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                                  THE
                                 WORKS
                                OF THE
                        Rev. JOHN WESLEY, M. A.


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                                  THE
                                 WORKS
                                OF THE
                        Rev. JOHN WESLEY, M. A.

               Late Fellow of _Lincoln-College_, OXFORD.


                               VOLUME I.


                               BRISTOL:
              Printed by WILLIAM PINE, in _Wine-Street_.

                               MDCCLXXI.




                                  THE
                               CONTENTS
                         Of the FIRST VOLUME.

                     SERMONS on several Occasions.


                               SERMON I.

                          Salvation by Faith.

  Ephes. ii. 8. _By grace ye are saved through faith._


                              SERMON II.

                         The Almost Christian.

  Acts xxvi. 28. _Almost thou persuadest me to be a Christian._


                              SERMON III.

  Ephes. v. 14. _Awake thou that sleepest, and arise from the dead,
    and Christ shall give thee light._


                              SERMON IV.

                       Scriptural Christianity.

  Acts iv. 31. _And they were all filled with the Holy Ghost._


                               SERMON V.

                        Justification by Faith.

  Rom. iv. 5. _To him that worketh not but believeth on him
    that justifieth the ungodly, his faith is counted to him for
    righteousness._


                              SERMON VI.

                      The Righteousness of Faith.

  Rom. x. 5, 6, 7, 8. _Moses describeth the righteousness which is
    of the law, that the man which doeth those things shall live by
    them._

  _But the righteousness which is of faith speaketh on this wise.
    Say not in thine heart, who shall ascend into heaven? That is, to
    bring Christ down from above:_

  _Or who shall descend into the deep? That is, to bring 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._


                              SERMON VII.

  Mark i. 15. _The kingdom of God is at hand: repent ye, and believe
    the gospel._


                             SERMON VIII.

                    The First-Fruits of the Spirit.

  Rom. viii. 1. _There is therefore now no condemnation to them which
    are in Christ Jesus, who walk not after the flesh, but after the
    Spirit._


                              SERMON IX.

                The Spirit of Bondage and of Adoption.

  Rom. viii. 15. _Ye have not received the Spirit of bondage again
    unto fear: but ye have received the Spirit of adoption, whereby
    we cry, Abba, Father._


                           SERMON X. and XI.

                      The Witness of the Spirit.

  Rom. viii. 16. _The Spirit itself beareth witness with our spirit,
    that we are the children of God._


                              SERMON XII.

                    The Witness of our own Spirit.

  2 Cor. i. 12. _This is our rejoicing, the testimony of our
    conscience, that in simplicity, and godly sincerity, not
    with fleshly wisdom, but by the grace of God; we have had our
    conversation in the world._


                             SERMON XIII.

                         On Sin in Believers.

  2 Cor. v. 17. _If any man be in Christ he is a new creature._


                              SERMON XIV.

                     The Repentance of Believers.

  Mark i. 15. _Repent and believe the gospel._


                              SERMON XV.

                           The Great Assize.

  Rom. xiv. 10. _We shall all stand before the judgment seat of
    Christ._


                              SERMON XVI.

                          The Means of Grace.

  Malachi iii. 7. _Ye are gone away from mine ordinances, and have
    not kept them._

  Illustration: (‡ decoration)




                     SERMONS ON SEVERAL OCCASIONS.




                            To the READER.


1. I HAVE had a desire for several years, if God should spare me
a little longer, to print in one collection, all that I had before
published in separate tracts. (I mean all the PROSE, except the _Notes
on the Bible_, the _System of Philosophy_, the _Christian Library_,
and the _Books_ which were designed for the use of _Kingswood School_.)
These I wanted to see printed together; but on a better paper, and with
a little larger print than before.

2. I wanted to methodize these tracts, to range them under proper
heads, placing those together which were on similar subjects, and in
such order, that one might illustrate another. This it is easy to see
may be of use to the serious reader, who will then readily observe,
that there is scarce any subject of importance, either in practical or
controversial divinity, which is not treated of more or less, either
professedly or occasionally.

3. But a far more necessary work than that of methodizing was the
correcting them. The correcting barely the errors of the press, is of
much more consequence than I had conceived, till I began to read them
over with much more attention than I had done before. These in many
places were such as not only obscured, but wholly destroyed the sense;
and frequently to such a degree, that it would have been impossible
for any but me to restore it, neither could I do it myself in several
places, without long consideration; the word inserted having little or
no resemblance to that which I had used.

