment.

2. " God saw all the imaginations of the thoughts of his heart ;" —
of his soul, his inward man, the spirit within him, the principle of all
his inward and outward motions. He " saw all the imagiuiitions :" —
It is not possible to find a word of a more extensive signification. It
includes whatever is formed, made, fabricated within ; all that is or
passes in the soul ; every inclination, aflection, passion, appetite"; every
temper, design, thought. It must of consequence include every word
and action, as naturally flowing from these fountains, and being either
good or evil according to the fountain from which they severally flow.

3. Now God saw that all this, the whole thereof, was evil ; — contrary
to moral rectitude ; contrary to the nature of God, which necessarily
includes all good ; contrary to the divine will, the eternal standard of
good and evil; contrary to the pure, holy image of God, wherein man
was originally created, and wherein he stood when God, surveying the
worko of his hands, saw them all to be very good ; contrary to justice,
mercy, and truth, and to the essential relations which each man bore
to his Creator and his fellow creatures.

4. But was there not good mingled with the evil ? Was there not
ligMt intermixed with the darkness ? No ; none at all : " God saw that
the whole imagination of the heart of m.an was only evil." It cannot
indeed be denied, but many of them, perhaps ali, had good motions put
into their hearts ; for the Spirit of God did then also " strive with man,"
if haply he might repent, more especially during that gracious reprieve,
the hundred and twenty years, while the ark was preparing. But still
" in his flesh dwelt no good tiling ;" all his nature was purely evil : it
was wholly consistent with itself, and unmixed with any thing of an
opposite nature.

It:

i:3c:

^9"

440 ORIGINAL SIN. [sermon XLIV.

6. However, it may still be matter of inquiry, " Was there no inter«
mission of tliis evil ? Were there no lucid intervals, wherein some-
thing good might be found in the heart of man V We are not here to
consider, what the grace of God might occasionally work in his soul ;
and abstracted from this, we have no reason to believe, there was any
intermission of that evil. For God, who " saw the whole imagination
of the thoughts of his heart to be onh/ evil," saw likewise, that it was
always the same, that it " was only evil continually ;" every year, every
day, every hour, every moment. He never deviated into good.

II. Such is the authentic account of the whole race of mankind,
which he who knoweth what is in man, who searcheth the heart and
trieth the reins, hath left upon record for our instruction. Such were
all men before God brought the flood u])on the earth. We are, secondly,
to inquire, whether they arc the same now ?

1. And this is certain, the Scripture gives us no reason to think any
otherwise of them. On the contrary, all the above cited passages ot
Scripture refer to those who lived after the flood. It was above a thou-
sand years after, that God declared by David concerning the children
of men. " They are all gone out of the way, [of truth and holiness,]
there is none righteous, no, not one." And to this bear all the prophets
witness, in their several generations. So Isaiah, concerning God's
peculiar people, (and certainly the heathens were in no better condi-
tion,) *' The whole head is sick, and the whole heart faint. From the
sole of the foot even unto the head there is no soundness in it ; but
wounds, and bruises, and putrefying sores." The same account is
given by all the apostles, yea, by the whole tenor of the oracles of God.
From all these we learn concerning man in his natural state, unassisted
by the grace of God, that " every imagination of the thoughts of his
heart is [still] evil, only evil [and that] continually."

2. And this account of the present state of man is confirmed by daily
experience. It is true, the natural man discerns it not : and this is not
to be wondered at. So long as a man, born blind, continues so, he is
scarce sensible of his want : much less, could we suppose a place where
all were born without sight, would they be sensible of the want of it.
In like manner, so long as men remain in their natural blindness of
understanding, they are not sensible of their spiritual wants, and of this
in particular. But as soon as God opens the eyes of their understand-
ing, they see the state they were in before ; they are then deeply con-
vinced, that " every man living," themselves especially, are, by nature,
" altogether vanity ;" that is, folly and ignorance, sin and wickedness.

3. We see, when God opens our eyes, that we were before A&soi sv
rw xoiTfxw, without God, or rather, atheists in the world. We had, by
nature, no knowledge of God, no acquaintance with him. It is true,
as soon as we came to the use of reason, we learned " the invisible
things of God, even his eternal power and Godhead, from the things
that are made." From the things that are seen we inferred the exist-
ence of an eternal powerful being, that is not seen. But still, although
we acknowledged his being, we had no acquaintance U^ith him. As we
know there is an emperor of China, whom yet we do not know ; so we
knew there was a king of all the earth, yet we knew him not. Indeed,
we could not, by any of our natural faculties. By none of these could
\vc attain the knowledge of God. We could no more perceive him

lERMON XLIV.

here no inter*
herein some-
ire not here to
k in his soul ;
there was any
le imagination
ise, that it was
ery year, every

good.

e of mankind,

the heart and

n. Such were

3 are, secondly,

jn to think any
ted passages ot
13 above a thou-
:ig the children

1 and holiness,]
all the prophets
ncerning God's
no better condi-
lint. From the
Iness in it; but
iame account is
s oracles of God.
state, unassisted
thoughts of his

nfirmed by daily
and this is not
ntinues so, he is
ise a place where
; the want of it.
(ral blindness of
[ants, and of this*
icir understand-
[hen deeply con-
|, are, by nature,
.nd wickedness,
before ASsoi ev
We had, by
m. It is true,
"the invisible
.Tom the things
■erred the exist-
it still, although
,h him. As we
.t know ; so we
not. Indeed,
of these could
e perceive him

SEKMON XLIV.]

ORIGINAL SIM.

441

by our natural understanding, than we could see him with our eyes.
For *' no one knoweth the Father but the Son, and he to whom the
Son willeth to reveal him. And no one knoweth the Son but the
Father, and he to whom the Father revealeth him."

4. We read of an ancient king, who, being desirous to know what

was the natural language

of men, in order to bring the matter to a

certain issue, made the following experiment : He ordered two infants,
as soon as tiiey were born, lo be conveyed to a place prepared for them,
where they were brought up without any instruction at all, and without
ever hearing a human voice. And what was the event ? Why, that
when they were at length brought out of their confinement, they spake
no language at all, they uttered only inarticulate sounds, like those of
other animals. Were two infants in like manner to be brought up
from the womb without being instructed in any religion, there is little
room to doubt, but (unless the grace of God interposed) the event would
be just the same. They would have no religion at all : they would
have no more knowledge of God than the beasts of the field, than the
wild ass's colt. Such is natural religion, abstracted from kaditional,
and from the influences of God's Spiri* !

5. And having no knowledge, we can have no love of God : we
cannot love him we know not. Most men talk indeed of loving God,
and perhaps imagine they do ; at least few will acknowledge they do
not love him : but the fact is too plain to be denied. No man loves
God by nature, any more than he does iV stone, or the earth he treads
upon. What we love we delight in : but no man has naturally any
delight in God. In our natural state we cannot conceive how any one
should delight in him. We take no pleasure in him at all ; he is utterly
tasteless to us. To love God ! It is far above, out of our sight. We
cannot, naturally, attain unto it.

6. We have, by nature, not only no love, but no fear of God. It is
allowed, indeed, that most men have, sooner or later, a kind of sense-
less, irrational fear, properly called superstition, though the blundering
epicureans gave it the name of religion. Yet even this is not natural,
but acquired ; chiefly by conversation or from example. By nature
" God is not in all our thoughts :" we leave him to manage his own
affairs, to sit quietly, as we imagine, in heaven, and leave us on earth
to manage ours ; so that we have no more of the fear of God before our
eyes, than of the love of God in our hearts.

7. Thus are all men " atheists in the world." But atheism itself
does not screen us from idolatry. Id his natural state every man born
mto the world is a rank idolater. Perhaps, indeed, we may not be
such in the vulgar sense of the word. We do not, like the idolatrous
heathens, worship molten or graven images. We do not bow down to
the stock of a tree, to the work of our own hands. Wo do not pray to
the angels or saints in heaven, any more than to the saints that are
upon the earth. But what then 1 We have set up our idols in our
hearts ; and to these we bow down, and worship them : we worship
otjrselves, when we pay that honour to ourselves, which is due to God
only. Therefore all pride is idolatry ; it is ascribing to ourselves what
is due to God alone. And although pride was not made for man, yet
where is the man that is born without it ? But hereby we rob God o^
his unalienable right, and idolatrously usurp his glory.

:i^

4-12 ORIGINAL Sm. [''^RMON XLIV

8. But pride is not the only sort of idolatry which we are all by nature
guilty of. Satan has stamped his own image on our heart in self will
also. " I will," said he, before he was cast out of heaven, " I will sit
upon the sides of the north ;" I will do my own will and pleasure, inde-
pendently on that of my Creator. The same does every man born into
the world say, and that in a thousand instances ; nay, and avow it too,
without ever blushing upon the account, without either fear or shame,
Ask the man, " Why did you do this?" He answers, " Because I had
a mind to it." What is this but, " Because it was my will ;" that is, m
effect, because the devil and I are agreed ; because Satan and I govern
our actions by one and the same principle. The will of God, mean
time, is not in his thoughts, is nut considered in the least degree :
although it be the supreme rule of every intelligent creature, whether
in heaven or earth, resulting from tiie essential, unalterable relation,
which all creatures bear to their Creator.

9. So far we bear the image of the devil, and tread in his steps. But
at the next step we leave Satan behind ; we run into an idolatry whereof
he is not guilty : I mean, love of the world ; which is now as natural
to every man, as to love his own will. What is more natural to us than
to seek happiness in the creature, instead of the Creator? To seek that
satisfaction in the works of his hands, which can be found in God only ?
What more natural than " the desire of tl>e flesh ?" That is, of the
pleasure of sense m every kind 1 Men indeed talk magnificently of
despising these low pleasures, particularly men of learning and educa-
tion. They affect to sit loose to the gratification of those appetites
wherein they stand on a level with the beasts that perish. But it is
mere affectation; for every man is conscious to himself that in this
respect he is, by nature, a very beast. Sensual appetites, even those
of the lowest kind, have, more or less, the dominion over him. They
lead him captive ; they drag him to and fro, in spite of his boasted
reason. The man, with all his good breeding and other accomplish-
ments, has no pre-eminence over the goat : nay, it is much to be doubted,
whether the beast has not the pre-eminence over him. Certainly he
has, if we may hearken to one of their modern oracles, who very
decently tells us,

" Once in a season, beasts too taste of love ;
Only the beast of reason is its slave,
And in tiiat folly drudges all the year."

A considerable difference indeed, it must be allowed, there is between
man and man, arising (beside that wrought by preventing grace) from
difference of constitution and of education. But, notwithstanding this,
who, that is not utterly ignorant of himself, can here cast the first stone
at another ? Who can abide the test of our blessed Lord's comment on
the seventh commandment ? " He that looketh on a woman to lust after
her, hath committed adultery with her already in his heart?" So that
one knows not which to wonder at most, the ignorance or the insolence
of those men, who speak with such disdain of them that are overcome
by desires which every man has felt in his own breast ; the desire of every
pleasure of sense, innocent or not, being natural to every child of man.

10. And so is " the desire of the eye ;" the desire of the j)leasures
of the imagination. These arise either from great, or beautiful, oi
uncommon objects ; — if the two former dp not coincide with the latter 5

[sermon XLIV

ire all b/ nature
eart in 'self will
ven, " I will sit
pleasure, inde-
y man born into
ind avow it too,
r fear or shame,
' Because I had
vill ;" that is, in
;an and I govern
1 of God, mean
le least degree:
feature, whether
terable relation,

in his steps. But
idolatry whereof
s now as natural
latural to us than
Dr 1 To seek that
and in God only 1
That is, of the
magnificently of
rning and educa-
f those appetites
;)erish. But it is
[iself that in this
itites, even those
jver him. They
te of his boasted
ither accomplish-
ch to be doubted,
Certainly he
acles, who very

there is between
[iting grace) from
krithstanding this,
last the first stone
Ird's comment on
jman to lust after
I heart?" So that
1 or the insolence
lat are overcome
Jie desire of every
bry child of man.
[of the pleasures
or beautiful, oi
with the latter ',

8ERM0K XLIV.]

OEiaiNAL BIN.

445

for perhaps it would appear upon a diligent inquiry, that neither grand
nor beautiful objects please, any longer than they are new ; that when
the novelty of them is over, the greatest part, at least, of the pleasure
they give, is over ; and in the same proportion as they become familiar,
they become flat and insipid. But let us experience this ever so of\en,
the same desire will remain still. The inbred thirst continues fixed in
the soul ; nay, the more it is indulged, the more it increases, and incites
us to follow after another, and yet another object ; although we leave
every one with an abortive hope, and a deluded expectation. Yea,

" The hoary fool, who many days

HaH struggled with continued sorrow,
Ile)iews his nope, and fondly lays
The desperate bet upon to morrow !

To morrow comes : 'Tis noon ; 'Tis night ;

This day, like all the former flies :
Yet, on he goes, to seek delight

To morrow, till to night he dies !"

II. A third symptom of this fatal disease, the love of the world, which
is so deeply rooted in our nature, is " the pride of life ;" the desire of
praise, ot^ the honour that cometh of men. This the greatest admirers
of human nature allow to be strictly natural ; as natural as the sight, or
hearing, or any other of the external senses. And are they ashamed
of it, even men of letters, men of refined and improved understanding?
So far from it, that they glory therein ! They applaud themselves for
their love of applause ! Yea, eminent Christians, so called, make no
difficulty of adopting the saying of the old, vain heathen, ^'^ Animi dis-
soluti est et nequam negligere quid de se homines scntiant :" " Not to
regard what men think of us, is the mark of a wicked and abandoned
mind." So that to go calm and unmoved through honour and disho-
nour, through evil report and good report, is with them a sign of one that
is, indeed, not fit to live : " Away with such a fellow from the earth."
But would one imagine that these men had ever heard of Jesus Christ
or his apostles ; or that they knew who it wds that said, " How can ye
believe who receive honour one of another, and seek not the honour
which cometh of God only 1" But if this be really so, if it be impossi-
ble to believe, and consequently to please God, so long as we receive or
seek honour one of another, and seek not the honour which cometh of
God only ; then in what a condition are all marakind ! The Christians
as well as heathens ! Since they all seek honour one of another ! Since
it is as natural for them so to do, themselves being the judges, as
it is to see the light which strikes upon their eye, or to hear the sound
which enters their ear ; yea, since they account it a sign of a virtuous
mind, to seek the praise of men, and of a vicious one, to be content with
the honour that cometh of God only !

III. 1. I proceed to draw a few inferences from what has been said.
And first, from hence we learn one grand fundamental difference
between Christianity, considered as a system of doctrines, and the most
refined heathenism. Many of the ancient heathens have largely de-
scribed the vices of particular men. They have spoken much against
their covetousness, or cruelty ; their luxury or prodigality. Some have
dared to say, that " no man is born without vices of one kind or another."
But still, as none of them were apprized of the fall of man, so none of
lliem knew of his total corrufition They knew not that all men were

444

ORIGINAL SIN.

[sermon XLIV.

C3t!
CXI

empty of all good, an<l filled with all manner of evil. They were wholly
ignorant of the entire depravation of the whole human nature, of every
man born into the world, in every faculty of l^s aoul, not so much by
those particular vices which reign in particular persons, as by the general
flood of atheism and idolatry, of pride, self will, and love of the world.
This, therefore, is the first, grand, distinguishing point between hea
thenism and Christianity. The one acknowledges that many men are
infected with many vices, and even born with a proneness to them ;
but supposes withal, that in some the natural good much over balances
the evil : the other declares that all men are " conceived in sin," and
" shapen in wickedness ;" — that hence there is in every man a " carnal
mind, which is enmity against God, which is not, cannot be subject
to [his] law ;" and which so intects the whole soul, that " there dwelleth
in [him,] in his flesh," in his natural state, " no good thing ;" but
" every imagination of the thoughts of his heart is evil," only evil, and
that " continually."

2. Hence we may, secondly, learn, that all who deny this, call it
original sin, or by any other title, are but heathens still, 'm the funda-
mental point which differences heathenism from Christianity. They may,
indeed, allow, that men have many vices ; that some are born with us;
and that, consequently, we are not born altogether so wise or so virtuous
as we should be ; there being few that will roundly afllirm, " We are born
with as much propensity to good as to evil, and that every man is, by
nature, as virtuous and wise as Adam was at his creation." But bore is
the shibboleth : Is man by nature filled with all manner of evil ? Is he
void of all good 1 Is he wholly fallen ? Is his soul totally corrupted ? Or,
to come back to the text, is " every imagination of the thoughts of hia
heart evil continually V Allow this, and you are so far a Christian. Deny
it, and you are but a heathen still.

3. We may learn from hence, in the third place, what is the proper
nature of religion, of the religion of Jesus Christ. It is ©s^airsia Yup^iif,
God's method of healing a soul which is thus diseased. Hereby the
great Physician of souls applies medicines to heal this sickness ; to
restore human nature, totally corrupted in all its faculties. God heals
all our atheism by the knowledge of himself, and of Jesus Christ whom
he hath sent ; by giving us faitn, a divine evidence and conviction of
God, and of the things of God ; in particular, of this important truth,
" Christ loved me, and gave himself for wc." By repentance and low-
liness of heart, the deadly disease of pride is healed ; that of self will
by resignation, a meek and thankful submission to the will of God ; and
for the love of the world in all its branches, the love of God is the sove-
reign remedy. Now this is properly religion, *' faith [thus] working
by love ;" working the genuine meek humility, entire deadness to the
world, with a loving, thankful acquiescence in, and conformity to, the
whole will and word of God.

4. Indeed, if man were not thus fallen, there would be no need of
all this. There would be no occasion for this work in the heart, this
renewal in the spirit of our mind. The superfluity of godliness would
then be a more proper expression than the " superfluity of naughtiness."
For an outside religion, without any godliness at all, would suffice to
all rational intents and purposes. It does accordingly suffice, in the
judgment of those who deny this corruption of our nature. They make

lERMON XLIV.

^ were wholly
ture, of every
I so much by
by the generJil
of the world,
between hea
nany men are
iiess to them ;
over balances
J in sin," and
nan a " carnal
not be subject
there dwelleth
d thing;" but
' only evil, and

ny this, call it
I, in the funda-
ity. They may,
e born with us;
je or so virtuous

" We are born

very man is, by

n." But here is

of evil 1 Is he

corrupted? Or,

thoughts of his
Christian. Deny

lat is the proper
esga-jreitt Yux*lf»
i. Hereby the
is sickness; to
ies. God heals
js Christ whom
[d conviction of
mportant truth,
itance and low-
Ihat of self will
[in of God; and
God is the sove-
pthus] working
leadness to the
iformity to, the

I be no need of
1 the heart, this
lodliness would
ft" naughtiness."
|[ould suffice to
I suffice, in the
They make

ORIQINAL SIN.

445

SKRMON XLIV.]

wry little morr of religion than the famous Mr. Ilobbes did of reason.
According to him, reason is only "a well ordered train of words:'*
according to them, religion is only a well ordered train of words and
actions. And they speak consistently with themselves ; for if the inside
be not full of wickedness, if this be clean already, what remains, but to
*' cleanse the outside of the cup ?" Outward reformation, if their sup-
position be just, is indeed the one thing needful.

5. But ye have not so learned the oracles of God. Ve know, that
he who seeth what is in man gives a far different account both of nature
and grace, of our fall and our recovery. Ye know that the great end
of religion is, to renew our hearts in the image of God, to repair that
total loss of righteousness and true holiness, which we sustained by the
sin of our first parents. Yc know that all religion which does not
answer this end, all that stops short of this, the renewal of our soul in
the image of God, after the likeness of him that created it, is no other
than a poor farce, and a mere mockery of God, to the destruction of
our own soul. Oh beware of all those teachers of lies, who would palm
this upon you for Christianity ! Regard them not, although they should
come unto you with all the deceivableness of unrighteousness ; with all
smoothness of language, all decency, yea, beauty and elegance of expres-
sion, all professions of earnest good will to you, and reverence for the
Holy Scriptures. Keep to the plain, old faith, "once delivered to the
saints," and delivered by the Spirit of God to our hearts. Know your
disease ! Know your cure ! Ye were oorn in sin : therefore " ye must
be born again," born of God. By nature ye are wholly corrupted : by
grace ye shall be wholly renewed. In Adam ye all died : in the second
Adam, in Christ, ye all are made alive. " You that were dead in sins
hath he quickened :'' he hath already given you a principle of life, even
faith in him who loved you, and gave himself for you ! Now, " go on
from faith to faith," until your whole sickness be healed, and all that
'* mind be in you, which was also in Christ Jesus !"

446

TUE NEW UIUTU.

[^SFKUOM ZLV.

SERMON X\N.—The New Birtlu
"Ye must be born again." John iii. 7.

CXI

i5^

::o

ANALYSIS.

Justification and regenerntioii are the fundamentals in
religion. The first what God does for us, the second wliat ho
does in us; one in point of time, though justification precedes
in order of thought.

I. The foundation of the doctrine of the New Birth. God
made man in his moral image ; but not immutable. By dis-
obedience he fell, and became dead to God. Hence all his
descendants are born in this state of spiritual death. Hence
we must be born again.

II. The nature of this new birth.

This does not propose a philosophical explanation. The
term used by the Jews of the outward form of adoption into
the family of Abraham by baptism and circumcision. But
here even Nicodemus understood by it something more than
the outward form. Analogy of our entrance upon the
spiritual life of faith to the entrance of a child into natural
life. Hence the new birth is that great change which God
works in the soul when he brings it into life, when he raises
it from the death of sin to the life of righteousness.

III. The necessity of the new birth.

It is necessary to holiness, to eternal salvation, and to
present and eternal happiness.

IV. We infer that baptism is not the new birth. The
Church catechism distinguishes the outward and visible sign
from the inward and spiritual grace ; and the same is evident
from the nature of the two, the one outward, the other inwanl.
Nor does the new birth necessarily accompany baptism. This
is evident from the fruits which follow. The new birth is
distinct from sanctification. Sanctification is a continuous,
progressive work; the new birth is instantaneous; the one
begins spiritual life ; the other is its growth.

Lastly, the baptized sinner must be born again or perish.
Whatever may be the grace of infant baptism, it avails noth-
ing to him who is now dead in trespasses and in sins.

INTRODUCTORY NOTES.

We have already remarked the distinction between the Wesleyan
view of regeneration and the views of antecedent writers. Mr. Wesley
first clearly distinguishes regeneration as the instantaneous beginning of

ISKBUON XLV.

B£BMON XLV.]

TUK NEW UIKTH.

447

idamentals in
ooud what lio
ation precedes

V Birth. God
able. By dis-
llence all his
ieath. Hence

lanation. The
; adoption into
imcision. Bat
iin<T more than
,nce upon the
Id into natural
[icre which God
when he raises
]nesa.

Ivation, and to

^w birth. The
[nd visible sign
lame is evident
|e other inward.
)aptism. This
new birth is
a continuous,
|eous; the one

vain or perish,
fit avails noth-
sins.

In the Wefleyan
lers. Mr. We,4eY
\ou8 Tjeginning of

the soul's conscious lifi; of love to Ood, Altliou<:;h the view of the iiv-w
birth here Hut forth is precisely the siiiiie us that ^'ivcii in the ei<,'hte('iilh
Burinoi two additional points of the doctrine are here proposed. First,
the relation of the new birth to orif?inal sin is defined. The fnndnniei.tal
element in original sin being not original guilt but depravity, set forth aa
spiritual death, the new birth is not an absolution but n new life.
Secondly, the relation of the new birth to sauctitication is also defined ;
not as a process of which sanctilication is a ])art, l)Ut as a starting-point
from which sanctification i)roceedB. These detiuitiona uro both churuc-
teristic of Wesleyau theology.

Touching the relation of tlie new birth to baptism, the present sermon
takes mucli the same ground as the eighteenth. About tliis time he
published a short treatise on baptism in which his own views are clearly
defined. In answer to the question What are the benefits we receive by
baptism ? we have the following heads : —

1. The washing away of the guilt of original sin.

2. By baptism we enter into the covenant if God.

3. By baptism we are admitted into the Church and consequently
made members of Christ its head.

4. By baptism, we who were the children of wrath are made the
children of Ood. " This regeneration " he e.vplains to be not outward,
but "by adoption and grace." "A principle of grace is infused whicli
will not be wholly taken away unless we quencli the Holy Spirit of God
by long continued wickedness."

5. In consequence hereof we are heirs of the kingdom ot heaven.

It thus appears that Mr. Wesley's own views as a churchman were
clearly defined, but that he did not intend to impose those views on his
followers. Hence the peculiar mode of statement in these two sermons.

There is no contradiction of the doctrine of baptismal regeneration.
There is the distinct avowal of the doctrine as the doctrine of the
Church of England. But it is only as the doctrine of the Church of
England that it is so avowed. It doca not enter into this preaching, either
as the basis of appeal, or as a motive to duty, or as a ground of hope.
It is, in fact, mentioned only to guard against the dangerous results to
which it often led. We therefore conclude that baptismal regeneration
is in no part of the doctrine of these sermons.

SEEMON XLV.

1. If any doctrines within the whole compass of Christianity may be
properly termed fundamental, they are doubtless tliese two ; the doctrine
of justification, and that of the new birth : the former relating to that
great work which God does for ua, in forgiving our sins ; the latter, to
the great work which God does in us, in renewing our fallen nature.
In order of time, neither of these is before the other ; in the moment we
are justified by tlve grace of God, through the redemption that is in
JesuSj we are also " born of the Spirit ;" but in order of thinking as it
is termed, justification precedes the new birth. We first conceive his
wrath to be turned away, and then his Spirit to work in our hearts.

2. How great importance then nuist it be of, to every child of man,
>.horoughly to understand these fundamental doctrines ? From a full
conviction of tnis, many excellent men have wrote very largely con-
cerning justification, explaining every point relating thereto, and open-
ing the scriptures which treat upon it. Many likewise have wrote ou

448

THE NKW BIRTH.

Ihekmon Xl.V.

the new birth ■ and somu ot'tticm largely enotigrt : but yet not so clearly
BH might have boon dcHircd ; nor so deeply and accurately , having
either given a dark, abstruse account of it, or a slight and superficitD
one. Therefore a full, and at the same time a clear account of the
new birth, seerns to be wanting still ; such as may enable us to give a
satisfactory answer to tiiese three questions : first, Why must we be
born again ? What is the foundation of this doctrine of the new birth T
Secondly, How must we be born again ? What is the nature of the new
birth ? And, thirdly, Wherefore must we be born again 1 To what end
is it necessary ? These questions, by the assistance of God, I shall beieHy
and plainly answer, and then subjoin a few inferences which will iiatu-
-ally follow.

1. 1. And first, Why must we be born again 1 What is the foundation
of this doctrine ? The foundation of it lies near as deep as the creation
of the world ; in the scriptural account whereof wo read, '• And God,"
the three-one God, " said, Let us make man in our image, after our like-
ness. So God created man in his own image, in the image of God
created he him," Gen. i, 26, 27: — not barely in his natural image, a
picture of his own immortality ; a spiritual being, endued with under
standing, freedom of will, and various aflfections; — nor merely in his
political image, the governor of this lower world, liaving " dominion
over the fishes of the sea, and over all the earth ;" — but chiefly in his
moral image; which, according to the apostle, is "righteousness and
true holiness," Eph. iv, 24. In this image of God was man made.
" God is love :" accordingly man at his creation was full of love ; which
was the sole principle of all his tempers, thoughts, words, and actions.
God is full of justice, mercy, and truth ; so was man as he came from
the hands of his Creator. God is spotless purity ; and so man was in
the beginning pure from every sinful blot; otherwise God could not
have pronounced him, as well as all the other works of his hands, " very
good," Gen. i, 31. This he could not have been, had he not been pure
from sin, and filled with righteousness and true holiness. For there is
no medium : if we suppose an intelligent creature not to love God, not
to be righteous and holy, we necessarily suppose him not to be good at
all ; much less to be " very good."

2. But, although man was made in the image of God, yet he was not
made immutable. This would have been inconsistent with that state
of trial in which God was pleased to place him. He was therefore
created able to stand, and yet liable to fall. And this God himself
apprized him of, and gave him a solemn warning against it. Never-
theless, man did not abide in honour : he fell from his high estate.
He " ate of the tree whereof the Lord had commanded him, Thou shalt
not eat thereof.'' By this wilful act of disobedience to his Creator, this
flat rebellion against his Sovereign, he openly declared that he would
no longer have Gou to rule over him ; that he would be governed by his
own will, and not the will of him that created him ; and that he would
not seek his happiness in God, but in the world, in the works of his
hands. Now God had told him before, " In the day that thou eat-
est [of that fruit] thou shalt surely die." And the word of the Lord
cannot be broken. Accordingly, in that day he did die , he died to
God, the most dreadful of all deaths. He lost the life of God : he was
separated from him, in union with whom his spiritual life consisted.

foEKMON Xl.t.

: yet not so clearly
;curatcly , having
lit and supcniciaJ
ir account of tlio
lable us to give a
Why must we be
of the new birth ?
nature of the new
in 1 To what, eiid
jod, I shall beieHy
3 which will itatu-

L is the foundation
ep as the creation
sad, " And God,"
ige, after our like-
he image of God
natural image, a
dued with under
lor merely in his
iving " dominion
but chiefly in his
ighteousness and
was man madtf.
ill of love ; which
)rds, and actions,
as he came from
id so man was in
e God could not
his hands, "very
he not been pure
iss. For there is
; to love God, not
not to be good at

d, yet he was not
It with that state
[e was therefore
this God himself
ainst it. Never-

his high estate.

him, Thou shalt
» his Creator, this
3d that he would
i governed by his
nd that he would
the works of his
lay that thou eat-
/ord of the Lord

die , he died to

of God : he was
\\ life consisted.

BBRMON XLv.]

THE NEW BIRTH.

The bod J BIRTH.

life oJaZ'^T V" '"' ""^ "'•■ch „„''''''"''';•. """ "'" l"»e of
fear, «, Urn, |,e '£.??'' "M*"' "« >v«» .,or„X '''""••o" fron, ,he
l'« retain even „?Ti.T'" "'.° '""''""' »f the I „rd "aT"" "'' """"•

mmmwM

mwmmB

« boTn ofawo 'an ^"""l;' ^ " •""» "gain " hI "'"" " '•'' ""'

m so weiVhfv a * ^^" ^e conceivpH w , 'l^^stion it s of

examine ft^eh .ZTV" '' -intent vl'th a ^li^hf -^ "^-^ *'--«^'e
fuilyundersrandtLT'^'"""^"' ^"d to pondeH ?n '"J"''^' ^"^ ^«

cih "_„„, u .1' '"''y "> exp ain. " tI . f , . "^ '""est man und™

li e eJ- ' "^f "'J' Pr" »■• "i din, • I^IT"^ "T'"- "here S[
^icui , — tliou art absniiitoi.. "'" ' and thou heamut tu "'*

--"--ea„.-SrnTe1;--tttS^^^^

lie)

fie:

:t5

460

THE NEW BIRTH.

[SEKMuN X.LV.

— the precise manner how it begins and ends, rises and falls, no man
can tell. " So is every one that is born of the Spiiit:" — thou mayesi
be as absolutely assured of the fact, as of the blowing of the wind ; but
the precise manner how it is done, how the Holy Spirit works this in
the soul, neither thou nor the wisest of the children of men is able
to explain.

3. However, it suffices for every rational and Christian purpose, that
without descending into curious, critical inquiries, we can give a plain
scriptural account of the nature of the new birth. This will satisfy
every reasonable man, who desires only the salvation of his soul. The
expression, being born again, was not first used by our Lord in his con-
versation with Nicodemus: it was well known before that time, and
was in common use among the Jews when our Saviour appeared among
them. When an adult heathen was convinced that the Jewish religion
was of God, and desired to join therein, it was the custom to baptize
him first, before he was admitted to circumcision. And when he was
baptized, he was said to be born again ; by which they meant, that he
who was before a chdd of the devil, was now adopted into the family of
God, and accounted one of his children. This expression, therefore,
which Nicodemus, being " a teacher in Israel," ought to have under-
stood well, our Lord uses in conversing with him ; only in a stronger
sense than he was accustomed to. And this might be the reason of his
asking, " how can these things be ?" They cannot be literally : — a man
cannot " enter a second time into his mother's womb, and be born :" —
but they may, spiritually : a man may be born from above, born of God,
born of the Spirit, in a manner which bears a very near analogy to the
natural birth.

4. Before a child is born into the world, he has eyes, but sees not ;
he has ears, but does not hear. He has a very imperfect use of every
other sense. He has no knowledge of any of the things of the world,
or any natural understanding. To that manner of existence which he
then has, we do not even give the name of life. It is then only when
a man is born, that we say, he begins to live. For as soon as he is
born, he begins to see the light, and the various objects with which he
is encompassed. His ears are then opened, and he hears the sounds
which successively strike upon them. At the same time, all the other
organs of sense begin to be exercised upon their proper objects. He
likewise breathes, and lives in a manner wholly different from what he
did before. How exactly doth the parallel hold in ail these instances ?
While a man is in a mere natural state, before he is born of God, he
has, in a spiritual sense, eyes and sees not ; a thick impenetrable ''eil
lies upon them : he has ears, but hears not; he is utterly deaf to what
he is most of all concerned to hear. His other spiritual senses are all
locked up : he is in the same condition as if he had them not. Hence
he has no knowledge of God ; no intercourse with him ; he is not at
all acquainted with him. He has no true knowledge of the things of
God, either of spiritual or eternal things ; therefore, though h(j is a
living man, he is a dead Christian. But as soon as he is born of God,
there is a total change in all these particulars. The " eyes of his
understanding are opened ;" (such is the language of the great apostle ;)
and, he who of old "commanded light to shine out of darkness shining
on his heart, he sees the light of the glory of God," his glorious lovf.