4. But as necessary as these corrections were, there were others of
a different kind, which were more necessary still. In revising what
I had wrote on so many various subjects and occasions, and for so
long a course of years, I found cause for not only rational or verbal
corrections, but frequently for correcting the sense also. I am the
more concerned to do this, because none but myself has a right to do
it. Accordingly I have altered many words or sentences; many others
I have omitted, and in various parts I have added more or less as
I judged the subject required: So that in this edition, I present
to serious and candid men, my last and maturest thoughts: agreeable,
I hope, to Scripture, Reason, and Christian Antiquity.

5. It may be needful to mention one thing more, because it is a little
out of the common way. In the extract from Milton’s Paradise Lost, and
in that from Dr. Young’s Night Thoughts, I placed a mark before those
passages, which I judged were most worthy of the reader’s notice;
the same thing I have taken the liberty to do, throughout the ensuing
volumes: Many will be glad of such an help; tho’ still, every man has
a right to judge for himself, particularly in matters of religion,
because every man must give an account of himself to God.

                                                          JOHN WESLEY.

  MARCH 1771.




                             THE PREFACE.


_THE 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 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
clearest manner, what these doctrines are, which I embrace and teach,
as the essentials of true religion._

2. _But I am throughly 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 neither relish nor
understand the art of speaking; but who notwithstanding are competent
judges of those truths, which are necessary to present and future
happiness. I mention this, that curious readers may spare themselves
the labour, of seeking for what they will not find._

3. _I design plain truth for plain people. Therefore of set purpose I
abstain from all nice and philosophical speculations, from all perplext
and intricate reasonings; and as far as possible, from even the shew of
learning, unless in sometimes citing the original scripture. I labour
to avoid all words which are not easy to be understood, all which are
not used in common life: and in particular, those kind of technical
terms, that so frequently occur in bodies of divinity, those modes of
speaking which men of reading are intimately 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
read in my life. I mean to speak, in the general, as if I had never
read one author, antient or modern (always excepting the inspired.)
I am persuaded, that on the one hand, this may be a means of enabling
me more clearly to express the sentiments of my heart, while I simply
follow the chain of my own thoughts, without intangling myself with
those of other men: and that, on the other, I shall come with fewer
weights upon my mind, with less of prejudice and prepossession, either
to search for myself, or to deliver to others, the naked truths of the
gospel._

5. _To candid, reasonable men, I am not afraid to lay open what have
been the inmost thoughts of my heart. I have thought, * ♦“I am a
creature of a day, passing thro’ life, as an arrow thro’ the air. I am
a spirit, come from God, and returning to God: just hovering over the
great gulph; till a few moments hence, I am no more seen; I drop into
an unchangeable 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. O give me that book! At any price, give me the book
of God! I have it: here is knowledge enough for me. Let me be |Homo
unius libri|. Here then I am, far from the busy ways of men. I sit down
alone: only God is here. In his presence I open, I read his book; for
this end, to find the way to heaven. Is there a doubt concerning the
meaning of what I read? Does any thing appear dark or intricate? I lift
up my heart to the Father of lights. “Lord, is it not thy word, |If
any man lack wisdom, let him ask of God|? Thou |givest liberally and
upbraidest not|. Thou hast said, |If any be willing to do thy will, he
shall know|. I am willing to do. Let me know thy 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 distinguish
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 more especially my desire, first,
to guard those who are just setting their faces toward heaven, (and who
having little acquaintance with the things of God, are the more liable
to be turned out of the way) from formality, from mere outside religion,
which has almost driven heart-religion out of the world: and secondly,
to warn those who know the religion of the heart, the faith which
worketh by love, lest at any time they make void the law thro’ faith,
and so fall back into the snare of the devil._