SEKMoN IILV.

falls, no man
-thou mayesi
he wind ; bui
works this in
' men is able

ti purpose, that
in give a plain
lis will satisfy
his soul. The
ord in his con-
that time, and
ppeared among
Jewish religion
stom to baptize
id when he was
, meant, that he
nto the family of
sslon, therefore,
it to have under-
ily in a stronger
the reason of his
literally :— a man
and be born: --
,ove,bornofGod,

;ar analogy to the

,yes, but sees not;

[rfect use of every
lings of the world,

dstence which he
[s then only when
as soon as he is
;ts with which he
hears the sounds
time, all the other
>per objects. He
ent from what he
these instances T
born of God, he
impenetrable 'eil
lerly deaf to what
[ual senses are all
lem not. Hence
lim ; he is not at
A of the things of
[, though h«5 is a
le is born of Gw,
The •' eyes of his
Ihe great apostle;)
'• darkness shininf?
his glorious lovr.

THE NEW BIRTH.

451

BERMON XLV.]

" ill the face of Jesus Christ." His cars being opened, he is now
capable of hearing the inward voice of God, saying, ** Be of good cheer ;
thy sins are forgiven thee ;" " go and sin 'lo more." This is the pur
port of what God speaks to his heai i ; although perhaps not in these
very words. He is now ready to hear whatsoever " He that teacheth
man knowledge" is pleased from time to time to reveal to him. He
" feels in his heart (to use the language of our church) the mighty
working of the Spirit of God ;" not in a gross, carnal sense, as the men
of the world st'ipidly and wilfully misunderstand the expression ; though
they have been told again and again, we mean thereby neither more
nor less than this : he feels, is inwardly sensible of, the graces which
the Spirit of God works in his heart. He feels, he is conscious of, a
*' peace which passeth all understanding." He many times feels such
a joy in God, as is " unspeakable, and full of glory." He feels '* the love
of God shed abroad in his heart by the Holy Ghost which is given unto
him ;" and all his spiritual senses are then exercised to discern spiritual
good and evil. By the use of these, he is daily increasing in the
knowledge of God, of Jesus Christ whom he hath sent, and of all the
things pertaining to his inward kingdom. And now he may be properly
said to live : God having quickened him by his Spirit, he is alive to
God through Jesus Christ. He lives a life which the world knoweth
not of, a " life which is hid with Christ in God." God is continually
breathing, as it were, upon the soul ; and his soul is breathing unto
God. Grace is descending into his heart; and prayer and praise
ascending to heaven : and by this intercourse between God and man,
this fellowship with the Father and the Son, a? by a kind of spiritual
respiration, the life of God in the soul is sustained ; and the child of God
grows up, till he comes to the '* full measure of the stature of Christ."

5. From hence it manifestly appears, what is the nature of the new
birth. It i? fhat great change which God works in the soul, when he
brings it into life ; when he raises it from the death of sin to the life of
righteousness. It is the change wrought in the whole soul by the
almighty Spirit of God, when it is " created anew in Christ Jesus,"
when it is " renewed after the image of God, in righteousness and
true holiness ;" when the love of the world is changed into the love
of God ; pride into humility ; passion into meekness ; hatred, envy,
malice, into a sincere, tender, disinterested love for all mankind. In a
word, it is that change whereby the earthly, sensual, devilish mind is
turned into the " mind which was in Christ Jesus." This is the nature
of the new birth : " So is every one that is born of the Spirit."

III. 1. It is not difficult for any who has considered these things, to
see the necessity of the new birth, and to answer the third question.
Wherefore, to what end, is it necessary that we should be born again ?
It is very easily discerned, that this is necessary, first, in order to holi-
ness. For what is holiness according to the oracles of God 1 Not a
bare external religion, a round of outward duties, how many soever
they be, and how exactly soever performed. No : gospel holiness is no
less than the image of God stamped upon the heart ; it is no other than
the whole mind which was in Chiist Jesus ; it consists of all heavenly
affections and tempers mingled together in one. It implies such a
continual, thankful love to him who hath not withheld from us his Son,
his only Son, as makes it natural, and in a manner necessary to us, to

CXI

QZ
UuJ

::3

152 THE NEW BIRTH. [SERUON XLV.

love every child of man ; as fills us " with bowels of mercies, kindness,
gentleness, long suffering :'' it is such a love of God as teaches us to
be blameless in all manner of conversation ; as enables us to present
our souls and bodies, all wc are, and all we have, all our thoughts,
words, and actions, a continual sacrifice to God, acceptable through
Christ Jesus. Now this holiness can have no existence, till we are
renewed in the image of our mind. It cannot commence in the soul,
till that change be wrought ; lill by the power of the highest over-
shadowing us, we are " brought from darkness to light, from the powe'
of Satan unto God ;" that is, till we are born again ; which therefore
is absolutely necessary in order to holiness.

2. But " without holiness no man shall see the Lord," shall see the
face of God in glory. Of consequence, the new birth is absolutely
necessary in order to eternal salvation. Men may indeed flatter them-
selves, (so desperately wicked, and so deceitful is the heart of man I)
that they may live in their sins till they come to the last gasp, and yet
afterwards live with God ; and thousands do really believe, that they
have found a broad way which leadeth not to destruction. " What
danger," say they, " can a woman be in that is so harmless and so
virtuous ? What fear is there that so honest a man, one of so strict
morality ^ should miss of heaven ? Especially, if over and above all
this, they constantly attend on church and sacrament." One of these
will ask with all assurance, " What, shall not I do as well as my
neighbours V Yes, as well as your unholy neighbours ; as well as
your neighbours that die in their sins ! For you will all drop into the
pit together, into the nethermost hell I You will all lie together in the
lake of fire ; " the lake of fire burning with brimstone." Then, at
length, you will see, (but God grant you may see it before !) the necessity

f holiness in order to glory ; and consequently of the new birth, since
none can be holy, except he be born again.

3. For the same reason, except he be born again, none can be happy
even in this world. For it is not possible, in the nature of things, thai
a man should be happy who is not holy. Even the poor ungodly poet
could tell us, Nemo mains felix : no wicked man is happy. The reason
is plain : all unholy tempers are uneasy tempers : not only malice,
hatred, envy, jealousy, revenge, create a present hell in the breast, but
even the softer passions, if not kept within due bounds, give a thousand
times more pain than pleasure. Even " hope," when " deferred," (and
how often must this be the case ?) " maketh the heart sick ;" and every
desire which is not according to the will of God, is liable to " pierce
[us] through with many sorrows :" and all those general sources of sin,
pride, self will, and idolatry, are, in the same proportion as they prevailj
general sources of misery. Therefore, as long as these reign in any
soul, happiness has no place there. But they must reign till the bent
of our nature is changed, that is, till we are born again ; consequently,
the new birth is absolutely necessary in order to happiness in this
world, as well as in the world to come.

IV I proposed in the last place to subjoin a few inferences, which
naturally follow from the preceding observations.

1. And, first, it follows, that baptism is not the new birth : they are
not one and the same thing. Many indeed seem to imagine that they
arc just the same ; at least, they spoak as if they thought so ; but I do

SERMON XLV.J

THE NEW BIRTH.

iferences, which

of the iatter is c,ear/X^^ °' ^'«^^«"^in? from V Th?'"f^°"'''

are the parts ofT/Jl ^'^'''^''etJ. 'n their Jarge cllTJ VV'^Sment
th» ^ ^ * sacrament ' A Ti * catechism :* Q. «« vvj,„.

A. Water, „£„' ,h ' """ " ">« outward part „r ? * ■'^l" '""'ard

"eed any other authorTt; For "^i"^ '"^ «° <^'«^r and evident «

one s an external 7»; ^^ * '^'^ ^^^^t can be morn V^i • '°®"*' as not to

the other TnSibt'f''"" '"^^^"^' ^or^ ^th^t ?^e'"' ''''" ^'^^^ ^^«
other ?-the onp hi "^' ^"^ therefore whollv j^ "^"^ '' ^ ^'si^^N

change wrouah'bv r^ f" "*^.^ °^'^'an, purTfyS ^'^ «^«''

tinffulhabJe frnL {u^*",^ '" *^« «o"i •' so tha^Jh^*. r '^^.' ^''^ o^^er a

".ay sometimes be ZTj^^Z', ^^no' be "born 'f ttspirlr^.-^
>ame tinieTrrJafo . "i'"" '!"' '>'?"«<' in SiUL" "''"''" »•"

't appears too oJ-Tif V I^^ ^'^'^ '^ known bv it. ff •/ .f "^* at the
of the dovrhff u ''^ ^^"'^d that divers of fh ""/'• ^"^ hereby
tismT "foMlt I'ri'^^T^.^ ^^Pti-ereontLt''?h^ vvere children^

>n his late treatise o^n^Th V'"^ ' P^^^'^^ia^bv "„ ' l''"'''"' '^'•«

-■ -...^.Mr:;j%£css|s:

464

THE NEW BIRTH.

[sermon XLV.

1^'

cacr

made to that tract, this is a palpable one : it all along speaks of regene-
• ation as a progressive work, carried on in the soul by slow degrees
from the time of our first turning to God. This is undeniably true of
sanctification ; but of regeneration, the new birth, it is not true. This
is a part of sanctification, not the whole ; it is the gate to it, the entrance
into it. When we are born again, then our sanctification, our inward
and outward holiness, begins ; and thenceforward we are gradually to
"grow up in him who is our Head." This expression of the apostlo
admirably illustrates the difference between one and the other, and far-
ther points out the exact analogy there is between natural and spirituaj
things. A child is born of a woman in a moment, or at least in a very
whort time : afterwards he gradually and slowly grows, til! he attains to
the stature of a man. In like manner, a child is born of God in a short
time, if not in a moment. But it is by slow degrees that he afterwards
grows up to the measure of the full stature of Christ. The same rela-
tion, therefore, which there is between our natural birth and our growth,
there is also between our new birth and our sanctification.

4. One point more we may learn from the preceding observations.
But it is a point of so gre.it importance, as may excuse the considering
it the more carefully, and prosecuting it at some lt;ngth. What must
one who loves the souls of men, and is grieved that any of them should
perish, say to one whom he sees living in sabbath breaking, drunken-
ness, or any other wilful sin ? What can he say, if the foregoing obser-
vations are true, but, " You must be born again ?" " No," says a zeal-
ous man, " that cannot be. Kow can j'ou talk so uncharitably to the
man ? Has he not been Imptized already ? He cannot be born again
now." Can he not be born again ? Do you affirm this? Then he can-
not be saved. Though he be as old as Nicodemus was, yet " except
he be born again, he cannot see the kingdom of God." Therefore in
saying, *' he cannot be born again," you in effect deliver him over to
damnation. And where lies the uncharitableness now ? On my side,
or on yours ? I say, he may be born again, and so become an heir of
salvation. You say, " he cannot be born again :" and if so, he must
inevitably perish ! So you utterly block up his way to salvation, and
send him to hell, out of mere charity !

But perhaps the sinner himself, to whom in real charity we say, " You
must be born again," has been taught to say, " I defy your new doctrine ;
1 need not be born again : I was born again when I was baptized.
What ! Would you have me deny my baptism V I answer, first, there
is nothing under heaven which can excuse a lie ; otherwise I should
say to an open sinner. If you have been baptized, do not own it. For
how highly docs this aggravate your guilt ! How will it increase your
damnation ! Was you devoted to God at eight days old, and have you
been all these years devoting yourself to the devil ? Was you, even before
you had the use of reason, consecrated to God the Father, the Son, and
the Holy Ghost? And have you, ever since you had the use of it, been
flying in the face of God, an<l consecrating yourself to Satan ? Does
the abomination of desolation, — the love of the world, pride, anger, lust,
foolish desire, ana a whole train of vile affections, — stand where it
ought not ? Have you set up all these accursed things in tha., soul, which
was once a temple of the Holy Ghost ; set apart for a " habitation ol
Uod, through the Spirit ;" yea, solemnly given up to him ? And do you

ERMON XLV.

LS of regene-
low degrees
iably true of
I true. This
the entrance
I, our inward
I gradually to
)f the a]»ostl(j
•ther, and far-
1 and spiritual
least in a very
5 he attains to
God in a short
he afterwards
rhe same rela-
nd our growth,

on.

: observations.
he considering
1. What must
of them should
king, drunken-
ore going obser-
o," says a zeal-
haritably to the
,t be born again
t Then he can-
as, yet " except
' Therefore in
ver him over to
On my side,
come an heir ol
if so, he must
salvation, and

ly we say, " You
ir new doctrine ;
I was baptized,
iwer, first, there
erwise I should
lot own it. For
it increase your
d, and have you
lyou, even before
er, the Son, and
e use of it, been
|o Satan? Does
•ide, anger, lust,
stand where it
tha. soul, which
A «• habitation ol
L'» Anddovoii

SKKMON XLV. ] TUE NEW BIRTH. 455

glory in this, that you once belonged to God ? Oh be ashamed ! Blush !
Hide yourself in the earth ! Never boast more of what ought to fill you
with confusion, to make you ashamed before God and man ! I answer,
secondly, you have already denied your baptism ; and that in the most
effectual manner. You have denied it a thousand and a thousand times;
and you do so si ill, day by day. For in your baptism you renounced the
devil and ail his works. Whenever, therefore, you give place to him
again, whenever you do any of the works of the devil, then ycu deny
your baptism. Therefore you deny it by every wilful sin ; by every act
of uncleanness, drunkenness, or revenge ; by every obscene or profane
word ; by every oath that comes out of your mouth. Every time you pro-
fane the day of the Lord, you thereby deny your baptism ; yea, every time
you do any thing to another, which you would not he should do to you
I answer, thirdly, be you baptized, or unbaptized, ** you must be born
again ;" otherwise it is not possible you should be inwardly holy ; and
without inward as well as outward holiness, you cannot be happy, even
in this world, much less in the world to come. Do you say, " Nay, but
I do no harm to any man ; I am honest and just in all my dealings ; I
do not curse, or take the Lord's name in vain ; I do not profane the
Lord's day ; I am no drunkard ; I do not slander my neighbour, nor live
in any wilful sin." If this be so, it were much to be wished that all men
went as far as you do. But you must go farther yet, or you cannot be
saved : still, " you must be born again." Do you add, " I do go far-
ther yet ; for I not only do no harm ; but do all the good I can." I
doubt that fact; I fear you have had a thousand opportunities of doing
good, which you have suffered to pass by unimproved, and for whicb
therefore you are accountable to God. But if you had improved then*
all, if you really had done all the good you possibly could to all men,
yet this does not at all alter the case ; still " you must be born again."
Without this, nothing will do any good to your poor, sinful, polluted
soul. " Nay, but I constantly attend all the ordinances of God : I keep
to my church and sacrament." It is well you do : but all this will not
keep you from hell, except you be born again. Go to church twice
a day; go to the Lord's table every week ; say ever so many prayers in
private ; hear ever so many good sermons ; read ever so many good
books ; still, " you must be born again." None of these things will
stand in the place of the new birth ; no, nor any thing under heaven.
Let this, therefore, if you have not already experienced this inward
work of God, be your continual prayer : " Lord, add this to all thy
blessings, — let me be born again ! Deny whatever thou pleasest, but
deny not this; let me be ' born from above !' Take away whatsoever
seemeth thee good ; reputation, fortune, friends, health ; only give me
this, to be born of the Spirit, to be received among the children of
God ! Let me be born, * not of corruptible seed, but incorruptible, by
the M ord of God, which liveth and abideth for ever ;' and then let me
daily ' grow in grace, and iu the knowledge of our Ijord and Saviour
Jesus Christ ! *

466

THE WILDERNESS STATE. [SERMONS XLVI, XLVII.

IJUJ

1^3

SERMONS XLVI, XLVII.

SUPPLEMENT TO DOCTRINE OF THE INNER LIFE.

^ERMON XLVI. — The Wilderness State.

•'Ye now have sorrow : but I will see you again, and your heart shall rejoio
and your joy no man takuth I'rom you." John xvi. 22.

ANALYSIS.

Israel in the wilderness may be taken as a type of certain
Christiaiiis who are in a diseased spiritual state.

I. The nature of this disease.

It is a loss, (1) of faith, (2) of love, (3) of joy, (4) of peace,
(5) of power.

II. The causes of it.

1. Sin. Sometimes presumptuous sins of commission, bring-
ing sudden darkness. More frequently sins of omission,
gradually obscuring the light ; such as neglect of prayer,
neglecting to reprove sin. Inward sin, such as pride, anger,
lust. Neglect of diligence and earnestness of spiritual life.

2. Ignorance. Of God's word. Of Ood's work in the
soul ; such as the Eomish mystics.

3. Temptation ; unexpected by the young Christian ; especi-
ally if we have thought too highly of ourselves.

III. The cure of this darkness.
The cure will vary with the cause.

If it is sin we must search out and put away the sin, ques-
tioning conscience for sins of commission, asking if there be
any neglect of duty, looking within for sinful tempers, and
guarding against spiritual sloth.

If it is ignorance we must understand the true meaning of
misread passages of God's word ; such as Isaiah 1. 10 ; Hosea
iii. 14 ; John xvi. 22 ; 1 Pet. iv. 12. We must also avoid the
mistaken notion that darkness is necessary or profitable.

If it be temptation we must expect temptation, consider the
imperfection of our religious state, aud hold fast to the
promises.

Sermon xlvii. — Heaviness through Manifold Temptations.

"Now for a season if need be ye are in heaviness through manifold tempta-
tions. " 1 Peter L 6.

ANALYSIS.

Resemblance between darkness and heaviness; but still
wide and essential difference.

I. The kind of persons who were in heaviness.

J XLVl, XLVII.

SERMONS XLVI, XLVlI.] TUB WILDERNESS 8TATE.

457

LIFE.

art shall rejoio

pe of certain
, (4) of peace,

nission.'bring-
of omission,
ict of prayer,
3 pride, anger,
piritual life,
work in the

•istian; especi-

the sin, ques-

ing if there be

tempers, and

kie meaning of
|h 1. 10 ; Hosea
also avoid the
Irofitahle.
In, consider the
Id fast to the

{Temptations.

manifold tempta-

less; but still

They had living faith, peace, hope, and joy. They had
conscious love to God and maintained tiieir holiness.

II. The nature of tlieir heaviness. Grief severe and long
continued.

III. The causes of this heaviness.

Temptations, many in number and in kind. Such as bodily
disorders, poverty, the loss of dear friends ; the sin of those
who are dear to us. But not the arbitrary will of God with-
drawing the comforts of his Spirit. Nor necessarily that
knowledge of ourselves by which we are prepared for liigher
attainments.

IV. The ends of this heaviness.

The trial, and thereby the increase of our faith ; the glory
of God, and the advantage of others by our example.

V. Lessons.

INTRODUCTOHY NOTES.

The two sermons at which we now arrive complete Mr. Wesley's
doctrine of the inner life. The special doctrines of assurance and of
inward holiness and perfect love tended to turn the thoughts of his
hearers in upon themselves, and to lead them in the direction of
mysticism. While there were important trutlis to he learned in this
way, there were also serious errors to he avoided. A little before the

fmijlication of this sermon, the English mystic, Mr. Law, had pub-
ished a treatise in which the oljjective facts of Christianity seemed
to be completely obscured, if not replaced by subjective frames or
states of mind. One of his doctrines was that it is better and more
profitable for the soul to lose its sense of the love of God than to
keep it. To this treatise Mr. Wesley replies at length in a published
letter to the author ; and his private letters show that such senti-
ments had been widely disseminated, and that he took great pains
to guard his followers against them. It was especially the Antinomian
tendency of such a doctrine which Mr. Wesley dreaded. He says in his
replj' to Law, " It tends to make believers easy while they are sliding
back into unbelief," " to obstruct if not destroy the work of God in the
heart," " by causing men to imagine they are considerably advanced in
grace, when they have grieved, yea quenched the Spirit." To one of his
correspondents he says, "You look inward too much, and upward too
little." " Legality with most who use that term really means tendernesa
of conscience." " I think it highly advisable for Methodists to lay it
quite aside." The present sermon is intended to help those who are in
danger of resting in a false comfort in their inward struggles. This he
does by leading them to renew the penitent faith by which alone their
forfeited peace can be restored.

The next sermon is evidently the complement of the forty-sixth.
While that guards against an Antinomian delusion, this preserves the
over-sensitive spirit from unnecessary discouragement. These are pre-
eminently sermons for the class-leader, as almost every form of mental
distress may be referred to the one or the other of the classes hero
vlesiguated as darkness and heaviness.

458

TH£ WILDERNKbS St^ATE.

[stKllON XLVJ.

SERMON XLVI

It After Uoo iia'i wrougnt a great aeiiveran(.o tor Israel, by bring-
ICifif tltein out of the house of bondage, they did not immediately enter
nro the land which he had promised to their fathers ; but " wandered
•rut of the way in the wildoruess," and were variously tempted and dis-
tressed. In like manner, ufier God has delivered them that fear him
from the bondage of sin and Satan ; after they are " justified freely by
his grace, through the redemption that is in Jesus," yet not many of
them immediately enter into " the rest which remaineth for the people
of God." The greater part of them wander, more or less, out of the
good way into which he hath brought them. They come, as it were,
into a " waste and howling desert, ' where they are variously tempted
and tormented : and this, some, in allusion to the case of the Israelites,
have termed, " A wilderness state."

2. Certain it is, that the condition wherein these are, has a right to
the tenderest compassion. They labour under an evil and sore disease ;
though one that is not commonly understood ; and for this very reason
it is the more difficult for them to find a remedy. Being in darkness
themselves, they cannot be supposed to understand the nature of their
own disorder ; and few of their brethren, nay, perhaps, of their teachers
know either what their sickness is, or how to heal it. So much the
more need there is to inquire, first, What is the nature of this disease ?
secondly. What is the cause 1 and, thirdly. What is the cure of it ?

I. 1. And, first. What is the nature of this disease, into which so
many fall after they have believed 1 Wherein does it properly consist ;
and what are the genuine symptoms of it ? It properly consists in the loss
of that faith, which God once wrought in their heart. They that are
in the wilderness, have not now that divine " evidence," that satisfac-
tory conviction, " of things not seen," which they once enjoyed. They
have not now that inward demonstration of the Spirit which before
enabled each of them to say, " The life I live, I live by faith in the Son
of God, who loved me, and gave himself for me." The light of heaven
does not now " shine in their hearts," neither do they " see him that is
invisible ;" but darkness is again on the face of their souls, and blind-
ness on the eyes of their understanding. The Spirit no longer " wit-
nesses with their spirits, that they are the children of God ;" neither
does he continue as the ppirit of adoption, " crying" in their hearts,
" Abba, Father." They have not now a sure trust in his love, and a
liberty of approaching him with holy boldness. " Though he slay mf ,
yet will I trust in him," is no more the language of their heart ; but
they are shorn of their strength, and become weak and feeble minded,
even as other men.

? Hence, secondly, proceeds the loss of love; which cannot but
rise or fall, at the same time, and in the same proportion, with true,
living faith. Accordingly, they that are deprived of their faith, are
deprived of the love of God also. They cannot now say, " Lord, thou
knowest all things, thou knowest that I love thee." They are not now
happy in God, as every one is that truly loves him. They do not delight

SJLilMON XLVl.

SKUMON XLVI.

THE WILDERNESS STATE.

450

irael, Dy bnng-
netliately enier
[)ut '* wandored
smpted and di&-
n that fear hitn
stifled freely by
lei not many of
h for the people
less, out of the
)me, as it were,
inously tempted
of the Israelites,

e, has a right to
ind sore disease ;
this very reason
cinCT in darkness
le nature of their
, of tlieir teachers
t. So much the
e of this disease 1
le cure of it 1
56, into which so
)roperly consist ;
insists in the loss
. They that are
e," that satisfac-
e enjoyed. They
Tit which before
, faith in the Son
le light of heaven
" see him that is
souls, and blind-
no longer " wit-
,f God ;" neither
in their hearts,
his love, and a
[ough he slay m( ,
their heart; but
d feeble minded,

Ihich cannot but
t)rtion, with true,
their faith, are
hay, " Lord, thou
Phey are not now
ley do not delight

in him as in time past, and *' smell the odour of his ointments." Once
nil their " desire was unto him, and to the remembrance of his name ;"
but now even their desires are cold and dead, if not utterly extinguished.
And as their love of God is waxed cold, so is also their love of their
neighbour. They have not now that zeal for the souls of men, that
longing after their welfare, that fervent, restless, active desire of their
being reconciled to God. They do not feci those " bowels of mercies''
for the sheep that are lost, that tender " compassion for the ignorant,
and them that are out of the way." Once they were " gentle towards
all men," meekly instructing such as opposed the truth, and, " if any
was overtaken in a fault, restoring such a one in the spirit of meek-
ness :" but, after a suspense, perhaps, of many days, anger begins to
regain its power ; yea, peevishness and impatience thrust sore at them,
that they may fall ; and it is well if they are not sometimes driven, even
to " render evil for evil, and railing for railing."

3. In consequence of the loss of faith and love, follows, thirdly, loss
of joy in the Holy Ghost. For if the loving consciousness of pardon be
no more, the joy resulting therefrom cannot remain. If the Spirit does
not witness with our spirit that we arc the children of God, the joy that
flowed from the inward witness must also be at an end. And, in like
manner, they who once " rejoiced with joy unspeakable," " in hope of
the glory of God," now they are deprived of that " hope full of immor-
tality," are deprived of the joy it occasioned ; as also of that which
resulted from a consciousness of" the love of God," then " shed abroad
in their hearts." For the cause being removed, so is the effect : the
fountain being dammed up, those living waters spring no more, to
refresh the thirsty soul.

4. With loss of faith, and love, and joy, there is also joined,
fourthly, the loss of that peace, which once passed all understanding.
That sweet tranquillity of mind, that composure of spirit is gone. Pain-
ful doubt returns ; doubt, v/hether we ever did, and perhaps, whether
we ever shall, believe. We begin to doubt whether we ever did find
in our hearts the real testimony of the Spirit; whether we did not rather
deceive our own souls, and mistake the voice of nature for the voice of
God ; nay, and perhaps, whether we shall ever hear his voice, and find
favour in his sight. And these doubts are again joined with servile
fear, with that fear which hath torment. We fear the wrath of God,
even as before we believed : we fear, lest we should be cast out of his
presence; and thence sink again into that fear of death, from which we
were before wholly delivered.

5. But even this is not all ; for loss of peace is accompanied with
los8 of power. We know every one who has peace with God, through
Jesus Christ, has power over all sin. But whenever he loses the peace
of God, he loses also the power over sin. While that peace remained,
power also remained, even over the besetting sin, whether it were the
sin of his nature, of his constitution, the sin of his education, or that of
his profession ; yea, and over those evil tempers and desires, which, till
then, he could not conquer. Sin had then no more dominion over him ;
but he hath now no more dominion over sin. He may struggle, indeed,
l)ut he cannot overcome ; the crown is fallen from his head. His ene-
mies again prevail over him, and more or less bring him into bondage.
The glory is departed from him, even the kingdom of God which WOB

460

THE WILDERNE8S STATE.

[sermon XKVI.

t:xz

in his heart, lie is dispossessed of righteousness, as well as of peace
and joy in the Holy Giiost.

II. 1. Such is the nature of what many have termed, and not impro-
perly, " The wilderness state." But the nature of it may be more fully
understood by inquiring, secondly, What are the causes of it 1 The^se,
indeed, are rarious. But I dare not rank among these, the bare, arbi
trary, sovereign will of God. He " rejoiceth in the prosperity of his
servants : he delighteth not to afHict or grieve the children." His inva-
riable will is our sanctification, attended with " peace and joy in the
Holy Ghost." These are his own free gifts ; and we are assured " the
gifts of God are," on his part, " without repentance." He never
repenteth of what he hath given, or desires to withdraw them from
us. Therefore he never deserts us, as some speak ; it is we only that
desert him.

[I.] 2. The most usual cause of inward darkness is sin, of one kind
or another. This it is which generally occasions what is often a com-
plication of sin and misery. And, first, sin of commission. This may
frequently be observed to darken the soul in a moment; especially if it
be a known, a wilful, or presumptuous sin. If, for instance, a person,
who is now walking in the clear light of God's countenance should be
any way prevailed on to commit a single act of drunkenness, or unclean-
ness, it would be no wonder, if, in that very hour, he fell into utter
darkness. It is true, there have been some very rare cases, wherein
God has prevented this, by an extraordinary display of his pardoning
mercy, almost in the very instant. But in general, such an abuse of
the goodness of God, so gross an insult on his love, occasions an imme-
diate estrangement from God, and a " darkness that may be felt."

3. But it may be hoped this case is not very frequent ; that there are
not many, who so despise the riches of his goodness, as, while they
walk in his light, so grossly and presumptuously to rebel against him.
That light is much more frequently lost, by giving way to sins of
omission. This, indeed, does not immediately quench the Spirit, but
gradually and slowly. The former may be compared to pouring water
upon a fire; the latter to withdrawing the fuel from it. And many times
will that loving Spirit reprove our neglect, before he departs from us
Many are the inward checks, the secret notices he gives, before his
influences are withdrawn. So that only a train of omissions, wilfully
persisted in, can bring us into utter darkness.

4. Perhaps no sin of omission more frequently occasions this than
the neglect of private prayer ; the want whereof cannot be supplied by
any other ordinance whatever. Nothing can be more plain, than that
the life of God in the soul does not continue, much less increase, unless
we use all opportunities of communion with God, and pouring out our
hearts before him. If, therefore, we are negligent of this, if we suffer
business, company, or any avocation whatever, to prevent these secret
exercises of the soul, (or, which comes to the same thing, to make us
hurry them over in a slight and careless manner,) that life will surely
decay. And if we long or frequently intermit them, it will gradually
die away.

5. Another sin of omission, which frequently brings the soul of a
believer into darkness, is the neglect of what was so strongly enjoined
even under the Jewish dispensation : " Thou shalt, in any wise, rebuke

"SKRMON Xl.Vl.

ell as of peace

and not impro-
ly be more fully
i of it 1 These.
, the bare, arbi
Irosperity of his
ren." His inva-
and joy in the
re assured " the
;e." He never
Iraw them from
I is we only that

sin, of one kind
it is often a com-
ssion. This may
t; especially if it
stance, a person,
enance should be
mess, or unclean-
he fell into utter
re cases, wherein
of his pardoning
such an abuse of
xasions an imme-
imay be felt."
nt ; that there arc
ss, as, while they
ebel against him.
\(f way to sins of
Ich thn Spirit, but
' to pouring water
And many times
departs from us
, gives, before his
missions, wilfully

Icasions this than
lot be supplied by
k plain, than that
\s increase, unless
I pouring out our
this, if we suffer
Ivent these secret
Ihing, to make us
lat life will surely
it will gradually

Igs the soul of a
Itrongly enjoined
lany wise, rebuke

SERMON XLVI.]

THE WILDERNESS STATE.

4G1

thy neighbour, and not suffer sin u])on him : thon shalt not hate thy
brother in thy heart." Now if we do hate our brother in our heart, if
we do not rebuke hint, when wc see him in a fault, but suffer sin upon
him, this will soon bring leanness into our own soul ; seeing hereby we
are partakers of his sin. By neglecting to reprove our neighbour, we
make his sin our own : we become accountable for it to God : we saw
his danger, and gave him no warning: so, "if he perish in his ini-
quity," CJod may justly require " his blood at our hands." No wonder
then, if by thus grieving the Spirit, wc lose the light of his countenance

6. A third cause of our losing this is, the giving way to some kind of
inward sin. For example : we know, every one that is " proud in heart,
is an abomination to the Lord ;" and that, although this pride of heart
should not appear in the outward conversation. Now how easily may
a soul, tilled with peace and joy, fall into this snare of the devil ? How
natural is it for him to imagine, that he has more grace, mo'e wisdom
or strength, than he really has ? To *' think more highly of himself than
he ought to think !" How natural to glory in something he has received,
as if he had not received it ? But seeing God continually " resisteth the
proud, and givetli grace only to the humble," this must certainly obscure,
if not wholly destroy, the light which before shone on his heart.

7. The same effect may be produced by giving place to anger, what-
ever the provocation or occasion be ; yea, though it were coloured
over with the name of zeal for the truth, or for the glory of God. In-
<leod, all zeal, which is any other than the flame of love, is ** earthly,
animal, and devilish." It is the flame of wrath : it is flat, sinful anger,
neither better nor worse. And nothing is a greater enemy to the mild,
gentle love of God than this : they never did, they never can, subsist
together in one breast. In the same proportion as this prevails, love
and joy in the Holy Ghost decrease. This is particularly observable
in the case of offence; I mean, anger, at any of our brethren, at any of
those who are united with us either by civil or religious ties. If we
give way to the spirit of offence but one hour, we lose the sweet influ-
ences of the Holy Spirit ; so that, instead of amending them, we destroy
ourselves, and become an easy prey to any enemy that assaults us.

8. But suppose we are aware of this snare of the devil, we may be
attacked from another quarter. When fierceness and anger are asleep,
and love alone is waking, we may be no less endangered by desire, which
equally tends to darken the soul. This is the sure effect of any foolish
desire, any vain or inordinate affection. If we set our affection on
things of the earth, on any person or thing under the sun ; if we desire
any thing but God, and what tends to God ; if we seek happiness in any
creature ; the jealous God will surely contend with us, for he can admit
of no rival. And if we will not hear his warning voice, and return unto
him with our whole soul, if we continue to grieve him with our idols,
and running after other gods, we shall soon be cold, barren, and dry ;
and the god of this world will blind and darken our hearts.

9. But this he frequently does, even when we do not give way to any
positive sin. It is enough, it gives him sufficient advantage, if we do
not " stir up the gift of God which is in us ;" if we do not agonize con-
tinually " to enter in at the strait gate ;" if we do not earnestly " striv«!
for the mastery," and "take the kingdom of heaven by violence."
There needs no more than not to fight, and we are sure to be conquered.

4G2

TUB W1LDEUNKH8 BTATE

[hebmon XLVI.

Let us only he carcleHA or " fiiint in our mind/ lot \m he easy and iiido
lent, and our natural darknoss will noon return, and overHprcad our
soul. It is enoujTii, tlierf^forc!, if we give way to spiritual sloth ; this
will elFoctually darken the soul : It will as surely destroy the light of
God, if not so swiftly, as nuirder or adultery.

10. But it is well to he ohserved, that the cause of our darkness, (what-
soever it he, whether omission or commission, whether inward or out^
ward sin,) is not always niirji at hiind. Sometimes the sin which
occasioned the pr(!seut distress may lie at a considerahle distance. It
might ho committed days, or weeks, or months before. And that God
now withdraws his light arul peace, on account of what was done so
long ago, is not (as one might at first imagine) an instance of his seve-
rity, hut rather a proof of his long suffering and tender mercy. He
wailed all this time, if haply we would see, acknowledge, and correct
what was amiss ; and in default of this, he at length shows his displea-
sure, if thus, at last, he may bring us to repentance.

[II.] 1. Another general cause of this darkness, is ifl'nor/incc; which
is likewise of various kinds. If men know not the Scriptures, if they
imagine there are passages either in the Old or New Testament, which
assert that all believers, without exception, Jtiiist sometimes be in dark-
ness ; this ignorance will naturally bring upon them the darkness which
they expect. And how common a case has this been among us ! How
few are there that do not expect it ? And no wonder, seeing they are
taught to expect it; seeing their guides lead them into this way. Not
only the mystic writers of the Romish church, but many of the most
spiritual and experimental in our own, (very few of the last century
excepted,) lay it down with all assurance, as a plain, unquestionable
Scripture doctrine, and cite many texts to prove it.

2. Ignorance also of the work of God in the soul, frequently occasions
this darkness. Men imagine, (because so they have been taught, par-
ticularly by writers of the Romish communion, whose plausible asser-
tions too many Protestants have received without due examination,)
that they are not always to walk in luminous faith ; that this is only a
lower dispensation ; that as they rise higher, they are to leave those
sensible comforts, and to live by naked faith; {naked indeed, if it be
stripped both of love, and peace, and joy in the Holy Ghost !) that a
state of light and joy is good, but a state of darkness and dryness m
better ; that it is by these alone we can be purified from pride, love of
the world, and inordinate self love ; and that, therefore, we ought
neither to expect nor desire, to walk in the light always. Hence it is,
(though other reasons may concur,) .hat the main body of pious men in
the Rotiish church generally walk in a dark uncomfortable way, and,
if ever they receive, soon loose the light of God.

JUL] 1. A third general cause of this darkness, is temptation. When
the candle of the Lord first shines on our head, temptation frequently
flees away, and totally disappears. All is calm within ; perhaps with-
out too, while God makes our enemies to be at peace with us. It is
then very natural to suppose, that we shall not see war any more. And
there are instances wherein this calm has continued, not only for weeks,
but for months or years. But commonly it is otherwise : in a short
Ume " the winds blow, the rains descend, and the floods arise" anew.
They wlio know not either the Son or the Father, and consequently

[bebmon xlvi.

I easy and iin>'>'
oversprciul our
tual sloth ; this
roy the light of

larkness, (what-

invviird or outr

the sin which
Ic distance. It
And that God
hat was done so
ance of his sevc-
der mercy. He
(Ige, and correct
liows his displea-

nnnrance; which
icriptures, if they
restament, which
3times be in dark-
le darkness which
t among us! How
sr, seemg they are
ito this way. Not
many of the most
>f the last century
in, unquestionable

[equently occasions
. been taught, par-
>se plausible asser-
hie examination,)
that this is only a
ire to leave those
led indeed, if it be
,ly Ghost !) that a
!8s and dryness is
from pride, love of
irefore, we ought
lays. Hence it is,
dyofpiousmcnin

Ifortable way, and,

wiptation. When
kptation frequently
[in ; perhaps with-
Ice with us. It is
Ir any more. And
hot only for weeks.

Irwise : in a short
>ood3 arise" anew,
land consequently

BKKMUN XLVI.]

TUE W1LOEKNK8S STATK.

i63

hate his children, when God slackens the bridle which is in tlifir lecth,
will slu»w that hatred in various instances. As of old, " he that was
born alter the (lesh persecuted him that was born after the Spirit, even
so it is now;" the same cause still producing the same effect. The
evil which yet remains in the heart, will tiien also move afresh ; anger,
and many other roots of bitterness, will endeavour to spring up. At
the saifH rime, Satan will not be wanting to cast in his fiery darts ; and
the soul wilj have to wrestle, not only with the world, not only *' with
flesh ami l)lood, buf w ith principalities and powers, with the rulers of
the darknes<« of this world, with wicked spirits in high places." Now
when w various nssfjiilts are made at once, and perhaps with the utmost
violenn if is not strange if if should occasion, not only heaviness, but
even darkn«,'««- in a weak believer; —more especially, if he was not
watching ; if these assaults are made in an hour when he looked not
for them ; if he expected nothing less, hut l.ad fondly told himself, —
" the day of evil woidd return no niore."

2. The force of those temptations which arise from within, will be
exceedingly heightened, if we before thought too highly of ourselves, as
if we had been cleansed from all sin. And how naturally do we ima-
gine this, during the warmth of our first love? How ready are we to
believe, that God has *' f«lfille<l in us the [whole] work of faith with
power?" That because we feel no sin, we hare none in us; but the
soul is all love ! And well may a sharp attack from an enemy, whom we
supposed to be not only conquered, but slain, throw us into much hea-
viness of soul ; yea, sometimes, into utter darkness : particularly when
we reason with this enemy, instead of mstantly calling upon God, and
casting ourselves upon him, by simple faith, who *' alone knoweth hoM'
to deliver [his] out of temptation."

III. These are the usual causes of thi? socond darkness. Inquire we
thirdly. What is the cure of it ?

1. To suppose that this is one and the same in all cases, is a great and
fatal mistake ; and yet extremely common, even among many who pass
for experienced Christians, yea, perhaps take upon them to be teachers
m Israel, to be the guides of other souls. Accordingly they know and use
but one medicine, whatever be the cause of the distemper. They begin
immediately to apply the promises ; lo preach the gospel, as they call it.
To give comfort, is the single point at which they aim ; in order to which
they say many soft and tender things, concerning the love of God to
poor, helpless sinners, and the efficacy of the blood of Christ. Now
this is quaclery indeed, and thai of the worst sort, as it tends, if not to
kill men's bodies, yet without the p^uliar mercy of God, " to destroy
both their bodies and souls in hell." It is hard to speak of these " daub-
ers with untempered mortar," these promise mongers, as they deserve.
They well deserve the title, which has been ignorantly given to others :
they are spiritual mount ehanks. They do, in effect, make " the blood
of the covenant an unholy thing." They vilely prostitute the promises
of God, by thus applying them to all, without distinction. Whereas,
indeed, the cure of spiritual, as of bodily diseases, must be as various
as are the causes of them. The first thing, therefore, is, to find out the
cause ; and this will naturally point out the cure.

2. For instance : Is it sin which occasions darkness ? What si.i 1
Is It outward sin of any kind ? Does your conscience accuse you

464 THE WILDERNESS STATE. [SERMON XLVI.

committing any sin, whereby you grieve the Holy Spirit of God ? Is it
on this accoimt that he is departed from you, and that joy and peace
are departed with him ? And how can you expect they should return,
till you put away the accursed thing ? " Let the wicked forsake his way ;"
*' cleanse your hands, ye sinners ;" " put away the evil of your doings ;"
so shall your " light break out of obscurity ;" the Lord will return and
" abundantly pardon."

3. If upon the closest search, you can find no sin of commission,
wliich causes the c^oud upon your so»il, inquire next, If there be not
pome sin of omission, which separates between God and you. Do you
" not suffer sin upon your brother ?" Do you reprove them that sin in
your sight ? Do you walk in all the ordinances of God ? In public,
family, private prayer ? If not, if you habitually neglect any one of these
known duties, how can you expect that the light of his countenance
should continue to shine upon you ? Make haste to " strengthen the
things that remain ;" then your soul shall live. " To day, if ye will hear
his voice," by his grace, supply what is lacking. When you hear a
voice behind you saying, " This is the way, walk thou in it," harden
not your heart; be no more "disobedient to the heavenly calling."
Till the sin, whether of omission or commission, be removed, all com-
fort is false and deceitful. It is only skinning the wound over, which
still festers and rankles beneath. Look for no peace within, til! you
are at peace with God ; which cannot be without " fruits meet for
repentance."

4. But perhaps you are not conscious of even any sin of omission,
which impairs your peace and joy in the Holy Ghost. Is there not, then,
some inward sin, which, as a root of bitterness, springs up in your heart
to trouble you ? Is not your dryness, and barrenness of soul, occasioned
by your heart's " departing fiom the living God ?" Has not " the foot
of pride come against" you ? Have you not thought of yourself " more
highly than you ought to think ?" Have you not, in any respect, •' sacri-
ficed to your own net, and burned incense to your own drag ?" Have
you not ascribed your success in any undertaking to your own courage,
or strength, or wisdom 1 Have you not boasted of something " you have
received, as though you had not received it ?" Have you not gloried in
any thing, " save in the cross of our Lord Jesus Christ ?" Have you not
sought after or desired the praise of men ? Have you not taken pleasure
in it ? If so, you see the way you are to take. If you have fallen b^
pride, " humble yourself under the mighty hand of God, and he will
exalt you in due time." Have no^ you forced him to depart from you,
by giving place to anger ? Have you not " fretted yourself because of
the ungodly," or " been envious against the evil doers ?" Have you not
been offended at any of your brethren, looking at their (real or ima-
gined) sin, so as to sin yourself against the great law of love, by estrang-
ing your heart from them ? Then look unto the Lord, that you may
renew your strength ; that all this sharpness and coldness may be done
away ; that love, and peace, and joy, may return together, and you may
be invariably kind to each other, and "tender hearted, forgiving one
another, even as God for Christ's sake hath forgiven you." Have not
you given way to any foolish desire ? To any kind or degree of inordi-
nate affection ? How then can the love of God have place in your heart,
UH you put away your idols ? " Be not deceived : God is not mocked •"

you." Have not

SERMON XLVr I

he 11 '^°*' ^^'''>««NE88 STATB

'he di Jr t'^^n; "U" I?-- ".e manner of .he cure if ,h

46b

THE WILDERNESS STATE.

[sermon xlvi.

"d. Another text which has been supposed to speak the same doctrine,
is Hosea ii, 14, "I will allure her, and bring her into the wilderness,
and speak comfortably unto her." Hence it has been inferred, that
God will bring every believer into the wilderness, into a state of dead-
ness and darkness. But it is certain, the text speaks no such thing :
for it does not appear that it speaks of particular believers at all : it
manifestly refers to the Jewish nation ; and, perhaps, to that only. But
if it be applicable to particular persons, the plain meaning of it is this :
—I will draw him by love ; I will next convince him of sin ; and then
comfort him by my pardoning mercy.

10. A third scripture, from whence the same inference has been
drawn, is that above recited, " Ye now have sorrow : but I will see you
again, and you*- heart shall rejoice, and your joy no man taketh from
you." This has been supposed to imply, that God would, after a time,
withdraw himself from all believers; and that they could not, till
after they had thus sorrowed, have the joy which no man could take
from them. But the whole context shows, that our Lord is here speak-
ing personally to the apostles, and no others ; and that he is speaking
concerning those particular events, his own death and resurrection.
" A little while," says he, " and ye shall not see me,"' viz. whilst I am
in the grave : " and again, a little while, and ye shall see me ;" when I
am risen from the dead. " Ye will weep and lament, and the world will
rejoice : but your sorrow shall be turned into joy." — " Ye now have
sorrow," because I am about to be taken from your head ; " but I will
see you again," after my resurrection, " and your heart shall rejoice ;
and your joy," which I will then give you, " no man taketh from you."
All this we know was literally fulfilled in the particular case of the
apostles. But no inference can be drawn from hence, with regard to
God's dealings with believers in general.

11. A fourth text (to mention no more) which has been frequently
cited in proof of the same doctrine, is, 1 Pet. iv, 12, " Beloved, think it
not strange concerning the fiery trial which is to try you." But this is
full as foreign to the point as the preceding. The text, literally ren-
dered, runs this : " Beloved, wonder not at the burning which is among
you, which is for your trial." Now, however this may be accommodated
to inward trials in a secondary sense ; yet, primarily, it doubtless refers
to martyrdom, and the sufferings connected with it. Neither, therefore,
is this text any thing at all to the purpose for which it is cited. And
wo may challenge all men to bring one text, either from the Old or
New Testament, which is any more to the purpose than this.

12. " But is not darkness much more profitable fbr the sonl than light?
Is not the work of God in the heart most swiftly and effectually carried
on, during a state of inward suffering ? Is not a believer more swiftly
and thoroughly purified by sorrow, than by joy 1 — by anguish, and pain
and distress, and spiritual martyrdoms, than by continual peace ?" So
the mystics teach ; so it is written in their books ; but not in the ora-
cles of God. The Scripture no where says, that the absence of God
best perfects his work in the heart ! Rather, his presence, and a clear
communion with the Father and the Son : a strong consciousness of
this, will do more in an hour, than his absence in an age. Joy in the
Holy Ghost will far more effectually purify the soul, than the want of
that joy : and the peace of God is the best means of refinin&f the soul

[sermon xlvi.

the same doctrine,
ito the wilderness,
leen inferred, that
to a state of dead-
ks no such thing :
telievers at all : it
to that only. But
aning of it is this :
1 of sin ; and then

iference has been

but I will see you

I man taketh from

^ould, after a time,

ley could not, till

10 man could take

jord is here speak-

hat he is speaking

and resurrection.

,"' viz. whilst I am

1 see me ;" when I

and the world will

' — " Ye now have

head ; " but I will

leart shall rejoice ;

taketh from you."

Licular case of the

ice, with regard to

as been frequently
" Beloved, think it
you." But this is
text, literally ren-
ng which is among
■ be accommodated
, it doubtless refers
Neither, therefore,
1 it is cited. And
ir from the Old or
than this.

Lhe soul than light ?
effectually carried
liever more swiftly
anguish, and pain
inual peace 1" So
but not in the ora-
le absence of God
jsence, and a clear
g consciousness of
n age. Joy in the
, than the want of
if refining the sou!

n'>t imagine it wii i^T'J f^^ ^ause is removed n ! '^^'"''ness:"
^hen either i^ZlT^'^'^b cense, even^^^^^^^^ ^"* ^^^ ^^ must
"lay be removS 5*"^ *"" ''" ^as caused Ir!" "^ ''^"'^ '« "<> more.
WimnrdSVeTuJ'^ *.'^''^'^* -'"<^' was o^^^^^^^ °^ ^'- othe
•^ sooner or late' ""l > " '' '''" ^^^ gXf GnH '? '^"'"^'^' "'^y
reasonably LpTt\ZVT'? '""'• ^n t1.e casf^l^' ^'^ '""^ '^'^'^
^>.^«>re the pSm^! ' ^!^f ^ immediately ret'Tn tI;' ^' "^"»°'
sm is at an end T ' ''^'''^ ""^Y, therefore iuJi ^^"^ '"" began

^^o'md cannot be ^p"i ^'1'" ^^/natura course of r^'"' '^''' ^^-
"either is it LiL ^^^"^ ""^'^^ ^^e dart isTrl °^^^'"gs. though a

14. Lastly: If d„-|,„„ . '•'^"ess and pain

'« evil „o,M ! '"^y^ '» '"Pect temo^S^ ^ Preventing this

"ot to the gnoram ^I. T '? "PP'^ »^« great and or t''" '^' P^''^^''^

•mpenitent sinner ' To I^ '^"°'"^"^« is removed '^t ^f P'°"""«^« '

I;;- ioving lcindne;s oTg d'LV"^^ ^"^^'^ -"^^^^^^^^ ,'^^

mercies, which hnv<> i "^ Saviour, and exnp»,n»J^ . ^"^claio

Taithfulners of Gn^ .'''" ^'^'" "^ old. HereX^'^ T" '"« ^^nder
the virtue of tfmt blond °'l" r*^ '« t"ed to the utS^^'!i "P°° ^^^
«in :» and God will ?h' T^'°^ ^^« «hed for us to "T""'' ' ^"^ "P«"
o"t of trouble H -M ^^^' ^"ness to his woV? ' J?"'^ "« ^"''^m all
t»'e glory of the T^V' ^' •'">'' " ^^'«e, shine for /h"? ^.""^ ^''^'^ «""i«
Halk humbJy and H 'V'^'." "P^" thee." Yea InVlf ' 1' ^^'"«' '""d
theperfc'"cflr'' ^'^^^'^ ^'^^ ^^'' -" " ^^^ ^ 1^ ^^^^^^^^

468

HEAVINESS THROUGH TEMPTATIONS. fsERMON XLVII.

other, that they are frequently confounded together ; and we are apt to
Bay, indiflferently, such a ouo is in darkness, or, such a one is in heavi*
nc98 ; — as if they were equivalent terms, one of which implied no more
than the other. But they are far, very far from it. Darkness is one
thing; heaviness is another. There is a difference, yea, a wide and
essential diflference, between the former and the latter. And such a ditfer-
ence it is, as all the children of God are deeply concerned to understand :
otherwise, nothing will be more easy, than for them to slide out of heavi-
ness into darkness. In order to prevent this, I will endeavour to show,

I. What manner of persons those were, to whom the apostle says,
" Ye are in heaviness :"

II. What kind of heaviness they were in :

III. What were the causes: and,

IV. What were the ends of it. I shall conclude with some inferences.

1. 1. I am, in the first place, to show, what manner of persons those
were to whom the apostle says, " Ye are in heaviness." And, first, it
is beyond all dispute, that they were believers at the time the apostle
thus addressed them. For so he expressly says, verse 6, " Ye who
are kept by the power of God through faith unto salvation." Again,
verse 7, he mentions " the trial of their faith, much more precious
than that of gold which perisheth." And yet again, verse 9, he
speaks of their " receiving the end of their faith, the salvation of their
souls." At the same time, therefore, that they were " in heaviness,"
they were possessed of living faith. Their heaviness did not destroy
their faith : they still " endured, as seeing him that is invisible."

2. Neither did their heaviness destroy their peace ; the " peace which
passeth all understanding ;" which is inseparable from true living faith.
This we may easily gather from the second verse, wherein the apostle
prays, not that grace and pence may be given them, but only, that it
may " be multiplied unto them ;" that the blessing, which they already
enjoyed, might be more abundantly bestowed upon them.

3. The persons to whom the apostle here speaks, were also full of
a living hope. For thus he speaks, verse 3, " Blessed be the God and
Father of our Lord Jesus Christ, who, according to his abundant mercy,
hath begotten us again," — me and you, all of us who are " sanctified
by the Spirit," and enjoy the " sprinkling of the blood of Jesus Christ,"
— " unto a living hope, unto an inheritance," — that is, unto a living
hope of an inheritance, " incorruptible, undefiled, and that fadeth not
away." So that, notwithstanding their heaviness, they still retained a
hope full of immortality.

4. And they still " rejoiced in hope of the glory of God." They
were filled with joy in the Holy Ghost. So, verse 8, the apostle having
just mentioned the final *' revelation of Jesus Christ," (namely, when
lie Cometh to judge the world,) immediately adds, "in whom, though
now ye see him not, [not with your bodily eyes,] yet believing, ye
rejoice with joy unspeakable and full of glory." Their heaviness,
therefore, was not only consistent with living hope, but also with joy
unspeakable : at the same time they were thus heavy, they nevertheless
rejoiced with joy full of glory.

5. In the midst of their heaviness, they likewise still enjoyed the love
of God, which had been shed abroad in their hearts; — "whom," says
the apostle, " having not seen, ye love." Though ye have not vet wen

[SEBMON XLVIl.

id we are apt to
one is in heavi-
tnplied n(» more
Darkness is one
yea, a wide and
Lndsuchadiffer-
d to understand :
ide out of hcavi-
deavour to show,
the apostle says.

1 some inferences,
sr of persons those
s." And, first, it
e time the apostle
erse 5, " Ye who
ilvation." Agam,
jch more precious
gain, verse 9, he
e salvation of their
.re ** in heaviness,"
ess did not destroy
is invisible."
• the •* peace which
fom true living faith,
wherein the apostle
m but only, that it
which they already

them.

is were also full ol

ised be the God and

is abundant mercy
vho are " sanctified
lod of Jesus Christ,"
lat is, unto a living
land that fadeth not

they still retained a

L of God." They
P the apostle having
Tst," (namely, when
■ " in whom, tho«gn
1,1 yet believing, ye
Their heaviness,
but also with joy
K, they nevertheless

Lill enjoyed the love
Vs ;— " whom," s'lvs
lye have not vet ^^t'cii

SERMON XLVII.J HEAVINESS THROUGH TEMPTATIONS. 469

him face to face ; yet, knowing him by faith, ye have obeyed his word,
"*My son, give me thy heart." He is your God, and your love, the
desire of your eyes, and your "exceeding great reward." Ye have
sought and found happiness in him ; ye " delight in the Lord," and he
hath given you your " hearts' desire."

6. Once more : Though they were heavy yet were they holy ; they
retained the same power over sin. They were still " kept" from this,
" by the power of God ;" they were "obedient children, not fashione(^
according to their former desires;" but " as he that had called them is
holy," so were they " holy in all manner of conversation." Knowing
they were " redeemed by the precious blood of Christ, as a lamb with-
out spot and without blemish," they had, through the faith and hope
which they had in God, " purified their souls by the Spirit." So that,
upon the whole^ their heaviness well consisted with faith, with hope,
with love of God and man, with the peace of God, with joy in the Holy
Ghost, with inward and outward holiness. It did no way impair, much
less destroy, any part of the work of God in their hearts. It did not at
all interfere with that " sanctification of the Spirit," which is the root
of all true obedience ; neither with the happiness, which must needs
result from grace and peace reigning in the heart.

II. 1. Hence we may easily learn what kind of heaviness they were
in ; the second thing which I shall endeavour to show. The word in
the original is, Xwridevrsg, — made sorry ^ grieved ; from Xu^y), — grief, or
sorrow. This is the constant, literal meaning of the word : and, this
being observed, there is no ambiguity in the expression, nor any diffi-
culty in understanding it. I'he persons spoken of here, were grieved:
the heaviness they were in was neither more nor less than sorrow or
grief; a passion which every child of man is well acquainted with.

2. It is probable our translators rendered it heaviness, (though a less
common word,) to denote two things: First, the degree, and next, the
continuance, of it. It does indeed seem, that it is not a slight or incon-
siderable degree of grief which is here spoken of, but such as makes a
strong impression upon, and sinks deep into the soul. Neither does
this appear to be a transient sorrow, such as passes away in an hour ;
but rather such as, having taken fast hold of the heart, is not presently
shaken off, but continues for some time, as a settled temper, rather than
a passion, even in them that have a living faith in Christ, and the
genuine love of God in their hearts.

3. Even in these, this heaviness may sometimes be so deep, as to
overshadow the whole soul ; to give a colour, as it were, to all the aflfec-
tions ; such as will appear in the whole behaviour. It may likewise
have an influence over the body ; particularly in those that are either of
a naturally weak constitution, or weakened by some accidental disorder,
especially of the nervous kind. In many cases, we find " the corrupt-
ible body presses down the soul ;" in this, the soul rather presses down
the body, and weakens it more and more. Nay, I will not say that
deep and lasting sorrow of heart may not sometimes weaken a strong
constitution, and lay the foundation of such bodily disorders as are not
easily removed : and yet all this may consist with a measure of that
faith which still worketh by love.

4. This may well be termed a ** fiery trial :" and though it is not the
same with that the apostle speaks of in the fourth chapter, yet many of

470

HEAVINESS THROUGH TEMPTATIONS. [SERUON ZLVII.

CO
PC

the expressions ttiere used concerning outward suflferings, may be
accommodated to this inward affliction. They cannot, indeed, with any
propriety, be applied to them that are in darkness : these do not, can-
not, rejoice ; neither is it true, that " the Spirit of glory and of God
resteth upon" them. But hu frequently doth on those that are in heavi*
ness ; so that, though sorrowful, yet are they always rejoicing.

III. 1. But to proceed to the third point. What are the causes of
such sorrow or heaviness in a true believer ? The apostle tells us clearly :
" Ye are in heaviness," says he, " through manifold temptations ;"
-iroixiXoiff, — manifold, not only many in number, but of many kinds.
They may be varied and diversified a thousand ways, by the change or
addition of numberless circumstances. And this very diversity and
variety make it more difficult to guard against them. Among these, we
may rank all bodily disorders ; particularly acute diseases, and violent
pain of every kind, whether affecting the whole body, or the smallest
part of it. It is true, somC H-ho have enjoyed uninterrupted health, and
have felt none of these, ma) make light of them, and wonder that sick-
ness, or pain of body, should bring heaviness upon the mind. And
perhaps one in a thousand is of so peculiar a constitution, as not to fee\
pain like other men. So hath it pleased God to show his almighty
power, by producing some of these ).rodigics of nature, who have
seemed not to regard pain at all, though of the severest kind ; if that
contempt of pain was not owing partly to the force of education, partly
to a preternatural cause, — to the power either of good or evil spirits,
who raised those men above the state of mere nature. But, abstract-
ing from these particular cases, it is, in general, a just observation, that

" Pain is perfect misery, and extreme —
Quite overturns all patience."

And even where this is prevented by the grace of God, where men do
'* possess their souls in patience," it may, nevertheless, occasion much
inward heaviness ; the soul sympathizing with the body.

2. All diseases of long continuance, though less painful, are apt to
produce the same effect. When God appoints over us consumption, or
the chilling and burning ague, if it be not speedily removed, it will
not only " consume the eyes," but " cause sorrow of heart." This is
eminently the ca.se with regard to all those which are termed neroous
disorders. And faith does not overturn the course of nature : natural
causes still produce natural effects. Faith no more hinders the sinking
of the xpirits (as it is called) in an hysteric illness, than the raising of
the pulse in a fever.

3. Again : When " calamity cometh as a whirlwind, and poverty
as an armed man ;" is this a little temptation ? Is it strange if it
occasion sorrow and heaviness t Although this also may appear but
a small thing to those that stand at a distance, or who look, and
" pass by on the otiier side ;" yet it is otherwise to them, who feel
it. " Having food and raiment," [indeed the latter word, (txsiraSiJ.aTa,
implies lodging, as well as apparel,] we may, if the love of God is in
our hearts, " be therewith content." But what shall they do, who have
none of these 1 Who, as it were, " ei.^bi "ce the rocks for a shelter !"
Who have only the earth to lie upon, - nd Ciily the sky to cover them!
Who have not a dry, or warm, much less a clean abode for themselves
and their little ones ; no, nor clothing to keep themselves, or those they

[sermon xlvii.

brings, may be
ndeed, with any
ese do not, can-
lory and of God
hat are in heavi-
jjoicing.
re the causes of
e tells us clearly :
d temptations;"
of many kinds,
by the change or
sry diversity and
Among these, we
jases, and violent
^, or the smallest
■upted health, and
wonder that sick-
the mind. And
tion, as not to fee\
how his almighty
nature, who have
irest kind ; if that
f education, partly
3od or evil spirits,
re. But, abstract-
st observation, that

od, where men do
iss, occasion much
ody.

painful, are apt to
IS consumption, or
ly removed, it will
|f heart." This is
re termed neroom
jof nature : natural
jnders the sinlciiif^
han the raising of

jrind, and poverty
Is it strange if it
to may appear but
(or who look, and
Ito them who feel
Iword, rfxSfl-atffJ-aTa,
] love of God is in
I they do, who have
Iks for a shelter !"
Iky to cover them 1
ode for themselves
elves, or those they

SERMON XLVII.] HEAVINESS THROUGH TEMPTATIONS. 471

love next themselves, from pinching cold, either by day or nifrlit ? I

taugh at the stupid heathen, crying out,

Nil hobet infelix paupertas durius in se,
Quam quod ridicules hornineB facit !

Has poverty nothing worse in it than this, that it makes men liable to be
laughed at ? It i$* a sign this idle poet talked by rote of the things which
ike knew not. Is not want of food something worse than this ? God
ronounced it as a curse upon man, that he should earn it " by the
sweat of his brow." But how many are there in this Ciiristian country
that toil, and labour, and sweat, and have it not at last, but struggle
with weariness and hunger together ? Is it not worse, for one after a
hard day's labour, to come back to a poor, cold, dirty, uncomfortable
lodging, and to find there not even the fo<jd which is needful to repair
his wasted strength! You that live at ease in the earth, that want
nothing but eyes to see, ears to hear, and hearts to understand how well
God hath dealt with you, — is it not worse to seek bread day by day,
and find none 1 Perhaps to find the comfort also of five or six children,
crying for what he has not to give ! Were it not that he is restrained
by an unseen hand, would he not soon " curse God and die ?" Oh want
of bread ! Want of bread ! Who can tell what this means, unless he
hath felt it himself? I am astonished it occasions no more than heavi
ness even in them that believe !

4. Perhaps, next to this, we may place the death of those who were
near and dear unto us ; of a tender parent, and one not much declined into
ihe vale of years ; of a beloved child, just rising into life, and clasping
about our heart; of a friend that was as our own soul, — next the grace
df God, the last, best gift of heaven. And a thousand circumstanceij
may enhance the distress. Perhaps the child, the friend, died in our
embrace ! Perhaps, was snatched away when we looked not for it !
Flourishing, cut down like a flower ! In all these cases, we not only
may but ought to be affected : it is the design of God that we should.
He would not have us stocks and stones. He would have our affections
regulated, not extinguished. Therefore, — "Nature unreproved may
drop a tear." There may be sorrow without sin.

5. A still deeper sorrow we may feel for those who are dead while
they live ; on account of the unkindness, ingratitude, apostasy, of those
who were united to us in the closest ties. Who can express what a
lover of souls may feel for a friend, a brother, dead to God 1 For a
husband, a wife, a parent, a child, rushing into sin, as a horse into
.he battle ; and, in spite of all arguments and persuasions, hasting to
work out his own damnation ? And this anguish of spirit may be height-
ened to an inconceivable degree, by the consideration, that he who is
now posting to destruction once ran well in the way of life. Whatever
he was in time past, serves now to no other purpose, than to make our
reflections on what he is more piercing and afflictive.

6. In all these circumstances, we may be assured, our great adversary
will not be wanting to improve his opportunity. He, who is always
* walking about, seeking whom he may devour," will then, especially,

use all his power, all his skill, if haply he may gain any advantage over
the soul that is already cast down. lie will not be sparing of his
fiery darts, such as are most likely to find an entrance, and to fix
most deeply in the heart, by their suitableness to the temptation

cri

472 HEAVINESS TUKOUGU TEMPTATIONS. [SERMON XLVII.

that assaults it. He will iabour to inject unbelieving, or blaspliemoub,
or repining thoughts. He will suggest, that God does not regard, doe?
not govern the earth ; or, at least, that he does not govern it aright, not
by the rules of justice and mercy. He will endeavour to stir up the
heart against God, to renew our natural enmiiy against him. And il
we attempt to light him with his own weapon.- if we begin t? eason
with him, more and more heaviness will undoubtedly ensue, if not ultif
darkness.

7. It has been frequently supposed, that there is another cause, if not
of darkness, at least, of heaviness ; namely, God's withdrawing himsell
from the soul, because it is his sovereign will. Certainly he will do this,
if we grieve his Holy Spirit, either by outward or inward sin ; either
by doing evil, or neglecting to do good ; by giving way either to pride
or anger, to spiritual sloth, to foolish desire, or inordinate affection.
But that he ever withdraws himseW because he will, merely because it is
his good pleasure, I absolutely deny. There is no text in all the Bible,
which gives any colour for such a supposition. Nay, it is a supposition
contrary, not only to many particular texts, but to the whole tenor of
Scripture. It is repugnant to the very nature of God : it is utterly be-
neath his majesty and wisdom, (as an eminent writer strongly expresses
it,) '• to play at bo-peep with his creatures." It is inconsistent both with
his justice and mercy, and with the sound experience of all his children.

8. One more cause of heaviness is mentioned by many of those who
are termed mystic authors. And the notion has crept in, I know not
how, even among plain people, who have no acquaintance with them.
I cannot better explain this, than in the words of a late writer, who
relates this as her own experience. — " I continued so happy in my
Beloved, that, although I should have been forced to live a vagabond in
a desert, I should have found no difficulty in it. This state had not
lasted long, when, in effect, I found myself led into a desert. I found
myself in a forlorn condition, altogether poor, wretched, and miserable.
The proper source of this griof is, the knowledge of ourselves ; by which
we find, that there is an extreme unlikeness between God and us. We
see ourselves most opposite to him ; and that our inmost soul is entirely
corrupted, depraved, and full of all kind of evil and malignity, of the
world and the flesh, and all sorts of abominations." — From hence it
has been inferred, that the knowledge of ourselves, without which we
should perish everlastingly, must, even after we have attained justifying
faith, occasion the deepest heaviness.