7. _By the advice and at the request of some of my friends, I have
prefixt to the other sermons contained in this volume, three sermons
of my own and one of my Brother’s, preached before the University of
|Oxford|. My design required some discourses on those heads. And I
preferred these before any others, as being a stronger answer than any
which can be drawn up now, to those who have frequently asserted, “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, I have mistaken the way myself, altho’ 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, whereinsoever 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 see more clearly than me? It is not
unlikely that you may. Then, treat me, as you would desire to be
treated yourself upon a change of circumstances. Point me out a
better way than I have yet known. Shew me it is so, by plain proof of
scripture. And if I linger in the path I have been accustomed to tread,
and am therefore unwilling to leave, 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 intreat 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 further, not to give me hard names, in
order to bring me into the right way? Suppose I was ever so much in the
wrong, I doubt this would not set me right. Rather, 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,
ἠΰτε καπνός (as |Homer| somewhere expresses it) this smoke will so
dim the eyes of my soul, 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? For how far
is love, even with many wrong opinions, to be preferred before truth
itself without love? We may die without the knowledge of many truths,
and yet be carried into |Abraham’s| bosom. But if we die without love,
what will knowledge avail? Just as much as it avails the devil and his
angels!_

_The God of love forbid 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 joy and peace in believing._




                             SERMON I.[1]

                          SALVATION BY FAITH.

                             EPHES. ii. 8.

  _By grace ye are saved through faith._


1. ALL the blessings which God hath bestowed upon man are of his mere
grace, bounty or favour: his free, undeserved favour; favour altogether
undeserved; man having no claim to the least of his mercies. 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, O 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? 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 atonement. 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 impress’d on his soul, after the image
of his great Creator. Therefore, having nothing, neither righteousness
nor works to plead, his _mouth is_ utterly _stopt 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
greatest 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 toward 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 enquire,

  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.


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

1. And first, It is not barely the faith of an 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 truth
toward their fellow creatures. A _Greek_ or _Roman_ therefore, yea, a
_Scythian_ or _Indian_, was without excuse if he did not believe thus
much; The being and attributes of God, a future state of reward and
punishment, and the obligatory nature of moral virtue. For this is
barely the faith of a Heathen.

2. Nor, _2dly_, Is it the faith of a devil, tho’ this 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 punish;
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 holy 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 compell’d to give that glorious
testimony, _These men are the servants of the most high God, who shew
unto you the way of salvation_. Thus much then the great enemy of
God and man believes, and trembles in believing, that _God was made
manifest in the flesh_, that he will _tread all enemies under his feet_,
and that _all scripture was given by inspiration 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; tho’
they so believed on him as to _leave all and follow him_; altho’ they
had then power to work miracles, to _heal all manner of sickness, and
all manner of disease_; yea, they had then _power and authority 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 may be
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 distinguished 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 believeth 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
resurrection; a recumbency upon him as our atonement and our life;
as _given for us_, and _living in us_; and in consequence hereof, a
closing with him, and cleaving to him, as _our wisdom, righteousness,
sanctification, and redemption_.


II. What salvation it is, which is through this faith, is the second
thing to be considered.

1. And first, 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
believers at _Ephesus_, and in them to the believers of all ages, not
ye shall be (tho’ that also is true) but _ye_ are _saved through faith_.

2. _Ye are saved_ (to comprize all in one word) from sin. This is
the salvation which is through faith. This is that great salvation
foretold by the angel, before God brought his first begotten into the
world, _Thou shalt call his name Jesus, 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
elsewhere express’d, 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: 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 therefore
no condemnation now, to them who |believe| in Christ Jesus_.

4. And being saved from guilt, they are saved from fear. Not indeed
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 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, tho’ not from the
possibility, of falling away from the grace of God, and coming short
of the great and precious promises: 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_
(tho’ perhaps not at all times, nor with the same fulness of persuasion)
that _neither death nor life, nor things present, nor things to
come, nor heighth nor depth, nor any other creature, shall be able to
separate them from the love of God, which is in Christ Jesus our Lord_.

5. Again, through this faith they are saved from the power of sin, as
well 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. Whosoever
abideth in him sinneth not._ (chap. iii. 5, &c.) Again, _Little
children, let no man deceive you.――He that committeth sin is of the
devil.――Whosoever believeth is born of God. And 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._ Once more, _We know that whatsoever
is born of God sinneth not: but 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:
for all habitual sin, is sin reigning. But sin cannot reign in any that
believeth. Nor, 2. By any wilful sin, for his will, while he abideth in
the 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 God; and any 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 tho’ 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 atonement of Christ actually applied to the soul of the sinner
now believing on him, and a deliverance from the power 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_. And as a _new-born babe
he gladly receives the 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 come unto a perfect man, unto the
measure of the stature of the fulness of Christ_.


III. 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 so, but
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 grosly 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 shewing its full extent, and
spiritual meaning: and by calling all to that living way, whereby _the
righteousness of the law may be 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 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 was in Christ Jesus_.