9. But upon this I would observe, 1. In the preceding paragraph, this
writer says, " Hearing I had not a true faith in Christ, I offered myseli
up to God, and immediately felt his love." It may be so ; and yet it
does not appear that this was justification. It is more probable, it was
no more than what are usually termed, the " drawings of the Father."
And if so, the heaviness and darkness which followed, was no other
than conviction of sin, which, in the nature of things, must precede
that faith whereby we are justifie<l. 2. Suppose she was justified almost
the same moment she was convinced of wanting faith, there was then
no time for that gradually increasing self knowledge which uses to
precede justification : in this case, therefore, it came after, and was
probably the more severe, the less it was expected. 3. It is allowed, there
'rill be a far deeper, a far clearer and fuller knowledge of our inbred

tria whirh ie t^ . ''' ^'"nk it not stranrr^ « . "^' ^^ has

know, ffoJd triecJ in \T a^ ''^^^' ^''^n as ffoJd bv thT'fi ^^^J"a^ o.

hope al«,/Xr«,m„'T,J° ^"^fy 'o ^^^ .

^i'J and ,V, in":a:eS,^::--.'h» 'HaK. which i„crea» thei,

mankmd. Accordinglv, the

474

HEAVINESS TUROUOU TEMPTATIONS. [SEKMON XLVII.

more deeply sensible ihcy are of the loving kindness of God their Sa-
riour, the more is their heart inflamed with love to him who " Brst loved
as." The clearer and stronger evidence they have of the glory that shall
be revealed, the more do they love him who hath purchased it for them,
and "given them the earnest [thereof] in their hearts." And this, the
increase of their love, is another end of the temptations permitted to
come upon them.

5. Yet another is, their advance in holiness ; holiness of heart, and
holiness of conversation ; — the latter naturally resulting from the former ;
for a good tree will bring forth good fruit. And ail inward holiness is
the immediate fruit of the faith that worketh by love. By this the
blessed Spirit purifies the heart from pride, self will, passion ; from love
of the world, from foolish and hurtful desires, from vile and vain affec-
tions. Besides that, sanctified aHlictions have, through the grace of God,
an immediate and direct tendency to holiness. Through the operation
of his Spirit, they humble, more and more, and abase the soul before
God. They calm and meeken our turbulent spirit, tame the fierceness
of our nature, soften our obstinacy and self will, crucify us to the world,
and bring us to expect all our strength from, and to seek all our happi-
ness in God.

6. And all tiiese terminate in that great end, that our faith, hope,
love, and holiness, may be found [if it doth not yet a|)peur] unto praise,
[from God himself,] and honour, [from men and angels,] and glory,"
assigned by the great Judge, to all thit have endured unto the end.
And this will be assigned in that awful day to every man, " according
to his works ;" according to the work which God had wrought in his
heart, and the outward works which lie has wrought for God ; and like-
wise according to what he had suffered : so that all these trials are
unspeakable gain. So many ways do these " light afflictions, which are
but for a moment, work out for us a far more exceeding and eternal
weight of glory!"

7. Add to this, the advantage which others may receive, by seeing
our behaviour under aff iction. We find by experience, example fre-
quently makes a deeper jiiipression upon us than precept. And what
examples have a stronger influence, not only on those who are partakers
of like precious faith, but even on them who have not known God, than
that of a soul calm and serene in the midst of storms; sorrowful, yet
always rejoicing ; meekly accepting whatever is the will of God, how-
ever grievous it may be to nature ; saying, in sickness and pain, " The
cup which my Father hath given me, shall I not drink it 1" — in loss or
want, " The Ijord gave, and the Lord hath taken away ; blessed be
the name of the Lord !"

V. 1. I am to conclude with some inferences. And first, how wide
is the difference between darkness of soul, and heaviness ; which, never-
theless, are so generally confounded with each other, even by experi-
enced Christians! Darkness, or the wilderness state, implies a total
loss of joy in the Holy Ghost : heaviness does not ; in the midst of this
we may " rejoice with joy unspeakable." They that are in darkness
have lost the peace of God : they that are in heaviness have not ; so
far fiom it, that at the very time " peace," as well as ** grace," may
" be multiplied" unto them. In the former, the love of God is waxed
cold, if it be not utterly extinguished ; in the latter it retains its full

JEKMON XtVII.

God their Sa-
ho •• first loved
glory that shall
led it for them,
And this, the
IS permitted to

IS of heart, and
rom the former ;
vard holiness is
3. By this the
aion ; from love

and vain affec-
tie grace of God,
rh the operation
'the soul hefore
je the fierceness

us to the world,
ek all our happi-

our faith, hope,
lear] unto praise,
els,] and glory,"
;d unto the end.
man, " according
d wrought in his
ir God ; and like-
1 these trials are
ctions, which are
ding and eternal

Bceive, by seeing
ice, example fre-
cept. And what
vho are partakers
Iknown God, than
Is; sorrowful, yet
/ill of God, how-
and pain, " The
t it 1" — in loss or
[way; blessed be

Ld first, how wide
L ; which, never-
[, even by experi-
I, implies a total
, the midst of this
are in darkness
ess have not ; so
fs " grace," may
[of God is waxed
it retains its M\

SERMON XLVII.J IIEAVINESH Till

TEMWATIONb.

47»

"•^rtional
iinsiial' 41
e, when ^

distinguj4»il
love of CJod

force; or, rather, increases daily. n th* se, fait ) itself, if not totallj
lost, ia, however, grievously decayed lhc«revir nee and conviction of
things not seen, particularly of the ardoning . ve of 0«>«l, is not so
clear or strong as in time past; and their truKt iii iiim ts\
weakened : those, though they see him not, yet have a ci>
confidence in God, and an abiding evidence of that
all their sins are blotted out. So that as long as we ci.
faith from unbelief, hope from despair, peace from war, tli
from the love of the world, we may infallibly distinguish heaviness
from darkness !

2. We may learn from hence, secondly, that there may be need of
heaviness, but there can be no need of darkness. There may be need
of our being in " heaviness for a season," in order to the ends above
recited ; at least, in this sense, as it is a natural result of those " mani-
fold temptations," which are needfiil to try and increase our faith, to
confirm and enlarge our hope, to purify our heart from all unholy tem-
pers, and to perfect ua in love. And, by consequence, they are need-
ful in order to brighten our crown, and add to our eternal weight of
glory. But we cannot say, that darkness is needful in order to any of
these ends. It is no way conducive to them : the loss of faith, hope,
love, is surely neither conducive to holiness, nor to the increase of that
reward in heaven, which will be in proportion to our holiness on earth.

3. From the apostle's manner of speaking we may gather, thirdly,
that even heaviness is not always needful. " Now, for a season, if need
be :" so it is not needful for all persons ; nor for any person at all times.
God is able, he has both power and wisdom, to work, when he pleases,
the same work of grace in any soul, by other means. And in some
mstances he does so ; he causes those, whom it pleaseth him, to go on
from strength to strength, even till they " perfect holiness in his fear,"
with scarce any heaviness at all ; as having an absolute power over the
heart of man, and moving all the springs of it at his pleasure. But
these cases are rare: God generally sees good to try "acceptable men
in the furnace of affliction." So that manifold temptations and heavi-
ness, more or less, are usually the portion of his dearest children.

4. We ought, therefore, lastly, to watch and pray, and use our utmost
endeavours to avoid falling into darkness. But we need not he solicit-
ous how to avoid, so much as how to improve by heaviness. Our great
care should be, so to behave ourselves under it, so to wait upon the Lord
therein, that it may fully answer all the design of his love in permitting
it to come upon us ; that it may be a means of increasing our faith, of
confirming our hope, of perfecting us in all holiness. Whenever it
comes, let us have an eye to these gracious ends for which it is permit-
ted, and use all diligence, that we may not " make void the counsel of
God against ourselves." Let us earnestly work together with him, by
the grace which he is continually giving us, in " purifying ourselves,
from all pollution, both of fiesh and spirit," and daily growing in the
grace of our T<ord Jesus Christ, till we are received into his everlasting
kingdom I

476

CUHI8TIAN UTUICS.

8ERMUNS XLVIII-LII*

SEKMONS XLVIII-LII.

■UPPLEMKNT TO THE UIIllISTIAN ETIIICa.

ANALYSTS.

1. Self-denial, or the control of onr desires.

2. The Cure of Evil-speaking, or the right method of deal-
ing with those who have wronged us.

3. The Use of Money, or the right Christian relation to
property.

4. The Good Steward, or our relation to God regarding all
our endowments.

5. The Reformation of Manners, or the Christian's relation
to puhlic and wanton sin.

SELF-DENIAL.

This is a universal duty, and of the very essence of religion. Yet
mistakes are common with . regard to the nature, extent, or necessity of
it. It is sometimes made so general as to be indefinite, or placed in such
particulars as to not apply to all men.

L The nature of self-denial. Antinomian prejudices against it. It is
founded on the supremacy of the will of God. Hence applies even to
the angels in heaven. But it applies especially- to man, wnose will by
nature is averse from God. Self-denial is the subordination of our will
to that of God. Taking up our cross goes further, and not only denies
our will, but endures the positive pain. Sometimes we bear the cross
which we do not willingly take up. It is not a disciplining of ourselves,
as scourging and such like practices ; but the embracing Qod's will as
revealed in his word, or manifest in his Providence.

II. The lack of this is the common cause which prevents our being
fully Christ's disciples. The convicted sinner is unwilling to deny him-
self of sin, hence loses his convictions ; or if they remain, he finds no
peace. The child of God has neglected to deny some pleasing sin, and
nence has grieved the Holv Spirit ; or he has not taken up his cross,
using all the means, and devoting himself entirely to Ood, hence he
does not go on to perfection.

III. Hence we learn the mistake of those who oppose self-denial ;
the cause of spiritual delusion ; the importance of making this Chris-
tian duty prominent ; and the danger of neglecting it.

THE CURE OF EVIL-SPEAKING.

Evil-speaking, distinguished from lying or slandering. The prevalence
of this sin, and difficulty of avoiding it. Danger of being betrayed by
holy indignation against sin. Our Lord's method.

I. Private expostulation, in the spirit of love, in person, by a trusty
messenger, or by letter. This first step absolutely imperative, except
when the life, property, or important interests of others are at stake.

II. Expostulation in the presence of witnesses. These must be care-
fully chosen. Method of proceeding. No permission to neglect this
step.

QMS XLVIlI-LII.

8KKMUN8 XLVIII-Lll.j CilHlHTlAN KTIIIC'8.

477

lethod of deal-
an relation to
d regarding all
stian'a relation

of religion. Yet

nt, or necesaity of

or placed in such

i against it. It is
;e applies even to
in, whose will bv
iiition of our will
not only denies

e bear the crosa
ining of ourselves,

ing God's will as

j-events our being
[ling to deny him-
Win, he finds no
[pleasing sin, and
Len up his cross,
Qod, hence he

Ipose self-denial ;
' ing this Chria-

The prevalence
^ing betrayed by

Irson, by a trusty
iperative, except
I are at stake.
Ise must be care-
to neglect this

III. App«'al to the Church. In its ptoptT (ifrn-frs. Tliia step cannot
be. neghtctfil, and niunt conit^ in proptT nnlci-.
Exhurtution tu walk by this rule ami put away all evil-apuaking.

THE USE OF MONKV.

The context of our Lord's ttiachinji^. Tin.' importance of the subject no
preHeiiti'd. The irrational treatment oC the sultjeit l»y heiithen poeU
and orators. Tliu important t'unctioiiH of niunuy as an instrumuut of
doing good. Hence the foilowin;^ rules : —

I. Uain all you can. Without injury to your life, or health, or «oul ;
or to your neiglil)our in body or soul. Gain all you can by honesty,
industry, and good sense.

II. Save all you can. Do not waste on desires of the llesh, or tiie
eve, or on pride ; and if not on yourself, no more on your chihhvn ; nor
should you leave it to them to waste.

III. Give all you can. 1. Provide what is needful for yourself,
conscientiously as before God. 2. For all those who depend upon you,
including all in your employ. 3. Give according to good judgment all
that remains to God. Remember that not a tenth, or a hfth, or a third,
or a half, but all is God's.

THE GOOD STEWARD.

The suitability of this representation of the relation of man to God.

I. In what respects are we God's stewards < The steward is not a
proprietor, but only in trust with goods to be used under the Muster's
direction, God hath made us stewards : —

I. Of our immortal souls with their powers and faculties. 2. Of our
bodies, with their senses, speech, members, &c. ;). Of worldly goods.
And 4. Of various talents, as health, influence, time, and especially
divine grace.

II. The short and uncertain duration of our charge. Death dis-
possesses us of worldly goods, of cmr bodies with all their faculties, of
many mixed talents, and though our souls continue, our stewardship of
them has ceased.

III. The account to be rendered. Once for all, at the general judg-
ment. Particular, of all that hath been committed to our trust.
Followed by eternal sentence.

IV. Hence we learn : The precioasness of time. That no work of life
is indifferent. That there can be no works of supererogation. That we
should walk in wisdom and fear.

THE REFORMATION OF MANNERS.

After speaking of the importance of combination and organization in
all good works, Mr. Wesley —

I. Recites the history of this society.

II. He shows the excellency of their design. This is to make an open
stand against ungodliness and unrighteousness thus :

1. Preventing dishonour to (iod's name. 2. Promoting the good of
the victims of sin ; and 3. Of the entire community.

It is objected that this is not our concern, but that of the officers of
the law. But they need to be stirred up to their duty. That the design
is impracticable. Not with God. That this is not the way to retorra
sinners. It at least does outward good, and very much good has been
done.

III. What manner of men should tliese be ? Not merely rich, or
numerous, or harmless. But men of faith, courage, patience, steadiness,
love, and meekness.

478

CHRISTIAN ETHICS. [SERMONS XLVIII-LII.

IV. It should be pursued with a single motive to the glory of God
And the good of man ; in the spirit described above ; in simplicitj,
prudence, and without triumph over the sinner.

V. Exhortation and advice to the members of the society.

c::>

lis

INTRODUCTORY NOTES.

While carefully guarding against the dang • ins elements of Mr. Law's
mysticism, Mr. Wesley was ready to adopt those elements which were in
harmony with his common-sense views of the ethical teachings of God s
word. Self-denial was very prominent among these as may be seen from
the treatise on Christian perfection which devotes four chapters to this
subject. The texts here, as in Mr. Wesley's previous ethical sermons, are
all selected from our Lord's teachings. The principles of the forty-
ninth sermon have been thoroughly incoporated into the Discipline of all
the Wvsleyan churches. The fiftieth sermon takes the very highest
grountl in regard to the rights and responsibility of property, and is
opposed as much to communism as to selfish protligaoy. The fifty-first
sermon introduces into the Christian ethical life all the intense motive
power of conscience and of future judgment.

The subjects of the fiftieth and fifty-first sermons were also favourite
topics of discourse v/ith Mr. Law, and to them he devotes several chap-
ters in his Serious Call to a Holy Life. " We should be religiously exact
in the use of our estates: First, because the manner of using our money,
or spending our estate, enters so far into the business of every day, and
makes so great a part of our common life, that our common life must be
much of the same nature, as our common way of spending our estate."
" Secondly, another great reason for devoting all our estate to right uses,
is this, because it is capable of beinar used to the most excellent purposes,
and is so great a means of doing good." " If a man had eyes, and hands,
and feet that he could give to those who wanted them ; if he should
either lock them up in a chest, or please himself with some needless or
ridiculous use of them, instead of giving them to his brethren who were
blind and lame, should we not justly reckon him an inhuman wretch 1 "
Many such extracts might be made from Mr. Law's works quite as closely
parallel as these with the views advanced by Mr. Wesley in these
sermons. They establish the fact to which we have before, more than
once, called attention, that Mr. Wesley introduced into his view of
Christian perfection all the ethical principles of the English mystics.
The devout spirit, the self-denying consecration, the perfection of inward
motive, were all no less essential in Wesley's view than in that of Mr.
Law. And to Law and his predecessors in the English church, Meth-
odism owes a debt for their ver}' important coi'tribution to her theology.
But both Law and Wesley owe all to that grand fountain of Christian
ethics, our Lord's Sermon on the Mount.

The fifty-second sermon presents a duty almost lost sight of in the
good-natured easy going religion of the present day. The examples and
precepts both of the Old Testament and of the New impress upon iis
the duty of manly, courageous, public spirited opposition to all public
evil.

In the same volume with the last of these sermons we have included
in Mr. Wesley's edition, a biographical sermon on the death of the Rev.
George Whitetield, and also " Thoughts on Dress," and some extracts
from Mr. Law. These, however, are not supposed to be included in the
legal designation of the Wesleyan standards, " The four volumes of
Sermons ;" and we therefore conclude with the fifty-second sermon.

)KS XLVIII-Llt.

e glory of God
; in simplicity,

ty.

its of Mr. Law's
,3 which were in
achings of God s
lay be seen from
chaptera to this
ical sermons, are
ea of the forty-
■ Discipline of all
he very highest
property, and is '
:. The" fifty-first
le intense motive

ere also favourite
jtes several chap-
i religiously exact
using our money,
of every day, and
imon life must be
ncling our estate,
itate to right uses,
ixcellent purposes,
1 eyes, and hands,
■m ; if he should
some needless or
brethren who were
ihuman wretch 1
ks quite as closely
Wesley in these
.before, more than
linto his view of
[English mystics,
rfection of inward
in in that of Mr.
ish church, Meth-
n to her theology.
iitain of Christian

Lt sight of in the
The examples and
J impress upon us
Ition to all public

re have included

-death of the Eev.

lid some extracts

included in the

[four volumes ot

ond sermon.

SERMON XLVIII.J

SELF DENIAU

479

Sermon XLV III. —Self Deiual.

** And he said to them all

and take up his cross

em all, if any man will come after me, let him deny himseli
daily, and follow me," Luke ix, 23.

1. It has been frequently imagined, that the direction here given
related chiefly, if not wholly, to the apostles ; at least, to the Christiana
of the first ages, or those in a state of persecution. But this isagriev
ous mistake : for although our blessed Lord is here directing his dia-
course more immediately to his apostles, and those other disciples who
attended him in the days of his flesh ; yet, in them he speaks to us, and
to all mankind, without any exception or limitation. The very reason
of the thing puts it beyond dispute, that the duty which is here enjoin-
ed is not peculiar to them, or to the Christians of the early ages. It no
more regards any particular order of men, or particular time, than any
particular country. No : it is of the most universal nature, respecting
all times, and all persons, yea, and all things ; not meats and drinks
only, and things pertaining to the senses. The meaning is, " if any
man," of whatever rank, station, circumstances, in any nation, in any
age of the world, " will" effectually " come after me, let him deny him-
self" in all things ; let him " take up his cross," of whatever kind ;
yea, and that " daily ; and follow me."

2. The denying ourselves, and the taking up our cross, in the full
extent of the expression, is not a thing of small concern : it is not expe-
dient only, as are some of the circumstantials of religion ; but it is abso-
lutely, indispensably necessary, either to our becoming or continuing
his disciples. It is absolutely necessary, in the very nature of the thing,
to our coming after him, and following him ; insomuch that, as far as
we do not practise it, we are not his disciples. If we do not continu-
ally deny ourselves, we do not learn of him, but of other masters. It
we do not take up our cross daily, we do not come after him, but after
the world, or the prince of the world, or our own fleshly mind. If we
are not walking in the way of the cross, we are not following him, we are
not treading in his steps, but going back from, or at least wide of him.

3. It is for this reason, that so many ministers of Christ, in almost
every age and nation, particularly since the reformation of the church
from the innovations and corruptions gradually crept into it, have wrote
and spoke so largely on this important duty, both in their public dis-
courses and private exhortations. This induced them to disperse abroad
raany tracts upon the subject ; and some in our own nation. They
knew both from the oracles of God, and from the testimony of their
own experience, how impossible it was not to deny our Master, unless
we will deny ourselves ; and how vainly we attempt to follow him that
was crucified, unless we take up our own cross daily.

4. But may not this very consideration make it reasonable to inquire,
if so much has been said and wrote on the subject already, what need
is there to say or write any more ? I ansv/er, there are no inconsidera-
ble numbers, even of people fearing God, who have not had the oppor-
tunity either of hearing what has been spoke, or reading what has been
wrote upon it. And, perhaps, if they had read much of what has been
wrinen, they would not have been much profited. Many who have
Krrote, (some of them large .olumes,) do by no means appear to littv«

480

SELF DENIAL.

[sermon XLVril.

cac

understood the subject. Either they had imperfect views of the very
nature of it, (and then they could never explain it to others,) or they
were unacquainted with the due extent of it ; they did not see how
exceeding broad this command is ; or they were not sensible of the
absolute, the indispensable necessity of it. Others speak of it in so
dark, so perplexed, so intricate, so mystical a manner, as if they de-
signed rather to conceal it from the vulgar, than to explain it to common
readers. Others speak admirably well, with great clearness and strength,
on the necessity of self denial ; but then they deal in generals only,
without coming to particular instances, and so are of little use to the
bulk of mankind, to men of ordinary capacity and education. And if
some of them do descend to particulars, it is to those particulars only
which do not affect the generality of men, since they seldom, if ever,
occur in common life ; — such as the enduring imprisonment, or tor-
tures ; the giving up, in a literal sense, their houses or lands, their
husbands or wives, children, or life itself; to none of which we are
called, nor are likely to be, unless God should permit times of public
persecution to return. In the mean time, I know of no writer in the
English tongue, who has described the nature of self denial in plain
and intelligible terms, such as lie level with common understandings,
and applied it to those little particulars which daily occur ia common
life. A discourse of this kind is wanted still ; and it is wanted the
more, because in every stage of the spiritual life, although there is a
variety of particular hinderances of our attaining grace, or growing
therein, yet are all resolvable into these general ones, — either we do
not deny ourselves, or we do not take up our cross.

In order to supply this defect in some degree, I shall endeavour to
8how, first, what it is for a man to deny himself, and what to take up
his cross ; and, secondly, that if a man be not fully Christ's disciple, it
is always owing to the want of this.

I. 1. I shall, first, endeavour to show, what it is for a man to " deny
himself, and take up his cross daily." This is a point, which is, of
all others, most necessary to be considered and thoroughly understood,
even on this account, that it is, of all others, most opposed by numerous
and powerful enemies. All our nature must certainly rise up against
this, even in its own defence ; the world, consequently, the men who
take nature, not grace, for their guide, abhor the very sound of it. And
the great enemy of our souls, wellJ<nowing its importance, cannot but
move every stone against it. But this is not all : even those, who have in
some measure shaken off the yoke of the devil, who have experienced,
especially of late years, a real work of grace in their hearts, yet are no
friends to this grand doctrine of Christianity, though it is so peculiarly
insisted on by their Master. Some of them are as deeply and totally
ignorant concerning it, as if there was not one word about it in the
Bible. Others are farther off still, having unawares imbibed strong
prejudices against it. These they have received partly from outside
Christians, men of a fair speech and behavioiir, who want nothing of
godliness but the power, nothing of religion, but the spirit ; — and partly
from those who did once, if they do not now, " taste of the powers of
the world to come." But are there any of these who do not both prac-
tise self denial themselves, and recommend it to others ? You are little
acauainted with mankind, if you doubt of this. There are whole l>odiet

[sermon JCLvrii.

;ct views of the very
it to others,) or they
ley (lid not see how
not sensible of the
rs speak of it in so
inner, as if they de-
!xplain it to coinmon
iarness and strength,
al in generals only,
3 of little use to the
education. And if
lose particulars only
hey seldom, if ever,
prisonment, or tor-
uses or lands, their
le of which we are
mit times of public
of no writer in the
self denial in plain
on understandings,
^ occur ia common
»d it is wanted the
although there is a
grace, or growing
nes, — either we do

shall endeavour to
nd what to take up
Christ's disciple, it

)r a man to " deny
point, which is, of
jughly understood,
posed by numerous
nly rise up against
ntjy, the men who
y sound of it. And
rtance, cannot but
those, who have in
have experienced,
hearts, yet are no
it is so peculiarly
deeply and totally
rd about it in the
iS imbibed strong
irtly from outside
J want nothing of
pirit ; — and partly
of the powers of
do not both prac-
•s ? You are little
! are whole bodiei

ffELF DKNIAL.

SERMON iLVIlr 7

fj'en profess to practll ? P'"^'""« ^^^eifdenfar^^

themselves, or\re27Ji ^' ^^^ ' ^^^' few of i ^^^^ ^^^^ ofthem

.continuailyVepreenfftTnl"''''' '^'"^ ^^a do ' Rath/'5°"""''»d it

salvation by"^ works " V^^ T^^ ^^'^"s colours «, v /' ^° ^^^^ "ol

"«««?': ^ndhow eadilvdn''/^'"^ "^° estab rou^^^"''" ^^^'^'■"g

accompany anHf n ^^^^^^^ren. Let fprvl V ^ °^ ^^e gosoeM if

-we"r;tV: 1^^^^'^^^:. ;vtrd^--^ '--^^^^^ ""

the supreme un^ f."^ "'' ^^is arise / J ^V* "^^"^^ 0"'selves ? Arid
binding ev^rjSr'''^ """'^ ^^' every intenr''' '^' ^'"^^ ^^ God is
beotherwisef thifl L'h '''''""' ^"^ every mfn 'f "* "''"^^"'•e' equally
<''-eatures and the r At ^'"''i "^^«««ary rtuJt of rV',^' ^^'^ ^a« «
action in every hin^r°'"- ^"* '^ the will "f finJ k '■^'^''«" hetweea
q^ence, that we a e^nolTn ?"^ ^"'^"' " ^^ol^lt ^T- °"^ ^"'« o"
fore, we see at once ?L "'"'" ^""^ ^''^J in anV tl.i ''""r?^^^ ^^nse-
denial. We see ^hT "^^"'■e» with the irm? ^^ ""^- ^ere, there
to follow our :Vn ;rr ^^^^'^'^enial : if : i;,^ ?»d reason, 'of ^e!
oniy ru,e of actio"nt';f'"/„ -miction that t ti^f S:, ? '"'"g
we are creatures* ho« "" ^e see thp rou , ' ^O" '*> the

^- This reason for spir ^ • . ' ""^ "ot we

arises from the rl^^V'™''^ "'Ms Creator r,^'";"""^!,! and hol7

<Jur nature is altogether 7^' ''.'" **'" d'd our mnthV ^^ "e alj

^vill. depraved equfSy whh h"P*' '" ^''''y Power aTd f^ ?"'"'"^ "«'"

ral corruption. On L ' ? *^f '^^t, is wholly bem^n T'^' ^"'^ our

^nd counteract that corr ^,!^ ^""^' '* '« the^vHI of God "Jt^" ""'• "^tu-

only, but at all times an?"/, "^* ^t some t m.s or ' '^^' ^^ '•^^'st

ground fo.constaran"^„;',^^^^^^^^^^^^ .»ortth;r:fo^e "T/'T

he one, we must nect. r.^"^'- ^'^"^ ^od. Jf ll? P"""'""* «tate,
'ndeed, a man oV?„ • ? /''-^ *!"« the other U'. ^^ore, we walk in

«"e aft^r the^^tht:^^, tV ''''^'/'-*^' w/^ "^'^ '" ^^^i^
he cannot at on^ pn/*u *^^""ot walk in tw^\' ^ ^° "' '"^^ u^uvs
will of God : he musfcl' ''""^u ^'"'«' ^oFlow hrown^l^,! ^^'« ^^'"e tlZ\
^ follow his ownTo denT ^^'•''"^ or the o her den ''"t^^ow 'he

'^enymg himself, to folW theti/of G °d '^ ""'•

482

SELF DENIAL.

{sehmon XLvni

CO
PC

5. Now it is undoubtedly pleasing, for the time, to follow our own
will, by indulging, in any instance that oflfers, the corruption of our
nature : but by following it in any thing, we so far strengthen the per-
verseness of our will ; and by indulging it, we continually increase the
corruption of our nature. So, by the food which is agreeable to the
palate we oilen increase a bodily disease : it gratifies the taste, but it
inflames the disorder : it brings pleasure, but it also brings death.

6. On the whole, then, to deny ourselves, is to deny our own will,
where it does not fall in with the will of God ; and that however pleasing
it may be. It is, to deny ourselves any pleasure which does not spring
from, and lead to, God ; that is, in effect, to refuse going out of our way,
though into a pleasant, flowery path ; to refuse what we know to be
deadly poison, though agreeable to the taste.

7. And every one that would follow Christ, that would be his real
disciple, must not only deny himself, but take up his cross also. A
cross is any thing contrary to our will, any thing displeasing to our
nature. So that taking up our cross goes a little farther than denying
ourselves ; it rises a little higher, and is a more difficult task to flesh
and blood ; — it being more easy to forego pleasure, than to endure pain.

8. Now in running " the race that is set before us," according to the
will of God, there is often a cross lying in the way ; that is, something
which is not only not joyous, but grievous ; something which is con-
trary to our will, which is displeasing to our nature. What then is to
be done ? The choice is plain : either we must take up our cross, or wc
must turn aside from f.he way of God, " from the holy commandment
delivered to us ;" if we do not stop altogether, or turn back to everlast-
ing perdition !

9. In order to the healing of that corruption, that evil disease, which
every man brings with him into the world, it is often needful to pluck
out, as it were, a right eye, to cut oflT a right hand ; — so painful is either
the thing itself, which must be done, or the only means of doing it ;
the parting, suppose, with a foolish desire, with an inordinate affection ;
or a separation from the object of it, without which it can never be
extinguished. In the former kind, the tearing away such a desire or
affection, when it is deeply rooted in the soul, is oflen like the piercing
of a sword, yea, like " the dividing asunder of the soul and spirit, the
joints and marrow." The Lord then sits upon the soul as a refiner's
fire, to burn up all the dros:i thereof. And this is a cross indeed; it
is essentially painful ; it must be so, in the very nature of the thing.
The soul cannot be thus torn asunder, it cannot pass through the fire,
without pain.

10. In the latter kind, the means to heal a sin-sick soul, to cure a
foolish desire, an inordinate affection, are oflen painful, not in the
nature of the thing, but from the nature of the disease. So when our
Lord said to the rich young man, "Go, sell that thou hast, and give to
the poor," (as well knowing, this was the only means of healing his
covetousness,) the very thought of it gave him so much pain, that " he
went away sorrowful ;" choosing rather to part with his hope of heaven,
than his possessions on earth. This was a burden he could not consent
to lift, a cross he would not take up. And in the one kind or the other,
every follower of Christ will surely have need to " take up his cross
daily."

[SEHMON XLVIll

i, to follow our own

e corruption of our

strengthen the per-

inually increase the

is agreeable to the

fies the taste, but it

D brings death.

deny our own will,

lat however pleasing

lich does not spring

oing out of our way,

hat we know to be

t would be his real

his cross also. A

displeasing to our

irther than denying

ifficult task to flesh

;han to endure pain.

3," according to the

; that is, something

hing which is con-

3. What then is to

up our cross, or wc

loly commandment

rn back to everlast-

evil disease, which
jn needful to pluck
-so painful is either
means of doing it ;
lordinate aflfection ;
ch it can never be
ay such a desire or
;n like the piercing
soul and spirit, the
! soul as a refiner's

a cross indeed ; it
lature of the thing.
ss through the fire,

sick soul, to cure a
painful, not in the
lase. So when our
lu hast, and give to
;ans of healing his
uch pain, that " he
his hope of heaven,
B could not consent
J kind or the other,
' take up his cross

SERMON XLVIII.]

SELF DENIAL.

^d upon us ,vi,|,„„, „„, choLe J,r' "','"'" "« ""f-re whatiS

''f"""s but such a^ilZjl '^-nptation befalls

present world R .. . • "'^"" common naturp anri V • ^"*^^ ^^

>"ay wha, is7^.,rfi:^ ?»'»■ " « onl^ in orS" "o he Jl Ze^'U"^ »■"
cross rt% ^^'"'^ *^^" both the nature nnH ^ ?'* '"'« ^^IJ !

I'arv to our own TJ' k "' '^ ™'>racmg the will of rL '.'!!" "'""'81'
Ihe freely acceri^o.^ "''""""S "'"''esome. though iS,?^' "'<"'«'' ™»-
<iegree. when h*^ 'el b'"""'^ P"'"' "f "hatter k!L^!f .™''i'=i«eS;
pl|urk ^ ■' -"- -ntiall, or aceident^lljlSi^reS

.txit£S-'''?rupt-ir's%t»«.o.he

■--e he w^l „„.- - ^rSt-. s"„-ri'i£SS;

CO
C3C

484 SELF DENIAL. [SEBHON ZLVIIl

an abomination to the Lord. He came to hear, full of lust and unhol}
desire ; and he will not part with them. Therefore no deep impression
IS made upon him, but his foolish heart is still hardened : that is, he is
still senseless and unawakened, because he will Uv.'. deny himself.

3. Suppose he begins to awake out of sleep, and his eyes are a little
opened, why are they so quickly closed again? Why does he again sink
into the sleep of death ? Because he again yields to his bosom sin ; he
drinks again of the pleasing poison. Therefore it is impossible that any
lasting impression should be made upon his heart : that is, he relapses
into his fatal insensibility, because he will not deny himself.

4. But this is not the case with all. We have many instances of
those, who, when once awakened, sleep no more. The impressions
once received, do not wear away : they are not only deep, but lasting.
And yet, many of these iiave not found what they seek : they mourn,
and yet are not comforted. Now, why is this ? It is because they do
not •' bring forth fruits meet for repentance ;" because they do not,
according to the grace they have received, "cease from evil, and do
good." They do not cease from the easily besetting sin, the sin of
their constitution, of their education, or of their profession ; or they omit
doing the good they may, and know they ought to do, because of some
disagreeable circumstances attending it : that is, they do not attain
faith, because they will not " deny themselves," or ♦* take up their
cross."

5. ^ut this man did receive " the heavenly gift ;" he did " taste of
the powers of the world to come ;" he saw " the light of the glory of
God, in the face of Jesus Christ ;" the " peace which passeth all under-
standing" did rule his heart and mind ; and " the love of God was shed
abroad [therein] by the Holy Ghost v.'hich was given unto him ;" — yet
he is now weak as another man ; he again relishes the things of earth,
and has more taste for the things which are seen than for those which
are not seen ; the eye of his understanding is closed again, so that he
cannot " see him that is invisible ;" his love is waxed cold, and the
peace of God no longer rules in his heart. And no marvel ; for he has
again given place to the devil, and grieved the Holy Spirit of God. He
has turned again unto folly, to some pleasing sin, if not in outward act,
yet in heart. He has given place to pride, or anger, or desire, to self
will, or stubbornness. Or he did not stir up the gift of God which was
in him ; he gave way to spiritual sloth, and would not be at the pains
of " praying always, and watching thereunto with all perseverance :"
that is, he made shipwreck of the faith, for want of self denial, and
taking up his cross daily.

6. But perhaps he has not made shipwreck of the faith : he has still
a measure of the Spirit of adoption, which continues to witness with his
spirit that he is a child of God. However he is not " going on to per-
fection ;" he is not, as once, hungering and thirsting after righteous-
ness, panting after the whole image and full enjoyment of God, as the
hart after the water brook. Rather, he is weary and faint in his mind,
and, as it were, hovering between life and death. And why is he thus,
but because he hath forgotten the word of God, " By works is faith
made perfect ?" He does not use all diligence in working the works of
God. He does not " continue instant in prayer," private as weli as
public ; in communicating, hearing, meditation, fasting, and religiooii

tBMON XLVIII

ist and unhol}
lep impression
; that is, he is
y himself,
yes are a liltle
} he again sink
bosom sin ; he
)ssible that any
is, he relapses

self.

ly instances of
he impressions
lep, but lasting.
i : they mourn,
Dccause they do
56 they do not,
jm evil, and do
r sin, the sin of
jn ; or they omit
because of some
sy do not attain
" take up their

he did " taste of
It of the glory of
)asseth all under-
of God was shed
unto him ;"— yet
things of earth,
for those which
[again, so that he
id cold, and the
.rvcl ; for he has
IpiritofGod. He
I in outward act,
or desire, to self
God which was
be at the pains
perseverance :"
self denial, and

8ERM0K XLVIII.]

SELF DENIAL.

485

Lith : he has still
J witness with his
[going on to per-
I after righteous-
lit of God, as the
flint in his mind,
why is he thus,
^ works is faith
ling the works ol
livate as well as
Ig, and religiooe

conference. If he does not wholly neglect some of these means, at Least
he does not use them all, with his might. Or he is not zealous of works
of charity, as well as works of piety. He is not merciful after his power
with the full ability which God giveth. He does not fervently serve the
Lord by doing good to men, in every kind, and in every degree he can,
to their souls as well as their bodies. And why does he not continue
in prayer ? Because in times of dryness it is pain and grief unto him
He does not continue in hearing at all opportunities, because sleep id
sweet; or it is cold, or dark, or rainy. But why does he not continue
in works of mercy 1 Because he cannot feed the hungry, or clothe the
naked, unless he retrench the expense of his own apparel, or use cheaper
and less pleasing food. Besides which, the visiting the sick, or those
that are in prison, is attended with many disagreeable circumstances.
And so are most works of spiritual mercy, reproof in particular. He
would reprove his neighbour, but sometimes shame, sometimes fear,
comes between : for he may e.xpose himself, not only to ridicule, but to
heavier inconveniences too. Upon the.se and the like considerations,
he omits one or moie, if not all works of mercy and piety. Therefore,
his faith is not made perfect, neither can he grow in grace ; namely,
because he will not deny himself, and take up his daily cross.

7. It manifestly follows, that it is always owing to the want either of
self denial, or taking up his cross, that a man does not thoroughly fol-
low his Lord, that he is not fully a disciple of Christ. It is owing to
thin, that he who is dead in sin, does not awake, though the trumpet be
blown ; that he who begins to awake out of sleep, yet has no deep or
lasting conviction ; that he who is deeply and lastingly convinced of
sin, does not attain remission of sins ; that some who have received this
heavenly gift, retain it not, but make shipwreck of the faith ; and that
others, if they do not draw back to perdition, yet are weary and faint in
their mind, and do not reach the mark of the prize of the high calling
of God in Christ Jesus.

III. 1. How easily may we learn hence, that they know neither the
Scripture nor the power of God, who directly or indirectly, in public or
in private, oppose the doctrine of self denial and the daily cross. How
totally ignorant are these men of a hundred particular texts, as well as
of the general tenor of the whole oracles of God? And how entirely
unacquainted must they be with true, genuine, Christian experience ; of
the manner wherein the Holy Spirit ever did, and does at this day, work
in the souls of men ! They may talk indeed very loudly and confidently,
(a natural fruit of ignorance,) as though they were the only men who
understood either the word of God, or the experience of his children ;
but their words are, in every sense, vain words ; they arc weighed in
the balance, and found wanting.

2. We may learn from hence, secondly, the real cause why not only
many particiilar persons, but even bodies of men. who were once burn-
ing and shining lights, have now lost both their light and heat. If they
did not hate and oppose, they at least lightly esteemed this precious
gospel doctrine. If they did not boldly say, Abncgationem omnem pro-
culcainus, intirnerioni damns; "We trample all self denial under foot,
we devote it to destruction ;" yet they neither valued it according to its
high importance, nor took any pains in practising it. Hanc mystici
doccnt, said that great, bad man : " The ntystic writers teach self

486

CURB or EVIL SPEAKING.

[sermon XLIX.

dnnial." — No ; the inspired writers ! And God teaches it to every soul,
tvho is willing to hear his voice !

3. We may learn from lience, thirdly, that it is not enough for a
minister of the gospel not to oppose the doctrine of self denial, to say
nothing concerning it. Nay, he cannot satisfy his duty, hy saying a
little in favour of it. If he would indeed be pure from the blood of all
inen, he must speak of it frequently and largely ; he must inculcate the
necessity of it in the clearest and strongest manner ; he must press it
with his might, on all persons, at all times, and in all places ; laying
" line upon line, line upon line, precept upon precept, precept upon
precept :" So shall he have a conscience void of offence ; so shall he
save his ov/n soul and those that hear him.

4. Lastly : See that you apply this, every one of you, to your own soul.
Meditate upon it when you are in secret : ponder it in your heart ! Take
care not only to understand it thoroughly, but to remember it to your
lives' end ! Cry unto the strong for strength, that you may no sooner
understand, than enter upon the practice of it ! Delay not the time, but
practise it immediately, from this very hour 1 Practise it universally, on
every one of the thousand occasions, which occur in all circumstances
of life ! Practise it daily, without intermission, from the hour you first
set your hand to the plough, and enduring therein to the end, till your
spirit returns to God 1

Sermon XLIX. — The Ciinre of Evil Speaking.

" If thy brother shall trespass against thee, go and tell him his fault between thea
und him alone : if he shall hear thee, thou hast gained thy brother.

" But if he will not hear thee, then take with thee one or two more, that in the
mouth of two or three witnesses every word may be established.

" And if he shall neglect to hear them, tell it unto the church : but ifhe neglect
to hear the church, let him be unto thee as a heathen man and a publican "
Matt, xviii, 15-17.

1. " Speak evil of no man," says the great apostle : — as plain a com-
mand as, " Thou shait do no murder." But who, even among Chris-
tians, regards this command ? Yea, how few are there, that so much as
understand it ? What is evil speaking 1 It is not, as some suppose, the
same with lying or slandering. All a man says may be as true as the
Bible ; and yet the saying of it is evil speaking. For evil speaking is
neither more nor less than speaking evil of an absent person ; relating
something evil, which was really done or said by one that is not present
when it is related. Suppose having seen a man drut'k, or heard him
curse or swear, I tell this when he is absent ; it is evil speaking. In our
language, this is also by an extremely proper name, termed backbiting
Nor is there any material difference between this and what we usually
style tale bearing. If the tale be delivered in a soft and quiet manner,
(perhaps with expressions of good will to the person, and of hope that
things may not be quite so bad,) then we call it whispering. But in
whatever manner it be done, the thing is the same ; the same in sub-
Btance, if not in circumstance. Still it is evil speaking ; still this com-
mand, " Speak evil of no man," is trampled under foot ; if we relate
to another the fault of a third person when he is not present to answer
for himself.

[sermon XLIX.

it to every soul,

ot enough for a
2lf denial, to say
uty, by saying a
the blood of all
list inculcate the
he must press it
11 places; laying
pt, precept upon
nee ; so shall he

to your own soul,
rour heart! Take
tiember it to your
m may no sooner

not the time, but
! it universally, on
all circumstances
the hour you first

the end, till your

leaking.

liis fault between thee
irother.

wo more, that in the
[led.

Ich: but if he neglect
lan and a publican "

; — as plain a com-
Iven among Chria-
]e, that so much as
some suppose, the
be as true as the
ir evil speaking is
It person ; relating
Ithat is not present
]ijk, or heard him
speaking. In our
;rmed backbiting
what we usually
ind quiet manner,
and of hope that
lispering. But in
the same in sub-
ig ; still this com-
jfoot ; if we relate
[present to answer

SERMON XLIX. I

CURE OF EVIL SPEAKING.

487

2. And how extremely common is tnis sin, among all orders and
degrees of men ! How do high and low, rich and poo', wise and foolish,
learned and unlearned, run into it continually ! Persons who differ from
each other in all things else, nevertheless agree in this. How few are
there that can testily before God, " I am clear in this matter ; I have
always set a watch before my mouth, and kept the door of my lips ?"
What conversation do you hear of any considerable length, whereof evil
speaking is not one ingredient ? And that even among persons, who, in
the general, have the fear of God before their eyes, and do really desire
to have a conscience void of offence, towards God and towards man.

3. And the very commonness of this sin makes it difficult to be
avftided. As we are encompassed with it on every side, so, if we are
not deeply sensible of the danger, and continually guarding against it,
we are liable to be carried away by the torrent. In this instance, almost
the whole of mankind is, as it were, in a conspiracy against us. And
their example steals upon us, we know not how ; so that we insensibly
slide into the imitation of it. Besides, it is recommended from within,
as well as from without. There is scarce any wrong temper in the
mind of man, which may not be occasionally gratified by it, and conse-
quently incline us to it. It gratifies our pride to relate those faults of
others, whereof we think ourselves not to be guilty. Anger, resent-
ment, and all unkind tempers are indulged, by speaking against those
with whom we tire displeased ; and in many cases, by reciting the sins
of their neighbours, men indulge their own foolish and hurtful desires.

4. Evil speaking is the more difficult to be avoided, because it fre-
quently attacks us in disguise. We speak thus, out of a noble, generous,
(it is well if we do not say) holy indignation against these vile creatures '
We commit sin, from mere hatred of sin ! We serve the devil, out of
pure zeal for God ! It is merely in order to punish the wicked, that we
run into this wickedness. " So do the passions" (as one speaks) " all
justify themselves," and palm sin upon us, under the veil of holiness !

5. But is there no way to avoid the snare ? Unquestionably there is.
Our blessed Lord has marked out a plain way for his followers, in the
words above recited. None, who warily and steadily walk in this path,
will ever fall into evil speaking. This rule is either an infallible pre-
ventive, or a certain cure of it. In the preceding verses, our Lord had
said, " Wo to the world because of offences ;" — unspeakable misery
will arise in the world, from this baleful fountain : {offences, are all
things whereby any one is turned out of, or hindered in, the ways of
God :) " For it must be that offences come :" — such is the nature of
things; such the wickedness, folly and weakness of mankind : "But
wo to that man," — miserable is that man, "by whom the offence Com-
eth." " Wherefore, if thy hand, thy foot, thine eye, cause thee to offend;"
— if the most dear enjoyment, the most beloved and useful person, turn
thee out of, or hinder thee in, the way, " pluck it out," — cut them off,
and cast them from thee. But how can we avoid giving offence to some,
and being offended at others ? Especially, suppose they are quite in the
wrong, and we see it with our own eyes ? Our Lord here teaches us how :
He lays down a sure method of avoiding offences, and evil speaking
together. " If thy brother shall trespass against thee, go and tell hirn
of his fault between thee and him alone : if he shall hear thee, thou hasf
gained thy brother. But if he will not hear thee, then take with thee

ex:

488 CURE OF EVIL SPEAKING. [SEKMON XLIX.

one or two more, that in the mouth of two or thr<!o witnesses every
word may be established. And if he shall neglect to hear them, tell il
unto the church : but if he neglect to hear the church, let him be unto
(hee as a heathen man and a publican."

1. 1. First, *' If thy brother shall sin against thee, go and tell him of his
fault between thee and him alone." The most literal way of following
this first rule, where it is practicable, is the best : therefore if thou seest
with thine own eyes a brother, a fellow Christian, commit undeniable
sin, or hearest it with thine own ears, so that it is impossible for thee to
doubt the fact, then thy part is plain : take the very first opportunity
of gomg to him ; and if thou canst have access, " tell him of his fault
between thee and him alone." Indeed great care is to be taken that
this is done in a right spirit, and in a right manner. The success of a
reproof greatly depends on the s])irit wherein it is given. Be not, there-
fore, wanting in earnest prayer to God, that it may be given in a lowly
spirit ; with a deep, piercing conviction, that it is God alone who maketh
thee to differ, and that if any good be done by what is now spoken, God
doeth it himself. Pray that ho would guard thy heart, enlighten thy
mind, and direct thy tongue to such words as he may please to bless.
See that thou speak in a meek as well as a lowly spirit ; for the '* wrath
of man worketh not tiie righteousness of God." If he be " overtaken
in a fault," he can no otherwise be restored, than " in the spirit of meek-
ness." If he opposes the truth, yet he cannot be brought to the know-
ledge thereof, but by gentleness. Still speak in a spirit of tender love,
" which many waters cannot quench." If love is not conquered, it
conquers all things. Who can tell the force of love 1

" Love can bow down the stubborn neck.
The stone to flesli convert ;
Sof>.en, and melt, and pierce, and break
An adamantine heart."

Confirm then your love towards him, and you will thereby " heap coals
of fire upon his head."

2. But see that the manner also wherein you speak, be according to
the gospel of Christ. Avoid every thing in look, gesture, word, and
tone of voice, that savotirs of pride or self sufficiency. Studiously avoid
every thing magisterial or dogmatical, every thing that looks like arro-
gance or assuming. Beware of the most distant approach to disdain,
overbearing, or contempt. With equal care avoid all appearance of
anger ; and though you use great plainness of speech, yet let there be
no reproach, no railing accusation, no token of any warmth, but that
of love. Above all, let there be no shadow of hate or ill will, no bitter-
ness or sourness of expression ; but use the air and language of sweetness
as well as gentleness, that all may appear to flow from love in the heart.
And yet this sweetness need not hinder your speaking in the most seri-
ous and solemn manner ; as far as may be, in the very words of the
oracles of God, ^for there are none like them,) and as under the eye of
him who is coming to judge the quick and dead.

3. If you have not an opportunity of speaking to him in person, or
cannot have access, you may do it by a messenger; by a common
friend, m whose prudence, as well as uprightness, you can thoroughly
confide. Such a person, speaking in your name, and in the spirit and

[sermon XLIX.

\rvr. witnesses every
t to hear them, tell it
irch, let liim be unto

go and tell him of his
eral way of following
tierefore if thou seest
, commit undeniable
inpossible for thee to
ery first opportunity

tell him of his fault
! is to be taken that
. The success of a
iven. Be not, there-
be given in a lowly
d alone who makoth
is now spoken, God
leart, enlighten thy
aay please to bless,
rit ; for the « wruth
' he be " overtaken

the spirit of meek-
3ught to the know-
pirit of tender love,

not conquered, it

SERMON XJ IV 1
marinnr .1 • •

3reby " heap coals

t> be according to
esture, word, and

Studiously avoid
It looks like arro-
3roach to disdain,
ill appearance of
I, yet let there be
warmth, but that
ill will, no bittpr-
uage of sweetness
love in the heart.

in the most seri-
3ry words of the
under the eye of

im in person, or

; by a common

can thoroughly

in the spirit and

manner above descril.mi ^ 489

degree, supply you" luck 'o?"^ *"'^^' *''« ^^'"e end and in - ^

6. Do nol thinr, , "lerelore, equally

»<fP, by 8»ying, " WhvT?^ ^""'"^'f fo' "king an entire.v ,<r
H that I Luld „ou4ai^'" ""^"P"'"' '"r^""'- 'ill &l'ffr'

bought by sin is 1 ^ ^'"" ^'''other's fault to a^ni? ' ^^ ^ "'" «'
' ^^hich a man has against the pron.rty"r ?S"of"Ll2

lif

ex:

490 CURB OF BVIL SPEAKING. [SEHMON XUX.

ocighhoiir. Now the caHo may be so circnmstancc.l, that there is no
other way ol' hiitderiiig that deHi^ii from taking ofTect, but thi; making
it known, without delay, to him against whom it ia hiid. In this case,
therefore, tliis ride is set aside, as is that of the apostle ; " Speak evil of
no man :" and it is lawful, yea, it is our bounden duty, to speak evil of
an absent person, in order to prevent his doing evil to others and him-
■elfat the same time. But remember, meanwhile, that all evil speak-
inj; is, in its own nature, deadly poison. Therefore if you are sometimes
constrained to use it as u medicine, yet use it with fear and trcndding ;
seeing it is so dangerous a medicine, that nothing but absolute necessity
can excuse your using it at all. Accordingly, use it as seldom as pos-
sible ; never but when there is such a necessity : and even then use as
little of it as is possible ; only so much as is necessary for the end pro-
posed. At all other times, " go and tell him of his fault between thee
and him alone."

II. 1. But what " if he will not hear ?" If he repay evil for good ?
If he be enraged rather than convinced ? What if he hear to no pur-
pose, and go on still in the evil of his way 1 We must expect this will
frequently be the case ; the mildest and tenderest reproof will have no
eflfect; but the blessing we wished for another, will return into our own
bosom. And what are we to do then ? Our Lord has given us a clear
and full direction. Then " take with thee one or two more :" this is
the second step. Take one or two whom you know to be of a loving
spirit, lovers of God, and of their neighbour. See, likewise, that they
be of a lowly spirit, and "clothed with humility." Let them also be
such as are meek and gentle, patient and long suffering ; not apt to
" return evil for evil, or railing for railing, but contrariwise blessing."
Let them be men of understanding, such as are endued with wisdom
from above ; and men unbiassed, free from partiality, free from preju-
dice of any kind. Care should likewise be taken, that both the persons
and their characters be well known to him. And let those that are
acceptable to him be chosen preferable to any others.

2. Love will dictate the manner wherein they should proceed, accord-
ing to the nature of the case. Nor can any one particular manner be
prescribed for all cases. But perhaps, in general, one might advise,
before they enter upon the thing itself, let them mildly and aflfectionately
declare that they have no anger or prejudice tow?.rds him. and that it is
merely from a principle of good will that they now come, or at all con-
cern themselves with his affairs. To make this the more apparent, they
might then calmly attend to your repetition of your former conversation
with him, and to what he said in his own defence, before they attempt-
ed to determine any thing. After this they would be better able to
judge in what manner to proceed, " that by the mouth of two or three
witnesses every word might be established ;" that whatever you have
6aid, may have its full force, by the additional weight of their authority.

3. In order to this, may they not, 1. Briefly repeat what you spoke,
and what he answered ? 2. Enlarge upon, open, and confirm the reasons
which you had given ? 3. Give weight to your reproof, showing how
just, how kind, and how seasonable it was? And, lastly, enforce the
advices and persuasions which you had annexed to it? And these
may likewise hereafler, if need should require, bear witness of vihat
was spoken.

[SEHMON XI.IX.

lial there is no
)Ut the making
. Ill this case,

•» Speak evil of
to speak evil of
otliers and him-
t all evil speak-
u are sometimes

and lrcml)ling ;
)Solute necessity
8 seldom as pos-
even then vise as

lor the end pro-
ilt between thee

,y evil for good 1
e hear to no pur-
l expect this will
roof will have no
iturn into our own
3 given us a clear
!0 more :" this is
to be of a loving
ikewise, that they
Let them also be
ering ; not apt to
lariwise blessing."
lued with wisdom
, free from preju-
it both the persons
[let those that are

proceed, accord-
fticular manner be
l»ne might advise,
[and affectionately
Ihim. and that it is
|me, or at all con-
)re apparent, they
•mer conversation
fore they attempt-
Ibe better able to
h of two or three
Ihatever you have
»f their authority,
what you spoke,
infirm the reasons
oi, showing how
istly, enforce the
iti And these
witness of what

lERMON XLIX.]

CUKE OP KVII. SPKAKINO.

491

4. With regard to this, as w<>ll as tli«! preceding rule, wc may observe,
lli:it <Mir Lord gives \\n no choice, leaves us no altcmutivr-, hut ex;)r<*ssly
conuuand.s us to do this, and notliiiig else in the place of it. He like*
wise directs us when to do this ; neither sooner nor later ; namely, after
we have taken the first, and hrfore we havo taken the third step. It is
then only that we arc authorized to relate the evil another has done, to
those whom we desire to bear a part with us in this great instance o
brotherly love. But let us have a care how we relate it to any other
person, till both these steps have been taken. If wc neglect to take
these, or if we take any others, what wonder if we are burdened still ?
For wc are sinners against God, and against our neighbour ; and how
fairly soever we may colour it, yet, if we have any conscience, our sin
will find us out, and bring a burden upon our soul.

II L 1. That we may be thoroughly instructed in this weighty affair
our Lord has given us a still farther direction. " If he will not hear
them," then, and not till then, " tell it to the church." This is the
third step. All the question is, how this word, '' the church," is here
to be understood ? But the very nature of the thing will determine this,
beyond all reasonable doubt. You cannot tell it to the national church,
the whole body of men termed " the church of England." Neither
would it answer any Christian end, if you could ; this, therefore, is not
the meaning of the word. Neither can you tell it to that whole body of
people in England, with whom you have a more immediate connexion.
Nor, indeed, would this answer any good end : the word, therefore, is
not to be understood thus. It would not answer any valuable end, to
tell the faults of every particular member to the church, (if you would
so term it,) the congregation or society united together in London. It
remains that you tell it to the elder, or elders of tho church, to those
who are overseers of that flock of Christ, to which you both belong,
who watch over yours and his soul, " as they that must give account."
And this should be done, if it conveniently can in the presence of the
person concerned, and, though plainly, yet with all the tenderness and
love, which the nature of the thing will admit. It properly belongs to
their office, to determine concerning the behaviour of those under their
care, and to rebuke, according to the demerit of the offence, " with all
authority." When therefore you have done this, you have done all
vrhich the word of God, or the law of love, requireth of you : you are not
nDW partaker of his sin ; but if he perish, his blood is on his own head.

2. Here, also, let it be observed, that this, and no other, is the third
step which we are to take ; and that we are to take it in its order after
the other two ; not before the second, much less the first, unless in
some very particular circumstance. Indeed, in one case, the second
step may coincide with this : they may be, in a manner, one and the
same. The elder or elders of the church may be so connected with the
offending brother, that they may set aside the necessity, and supply the
place, of the one or two witnesses ; so that it may suflice to tell it to
them, after you have told it to your brother, " between you and him
alone."

3. When you have done this, you have delivered your own soul. " If
he will not hear the church," if he persist in his sin, " let him be to
thee as a heathen man and a publican." You are under no obligation
to think of him any more ; only when you commend him to God ia

492

CURB OF EVIL SPEAKING.

[sermon XLIX.

prayer. You need not speak of him any more, but leave him to his own
muster. Indeed, you still owe to him, as to all other heathens, earnest,
tender good will. You owe him courtesy, and, ab occasion offers, al)
tlie offices of humanity. But have no friendship, no familiarity with
him ; no other intercourse than with an open heathen.

4. But if this be the rule by which Christians walk, which is the land
where tiio Christians live ? A few you may possibly find scattered up
and down who make a conscience of observing it. But how very few!
llow thinly scattered upon the face of the earth ! And where is there
any body of men that universally walk thereby 1 Can we find them in
Europe ? Or, to go no farther, in great Britain or Ireland 1 I fear not :
I fear we may search these kingdoms throughout, and yet search in
vain. Alas for the Christian world ! Alas for Protestants, for reformed
Christians ! Oh, " who will rise up with me against the wicked '}" " Who
will take God's part" against the evil speakers 1 Art thou the man 1
By the grace of God wilt thou be one, who art not carried away by the
torrent ? Art thou fully determined, God being ihj helper, from this
ver" hour, to set a watch, a continual " watch, before thy mouth, and
^ ivi' the door of thy lips ?" From this hour wilt thou walk by this rule,

jaking evil of no man ?" If thou seest thy brother do evil, wilt thou
* tell him of his fault between thee and him alone ?" Afterwards, " take
one or two" witnesses, and then only " tell it to the church 1" If this
be the full purpose of thy heart, then learn one lesson well, " Hear evil
of no man." If there were no hearers, there would be no speakers, of
evil. And is not (according to the vulgar proverb) the receiver as bad
as the thief] If then any begin to speak evil in thy hearing, check him
immediately. Refuse to hear the voice of the charmer, charm he never
so sweetly ; let him use ever so soft a manner, so mild an accent, ever
so many professions of good will for him whom he'is stabbing in the
dark, whom he smiteth under the fifth rib ! Resolutely refuse to hear,
though the whisperer complain of being " burdened till he speak."
Burdened ! thou fool ! dost thou travail with thy cursed secret, as a
woman travaileth with child ? Go then, and be delivered of thy burden
in the way the Lord hath ordained ! First, '* Go and tell thy brother of
his fault betiveen thee and him alone :" next, " take with thee one or
two" common friends, and tell him in their presence : if neither of these
steps take effect, then " tell it to the church." But, at the peril of thy
soul, tell it to no one elpe, either before or after, unless in that one ex-
empt case, when it is absolutely needful to preserve the innocent ! Why
shouldest thou burden another as well as thyself, by making him par-
taker of thy sin ?

5. Oh that all you who bear the reproach of Christ, who are in deri-
sion called Methodists, would set an example to the Christian world, so
called, at least in this one instance ! Put ye away evil speaking, tale
bearing, whispering : let none of them proceed out of your mouth ! See
that you "speak evil of no man ;"of the absent, nothing but good. If
ye must be distinguished, whether ye will or no, let this be the distin-
guishing mark of a Methodist : " He censures no man behind his back :
by this fruit ye may know him." What a blessed effect of this self
denial should we quickly feel in our hearts ! How would our " peace
flow as a river," when we thus " followed peace with all men !" How
would the love of God aboutd in our own souls, while we thus confirmetl

[sermon xlix.

It leave him to his own
her heathens, earnest,
as occasion oflfers, aJ)
p, no familiarity with
athen.

alk, which is the land
ibly find scattered up
.. But how very few f

And where is there
Can we find them in
• Ireland? I fear not;
ut, and yet search in
itestants, for reformed
t the wicked?" "Who

Art thou the man ?
t carried away by the
thjr helper, from this
efore thy mouth, and
hou walk by this rule,
ther do evil, wilt thou
f" Afterwards, "take
he church ?" If this
5son well, " Hear evil
lid be no speakers, of
)) the receiver as bad
^ hearing, check him
mer, charm he never
mild an accent, ever
le'is stabbing in the
lutely refuse to hear,
jned till he speak."
y cursed secret, as a
livered of thy burden
nd tell thy brother of
ike with thee one or
e : if neither of these
ut, at the peril of thy
inless in that one ex-
the innocent ! Why
by making him par-

rist, who are in den-
e Christian world, so
ly evil speaking, tale
of your mouth! See
othing but good. If
et this be the distin-
lan behind his back :
3d effect of this self
*• would our " peace
ith all nien !" How
le we thus confirrac>i

SERMON L.1

*a« USE OF MONEY

our love to our brethren ' AnH u 493

removed ! A|] the „ ' mcrease, when this .rand hi! l " "'°"'<' ">">

'»% care for'ethX'"^? f'""-''' ™^» 'c" td^'STe' " ""
With It ;" " if onp J: , " one member ruW^Ja ., ^"®" "a^u-

"II : but what an effect mLh. I V"" l-^art fervent Iv " ^""''."'"y

another!" By Sj.T'''^') "See how thes/vfe-^"''"" ^^^ apos

^^rn also fo7h!s ki S ":"'' ""^^ --inceThe^'STnd'" "'^
able words in our iSr.P 1 * "'^ '"ay easily learn frZ A "^ Vr^^e
^hall believe /n Z ?u. \'^'^' ^^'^^n prayer "? n r^°'^ '"^'^'ark-
and I in thee Th'/ u* ^^^-^ '"ay be one ll\u} ^S'^^'"' *''«'" who
The Lord tt'e7 ^^,^: -7'^ A belSe'thatTho^t^;' 7' /" -^'
not on y " i„ i,„.,i '?? ' "e Lord enabie us th„r.„ p ^'"- '"^■

Christ Ul:Z,:f '" '""^-' •»" in deedtdt't^rh """°"'^''

iruin, even as

I say unto you Mnlrn » "^'t'Wey.

kind. adiLsed ,"her fo th""'[';.^'^« ^''^^twXbnT^'St^^ ^'«
•^'P'es," not so much to hn 'k''^''"" °''God. ' He sL ! ^5"^^"'
speaking befor^-" Th *^ "^''^^^ ^^d Pharisees to th ?*? ^'^ *^'«-
and he ;as accused t^him T ' ^^'■^^'" '••<^h ^^^oT^^ ^'*^ ^'^^
«aid, Give an accolt .r?^^'^'"^^^'"^ ^is goods Un/ w * '^^"'M
steward," versesT " a?^ ''^"'^'•dship, for thon . ''^"'"^ ^''n' ^e
-dused^to^^^v^i ;^agail^:L7'^'7^'- Zh^^^^^^^^^^ ->-

Lord commended tktT ■ "^ "Iv of necessitv n„r o ■ """I ^'ew-
"»ed timely prelt^orJ"",''^'-'' '" "aS* h ,bu'°"' ''''''' " ""

il»ve re^cited:r/;"„i''f,!?««or Jesus Chris, "^Th:„^^^^^^
■orJ, and Possess of 1.7 '^ ""'^ "««»"«" Son „f o1h"'.u ">J»'ord,

494

TBB USB OF MONET.

[sermon l.

by wise, timely precaution, " of the mammon of unrighteousness.**
" Mammon" means riches, or money. It is termed "the mammon of
unrighteousness," because of the unrighteous manner wherein it is fre
qupntly procured, and wherein even that which was honestly procured
is generally employed. " Make yourselves friends" of this, by doing all
possible good, particularly to the children of God ; " that when ye fail,"
— when ye return to dust, when ye have no more place under the sun,
—those of them who are gone before, " may receive you," may welcome
you, into " everlasting habitations."

2. An excellent branch of Christian wisdom is here inculcated by our
Lord on all his followers, namely. The right use of money ; — a subject
largely spoken of, after their manner, by men of the world ; but not
sufficiently considered by those whom God hath chosen out of the world.
Thef.e, generally, do not consider, as the importance of the subject
requires, the use of this excellent talent. Neither do they understand
how to employ it to the greatest advantage ; the introduction of which
into the world, is one admirable instance of the wise and gracious pro
vidence of God. It has, indeed, been the manner of poets, orators, and
philosophers, in almost all ages and nations, to rail at this, as the grand
corrupter of the world, the bane of virtue, the pest of human society.
Hence, nothing so commonly heard, as

Ferrum, ferroque noccntius aurum :

And gold, more mischievous than keenest steel.

Hence the lamentable complaint,

EfTodiuntur opes, irritamenta malorum.
Wealth is dug up, incentive to all ill.

Nay, one celebrated writer gravely exhorts his countrymen, ia order to
banish all vice at once, to " throw all their money into the sea :'*

In mare proximum,
Sumnii materiem mali *

But is not all this mere empty rant ? Is there any solid reason therein ?
By no means. For, let the world be as corrupt as it will, is gold or
silver to blame ? " The love of money," we know, " is the root of all
evil ;" but not the thing itself. The fault does not lie in the money,
but in them that use it. It may be used ill : and what may not ? Bu<
it may likewise be used well : it is full as applicable to the best, as tc
the worst uses. It is of unspeakable service to all civilized nations, ii
all the common affairs of life : it is a most compendious instrument o^
transacting all manner of business, and (if we use it according to Chris
tian wisdom) of doing all manner of good. It is true, were man in >.
state of innocence, or were all men " filled with the Holy Ghost," si
that, iike the infant church at Jerusalem, " no man counted any thing
he had his own," but " distribution was made to every one as he had
need," the use of it would be superseded ; as we cannot conceive ther«
is any thing of the kind among the inhabitants of heaven. But, in the
present state of mankind, it is an excellent gift of God, answering the
noblest ends. In the hands of his children, it is food for the hungry,
drink for the fhirsty, raiment for the naked : it gives to the travellci
and the stran^»r where to lay his head. By it we may supply the place
of a husband to the widow, and of a father to the fatherless. We may

[sermon h. \

unrighteousness.**
" the mammon of
: wherein it is fre
honestly procured
,f this, by doing all
that when ye fail,
ace under the sun,
ou," may welcome

e inculcated by our
money ;— a subject
the world ; but not
ien out of the world,
mcc of the subject
do they understand
troduction of which
je and gracious pro
)f poets, orators, and
at this, as the grand
It of human society.

, steel.

SERMON L.J

THE USE OF MONEY.

4'.)^

mtrymen, in orde» to
into the sea :"

solid reason therein 1
[as it will, is gold or
L " is the root of all
lo't lie in the money,
Iwhat may not 1 Bu«
ble to the best, as tc
civilized nations, n
gidious instrume^nt o\
It accordir.g to Chris
Itrue, were man in v
Ithe Holy Ghost," si
Vn counted any thmg
every one as he haJ
annot conceive ther«
heaven. But, in tlie
i God, answering the
Ifood for the hungry,
lives to the travelU;i
Imay supply the place
ktherless. We may

tie K iiefence fot the oppressed, a means of health to the sick, of ease
to ttiein that arc in pain ; it may be as eyes to the blind, as feet to the
lame ; yea, a lifter up from the gates of death !

3. It is, therefore, of the highest concern, that all who fear God, know
how to employ this valuable talent ; that they be instructed how it mav
answer these glorious ends, and in the highest degree. Aad, perhaps,
ail the instructions which are necessary for this, may be reduced to three
plain rules, by the exact observance whereof we may approve ourselves
faithful stewards of " the mammon of unrighteousness."

1. 1. The first of these is, (he that heareth, let him uwderstand !)
" Gain all you can." Here we may speak like the children of the world :
we meet them on their own ground. And it is our bounden duty to do
this : we ought to gain all we can gain, without buying gold too dear,
without paying more for it than it is worth. Btit this it is certain we
ought not to do ; we ought not to gain money at the expense of life, nor
(which is in effect the same thing) at the expense of our health. There-
fore, no gain whatsoever should induce us to enter into, or to continue
in, any employ, which is of such a kind, or is attended with so hard or
so long labour as to impair our constitution. Neither should we begin
or continue in any business, which necessarily deprives us of proper
seasons for food and sleep, in such a proportion as our nature requires.
Indeed there is a great difference here. Si me employments are abso-
lutely and totally unhealthy ; as those which imply the dealing much
with arsenic, or other equally hurtful minerals, or the breathing an air
tainted with steams of melting lead, which must at length destroy the
firmest constitution. Others may not be absolutely unhealthy, but only
to persons of a weak constitution. Such are those which require many
hours to be spent in writing ; especially if a person write sitting, and
lean upon his stomach, or remain long in an uneasy posture. But what-
ever it is which reason or experience shows to be destructive of health
or strength, that we may not submit to ; seeing " the life is more [val
uable] than meat, and the body than raiment :" and, if we are already
engaged in such an employ, we should exchange it, as soon as possible,
for some, which, if it lessen our gain, will, however, not lessen our
health.

2. We are, secondly, to gain all we can without hurting our mind,
any more than our body. For neither may we hurt this : we must
preserve, at all events, the spirit of a healthful mind. Therefore, we
may not engage or continue in any sinful trade ; any that is contrary to
the law of God, or of our country. Such are all that necessarily imply
our robbing or defrauding the king of his lawful customs. For it is, at
least, as sinful to defraud the king of his right, as to rob our fellow sub-
jects : and the king has full as much right to his customs, as we have
to our houses and apparel. Other businesses there are, which, however
innocent in themselves, cannot be followed with innocence now ; at
least, not in England ; such, for instance, as will not afford a competent
maintenance, without cheating or lying, or conformity to some custom
which is not consistent with a good conscience : these, likewise, are
sacredly to be avoided, whatever gain they may be attended with pro-
vided we follow the custom of the trade ; for, to gain money, we must
ROt lose our souls. There are yet others wl.ich many pursue with pcr-
feci innocence, without hurtincf either their body or mind; and ^^^,

A96

THE USE OF MONET.

[SERUOK L.

perhaps, you cannot : either they may entangle you in that companv
which would destroy your soul ; and by repeated experiments it may
aooear, that you cannot separate the one from the other ; or there may
be an idiosyncrasy, — a peculiarity in your constitution of soul, (as there
is in the bodily constitution of many,) by reason whereof that employ-
ment is deadly to you, which another may safely follow. So I am con-
vinced, from many experiments, I could not study, to any degree oi
perfection, either mathematics, arithmetic, or algebra, without being a
deist, if not an atheist : and yet others may study them all their lives,
without sustaining any inconvenience. None, therefore, can here
determine for another ; but every man must judge for himself, and
abstain from whatever he, in particular, finds to be hurtful to his soul.

3. We are, thirdly, to gain all we can, without hurting our neighbour.
But this we may not, cannot do, if we love our neighbour as ourselves.
We cannot, if we love every one as ourselves, hurt any one in his sub-
stance. We cannot devour the increase of his lands, and perhaps the
lands and houses themselves, by gaming, by over grown bills, (whether
on account of physic, of law, or any thing else,) or by requiring or
taking such interest, as even the laws of our country forbid. Hereby
all pawnbroking is excluded : seeing whatever good we might do there-
by, all unprejudiced men see with grief to be abundantly overbalanced
by the evil. And if it were otherwise, yet we are not allowed to " do
evil thai good may come." We cannot, consistent with brotherly love,
sell our goods below the market price ; we cannot study to ruin our
neighbour's trade, in order to advance our own ; much less can we
entice away, or receive, any of his servants or workmen whom he has
need of. None can gain by swallowing up his neighbour's substance,
without gaining the damnation of hell !

4. Neither may we gain by hurting our neighbour in his body. There-
fore we may not sell any thing which tends to impair health. Such is,
eminently, all that liquid fire, commonly called drams, or spirituous
li<juors. It is true, these may have a place in medicine ; they may be
of use in some bodily disorders ; although there would rarely be occa-
sion for them, were it not for the unskilfulness of the practitioner.
Therefore such as prepare and sell them only for this end, may keep
their conscience clear. But wlio are they ? Who prepare them only
for this end ? Do you know ten such distillers in England ? Then
excuse these. But all who sell them in the common way, to any that
will buy, are poisoners general. They murder his Majesty's subjects
by wholesale, neither does their eye pity or spare. They drive them
to hell like sheep : and what is iheir gain ? Is it not the blood of these
men 1 Who then would envy their large estates and sumptuous palaces?
A curse is in the midst of them : the curse of God cleaves to the stones,
the timber, the furniture of them ! The curse of God is in their gardens,
their walks, their groves ; a fire that burns to the nethermost hell !
Blood, blood is there : the foundation, the floor, the walls, the roof, are
stained with blood ! And canst thou hope, oh thou man of blood, though
ihou art " clothed in scarlet and fine linen, and farest sumptuously
every day ;" canst thou hope to deliver down i\\y fields of blood to the
third generation 1 Not so ; for there is a God in heaven : therefore, thv
name shall soon be rooted out. 1 .ike as those whom thju hast destroyeo,
body ?nd soul, "thy memorial shaii pciish with thee!"

SBRMOW L.]

THE USE OF MOi^ET.

ijWhen the pl\";5|l"' "> -"'arge thiir ofcT'^,^" P'»^ »i«h
Who prCractSeC^o ofT"' "'"='■ ">»y "e abfe " L^ ° '""'^'f
disorder " "a" ^ ^ ^'^ ^ ^^^^-rbZl^^iy'Ji; Z^'' ^° P^underEX

ti'at he does no "t ''""°^'- ^«^ "otC In bp * '"'^ P^'"' "«i

/iimself." "^' ^° ""to others, as he wouJd th T ^'^"' ^^an

6- This is dear h, u ^ '^^"'^ ^° ""to

'^-li^r^nSK^^^^^-^ftrni^^ ^« P-ured h,

^'^inly none "can dn^' ? ^^' ""=^^« ity or i^^tn"^' «"PPo««. eithe^

P'easing hTm ft nl ""^ ^^' ^">' ^ar of God P """" ' ''^'''^ ^^''
any thiL t^ d '^ "f '^^ concerns aJI those to . -^^ '^^^ ^^sire of

hoises o? nv otJe 'nl'"''"^; ^-tuaJHnrho.sTs"':!'' ^"' "'^'° '^^ '«
profit the souis of IE'"""' ^^P^'^'ic. fashionaWe djf' ^'°"^"''' P'^y
3'our gain innocenrburf T '^''' ' ^""^ e^ ^^^^^^^^^^^^ If «

natural inlets to Tin r '^ '^^^^^ are either sinf7' u'^ S^'^^ and

a sad account fo ^ake "oTb ''"'^' ^^«'^^' to'le'"el7"'"l' «^
Jave perished in thtir i ^^*''^''^' ^^'^ God say in th»f f ' ^°" ^^''e
hands!" '" *^^"^ '"'quity, but their bJooi Lt *^*^' "^hese

...!: These cautions and ......... . . ' '''^""^ ^^ %

7^^ •" ^" "'ood do I require at th

you cln." Gain aN "'"" '''''^^'^' ^'^thTsu^cl'tn ""^'^''^ *^'** ^^st
?^"ce in your iaJlfn/^r '" ^^ ''°"««^ '"2; 'Car' "•?.^'" ^'
your relatLi to gT; 1°'^ "° ^'^'^^ ^f you under..! i P°'"'^'*^ d'^'-
you understand w,ur n .'"?' ^°" ^^ow you have no "^^ ^°"''^"'^' *"d
time that hanl^ particular calling, as vm. nf. 1 . "^ *° ^Paro- If

hand findeth l„ 7" T ■ "' .^O"' """= or 1^^ JL u"? ''^"" •» do,
no delay" „„ „,„■ ' "'"J." "'"' % n.,>ht " n„ f '' *''a"oever th,
feave any .Hn*^" •;,"« •"^f""' da/to day „, ^ '?' *"" as possible-
"ell as^slii^^ "d '° rV'^' »*iel. yo; can d o ^""J '" \™'l Ney^
10 the wVk In. ""' ''^f "' J'awn oyer?. „ . ''^- ^"=1 <><> 't as

498

THE USE OF MONET.

[sermon L.

II. 1. Having gained all you can, by honest wisdom, and unwearied
diligence, the second rule ofChrititian prudence is, " save all you can."
Do not throw the precious talent into the sea : leave that folly to heathen
philosophers. Do not throw it away in idle expenses, which is just the
Hame as throwing it into the sea. Expend no part of it merely to gratify
the desire of the flesh, the desire of the eye, or the pride of life.

2. Do not waste any part of so precious a talent, merely in gratifying
the desires of the flesh ; in procuring the pleasures of sense of whatever
kind ; particularly, m enlarging the pleasure of tasting. I do not mean,
avoid gluttony and drunkenness only : an honest heathen would con-
demn these. But there is a regular, reputable kind of sensuality, an
elegant epicurism, which does not immediately disorder the stomach,
nor (sensibly at least) impair the understanding ; and yet (to mention
no other etfects of it now) it cannot be maintained without considerable
expense. Cut off all this expense ! Despise delicacy and variety, and
btj content with what plain nature requires.

3. Do not waste any part of so precious a talent, merely in gratifying
the desire of the eye, by superfluous or expensive apparel, or by need-
less ornaments. Waste no part of it in curiously adorning your houses ;
in superfluous or expensive furniture ; in costly pictures, painting, gild-
ing, books ; in elegant rather than useful gardens. Let your neighbours,
who know nothing better, do this: " Let the dead bury their dead."
But '* what is that to thee ?" says our Lord : " Follow thou me." Are
you willing 1 Then you are able so to do !

4. Lay out nothing to gratify the pride of life, to gain the admiration
or praise of men. This motive of expense is frequently interwoven with
one or both of the former. Men are expensive in diet, or apparel, or
furniture, not barely to please their appetite, or to gratify their eye, or
their imagination, but their vanity too. " So long as thou doest well
unto thyself, men will speak good of thee." So long as thou art " clothed
in purple and tine linen, and farest sumptuously every day," no doubt
many will applaud thy elegance of taste, thy generosity and hospitality.
But do not buy their applause so dear. Rather be content with the
honour that cometh from God.

5. Who would expend any thing in gratifying these desires, if he
considered, that to gratify them is to increase them. Nothing can be
more certain than this: daily experience shows, the more they are
indulged, they increase the more. Wheneve. , therefore, you expend
any thing to ple^e your taste or other sense.^, you pay so much for
sensuality. When you lay out money to please your eye, you give so
much for an increase of curiosity, — for a stronger attachment to these
pleasures which pe/ish in the using. While you are purchasing any
thing which men use to applaud, you are purchasing more vanity. Had
you not then enough of vanity, sensuality, curiosity, before ? Was there
need of any addition 1 And would you pay for it too ? What manner of
wisdom is this 1 Would not the literally throwing your money into the
sea be a less mischievous folly 1

6. And why should you throw away money upon your children, any
more than upon yourself, in delicate food, in gay or costly apparel, in
superfluities of any kind ? Why should you purchase for them more
pride or lust, more vanity, or foolish and hurtful desires ? They do not
WLiJt any more ; they have enough already ; nalirrc has made ample

SERMON L.j

THE USB OF MONEY.

one chiJd eW^r )^ '" ^^"i" of no reasnnahio ^ "o. ' know

beJieved UO..M ^*?""^"'' ^^'^^ ^^nevv tho vaZ of ^'''''°"- ^''^ ^^'^

mmmm

W 'hing, if l^onhiJZZ'''i- ''" » ■""" ""pert fc.T' P»'"'

Te ;r:' - ^-/?- J^e-^e-an^,™^ ;7/.'.'-%r i:;-

J'o.r.elveJ friend" a/ h™^- 'f' '^''"fo'e, youTouW in^"' !" "^''' "

oiysacnfice, acceptable through

600

THE USE OF MONET.

[sermon U

Christ Jesus. And this light, eany service, he hath promised to reward
with an eternal weight of glory.

3. The directions which Gud has given us, touching the use of our
worldly suhstance, may be comprised iu ihe following particulars. If
you desire to be a faithful and a wise steward, out of that portion of
your Lord's goods, which he has for the present lodged in your hands,
but with the right of resuming whenever it pleases him, first, provide
things needful for yourself; food to cat, raiment to put on, wliatever
nature moderately requires for preserving the body in health and strength.
Secondly, provide these for your wife, your children, your servants, or
any others who pertain to your household. If, when this is done, there
be an overplus left, then *' do good to them that are of the household of
faith." If tiiere be an overplus still, " as you have opportunity, do good
unto all men." In so doing, you give all you can ; nay, in a sound
sense, all you have : for all that is laid out in this manner, is really given
to God. You " render unto God the things that are God's," not only
by what you give to the poor, but also by that which you expend in pro-
viding; things needful for yourself and your hqusehold.

4. If then a doubt should at any time arise in your mind concernnig
what you are going to expend, either on yourself or any part of your
family, you have an easy way to remove it. Calmly and seriously inquire,

1. In expending this, am I acting according to my character 1 Am I
acting herein, not as a proprietor, but as a steward of my Lord's goods ?

2. Am I doing this in obedience to his word ? In what scripture does
he require me so to do ? 3. Can I oflfer up this action, this expense, tis
a sacrifice to God through Jesus Christ l 4. Have I reason to believe,
that for this very work I shall have a reward at the resurrection of the
just 1 You will seldom need any thing more to remove any doubt which
arises on this head ; but, by this four fold consideration, you will receive
clear light as to the way wherein you should go.

5. If any doubt still remain, you may farther examine yourself by
prayer, according to those heads of inquiry. Try whether you can
say to the Searcher of hearts, your conscience not condemning you,
" Lord, thou secst I am going to expend this sum, on that food, apparel,
furniture. And thou knowest, I act therein with a single eye, as a
steward of thy goods, expending this portion of them thus, in pursuance
of the design thou hadst in entrusting me with them. Thou knowest
I do this in obedience to thy word, as thou commandest, and because
thou commandest it. Let this, I beseech thee, be a holy sacrifice,
acceptable through Jesus Christ! And give me a witness in myself,
that for this labour of love, I shall have a recompense, when thou reward-
est every man according to his works." Now if your conscience bear
you witness in the Holy Ghost, that this prayer is well pleasing to God,
then have you no reason to doubt, but that expense is right and good,
and such as will never make you ashamed.

6. You see then, what it is to " make yourselves friends of the mam-
mon of unrighteousness," and by what means you may procure, "that
when yp fail, they may receive you into everlasting habitations." You
see the nature and extent of truly Christian prudence, so far as it relates
10 the use of that great talent, money. Gain all you can without hurt-
ing either yourself or your neighbour, in soul or body, by applying hereto
with unintermitted diligence, and with all the understanding which God

[sermon b

romised to reward

ing the use of our
ig particulars. If
of that portion of
red in your hands,
him, first, provide
, put on, whatever
lealth and strength.
I, your servants, or

this is done, there
of the household of
pportunity, dogood i

I ; nay, in a sound ]
nner, is really given
re God's," not only

you expend in pro-

>ld.

ur mind concerning
or any part of your
ind seriously inquire,
y character 1 Am I
of my Lord's goods'!
I what scripture doeg
tion, this expense, aa
. I reason to believe,
e resurrection of the
love any doubt which
tion, you will receive

examine yourself by
ry whether you can
Lot condemning you,
an that food, apparel,
(h a single eye, as a
bi thus, in pursuance
em. Thou knowest
landest, and because
be a holy sacrifice,
■ a witness in myself,
|e, when thou reward-
rour conscience bear
/veil pleasing to God,
se is right and good,

friends of the mam
may procure, " that
^ habitations." You
pe, so far as it relates
lou can without hurt-
ly, by applying hereto
rstanding which God

SKUMON LI.] THE GOOD STEWARD. 601

has given you ; — save all you can, by cutting off every expense which
serves only to indulge foolish desire; to gratify either the desire of the
flesh, the desire of the eye, or the pride of life ; waste nothing, living
or dying, on sin or folly, whether for yourself or your children ; — and
then, give all you can, or, in other words, give all you have to God. Do not
stint yourself, like a Jew rather than aChristian, to thisor that proportion
Render untoGod, not a tenth, not a third, not half, but all that is God's, b<;
it more or less ; by employing all, on yourself, your household, the house-
hold of faith, and all mankind, in such a manner that you may give
a good account of your stewardship, when ye can be no longer stewards ;
in such a manner as the oracles of God direct, both by general and par-
ticular precepts ; in such a manner, that whatever ye do may be " a
sacrifice of a sweet smelling savour to God," and that every act may be
rewarded in that day, when the Lord cometh with all his saints.

7. Brethren, can we be either wise or faithful stewards unless we thus
manage our Lord's goods ? We cannot, as not only the oracles of God, but
our own conscience beareth witness. Then why should we delay ? Why
should we confer any longer with flesh and blood, or men of the world 1
Our kingdom, our wisdom, is not of this world : heathen custom is
nothing to us. We follow no men any farther than they are followers
of Christ. Hear ye him : yea, to day, while it is called to day, hear
and obey his voice ! At this hour, and from this hour, do his will : fulfil
his word, in this and in all things ! I entreat you in the name of the Lord
Jesus, act up to the dignity of your calling ! No more sloth ! Whatso-
ever your hand findeth to do, do it with your might ! No more waste !
Cutofl'every expense which fashion, caprice, or flesh and blood demand.
No more covetousness ! But employ whatever God has entrusted you
with in doing good, all possible good, in every possible kind and degree,
to the household of faith, to all men ! This is no small part of" the wis-
dom of the just." Give all ye have, as well as ail ye are, a spiritnal
sacrifice to him, who withheld not from you his Son, his only Son : so
'* laying up in store for yourselves a good foundation against the time
to come, that ye may attain eternal life '*

Sermon LL — The Good Steward.

" Give an account of thy stewardship :
L^e xvi, )l.

for thou mayest be no longer steward,

1. The relation which man bears to God, the creature to his Creator,
is exhibited to us in the oracles of God under various representations.
Considered as a sinner, a fallen creature, he is there represented as a
debtor to his Creator. He is also frequently represented as a servant,
which indeed is essential to him as a creature ; insomuch that this appel-
lation is given to the Son of God when in his state of humiliation : he
"took upon him the form of a servant, being made in the likeness of men."

2. But no character more exactly agrees with the present state of man,
than that of a steward. Our blessed Lord frequently represents him as
such ; and there is a peculiar propriety in the representation. It is only
in one particular respect, namely, as he is a sinner, that he is styled a
debtor ; and when he is styled a servant, the appellation is general and

502

THB GOOD STEWARD.

[bEKMON LI.

o
B3

indeterminate : but a steward is a servant of a particular kind ; such n
me as a man is in all respects- This appellation is exactly expressive
3f his situation in the present world ; specifying what kind of servant he
<s to God, and what kind of service his divine Master expects from him.
It may be of use, then, to consider this point throughly, and to make
Dur full improvement of it. In order to this, let us, hrst, inquire in
what respects we are now God's stewards. Let us, secondly, observe,
ihat when he requires our souls of us, we " can be no longer stewards."
It will then only remain, as we may, in the third place, observe, to
" give an account of our stewardship."

1. 1. And, tirst, we are to inquire, in what respects we are now God's
stewards. We are now indebted to him for all we have: but although
a debtor is obliged to return what he has received, yet until the time ot
payment comes, he is at liberty to use it as he pleases. It is not so wi>.'>
a steward ; he is not at liberty to use what is lodged in his hands as fui
pleases, but as his master pleases. He has no right to dispose of any
thing which is in his hands, but according to the will of his lord. For
he is not the proprietor of any of these things, but barely entrusted with
them by another ; and entrusted on this express condition, that he shall
dispose of all as his master orders. Now this is exactly th/e case oi
every man, with relation to God. We are not at liberty to use what
he has lodged in our hands as wc please, but as he pleases, who alone is
the possessor of heaven and earth, and the Lord of every creature. We
have no right to dispose of any thing we have, but according to his will,
seeing we are not proprietors of any of these things; they are all, as
our Lord speaks, aXXoTpia, — belonging to another person ; nor is any thing
properly our own, in the land of our pilgrimage. We shall not receive
ret joio, our own things, till we come to our own country. Eternal things
only are our own : with all these temporal things we are barely entrusted
by another ; the Disposer and Lord of all. And he entrusts us with them
on this express condition, that we use them only as our Master's goods,
and according to the particular directions which he has given us in his
word.

2. On this condition he hath entrusted us with our souls, our bodies,
our goods, and whatever other talents we have received : but in order
to impress this weighty truth on our hearts, it will be needful to come
to particulars.

And, first, God has entrusted us with our soul, an immortal spirit,
made in the image of God ; together with all the powers and faculties
thereof, understanding, imagination, memory, will, and a train of afTec-
tions, either included in it, or closely dependant upon it, — love and
hatred, joy and sorrow, respecting present good and evil, desire and
aversion, hope and fear, respecting that which is to come. All these
St. Paul seems to include in two words, when he says, " The peace of
God shall keep your hearts and minds." Perhaps indeed the latter
word, voigfjiara, might rather be rendered thoughts ; provided we take
that word in its most extensive sense, for every perception of tlve mind,
whether active or passive.

3. Now, of all these, it is certain, we are only stewards. God has
entrusted us with these powers and faculties, not that we may employ
them according to our own will, but according to the express orders
which he has given us ; although it is true, that in doing his will, we

Vol. I. 29

[sermon LI.

liar kind ; such n
ixactly expressive
und of servant he
expects from him.
rhly, and to make
\, first, inquire in
jecondly, observe,
longer stewards."
place, observe, to

we are now God's
ave: but although
Bt until the time of
. It is not so vf'iO,
in his hands as fu

I to dispose of any

II of his lord. For
rely entrusted with
ilition, that he shall
jxactly tlwB case of
liberty to use what
leases, who alone is
jvery creature. We
xording to his will,
rs ; they are all, as
on; nor is any thing
f^e shall not receive
ry. Eternal things

re barely entrusted
trusts us with them
m Master's goods,
has given us in his

Ir souls, our bodies,
lived : but in order
ie needful to come

In immortal spirit,
kwers and faculties
Ind a train of aflfec-
Ipon it, — love and
Id evil, desire and
come. All these
Irs, " The peace oi
1 indeed the latter
J provided we take
Iption of tlve mind,

awards. God has

kt we may employ

|he express orders

loing his will, we

IBRifOir LI.]

THE GOOD STEWARD.

503

most effectually secure our own happiness, seeing it is herein only thai
we can be happy, either in time, or in eternity. Thus we are to use our
understanding, our imagination, our memory, wholly to the glory of Him
that gave them. Thus our will is to be wholly given up to him, and all
our affections to be regulated as he directs. We are to love and hate,
to rejoice and grieve, to desire and shun, to hope and fear, according to
the rule which he prescribes, whose we are, and whom we are to serve
in all things. Even our thoughts are not our own in this sense ; they
are not at our own disposal ; but for every deliberate motion of our
mind, w<? are accountable to our great Master.

4. God has, secondly, entrusted us with our bodies, (those exquisitely
wrought machines, so " fearfully and wonderfully made,") with all the
powers and members thereof. He has entrusted us with the organs of
sense ; of sight, hearing, and the rest : but none of these are given us
as our own, to be employed according to our own will. None of these
are lent us in such a sense, as to leave us at liberty to use them as we
please for a season. No : we have received them on these very terms,
that, as long as they abide with us, we should employ them all, in that
very manner, and no other, which he appoints.

6. It is on the same terms, that he imparted to us that most excellent
talent of speech. " Thou hast given me a tongue," says the ancient
writer, " that I may |)raise thee therewith." For this purpose was it
given to all the children of men, to be employed in glorifying God.
Nothing, therefore, is more ungrateful or more absurd, than to think or

say, " Our

tontjues

are our own." That cannot be, unless we have

created ourselves, and so are independent on the Most High. Nay,
but " it is he that hath made us, and not we ourselves :" the manifest
consequence is, that he is still Lord over us, in this as in all other
respects. It follows, that there is not a word of our tongue, for which
we are not accountable to him.

6. To him we are equally accountable for the use of our hands and
feet, and all the members of our body. These are so many talents
which are committed to our trust, until the time appointed by the Father.
Until then, we ha"e the use of all these ; but as stewards, not as pro-
prietors ; to the end, we should " render them, not as instruments of
unrighteousness unto sin, but as instruments of righteousness unto God."

7. God has entrusted us, thirdly, with a portion of worldly goods ;
with food to eat, raiment to put on, and a place where to lay our head ;
with not only the necessaries but the conveniences of life. Above all,
he has committed to our charge that precious talent, which contains all
the rest, money : indeed it is unspeakably precious, if we are wise and
faithful stewards of it ; if we employ every part of it for such purposes
as our blessed Lord has commanded us to do.

8. God has entrusted us, fourthly, with several talents, which do not
pioperly come under any of these heads. Such as bodily strength ;
such are health, a pleasing person, an agreeable address; such are
learning and knowledge in their various degrees, with all the othei
advantages of education. Such is the influence which we have over
others, whether by their love and esteem of us, or by power ; power to
do them good or hurt, to help or hinder them in the circumstances of
life. Add to these, that invaluable talent of time, with which God
entrusts us from moment tu moment. Add, lastly, that on which al!

004 TUE GOOD STEWARD. fsERMOlf U.

the rent (lopond, aiirl without which they wouhl all ho ctirHCM, not hlotiH
in({H; iiiuiioly, tlie grace ofCiod, th<j power of his Holy Spirit, which
alone worketh in. us all that is acceptnlile in his sight.

11. 1. In so iTiiiny respects arc the children of men stewards of the
Lord, the possessor of heaven and earth : so large a [)ortioii of his goods,
of various kinds nath he committed to their charge. But it is not for
ever, nor indee'j for any considerahle time : we have this trust reposed
ill us, only (luring thn short, uncertain space that we sojourn here helow,
only so long as we remain on earth, as this fleeting hreath is in our
nostrils. 'Hie hour is swiflly approaching, it is just at hand, when we
" can he no longer stewards !" The moment the hody " returns to the
dust as it was, and the spirit to God that gave it," we bear that charac-
ter no more ; the time of our stewardship is at an end. Part of those
goods wherewith we were before entrusted, are now come to an end ;
at least, they are so with regard to «*• ; nor are we longer entrusted with
them : and that part which remains, can no longer be employed or im-
proved as it was before.

2. Part of what we were entrusted with before, is at an end, at least
with regard to us. What have we to do, after this life, with food, and
raiment, and bouses, and earthly possessions? The food of the dead is
the dust of the earth ; they are clothed only with worms and rottenness.
They dwell in the house prepared for all tlesh ; their lands know them
no more. All their worldly goods are delivered into other hands, and
they have " no more portion under the sun."

3. The case is the same with regard to the body. The moment the
spirit returns to God, we are no longer stewards of this machine, which
is then sown in corruption and dishonour. All the parts and members
of which it was composed, lie mouldering in the clay. The hands have
no longer power to move ; the feet have forgot their office ; the flesh,
sinews, and bones, are all hastening to be dissolved into common dust !

4. Here end also the talents of a mixed nature ; our strength, our
health, our beauty, our eloquence, and address ; our faculty of plea-
sing, of persuading, or convincing others. Here end likewise all the
honours we once enjoyed, all the power which was lodged in our hands,
all the influence which we once had over others, either by the love or
the esteem which they bore us. Our love, our hatred, our desire is
perished : none regard how we were once affected towards them. They
look upon the dead as neither able to help nor hurt them ; so that '' a
living dog is better than a dead lion."

5. Perhaps a doubt may remain concerning some of the other talents
wherewith we are now entrusted, whether they will cease to exist when
the body returns to dust, or only cease to be improvable. Indeed there
is no doubt, but the kind of speech which we now use, by means oi
these bodily organs, will then be entirely at an end, when those organs
are destroyed. It is certain, the tongue will no more occasion any
vibrations in the air ; neither will the ear convey these tremulous mo-
tions to the common sensory. Even the sonus exilis, the low, shrill
voice, which the poet supposes to belong to a separate spirit, we can-
not allow to have a real being ; it is a mere flight of imagination. In-
deed it caiiuot be questioned, but separate spirits have some way to
communicate their sentiments to each other ; but what inhabitant ol
flesh and blood can explain that way ? What we term speech, they can-

fsERifoir tx.

)e curses, iidt hIesH
Holy Spirit, which
ht.

len stewards of the
mrtioii of his goods,
!. But it is not for
e this trust reposed
iojourii here below,
m breuth is in our
t at hand, when we
>dy " returns to the
e bear that charac-
nd. Part of those
* come to an end ;
iger entrusted with
je employed or im-

at an end, at least
ife, with food, and
food of the dead ia
ms and rottenness,
r lands know them
) other hands, and

The moment the
is machine, which
>arts and members
The hands have
office ; the flesh,
nto common dust !
our strength, our
If faculty of plea-
id likewise all the
Iged in our hands,
ler by the love or
red, our desire in
ards them. They
them ; so that " a

f the other talents
iase to exist when
e. Indeed there
use, by means of
hen those organs
ore occasion any
se tremulous mo-
s, the low, shrill
:e spirit, we can*
magination. In-
ave some way to
iiat inhabitant oi
speech, they can*

THE GOOD STEWARD.

«E«Mo.V LI.]

not have : so that wp r«„ ■ 505

bc^ometl i ; '?:^'' "f «^« ^e closed n death Ti "T "T' '*'"'' "^

-ithout tL useof the eT;''\"'''^"^ *^« "- ofTi L % rVrf^''''''
does not the soul see in he I""' '"' "'' """^"^ o^t comi 1 dlv'? p"«
^^"^^iy, in clreamvr Does «\;''''''''^"'''*^henthe^e^^^ *^'

W'thout anv hpir - , ® '^ "''^ ''^en ^'iuv th« '^ i . "ouse;

;f "° ^ork, nor dev ce. nor )■ nr 1,1/ / '-'JiOMon 1,1 lyed so r* " nJl
thou ffoput »■ n . . .' '"^"^ '-^^'f'-vifc nre nor-.vi-i .. ."■"-/•*» 1 here

edffe after vu^ u . ^"^ '^' *^o'n 'ytiur tn r a ,""''-. -J^»od m an

.,0° aiier we have rJu-..i <»,» i. . » '*'^ '"lit t .«r<> v ii« 1

" AIJ tlioso shadows ^v<H..h r * ' '^^^^'^ pO^UC'il /ictFi •» » ..

Are but the .Z^ dr^'l'^' ^:"?A^^ «^e ( ik-,, ^"••*' ""^^

Only excepting those U^n::;;:^"f;^^"'-'-P w. a.ak...
reveal to man.' / will .' e^t f '^'^ ^'^^ '''""^eif ha., ber.. ,h. ,,,. .

^nh some diligence, L'Jf, 1?' ^ f ^' ^"'^^^ ^- ^' V 't Iruth
or any thing, but what I i„ r ""'^•'^'•V. I am, at hTs ds.v s ■ "'•
I know noth n^eri in '"■ ^^'^ ^"« ^''''^^^^ 4. ? l^l T V"*"*
tion upon ;^'"^ ''" ^'^ ^'^"^'"'y. that 1 .o.l^i d^c/tL* r;!!^^^'"'

"o "lore; the tin.e of ouMr/a! f " ""f "'"^« ^"trusted. For . L 7

^' mat, on the xintrary,

506

THE GOOD STEWARD

TSERMON LL

we have reason to believe, they will be inconceivably strengthened.
Have we not the clearest reason to believe, that they will then be wholly
Treed from those defects, which now naturally result from the union
of the soul with the corruptible body ? It is highly probable, that, from
the time these are disunited, our memory will let nothing slip ; yea,
that it will faithfully exhibit every thing to our view, which was ever
committed to it. It is true, that the invisible world is, in Scripture,
termed " the land of forgetfulness ;" or, as it is still more strongly
expressed in the old translation," the land where all things are forgotten."
They are forgotten ; but by whom ? Not by the inhabitants of that land,
but by the inhabitants of the earth. It is with regard to titctn that the
unseen world is ' the land of forgetfulness." All things therein are too
frequently forgotten by these ; but not by disembodied spirits. From
the time they have put off the earthly tabernacle, we can hardly think
they forget any thiUg.

9. In like manner, the understanding will, doubtless, be freed from
the defects that are now inseparable from it. For many ages it has
been an unquestioned maxim, Humanum est crrarc. et ncscire; — igno-
rance and mistake are inseparable from human nature. But the whole
of this assertion is only true with regard to living men ; and holds no
longer, than while " the corruptible body presses down the soul." Igno-
rance, indeed, belongs to every finite understanding ; (seeing there is
none beside God that knoweth all things ;) but not mistake : when the
body is laid aside, this also is laid aside for ever.

10. What then can we say of an ingenious man, who has lately made
a discovery, that disembodied spirits have not only no senses, (not even
sight or hearing,) but no memory, or understanding ; no thought, or
perception ; not so much as a consciousness of their own existence !
That they are in a dead sleep from death to the resurrection ! Consan-
f^uineus letld sopor indeed ! Such a sleep we may call a near kinsman of
death, if it be not the same thing. What can we say, but that ingenious
men have strange dreams; and these they sometimes mistake for realities!

11. But to return. As the soul will retain its undcrstandintr and
memory, notwithstanding the dissolution of the body, so undoubtedly
the will, including all the affections, will remain in its full vigour. If
our love or anger, our hope or desire, perish, it is only with regard to
those whom we leave behind. To them it matters not, whether they
weie the objects of our love or hate, of our desire or aversion. But in
separate spirits themselves, we have no reason to believe that any of
these are extinguished. It is more probable that they work with far
greater force, than while the soul was clogged with Hesh and blood.

12. But although all these, although both our knowledge and senses,
our memory and understanding, together with our will, our love, hate,
and all our affections, remain ai'ter the body is dropped off; yet, in this
respect, they are as though they were not, — we are no longer stewards
of them. The things continue, but our stewardship does not : we no
more act in that capacity. Even the grace which was formerly entrust-
ed with us, in order to enable us to be faithful and wise stewards, \s
now no longer entrusted for that purpose. The days of our steward-
ship are ended.

III. 1. It now remains, that being no longer stewards, we give an
account of our stewardsliip. Some have itnagine<l this is to be done

TSERMON LL

vably strengthened.
J will then be wholly
mlt from the union
probable, that, from
nothing slip ; yea,
;w, which was ever
Id is, in Scripture,
still more strongly
lings are forgotten."
bitantsof tiiat land,
rd to them tiiat the
ings therein are too
lied spirits. From
e can hardly think

Lless, be freed from
■ many ages it has
et. nv.gcire; — igno-
re. But the whole
len ; and holds no
n the soul." Igno-
l ; (seeing there is
nistake : when the

'ho has lately made
senses, (not even
g ; no thought, or
iir own existence !
rrection ! Consan-
a near kinsman of
but that ingenious
listake for realities!
indcrstandiijg and
ly, so undoubtedly
its full vigour. If
nly with regard to
not, whether they
aversion. But in
•elieve that any of
tiey work with far
lesh and blood,
vledge and senses,
ill, our love, hate,
id off; yet, in thi«
lo longer stewards
' does not : we no
3 formerly entrustr
wise stewards, is
f's of our steward-

i'ards, we give an
this is to be donf

SERMON LI. I

THE GOOD STEWARD.

immediately after death «« 507

drops the body \nt'f "l"' '""^h we may allol i

'ts portion win'. '^^H'^' "^^^'i before God VT'' ^^^ ?'«'"e"t a soul

everlas^n. To ' or ' ' ' ''''"'"y- '^ will hte fT"' ^'' ?^"°^^ ^^'^

j^d^menrpof r "V^: ^^^^"" ^° '^^''-e^that C^oT^r^^- «"»
which affirms anv«;. uu^'^ '^ "« Passage n all th \ ^^^^ "'» '"

for thi« r. y ^^^^ ''i'"g. That wh;^^ u L *"® oracles of God

27 " ?rr'".' «^«'"'' rathi to prove tlTp.'''' '^""" ''^«^"«ntly allS

•mmediatelv aft or i ''^J^'^ged as well as to d.P nn "."^ ^ general;
tl>en on^' wtn ,t ^"'' •■^^'•^•" after the .ener-r °"'^ '' "«' °"«^«
holy angk :^l^J''fLf *»-' «hall come^ „"" 27"''T J. '^"^
death, and another 7r*th« f "."^^'''ation therefore of nn^' ^l'^ ''" '"^
who make th^ ^^ ^^ ''"^ of the world can l.;J ?^ Judgment at

-mrZztT r; ■'• 11' ""'■"'0 1^ op „ t™,'!, ""■'■"« fro,,,' ic

tl.e devil and Ws'anfeU ? r ' """"'> «''»" "■e'^E.ie hn J"" "" "" ""
•nd before Gml .h/, '.'"''o^'' »■> 'nnumeraWr"„ ° ''"""'" '>ce, before

or cover^^^^Utu."!^" "'■""• "'O" 'vfh appear S "^"'^ ''"8<''».

•ccountoffhemanT' "7 P'"^''"«V of dis^^e L ' "' °°>' ''""or

•i- The Judg?„7 iTjjf/f;" '"o" ha». e™H"„;:i S, f ;» » Par.ic„la,

»o"l » 1 antrus'ed bee wh "■""'"''■"■ " ""»• <lid"t h„!; ',«''o''»

a^jr ^ f -i^-r^ --S tf,i:;f ^ --^'ru^

r'« 'o be e,„,?ro?„^''r|l'al full and exlirSjcr-sT'""^^ "'"•

orcrea.i„„, of p™.,de„?e,r„7,re r'tT' '"^^ -^» ^Sfe

according',"^';;", '7„ »»'' "'gl't ? Di,l«Th„,r7';' ?« 'hereof !_ii
acquired, whkbmii,', '™""'"« up whale "ertr*"^ "'»' ""^ory,
•Ovantage":?:, ,e™f 'o"X'-e '» ""^ W 1^: Vo"::'*.'""" """''
but whatever instrl*; '? """ '**"'■« "P therein nnlll^'"'"'^'' the
ever experience th^." ^'^^ '"^''st learned frln? 'T ^'^"^ ''^hie,

508

THE GOOD STICWARD.

fSERMOV LI.

o
o

much less such as nourished ' foolish and hurtful desires ;' but in repre-
sentiuir to thee whatever would proHt thy soul, and awaken thy pursuit
of wisdom and holiness f Didst thou follow my directions with regard
to thy will ? Was it wliolly given up to me 1 Was it swallowed up in
mine, so as never to oppose, but always run parallel with it 1 Were thy
aflections placed and regulated in such a manner, as I appointed in my
word ? Didst thou give me thy heart 1 Didst thou not love the world,
neither the things of the world ? Was I the object of thy love ? Was
all thy desire unto me, and unto the remembrance of my name ? Was
I the joy of thy heart, the delight of thy soul, the chief among ten thou-
sand? Didst thou sorrow for nothing but what grieved my Spirit?
Didst thou fear and hate nothing but sin ? Did the whole stream of thy
affections flow back to the ocean from whence they came? Were thy
thoughts employed according to my will ? Not in ranging to the ends
of tlie earth ; not on folly, or sin ; but on ' whatsoever things were pure,
whatsoever things were holy ;' on whatsoever was conducive to my glory,
and to ' peace and good will among men ?' "

4. Thy Lord will then inquire, " How didst thou employ the body
wherewith I entrusted thee ? I gave thee a tongue to praise me there-
with : didst thou use it to the end for which it was given ? didst thou
employ it, not in evil speaking or idle speaking, not in uncharitable oi
unproAtable conversation ; but in such as was good, as was necessary
or useful either to thyself or others ? Such as always tended, directly or
indirectly, to ' minister grace to the hearers ?' I gave thee, together
with thy other senses, those grand avenues of knowledge, sight and
hearing : were these employed to those excellent purposes for which
they were bestowed upon thee ? In bringing thee in more and more
instruction in righteousness and true holiness ? I gave thee hands and
feet, and various members, wherewith to perform the works which were
prepared for thee : were they employed, not in doing ' the will of the
flesh,' of thy evil nature ; or the will of the mind ; (the things to which
thy reason or fancy led thee ;) but ' the aIII of him that sent' thee into
the world, merely to work out thy own salvation ? Didst thou present all
thy members, not to sin, as instruments of unrighteousness, but to me
alone, through the Son of my love, ' as instruments of righteousness ?' "

5. The Lord of all will next inquire, " How didst thou employ the
worldly goods which I lodged in thy hands ? Didst thou use thy food,
not so as to seek or place thy happiness therein, but so as to preserve
the body in health and strength, and vigour, a ht instrument for the soul ?
Didst thou use apparel, not to nourish pride or vanity, much less to
tempt others to sin, but conveniently and decently to defend thyself
from the injuries of the weather ? Didst thou prepare and use thy house,
and all other conveniences, with a single eye to my glory ? In every
point seeking not thy own honour, but mine ; studying to please not
thyself, but me? Once more : In what manner didst thou employ that
comprehensive talent, money ? Not in gratifying the desire of the flesh,
the desire of the eye, or the pride of life ? Not squandering it away in
vam expenses, the same as throwing it into the sea ? Not hoarding it
up to leave behind thee, the same as burying it in the earth ? But flrst
supplying thy own reasonable wants, together with those of thy family ;
then restoring the remainder to me, through the poor, whom I had
appointed to receive it ; looking upon thyself as only one of that num-

f SEBHOV LI.

;♦ but in repre-
:en thy pursuit
[IS with regard
wallowed up in

I it ? Were thy
ppointad in my
love the world,
,hy love 1 Was
y name 1 Was
imong ten thou-
ved my Spirit?
,le stream of thy
me] Were thy
Jing to the ends
[lings were pure,
icive to my glory.

employ the body
praise me there-
ivenl didst thou

II uncharitable oi
as was necessary
jnded, directly or
,ve thee, together
vledge, sight and
irposes for which
1 more and more
e thee hands and

rorks which were
, ' the will of the
le things to which
lat sent' thee into
It thou present all
usnesd, but to me
[righteousness V "
thou employ the
hou use thy food,
so as to preserve
lent for the soul?
lity, much less to
to defend thyself
.nd use thy house,
I glory 1 In every
ing to please not
thou employ that
lesire of the flesh,
dering it away in
Not hoarding it
earth 1 But first
»8e of thy family;
jor, whom 1 had
[oneofthamum-

SERMON LI.]

TUB OOOD STEWARD.

509

ber of poor, whose wants were to be supplied out of that part of my
Bulistance which I had placed in thy hands for this purpose ; leaving
thee the right of being supplied first, and the blessedness of giving
rather than recei' ing ? Wast thou accordmgly a general benefactor to
mankind ? Feeding the hungry, clothing the naked, comforting the
sick, assisting the stranger, relieving the afflicted, according to their
various necessities ? Wast thou eyes to the blind, and feet to the lame ?
A father to the fatherless, and a husband to the widow ? And didst thou
labour to improve all outward work:^ of mercy, as means of saving rouls
from death ?"

6. Thy Lord will far hei inquire, " Hast thou been a wise and faith-
ful steward, with regard lO the tah its of a mixed nature which 1 lent
thee ? Didst thou employ thy health and strength, not in folly or sin,
not in the pleasures which perished in the using, * not in making pro*
vision for the flesh, to fulfil the desires thereof;' but in a vigorous pur-
suit of that better part which none could take away from thee ? Didst
thou employ whatever was pleasing in thy person or address, whatever
advantages thou hadst by education, whatever share of learning, what-
ever knowledge of things or men, was committed to thee, for the pro-
moting of virtue in tlie world, for the enlargement of my kingdom ?
Didst thou employ whatever share of power thou hadst, whatever influ-
ence over others, by the love or esteem of thee which they had con-
ceived, for the increase of their wisdom and holiness ? Didst thou em-
ploy that inestimable talent of time, with wariness and circumspection,
as duly weighing the value of every moment, and knowing that all were
numbered in eternity ? Above all, wast thou a good steward of my grace,
preventing, accompanying, and following thee ? Didst thou duly observe,
and carefully improve, all the influences of my Spirit ? Every good
desire? Every measure of light? Ali his sharp or gentle reproofs ? How
didst thou profit by ' the spirit of bondage and fear,' which was pre-
vious to ' the Spirit of adoption V And when thou wast made a parta-
ker of this Spirit, crying in thy heart ' Abba, Father,' didst thou stand
fdst in the glorious liberty wherewith I made thee free ? Didst thou from
thenceforth present thy soul and body, all thy thoughts, thy words, and
actions, in one flame of love, as a holy sacrifice, glorifying me with thy
body and thy spirit ? Then * Well done, good and faithful servant !
Enter thou into the joy of thy Lord !' "

And what will remain, either to the faithful or unfaithful steward ?
Nothing but the execution of that sentence which has been passed by
the righteous Judge ; fixing thee in a state which admits of no change,
through everlasting ages ! It remains only, that thou be rewarded, to all
eternity, according to thy works.

IV. 1. From these plain considerations we may learn, first, how impor-
tant is this short, uncertain day of life ! How precious, above all utter-
ance, above all conception, is every portion of it !

" The least of tlieso a serious care demands :
For though thoy are Utile, thoy are golden sands !"

How deeply does it concern every child of man, to let none of these run
to waste ; but to improve them all to the noblest purposes, as long as
the breath of God is in his nostrils !

2. We learn from hence, secondly, that there is no employment of
our time, no action or conversation, that is purely indifferent. AH is

510 REFORMATION OP MANNERS. [SERMON LII.

good or bad, because all our time, as every thing we have is not our r/wn.
All these are, as our Lord speaks, ra aXXor^ia, — the property/ of another ;
of God our Creator. Now these either are or are not employed accord-
ing to his will. If they are so employed, all is good ; if they are not, al)
is evil. Again : It is his will, that we should continually grow in grace,
and in the living knowledge of our Lord Jesus Christ: consequently,
every thought, word, and work, whereby this knowledge is increased,
whereby we grow in grace, is good ; and every one whereby this know-
ledge is not increased, is truly and properly evil.

3. We learn from hence, thirdly, that lliere are no works of super*;-
rogation ; that we can never do more than our duty ; seeing all we have
is not our own, but God's ; all we can do is due to him. We have
not received this or that, or many things only, but every thing from
him : therefore, every thing is his due. He that gives us all, must needs
have a right to all : so that if we pay him any thing less than all,
we cannot be faithful stewards. And considering, " every man shall
receive his own reward, accor(''Mg to his own labour;" we cannot be
wise stewards, un.ess we labour vo the uttermost of our power ; not leav-
ing any thing undone, which we possibly can do, by putting forth all our
strength.

4. Brethren, " Who is an understanding man and endued with know-
ledge among you?" Let him show the wisdom from above, by walk-
ing suitably to his character. If he so av.^ount of himself, as a stew-
ard of the manifold gifts of God, let him see that all his thoughts, and
words, and works, be agreeable to the post God has assigned him. It
is no small thing, to lay out for God al! which you have received from
God. It requires all your wisdom, all your resolution, all your patience,
and constancy ; — far more than ever you had by nature ; but not more
than you may have by grace. For his grace is sufficient for you ; and
" all things," you know, " are possible to him that believeth." By
faith, then, " put on the Lord Jesus Christ ;" " put on the whole armour
of God ;" and you shall be enabled to glorify him in all your words
and works ; yea, to bring every thought in'i.o captivity to the obedience
of Christ!

Edinburgh, May 14, 1768.

Sermon LII.

leached before the Societij for Reformnlion of Manners, on Sunday^ January
30, 1703, at the Chapel in tVeat Street, Seven Dials,

" Who will rise up with me against tlio wicked ?" Paalm xciv, 16.

1. In all ages, men who neither feared God nor regarded man, have
combined together, and formed confederacies, to carry on the works of
darkness. And herein they have shown themselves wise in their gene
ration ; for by this means they more eflectually promoted the kingdom
of their father the devil, than otherwise they could have done On the
other hand, men who did fear God, and desire the happiness of their
fellow creatures, have, in every age, found it needful to join together,
in order to oppose the works of darkness, to spread the knowledge of
God their Saviour, and to promote his kingdom upon earth. Indeed he

'sermon lii.

not our<'Mm.

y of another ;
oyed accord-
ey are not, aU
rrow in grace,
consequently,
is increased,
by this know-

rks of super*;-
ng all we have
iin. We have
;ry thing from
all, must needs

less than all,
krery man shall

we cannot be
)wer ; not leav-
x\a forth all our

ued with know-
ibove, by walk-
iself, as a stew-
is thoughts, and
signed him. It
•8 received from
,11 your patience,
J ; but not more
nt for you ; and
believeth." By
le whole armour
. all your words
o the obedience

SERMON LILj

BEFOKMATION OF MANNERS.

611

1 Sunday, January
lis.

: xciv, 16.

Lrded man, have
[on the works of
Le in their gene
led the kingdom
le done On the
Lppiness of their
to join together,
[e knowledge of
arth. Indeed he

himself has irisiruotcd them so to do. From the time that mm were
upon the earth, he hath taught them to jom together in his service, and
has united them in one body by one spirit. And for this very end he has
joinecl them together, " that he miglit destroy the works of the devil ;"
tirst in thcni that are already united, and by them in ail that are round
about them.

2. This is the original design of the church of Christ. It is a body
of men compacted together, in order, first, to save each his own soul ;
then to assist each other in working out tlieir salvation ; and afterwards,
as far as in them lies, to save all men from present and future misery,
to overturn tiie kingdom of Satan, and set up the kingdom of Christ.
And this ought to be the continued care and endeavour of every mem
her of his church ; otlierwise he is not worthy to be called a member
thereof, as he is not a living member of Christ.

3. Accordingly this ought to be the constant care and endeavour of
all those who are united together in these kingdoms, and are commonly
called, T/ie Church of Enffland. They are united together for this very
end, to oppose the devil and all his works, and to wage war against the
world and the flesh, his constant and faithful allies. But do they, in
fact, answer the end of their union ? Are all who style themselves
" Members of the church of England," heartily engaged in opposing
the works of the devil, and fighting against the world and the Hesh ?
Alas, we cannot say this. So far from it, that a great part, I fear the
greater part of them, are themselves the world, — the people that know
not God to any saving purpose ; are indulging, day by day, instead of

'mortifying, the Hesh, with its affections and desires;" and doing,
themselves, those works of the devil, which they are peculiarly engaged
to destroy.

4. There is, therefore, still need, even in this Christian country (as
we courtf.ously style Great Britain,) yea, in this Christian church, (if
we may give that title to the bulk of our nation,) of some to " rise up
against the wicked," and join together " against the evil doers." Nay,
there was never more need than there is at this day, for them " that fear
the Lord to speak often together" on this very head, how they may " lifl
up a standard against the iniquity" which overflows the land. There is
abundant cause for ail the servants of God to join together against the
works of the devil ; with united hearts, and counsels, and endeavours,
to make a stand for God, and to repress, as much as in them lies, these
" floods of ungodliness."

5. For this end a few persons in London, towards the close of the
last century, united together, and, af\er a while, were termed. The So'
ciety for Reformation of Manners ; and incredible good was done by
them, for near lorty years. But then, most of the original members
being gone to their reward, those who succeeded them grew faint in
their mind, and departed from the work ; so that a few years ago, the
Society ceased ; nor did any of the kind remain in the kingdom.

6. It is a society of the same nature, which has been lately formed.
I purpose to show, first, the nature of their design, and the steps they
have hitherto taken : secondly, the excellency of it ; with the various
objections which have been raised against it : thirdly, what manner of
men they ought to be, who engage in such a design : and, fourthly, with
what spirit, and in what manner, they should proceed in the prosecution

512

REFORMATION OF MANNERS.

TSKKMON LII.

af it. I shall conclude with an application both to tnem, and to ail thai
fear God.

1. 1. I am, first, to show the nature of their design, and the steps they
have hitherto taken.

It was on a Lord's day, in August 1757, that, in a small company who
were met for prayer and religious conversation, mention was made ol
the gross and open profanation of that sacred day, by persons buying
and selling, keeping open shop, tippling in ale houses, and standing or
sitting in the streets, roads, or fields, vending their wares as on common
days; especially in Moorfields, which was then full of them every Sun-
day, from one end to the other. It was considered, what method could
be taken to redress these grievances ; and it was agreed, that six of them
should, in the morning, wait upon sir John Fielding for instruction.
They did so : he approved of the design, and directed them how to
carry it into execution.

2. They first delivered petitions to the right honourable the lord
mayor, and the court of aldermen ; to the justices sitting at Hicks's
Hall ; and those in Westminster ; and they received from all these
honourable benches much encouragement to proceed.

3. It was next judged proper to signify their design to many persons
of eminent rank, and to the body of the clergy, as well as the minis-
ters of other denominations, belonging to the several churches and
meetings, in and about the cities of London and Westminster ; and they
had the satisfaction to meet with a hearty consent and universal appro-
bation from them.

4. They then printed and dispersed, at their own expense, several
thousand books of instruction to constables and other parish officers,
explaining and enforcing their several duties : and to prevent, as far as
possible, the necessity of proceeding to an actual execution of the laws,
they likewise printed and dispersed, in all parts of the town, dissuasives
from sabbath breaking, extracts from acts of parliament against it, and
notices to the offenders.

5. The way being paved by these precautions, it was in the begin-
ning of the year 1758, that, after notices delivered again and again,
which were as often set at nought, actual informations were made to
the magistrates, against persons profaning the Lord's day. By this
means they first cleared the streets and fields of those notorious offend-
ers, who, without any regard either to God or the king, were selling
their wares from morning to night. They proceeded to a more difficult
attempt, the preventing tippling on the Lord's day, spending the time
in ale houses, which ought to be spent in the more immediate worship
of God. Herein they were exposed to abundance of reproach, to insult
and abuse of every kind ; having not only the tipplers, and those who
entertained them, the ale house keepers, to contend with, but rich and
honourable men, partly the landlords of those ale house keepers, partly
those who furnished them with drink, and, in general, all who gained
by their sins. Some of these were not only men of substance, but men
of authority ; nay, in more instances than one, they were the very per-
sons before whom the delinquents were brought. And the treatment
they gave those who laid the informations, naturally encouraged " the
beasts of the people" to follow their example, and to use them as fellows
not til to live upon the earth. Hence they made no scruple, not only to

and to all <hal

the steps they

1 company who
n was made ol
persons buying
tnd standing or
i as on common
lem every Sun-
it metJiod could
that six of tliera
for instruction,
id them how to

mrable the lord
tting at Hicks'8
1 from all these

to many persons
ell as the minisJ-
•al churches and
ninster ; and they
d universal appro-

i expense, several
ler parish officers,
prevent, as far as
utionofthelaws,
town, dissuasives
snt against it, and

[was in the begin-
again and agam,
)ns were made to
I's day. By this
notorious offend-
King, were selling
fto a more difficult
spending the time
mmediate worship
Icproach, to insult
rs, and those who
With, but rich and
se keepers, partly
il, all who gamed
jbstance, but mei>
[vere the very per-
ind the treatment
encouraged " the
se them as fellows
^rup'e, not only to

8KUMON UI.j KliFOKMATlON OF MANN Kits. 511

troiu lliiMii wit'i I lie bnsrst laiiyuafje, not only to throw at tlirm mud oi
stoii.'s, or \\li:U('V('r cann' to liiuul, but many tinws to beat lluun with-
out Mirrcy, and to drajr tlicni over tlic stones or lliroujih tlie konnrls.
And llial llicy did not tni!r<lt'r tlicni was not for want oV will ; but the
bridif was in their teetli.

6. Ilavinix, tlicrcforc, rrccivrd liclp from God, they wont on to re-
strain l)alvers likewise, iVoin s|ieii(hn<r so fireat a partoftlie Lord's day
in exercisinif tiu; works of tlieir callin^.f. hut many of these were more
nobi(! tliun the victuallers. Tliey were so (Ur from reseiitinir tlii.s, oi
lool<iii<r upon it as an aliVont, that several, who had been iiiirried dctwn
tho stream otcusloni to act contrary to their own conscience, sincerely
thanked them tor their labour, and acknowledtred it as a real kindness.

7. In clearinir the streets, lields, and ale houses of sabbath breakers,
they fell upon another sort of olVenders, as mischievous to society as any ;
namely, iramesters of v;irious kinds. Some of these were of the lowest
and vilest class cotinnoidy called jiand)lers : who make a tradeof sei/inj;
on young ami in(>xperieiiced men. and tricking them out of all tlieir
money : and after they have bogtrared them, they frequently teach them
the same mystery of iniquity. Several nests of those they have rooted
out, and constrained not a few of them honestly to earn their bread by
the sweat of their brow, and the labour of their hands.

8. Increasing in mimber and strength, they extended their views,
and began, not only to repress profane swearing, btit to remove out ol
our streets another public nuisance and scamial of the Christian name,
common prostitutes, ^iany of these were stopped in tlieir mid career
of audacious wickedness. And, in order to go to the root of the disease,
many of the bouses that entertained them have been detected, prose-
cuted according to law, and totally suppressed. And some of the poor
desolate women themselves, though fallen to

" The lowest line of human infamy,"
have acknowledged the gracious providence of God, and broke off their
sins by lasting repentance. Several of these have been placed out, and
several received into the Magdalene hospital.

9. If a little digression may be allowed, who can sufficiently admire
the wisdom of divine providence, in the dispiosal of the times and sea-
sons, so as to suit one occurrence to another ? For instance : just at a
time when many of these poor creatures, being stopped in the course
of sin, foimd a desire of leading a better life, as it were in answer to
that sad question, " but if I quit the way I now am in, what can I do to
live ? For I am not mistress of any trade ; and I have no friends that
will receive me :" — I say, just at this time, God has prepared the Mag-
dalene hospital. Here those who have no trade, nor any friends to
receive them, are received with all tenderness ; yea, they may live, and
that with comfort, being provided with all things that are needful " for
life and godliness."

10. But to return. The number of persons brought to justice, from
August 1757, to At! (ust 1762, is 9596: from thence to the present
lime, for imlawful gaming, and profane swearing, 40 ; for sabbath
breaking. 400 ; lewd women, and keepers of ill houses, 550 ; for offer-
ing to sale obscene prints, 2 ; in all 10,588.

11. In the admission of members into the society, no regard is had
bo any particular sect or party. Whoever is found, upon inquiry, to be

BJIFORMATION Of MANNiEEa.

[SBRMOM UI.

a good man, is readily adiiiiited. And none who lias seltisli or pecu
uiury vicwa, will long continue therein ; not only because he can gaiu
nothing thereby, but because he would quickly be a loser, inasniuch
as he must commence subscriber, as soon as he is a member. Indeed,
the vulgar cry is, " These are all VVhitetieldites." But it is a great
mistake. About twenty of the constantly subscribing members are all
that are in connexion with Mr. Whitetield ; about lilty are in connex
ion with Mr. Wesley; about twenty, who are of the established church,
have no connexion with either ; and about seventy are dissentersi ; who
make, in all, a hundred and sixty. There are indeed many more, who
assist in the work by occasional subscriptions.

11. 1. These arc the steps which have been hitherto taken in prose-
cution of this design. 1 am, in the second place, to show the excellency
thereof, notwithstanding the objections which have been raised against
it. Now this may appear froni several considerations. And, first, from
hence ; that tiie making an open stand against all the ungodliness and
unrighteousness, which overspread our land as a tlood, is one of the
noblest ways of confessing Christ in the face of his enemies, It is
giving glory to (jod, and showing mankind, that even in these dregs
of time,

" There are, who faith prefer,
Thoujfh lew, and piety to God."

And what more excellent, than to render to God the honour due unto
his name ] To declare, by a stronger proof than words, even by surter-
ing, and running all hazards, " Verily there is a reward for the right-
eous; doubtless there is a God that judgeth the earth?"

2. How excellent is the design, to prevent, in any degree, the dis-
honour done to his glorious name, the contempt which is poured on his
authority and the scandal brought upon our holy religion, by the gross,
flagrant wickedness of those who are still called by the name of Christ !
To stem, in any degree, the torrent of vice, to repress the floods of ungod-
liness, to remove in any measure those occasions of blaspheming the
worthy name whereby we are called, is one of the noblest designs that
can possibly enter into the heart of man to conceive.

3. And as this design thus evidently tends to bring " glory to God
in the highest," so it no les.s manifestly conduces to the establishing
" peace upon earth." For as all sin directly tends, both to destroy our
peace with God, by setting him at open defiance, to banish peace from
our own breasts, and to set every man's sword against his neighbour ;
so whatever prevents or removes sin, does in the same degree promote
peace, both peace in our own soul, peace with God, and peace with one
another. Such are the genuine fruits of this design, even in the pre-
sent world. But why should we confine our views to the narrow bounds
of time and space I Rather pass over these into eternity. And what
fruit of it shall we find there ? Let the apostle speak : " Brethren, if
one of you do err from the truth, and one convert him, [not to this or
that opinion, but to God,] let him know, that he which converteth the
sinner from the error of his way, shall save a soul from death, and hide
a multitude of sins," Jam. v, 19, 20.

4. Nor is it to individuals only, whether those who betray others into
sin, or those that arc liable to be betrayed and destroyed by them, that
the benefit of this design redounds ; but to the whole community whcretti

[aSBMOM Ul.

seUJsli or pecu
,se \w ciiu gaiu
oser, inasmuch
mber. huleed,
ut it is a great
members are all
are in conneJt
iblished churcli,
dissenters ; wlio
iiany more, wlio

taken in prose-
,w the excellency
en raised against

And, tirsi, from
! ungodliness and
)d, is one of the

1 enemies. It is
jn in these dregs

e honour due unto
ds, even by sufter-
/ard for the right-

hl"

ly degree, the dis-
ch is poured on his
gion, by the gross,
lie name of Christ!
.hetloodsofungod-
if blaspheming the
oblest tlesigns that

[ing " glory ^^ ^°^
lolhe establishing
Iboth to destroy our
\ banish peace Irom
ist his neighbour ;
.ne degree promote
land peace with one
I, even in the pre-
the narrow bounds
jrnity. And what
lak : " Brethren, ji
liim, [not to this or
(ich converteth the
|om death, and hide

lo betray others into

loved by them, that

pommunitv wherwJ

SKKMON LII.]

BEFOUMATION OF UANNEH8.

015

we are members. For is it noi a sure observatiori, '• righteousness exait-
eth a nation?" And is it not as sure, on the other hand, that " sin is a
reproach to any people," yea, and bringetli down the curse of God upon
them ? So far, therefore, as righteousness, in any branch, is promoted,
BO far is the national interest advanced. So far as sin, especially open
sin, is restrained, the curse and reproach are removed from us. Who-
evei, therefore, they are that labour herein, they are general benefac
tors ; ihoy are the truest friends of their king and country. And in the
same proportion as their design takes place, there can be no doubt, but
G'od will give national prosperity, in accomplishment of his faithful
word ; " them that honour me, I will honour."

o. But it is objected ; " However excellent a design this is, it doea
not concern i/uii. For are there not persons to whom the repressing
these ofll'iices, and punishing the offenders, |)roj)!.fly belong ? Are there
not constables, and other {)arish olHcers, who are l^^/und by oath to this
very thing?" There are. Constables and church wardens, in particu-
lar, are engaged by solemn oaths to give due information against pro-
faners of tlic Lord's day, and all other scamlaloas sinners. But if they
leave it undone, if, notwithstanding their oaths, they trouble not them-
selves about the matter, it concerns all that fear God, that love mankind,
and that wish well to their king and country, to pursue this «losign with
the very same vigour as if there were no officers existing ; it being just
the same thing, if they are of no use, as if they had no being.

6. " But this is ordy a pretence : their real design is to gel money by
giving infbrniation." So it has frequently and roundly been aflirtned ;
but without the least shadow of truth. The contrary may be proved by
a thousand instances: no member of the society takes any part of the
money which is by the law allotted to the informer. They never did
from the beginning; nor does any of them ever receive any thing to
suppressor withdraw their information. This is another mistake, if not
wilful slander, tor which there is not the least foundation.

7. "But the design is impracticable. Vice is risen to such a head,
that it is im|)()ssil»le to sup|)ress it ; especially l)y such means. For
what can a handful of poor people do, in opposition to all the world ?"
" With men this is impossible, but not with God." And they trust not
in themselves but him. Be then the patrons of vice never so strong,
to him they are uo more than grasshoppers. Anfl all means are alike
to him : It is the same thing with God " to deliver by many or by few."
The small number, therefore, of those who are on the Lord's side, ia
nothing ; neitlu r the great number of those that are against him. Still
he doeth whatever pleaseth him ; and " there is no counsel nor strength
against the lord."

8. " But if the end you aim at be really to reform sinners, you chooee
the wrong means. It is the word of God must effect this, and not
human laws ; and it is the work of ministers, not of magistrates ; there-
fore, the applying to these can only produce an outward reformation*
(t makes no change in the heart."

It is true Mie word of God is the chief, ordinary means, whereby he
changes both the hearts and lives of sinners ; and he does this, chiefly,
by the ministers of the gos|)el. But it is likewise true, that the magis-
trate iR " the minister of God ;" and that he is designed of God to be
" a tenor to evil doers," by executing human laws upon them Ifthii

516

REFORMATION OF MANNERS.

[sermon LII.

Hoes not change the heart; yet to prevent outward sin 13 one vahmhle
point ijained. There is so much the less dishonour done to God ; less
Hcandai hroii>fht on our holy religion ; h.-ss curse and reproach upin
our nit ion ; l<!ss temptation laid in the way of others; yea, and less
wrath heaped up hy the siiuiers themselves against the day of wrath.

!) " Nay, rather m -re ; for it makes many of iIkmu hypocrite's, |)ro-
tendiiig to be '.vliat they are not. Otiiers, hy exjHising them to shame,
and putting them to (ixpense, are made impudent and desperate ii)
wickrdtiess: so that in reality noneofthem are any Ix.'tter, il'they are
not worse, than they were Ind'ore."

'I'his is ii mistake ali over. For, 1. Where are these hypocrites?
We know none who have |)reten(led to he what they were not. 2. The
exposing olistiuiite oircmlers to shame and |)utting them to ex|)ense, does
not make t!:em (h.'sperate in otFendiiig. hut alVaid to otUuid. H. Some
of them, far from being worse, are substantially better ; the whole teimr
of tluur lives being clianged. Yea, 4. Some are inwardly chang«!d, even
'• from darkness to light and from tin; power of Satan unto Goil."

10. " But many are not convinced, that buying or selling on the
Lord's day is a sin-."

if they are not convinced, they ought to be: it is high time they
should. The case is as |)lain as plain can be. For if an open, wilful
breach, both of the law of (iod and the law of the land, is not sin. pray
what is ? And if such a breach of divine and human laws is not to be
punished, l)ecause a man is not convinced it is a sin, there is an end ol
all execution of justice, and all men may live as they list!

11. " But mild methods ought to be tried first." They ought: and
BO they are. A mild admonition is given to every offender, before the
law is put in execution against him ; nor is any man prosecuted, till he
has express notice, that this will be the case, unless he will prevent that
prosecution by removing the cause of it. In every case, the mildest
method is used which the nature of the case will bear ; nor are severer
means ever applied, but when they are absolutely necessary to the end.

12. '• Well, but after all this stir about reformation, what real good
has been done ?" Unspeakable good ; and abundantly more than any
one coidd have expected in so short a time, considering the small num-
ber of the instruments, and the difficulties they had to encounter. Much
evil has been already prevented, and much has been removed. Many
sinners have been outwardly reformed ; some have been inwardly
changed. The honour of him whose name we bear, so opeidy affronted,
has beeri openly defended. And it is not easy to determine, how many
and how great blessings, even this little stand, made for God and his
cause, against his daring enemies, may already have derived upon our
whole nation. On the whole, then, after all the objections that can be
made, reasonable men may still conclude, a more excellent design
could scarce ever enter into the heart of man.

III. 1. But what manner of men ought they to be, who engage in
such a design ? Some may imagine, any that are willing to assist therein
ought ie;idily to be admitted ; and that the greater the number of mem-
bers, the greater will be their iiiHuence, But this is by no means true
mattei of fad imdeniably proves the contrary. While the former society
for reformation of mamiers consisted of chosen members only, though
neither many, rich, nor powf-rful. tltev broke through all opposition.

[SFUMON Ml.

one valiiiibl*'
to Oo(« ; lew

yea, aii'l l«»»
vy of wralli.
yrj.(.crit»;s, pro-
lii'in to sliiunc,
I (losperut*! ill
ter, il'lli'O' ■'^'■^

sc hypocrilos ?
V. not. '^- '^'''^

()(!XpeHS«!,<l»>«-8

\m»<1. :*• ^'»"'«
llie wlioie U;nor

)• cluui;i«'«l, «^'^'"

into Goil."

r selling on the

I high time they
fan open, wilful
1^ ,9 not sin. pray
laws is not to be
here is an end ot
list !

rhey ought : and
ender, before the
irosecuted.till he
I will prevent that
[case, the mildest
; nor are severei
issary to the end.
„ what real good
ly more than any
ig the small num-
;ncounter. Much
iremoved. Many
|e been inwardly
openly affronted,
rmine, how many
! for God and \m
derived upon our
itions that can be
excellent design

s, who engage in
^g to assist therein
number of mem-
jy no means true
(the former society
Ibers only, though
jgh all opposition.

SERMON LII.j

REKOUMATION OK MANNERS.

617

and wf!rt' t-iniiiriiily sncccssriil in nvcry braiu'li of their niHlcrlakin^ ;
hul vvIh'M a iiiiimIht of nuMi, h'ss carcliilly chosen, wore received into
that Hoc.it'iy, they grew hiss and less useful, till, by insensible «legrees,
lliey (twindled into iiothiiiir.

2. The number therefore of the members is no more to bo attendi^d
lo, than tlui riches or en»inence. This is a work of (Jod. It is under-
taken in the name of God, and for his sake. It follows, that men who
neither love nor tear (lod have no part or lot in this matter. " W li)
takest thou my <'ovrnant in thy mouth I" may God say to any of these ;
'* where as tliou [thysi^lf ] hat>-!st to b(! reformed, and hast cast my words
behind thee !" Whoever, therefore, lives in any known sin, is not til
to <'n;;age in reformiiiii sinners: more es|iecially if ho is guilty in any
instance, or in the least degree, of profaning the name of (iod ; ol' buy
ing, sellinjr, or doing any unnecessary work on the Lord's day ; or
otfending in any oilier of those instanc(!s, which this society is peculiarly
resigned to reform. No : let none who stands himself in need of this
reformation, presume to meddle with such an undertaking. First let
him " |)ull the beam out of his own eye ;" let him be himself m/j/v/w/ui-
blr- in nil thin<!s.

3. Not that this will sufTice : every one engaging herein, should be
more than a harmless man. lie should be a man of faith ; having at
least such a degree of that " evidence of things not s(!en," as to aim
" not at the things that are seen, which are temporal, but at those that
are not stien, which ar(! eternal :" such a faith as produces a steady fear
of God, with a lasting resolution, by his grace, to abstain from all that
he has forbidden, and to do all that he has conmianded. lie will more
especially need that particular branch of faith, confidence in God. It is
this faith which " removes mountains;" which " (juenches the virdence
of fire ;" which breaks through all oi)[)osition ; and enablijs one to
stand against and " chase a thousand," knowing in v\'hom his strength
lies, and, even when lie has the " sentence of death in himself, trusting
in him who raiselh the dead."

4. lie that has faith and confidence in God, will of consequenci: be
a man of courage. And such it is highly needful every man should be,
who engages in this undertaking : for many things will occur in the
prosecution thereof, which are terrible to nature ; indeed, so terrible,
that all who " confer with (lesli and blood," will bo afraid to encounter
them. Here, therefore, true courage has its proper place, and is neces-
sary in the highest degree. And tiiis, faith only can supply. A believer
can say,

" I fear no denial ; no danger I fear ;
Nor start from the trial ; for Jesus is near."

5. To courage, patience is nearly allied ; the one regarding future,
the other present evils. And whoever joins in carrying on a design of
lliis nature, will have great occasion for this. For, notwithstanding all
his nnblamableness, he will find himself just in Ishmael's situation, ^'his
hand against every man, and every man's hand against him." And
no wonder : if it be true, that " all who will live godly shall suffer per-
secution,*' how eminently must this be fulfilled in them, who, not con-
tent to live godly themselves, compel the ungodly to do so too ; or, at least,
to refrain from notorious ungodliness 1 Is not this declaring war against
all the world ! Setting all the children of the devil at defiance 1 And

BEKollMATION OF MANNKIlfl.

HEItMON Lir.

lii

will iir>l Satan liirnHolf, " tin* |)riiic(> oftliiH world, tliu ruler of the (Idrk*
iitiSH" tli(>r<!ot', exert all liis ioilitlcty, and all lii.s force, in .'iii|i|)()rt of his
tottcriiii^ kiii;r«lom I Wlio can i>\|i<'ct tli(! roarin^^ lion will tamely hiiI>'
mil to liav«; the prey phickeil out of hi.s teeth ? " Ve have [thcrelorej
need of patience ; that, alter ye have done the will of God, ye may
receive; the promise."

6. And ye have need ofstijadiness, that ye may *' hold fast [this] pr«H
fesHion ol'yoiir faith, without waverin<r." This also should he fountl in all
that unite in thissociety ; which is not a task for a "douhic minded man,*'
— for one that is " unstahle in his ways.*' lie t.hat is as a reed shaken
with the wind, is not tit for this warfare ; which demands a firm piir|)08e
of sold, a constant determine<l resolution. One that is WRtitin^ in tlii.x,
may " set his hand to the plough ;" hut how H(M)n will he " look hack !''
He may, indeed, "endure for a time ; hut when persecution, or trihu
lation," puhlic or private troubles, arise, because of the work, " immo-
diately he is offended."

7. Indeed, it is hard for any to persevere in 80 unplcasing a work,
unless love overpowers both pain and fear. And therefore it is highly
expedient, that all engaged therein have " the love of God shed abroad
in their hearts ;" that they should all be able to declare, " We love him,
because he tir.st loved us." The presence of him, whom their soul lovoth,
will then make their labour light. They can then say, not from the wild-
nessof a heated imagination, but with the utmost truth and sobernesH;

" Willi iliee convorsing, I forget
Ail tiino, and toil, and care :
Labour la ront, and pnin is sweet,
While tiiou, my God, art hero."

8. What adds a still greater sweetness, even to labour and pain, is
the Christian " love of our neighbour." When they " love their neigh-
hour." that is, every soid of man, " as themselves," as their own souls;
when " the love of Christ constrains" them to love one another, " even
as he loved us ;" when as " he tasted death for e\ery man," so they are

' ready to lay down their life for their brethren ;" (including in that

number every man, every soul for which Christ died ;) what prospect of

danger will then be able to fright them from their " labour of love V

What sutfcring will they not be ready to undergo, to save one soul from

everlasting burnings ? What continuance of labour, disappointment,

Dain, will vanquish their fixed resolution ? Will they not be

" 'Gainst all rcpulsos stoePd nor ever tired,
With toilsome day, or ill-succeeding night P"

So love both •' hopeth" and *' endureth all things :" so " charity never
faileth."

9. Love is necessary for all the members of such a society on another
account likewise ; even because " it is not puffed up :" it produces not
only courage and patience, but humility. And oh how needful is this
for all who are so employed ! What can be of more importance, than
that they should be little, and mean, and base, and vile, in their own
eyes ? For otherwise, should they think themselves any thing, should
they impute any thing to themselves, should they admit any thing of a
pharisaic spirit, " trusting in themselves that they are righteous, and
despising others ;" nothing could more directly tend to overthrow the
whole design. For then they would not only have all the world, but

Vol. I. ao

[SEKMON MI.

>T of tin* (liirk-
.lupport of Ilia
ill taiiuly »ul>-
,ve [therefore]
Uoil, ye may

fiiBl [this] pr«H
1 l»c foimd in all

miiuietl man,"
1 i\ rceil Hhakt'H
I a firni purpose
vHiiting in this,

" look hack !"'
;ution, or irihu
• work, " immo-

leaaing a work,
jfore it is highly
Jo<l ahe«l ahroad
»' We love him,
their soul lovolh,
ol from the wild-
j and soberness ;

Mjur and pain, is
love their neigh*
their own souls ;
another, " even
an," so they are
ncluding in that
what prospect of
labour of love 1"
ve one soul from
disappointment,

ot be

Id " charity never

lociety on another
V it produces not
iw needful is this
limportancc, than
^ilc, in their own
Iny thing, should
lit any thing of a
[e righteous, and
I to overthrow thu
In the world, but

bERMON Lir] HRFOHMATION or MANNKIUI. 619

alw) Ood himnclf, to contiMid with; srrin^ he " roxistcth tiu- pioml,
and fpvrth grace [only] to tho hiiiuhit'." Deeply coiiHciouii, thcrcfor(\
should every inoinher of this society be of his own foolishness, weak-
nesh, helph^si'iieaH ; continually hanging', with his whole soul, upon him
who alone liuth winiloni and strei«gtii, with an unspeakahh* conviction,
that the " help which is done upon earth, (jod dcM.'tli it himself," and
that it is h(! alone who " worketh in us, IhhIi to will and to do, of hit)
good pleasure."

10. One point more, whoever engages in this design should \y,\\e
doe|)ly impressed on his henrt ; nanu'ly, that " the wrath of man work
eth not the rinhtefnisness of (iod." Let him, i relore, learn of him
who was meek, as well as lowly ; ati«l let him abide in meekness, as
well as humility : " with all lowliness and meekness," let him " walk
worthy of the vocation wherewith he is Called." Let him In; "gentle
towards all men," good or bad, for his own sake, for their ^ake, for
Christ's sake. Are any " ignorant, and out of the way ?" let him have
" compassion" upon them. Do they even oppose the word and llie work
of (iod, yea, set themselves in battle array agaimU it? So much the
more -hath he need " in meekness to instruct those who thus oppose
themselves," if liai-ly they may " escape out of the snare of the devil,"
and no more be " taken captive at his will."

IV. 1. F'roin the ({ualiftcations of those who are proper to engage in
Buch an undertaking as this, 1 proceed to show, fourthly, with what
spirit, and in what manner, it ought to be pursued. First, with what
spirit. Now this first regards the ttiotivr, which is to be preserved in every
«tep that is taken ; for, if at any time " the light which is in thee be
darkness, how great is that darkness ! But if thine eye be single, tiiy
whole bo<ly shall be full of light." This is, therefore, continually to Ik?
remembered, and carried into every word and action. Nothing is to be
8poke or done, either great or small, with a view to any temporal ad
vantage; nothing with a view to tlie favour or esteem, the love or the
praise, of men. But the intention, the eye of the mind, is always to be
fixed on the glory of God, and good of man.

2. But the spirit with which every thing is to be done, regards iho
temper as well as the motive. And this is no other than that which ban
been described above. For the same courage, patience, steadincsh,
which qualify a man for the work, are to be exercised therein. Above
all, let him '* take the shield of faith :" this will quench a thousand fiery
darts. Let him exert all the faith which God has given him, in every
trying hour. And let all his doings be done in love: never let this be
wrested from him. Neither must many waters quench this love, nor
the floods of ingratitude drown it. Let likewise that lowly mind be in
him, which was also in Christ Jesus ; yea, and let him " be clothed with
humility," filling his heart, and adorning his whole behaviour. At the
same time, let hini ' put on bowels of mercies, gentleness, long suffer-
ing;" avoiding the least appearance of malice, bitterness, anger, or
resentment ; knowing it is our calling, not to be " overcome of evil, but
to overcome evil with good." In order to preserve this humble, gentle
love, it is needful to do all things with recollection of spirit ; watching
against all hurry, or dissi|)ation of thought, as well as against pride,
wrath, or surliness. But this can be no otherwise preserved than by
" continuing instant in prayer," both l>efore and after he comes into the

520

KEFOKMATiON OF MANNERS.

[sermon LII

held, and diiri)>;; tlio whole action ; iiid i>y doiiiir ;ill in the s|)iritof aacri
fice, otrerini; all lo (lod, ihroiiiili l\n) Son of his love.

3. As to the outward iiianner of actiiiir, a general rule is, let it be
expressive of these inward tempers. Hut to be more particular : let every
man beware, not to " do evil that good may come." Therefore, " put-
ting away all lying, let every man H|)eak the truth to his neighbour."
Use no fraud or guile, either in order lo detect or to punish any man ;
but " by simplicity and !>odly sincerity, cormnend yourself to men's con-
Bciences in ih(! si ^,\\t of iiod." It is probable that, by your adhering to
these rul(!s, finver oH'cnders will be convicted ; but so much the more
will the l)l(!ssing of (iorl accomiiativ the whole undertaking.

4. But let innocence be j')in(!d with prudence, properly so called ; —
not that offspring ol'hell, which the world calls prudence, which is mere
craft, cunniiiir, uissi.nulation ; but with that " wisdom from above,"
which our I^ord peculiarly recommends to all who would pronjote hia
kingdont upon earth : " Be ye therefore wise as s(!rpents," while ye are
" liarml»!ss as doves." Tins wisdom wdl instruct y(»u how to suit your
words, and whole behaviour, to the persons with whom you have to
do; to the time, place, and ail other circumstances. It '.''11 teach you
to cut oir occasion of oU'eiice, even from those who seek occasion, and
to do things of tlie most otlensive nature in the least oH'ensive manner
that is possible.

5. Your maimer of speaking, particularly to ofienders, should be at
all times deeply serious, (lest it appear like insulting or iriumphing over
them,) rather inclining to sad ; showing that you jdly them for what
ihey (lo, and sympathize w'th them in what they sulFer. Let your air
and tone of voice, as wvM as words, be dispassionate, calm, mild ; yea,
where it would not appear like dissimulation, even kind and friendly.
In some cases, wheie it will |)rol)al)ly he received as it is meant, you
may prolens tiu; go(»d will vou bear them ; but, at the same tiiiU!, (that
it may not be thought to pi-oceed from fear, or any wrong inclination,)
professing your intrepidity, and intlexible resoluticn toopposeand punish
vice to the utt<'rmost.

V. 1. It remains only to mak»f some a|)|)lication ofwliat has been said ;
[)artly to you who are alreaily enjraged in this work ; partly to all that
fear (iod ; and more (^specially to them that love as well as fear him.

With re'iard to you who aio already engaged in this work, the first
advice I wnuld give you is, calmly and deeply to consid(!r the nature of
your undertaking. Know what you are about; be thoroughly ac(|uainted
with what you have in hand ; coiisider the objections which are made
to the whole of your uinlertuking ; and, bid'ore you proceed, be satisfied
that those objections have no real weight: then may every man act as
he is fully persuaded in his own mind.

2. I advise you, secondly, l)e not in haste to increase your number:
H.id, in adding thereto, regard not wealth, rank, or any outward circuni-
Biance ; only regard the qualifications above described. Inquire dili-
gently, whether the per.son proposed be of an unblamable carriage,
and whether he be a man of faith, courage, patience, steadiness?
Whether he be a lover of God and man ? If so, he will add lo your
Htrength, as well as number : if not, you will lose by him more than you
gain ; for you will displease (iod. And be not afraid to purge out
from among you any who do not unswer the preceding character By

[sermon Lll.

spirit of sacri

le is, let it be
liar : let every
erefore, " pul-
s neighbour."
usb anv man '■>
r to men's con-
ur adhering to
inch the ujore

ng.

iy so called ; —
, which is mere
from above,"
Id promote hia
i," while ye are
o\v to suit your
111 yo\i have to
L v'll teach you
k occasion, and
Tensive manner

rs, should be at
iriumphing over
r them for what
r. Let your air
aim, mild ; yea,
and friendly.
It is meant, you
lame time, (that
,n!Z inclination,)
iposeand punish

It has been said ;
lartly to all that
111 as fear him.

work, the first
\vr the nature of
jgldy ac(juainted
Vhich are made
;ed, be satisfied
lery man act as

your number :
lutward ciroum-
Inquire dili-
Inable carriage,
Le, steadiness!
iill add to your
1 more than you
Id to purge out
Icharacter By

SEKMON LII.J

REFUUMATION OF MANMKftS.

521

thus letiscning your number, \ou w.!l increase your strength: you will
be " vessels iiu^el for vour Master's use."

3. 1 would, thirdly, advise you, narrowly to observe from what motive
you at any time act or speak. Beware that your intention bo not stained
with any regard either to profit or praise. Whatever you d(j, " do it to
the Lord ;" as the servants of Christ. Do not aim at pleasing yourself
in any point; but pleasing Him whose you are, and whom you sfive.
Let your eye be single, from first to last; eye God alone in every vvoid
and work.

4. I advise you, m the fourth place, see that you do every ih'iuii in a
right temper; with lowliness and meekness, with j)atieuce and gentle-
ness, worthy the gospel of Christ. Take everv step, trusting in (j(»d,
and in the most tender, loving spirit you are able. Meantime, watch
always against all hurry and dissipation of spirit; and |»ray alwr.y^,
with all earnestness and perseverance, that your faith fail not. And let
notiiing interrupt that spirit of sacrifice, which yon make of all you have
and are, of al! you suH'er and do, that it may be an oflering of a sweet
smelling savour to God, throcgh Jesus Christ I

"). As to the manner of acting and s|)eaking, 1 advise you to ilo it
with all innocence and simplicity, prudence and s(!riousne.«s. Add to
these, all possible c'lnness and mildness ; nay, all the fenderncss which
the case will bear. ^ ou are not to behave as butchers or huniriiien, but
as surgeons rather, who put the patient to no more pain than is neces-
sary in order to the cure. For this purpose, each of you, likewise, has
need of " a lady's hand with a lion's heart." So shall many, even of
them you are constrained to |»unish, "glorify God in the day of visitation."

fi. I exhort all of you who fear God, as ever you hope to find mercy
at his hands, as you dread being found (though you know it not) "«!ven
to fight against God ;" do not, on any account, reason, or pretence what-
so(!ver, either directly or indirectly, oppose or hinder so mercilul a de-
sign, and one so conducive to his glory. Hut this is not all : if you are
lovers of mankind, if you long to lessen the sins and miseries of your
fi^Ilow creatures; can you satisfy yourselves, can you be clear before
God. by barely not o|)posino it? Are not you also bound, by the most
sacred ties, " a^ you have op[)ortunity lo do good to all men !" And is
not here an opportimity of (Joing good to many, even good of the high-
est kind? In the name of God, then, embrace the opportunity ! Assist
in doing this good, if no otherwise, yei !)y your earnest prayt-rs liir thent
who are immediately employed thereiri ! Assist them, according to your
ability, to defray the exj)ense which necessarily attends it, aiul which,
without the assistance of ch 'ritable persons, would be a burden they
could not bear ! Assist them, if you can without inconvenience, by
quarterly or yearly subscriptions! At least assist them tioir ; use the
present hoar, doing wliat (iod |)uts into your heart ! Let it not be said,
that you saw your bri:thren labouring for God, and would not help them
with one of your fingers ! In this way, however, " come to the help of
the Lord, to the help of the Lord against the mighty !"

7. I have a higher demand upon you who love as well as fear God.
Fie whom you fear, whom you love, has qualified you for proinotiiifr his
work in a more excellent 'vay. Because you love God, you love your
brother alao : you love, not only your friends, but your enemies; not
only the friends but even the enemies, of Go<l You have " put on. fva

0-2

REFORMATION OP MANNERS.

FsERMON MI.

the elect of God, lowlinoss, gentleness, longauflering." You have faith
in God, and in Jesus Christ whom he hath sent ; faith which overcoineth
the world : and hereby you conquer both evil shame, and that " fear of
man which bringcth a snaro ;" so that you can stand with boldness
before them that despise you, and make no account of your labours.
Qualified then as you are, and armed for the fight, will you be like the
children of Ephraim, " who, being harnessed, and carrying bows, turned
back in the day of battle ?" Will i/oit leave a few of your brethren to
stand alone, against all the hosts of the aliens ? Oh say not, " This is
too heavy a cross ; I have not strength or courage to bear it !" True ;
not of yourself : but you that believe, " can do all things through Christ
strengthening you." " If thou canst believe, all things are possible to
him that believeth." No cross is too heavy fiir him to bear ; knowing
that they that " suffer with him, sliall reign with him." Say not, " Nay,
but I cannot bear to be sin^ular.^^ Then you cannot enter into the
kingdom of heaven. No one enters there but through the narrow way ;
and all that walk in this are singular. Say not, " But I cannot endure
the reproach, the odious name of an informer." And did any man ever
save his soul, that was not a by-word, and a proverb of reproach ? Nei-
ther canst thou ever save thine, unless thou art willing that men should
say all manner of evil of thee. Say not, " But if I am active in this work,
I shall lose, not only my reputation, but my friends, my customers, my
business, my livelihood ; so that 1 shall be brought to poverty." Thou
shalt not : thou canst not : it is absolutely impossible ; unless God him-
self chooseth it : for his " kingdom rideth over all," and " the very hairs
of thy head are all numbered." But if the wise, the gracious Gorf
choose it for thee, wilt thou murmur or complain T Will thou not rather
say, " The cup which my Father hath given me, shall I not drink it ?"
If you •* suffer for Christ, happy are you ; the Spirit of glory and of God
[shall] re.stupoii you." Say not, " I would suffer all things, but my wife
will not consent to it ; and, certainly, a man ought to leave father and
mother, and all, and cleave to his wife." True ; all but God ; all but
Christ : but he ought not to leave him for his wife ! lie is not to leave
any duty undone, for the dearest relative. Our Lord himself hath said
in this verv sense, " If any man loveth father, o' mother, or wife, oi
children, more than me, he is not worth}' of me." Say not, " Well, I
would forsake all for Christ ; but one duty must not hinder another ;
and this would frequently hin<ler my attending public worship." Some-
times it probably would. " Go, then, and learn what that meaneth, I
will have mercy and not sacrifice." And, whatever is lost by showing
this mercy, God will repay seven fold into thy bosom. Say not, " But
I shall hurt my own soul. I am a young man ; and by taking up loose
women I should expose myself to temptation." Yes, if you did this in
your own strength or for your own pleasure. But that is not the case.
Y'>u trust in God ; and you aim at pleacing him only. And if he should
cull you even into the midst of a burning fiery furnace, " though thou
walkest through the fire, thou shalt not be burned ; neither shall the
flames kindle upon thee." " True, if he called me into the furnace ;
but I do not see that I am caked to this." Perhaps thou art not willing
to see it. However, if thou wast not called before, I call thee now, in the
name of Christ : take up thy cross, and follow him ! Reason no more
with flesh and blood, but now resolve to cast in thy lot with the moHi

TsERMON Ml.

'ou have faith
;h overcoine»,h
I that " fear of
with boldness
' your labours,
ou be like the
g bows, turned
lur brethren to
not, " This is
ar it!" True;
through Christ
are possible to
lear; knowing
•iay not, " Nay,
enter into the
le narrow way ;
cannot endure
d any man ever
reproach ? Nei-
■hai men should
ive in this work,
^ customers, my
poverty." Thou
jnles9 God him-
" the very hairs
le gracious God
t thou not rather
I not drink it ?"
.lory and of God
ngs, but my wife
,eave father and
■ut God ; all but
e is not to leave
rnsclf hath said
iher, or wife, oi
^ not, " Well, 1
hinder another;
vorship." Some-
that meaneth, I
lost by showing
Say not, " But
taking tip loo^e
if you did this in
t is not the case.
And if he should
^, •• though thou
neither shall the
ito the furnace ;
,u art not willing
thee now, in the
eason no more
it with the moHi

8EBH0N LI I.]

REFORMATION OF MANNERS.

623

despised, the most infamous of his followers, the filth and oflfscouring
of the world ! I call thee in particular, who didst once strengthen their
hands, but since art drawn back. Take courage ! Be strong ! Fidtit
their joy, by returning with heart and hand ! Let it appear, thou " de-
partedst for a season, that they might receive thee again for ever." Oh
be " not disobedient to the heavenly calling!" ..\nd, as for all of you
who know whereunto ye are called, count ye all things loss, so ye may
save one soul, for which Christ died ! And therein " take no thought for
the morrow," but "cast all your care on him that careth for you!"
Commit your souls, bodies, substance, all, to him, " as unto a merciful
and faithful Creator I"

N. B. Aflor this socioly had subsiflted several years, and done unspeakable good,
it was wholly def<troyed by a verdict given against i' in the King's Bench, with
three hundred pounds damages. I doubt a severe account remains for the wit
MMM, tit* jary, and all who wero concerned in thai dreadAil Afikir '

INDEX,

TAOB.

Accountability 606

Adoption 86

Antinomianism '2r>\, Mit, 347

Assurance 'J2, 109, 177

Atonement, how made 193

*' What it has Secured for Man 44

•* Conditions of Application 48

** Necessary to Perfect Christians 391

" Impossible to Sinful Man 4, 67

" Theory of not Necessary 190

•• Principles of Wesley's view of 190, 195

Awakening 83

Baptism and Regeneration 173, 179, 447, 458

Bigotry 370

Boehler's Agency in Wesley's Conversion 2

Bondage *, '" sin, Freedom from 80, 87

Broad way Dosoribed 313

Care, Undue 301

Catholicity, Principles of truo 380

Charity, Described 219

Christian character, Essential Elements of 206

Condemnation, How removed 74

Conscience, Defined 110

Rule of Ill

" Foundation of a good 112

Conversion of Wesley 3

*' Peculiar Methodist view of 71

" Influence of on Methodist Theology 72

Covenant of Grace, Extent of 53

Covetousness 285

Daily life, How Sanctified 282

Darkneus, Nature, Causes and Cure of 459

Depravity, Nature of „ . . , 440

" Extent of 437

Differences between Christians in non-tssentiais 374

Direction froni God, How obtained 366

Owtrinal Mir.'.ites on Antinomianism 345

•' .) ustitication 41,417

Doctrines, Hov tested 321

Doing good 229

Enthusiasm 361

Eternity of Rewards and Punishmpnts 139

Ethical writers of Wesley's time 202

Ethics, Christian Defined 202

•' •• Wesley's method of 202

Evil speaking 486

Kvii thoughts. Freedom from 405 410, 413

INDEX.

PAOK.

False Prophets 319

Fasting, Nature of and Reasons for 271

Forgiveness a duty 267

Form of Religion Includes wiiat 11, 13, 218

Freedom from Committing sin 87, 397

Golden Rule 31 1

Guilt, Freedom from 74

" In what sense Attaching to Believers 133

Heathen honesty 12

Heaviness described 469

Holiness defined 164, 170

Holy Spirit'B Work in Religion 23, 30

" " Necessary 22, 25

" " Objections to 24

Gifti 29

Image of God in Man 448

Impressions not a Safe Guide 365

Imputation of Adam'a sin 437

" " Christ's righteousness 118, 127, 189, ID.S

" Perfection 118, 428

Inherent righteousness 1 96

Intention, Purity of 203, 259, 283

Inward Religion 15

Joy of the Christian 115

Judging forbidden 305, 307

Judgment, Doctrine of Final 138

Justification dt-tined 4(i, 44

" Tridentine Doctrine of 42

" Ciilviiiistii", Doctrine of 42

" Works prior to 47, 346

*• Conditions of 48, 431

** Should not be Depreciated 417

Kingdom of God, What 63

and His will 265

" " first 300

Latitudinnrianism Condemned 387

Law, Permanency of the Moral 248, 336

" Expresses the w ill and Nature of God 339

" And Gosi.il in Ilarmonv 249, 310, 354

" To be Preai-hed ' 358

" Not lowered by Cbristiun Doctrine 334, 358, 393

" In Harmony with Supreme Reason 337

Lav Preaching and Orders 376

Legal state Described 83

Light of the World, Christians are tlie 24 1

Love 178

" Perfect 393

" Does not Su])ersoae Law 393

Mammon, Service of , 297

Means should be used 367

Means of (irace delincd 152

Ordeiofuse 160

INDEX.

319

.... 271

* ... 267
ii, 13, 218
....87, 3»7

311

1 133

.... 12

. . 469

'.'..164, 170

... '23, 30

22, 25

... 24
.'.'.'..... 29

448

". se.'i

.... 437

127, 189, 11«

....118, 428

15)6

203, 259, 283
15

... 115

■.'.'.'..30.% 'Ml

.. . 138

.40, 44

... 42

.V 47, 346

...4S, 431
417

2«>.'»

.'...'.'••• •'^O

... 387
'■■■248, 336

339

24it, 310, 3.')4

... 358

334, 358, 3'.»3

... 337

... 376

. . 83

... 241

173

::; 393

393

.... 297

"" ... 367

.... !•'>'-

.. 11)0

I-AOB,

Alcc.kness defined 214

Millennial Glory 34

Moral obli<^Htiuii, Nature of 333

Moravimis i>e.s|iisu .Meaiisi of (iruce 150

Narrow \v« y, The 31 6

Natunil .*5tate of Man I)i'.scribed 19, 81

Original Estate of Man 43

Original sin 438

Outward Kiligiou Neci-ssary 242

Oxford Formalism 37

Perfection, Cliristian di'fincd

■' " KvidtMiCL's of

«<

«4

««

Persecution, How to enuuie
I'myer ,

Witness of

Not absolute

Siiinniary of Doctrine of

Philosophy of

CoMijiadiensiveness of Wesley's view . . ,

Wesley's Experience of

Wesley's fuller statement of Doctrine. . ,

Parallel to Justiticatioa

Work of the Spirit in ,

Conditioned on Faith

L'uiiditioned on good \Voiks

,i;

The Lord's

I're.senee of ( lod

Probation, Man's original

Probation, Pre.sent Gracious

Real

Property, How to use 286, 478, 493,

" .Sinful Acquisition of

Purity of heart

Regeneration, New View Introduced bv Wesley

De.seribed " 173,

** Distinguished IViMu .lustitication 181:,

" Wuslev on View of

" liaptismal .. 173,179,447,

Keligion not to be Profaned

Kepeiitance Defined 66,

' ' of helievers

Kighteoiisness ot Christ

" of the Pliaii !<-es

•' Kxteir.al and Internal Contrasted

" Inh. iciit

Komans viL Ciiapter E.vplained

390
.391
.391
392
392
393
394
427
427
428
423
431
4. '{3
231
•J(il
2(52
227
54
55
203
499
436
225

173
451
447
447
4.'')3
309
68
128
192
2.13

196

Sacraments 157

Salvation, What it Implies 6, 62, 172

Self-denial 479

Sermon on the Mount. A System of Ethics 203

Sin Defined 184

" Freedom from 3, 7, 183, 185, 397, 400

" Cle.^ving to sll Our Actions 131

•• In Believers 119,129, 186

6751 12

O
O

-J

iM».';x.

PAOB.

Mil ill lUilk'Vcrs, Si riptiiie I'loof ol' l>mtiiiio 1--

SiiHi rity 14, 1 13

Sociiil l>utics of Kuligiuii 237

Stewiiiil-liij '. 601

Sw.'iinn^ 228

Titljcs 254

Traeturiiinisin ricilictcd 4, 10

Truj KiliKion 327

Unci'itainty in Rclijjioiis statn 8<), 89

Union witli Christ, Kcsiilts nl' 73

Unity of Cliiisfluns, How Sfciir.Ml |J87

UnivVrsity Seiiiioiis 1, 11, 17, 28, IfiS

" " KH't'ct of the last 2H

Verbal Relipion Insufliciciit 323

Wandering Thouf^hts 410

Will in Relation Id Holiness 181

Witness of the Spirit, Dimt . 92,95,107, 112

i:el..tion of Kaith to 92,109

" • '■ our own S-^nrit 93, 109

" Di tinguisiied from riusumiition 97

" Scrip'ure proof of Doctriiie* , 1(>3

WordofCo.i 159

Works, Dauber of TrustiuK la 56

CO
QC

PAOB.

... 122
,14, 113
. .. 237
. .. 601
... 228

254

327

m, 89

387

11, 17, 28, 1«8
28

323

410

181

92, 95, 107, 112

92, 109

93, 109

103

159