3. “But does not preaching this faith lead men into pride?” We answer,
accidentally it may. Therefore ought every believer to be earnestly
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 severity of God! On them which fell, severity: but towards thee,
goodness: 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.) To the same effect are the words both preceding
and following the text, (_Eph._ ii. 4, &c.) _God who is rich in
mercy,――even when we were dead in sins, hath quickened us together
with Christ (by grace ye are saved)――that he might shew the exceeding
riches of his grace, in his kindness towards us through Christ Jesus.
For by grace ye are saved through faith. And that not of yourselves._
Of yourselves cometh neither your faith nor your salvation. _It is the
gift of God_; the free, undeserved gift, the faith thro’ 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 instance 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 believing, merited nothing of God but condemnation. So far
were they from deserving faith; which therefore, whenever given, is not
_of works_. 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 lead
them to repentance; and so it will those who are sincere of heart. When
they know there is yet forgiveness with him, they will cry aloud that
he would blot out their sins also, thro’ faith which is in Jesus. And
if they earnestly cry, and faint not, if they seek him in all the means
he hath appointed, if they refuse to be comforted till he come, _he
will come and will tarry not_. And he can do much work in a short time.
Many are the examples in the Acts of the Apostles, of God’s working
this faith in men’s hearts, as quick as lightning falling from heaven.
So in the same hour that _Paul_ and _Silas_ began to preach, the jailor
_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 thus _mighty to save_.

5. Yet to the same truth, placed in another view, a quite 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. * But 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. ’Tis the only comfortable
one, ’tis _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 comfort, high as heaven, stronger than death! What! Mercy for all?
For _Zaccheus_, a public robber? For _Mary Magdalen_, a common harlot?
Methinks I 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 upon you: and to our God, for he will abundantly
pardon_.

7. When no more objections occur, then we are simply 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? _Other 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? 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 reputable,
the moral men. And ’tis true, they too often except themselves from
hearing; yet we must speak the words of our Lord. For thus the tenor 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 this
doctrine more seasonable than it is at this day. Nothing but this can
effectually prevent the increase of the _Romish_ delusion among us.
’Tis 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
is established. It was this doctrine (which our church justly calls
_the strong rock and foundation of the Christian religion_) that first
drove Popery out of these kingdoms, and ’tis 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 the 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 righteousness
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 confess’d 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 affright _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 stopt 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_! Tho’ 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 blessing and
glory, and wisdom, and thanksgiving, and honour, and power, and might,
for ever and ever. _Amen._




                             SERMON II.[2]

                         THE ALMOST CHRISTIAN.

                            ACTS xxvi. 28.

  _Almost thou persuadest me to be a Christian._


AND many there are who go _thus far_: ever since the Christian religion
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_.


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, I mean, not that which is recommended
in the writings of their philosophers only, but such as the common
Heathens expected of one 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, either by robbery
or theft: not to oppress the poor, neither to use extortion toward
any: not to cheat or over-reach 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 forsworn, who called God to witness to a lie;
but him also, who was known to be a slanderer of his neighbour, who
falsly 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
performed without any expence 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
needed, such things as they needed not themselves. Thus far (in the
lowest account 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
the having a form of Godliness, of that Godliness which is prescribed
in the gospel of Christ: the having the _outside of a real Christian_.
Accordingly, the _almost Christian_ does nothing which the gospel
forbids. He taketh 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 adultery, fornication, and uncleanness, but every word or look,
that either directly or indirectly tends thereto: nay, and all idle
words, abstaining both from detraction, backbiting, tale-bearing,
evil-speaking, and from _all foolish talking and jesting_, εὐτραπελία,
a kind of virtue 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
suffer 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 wouldst 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, _Whatsoever his hand findeth to do, he doeth it with 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 opportunity he doth good_, all manner of good _to all men_; and to
their souls 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 hath 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 saved 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 apparel,
or in all the gaudy vanity of dress; and either by their unseasonable
civilities to each other, or the impertinent gaiety 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 the same condemnation; who come into his house, it may be,
gazing about, or with all the signs of the most listless, careless
indifference, tho’ sometimes they may _seem_ to use a prayer 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 tho’ 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 deportment, which speaks 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 practises this outward religion, has the form of godliness.
There needs but one thing more 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 answer the
demand of a _Heathen, Epicurean poet_. Even this poor wretch, in his
sober intervals, is able to testify

             _Oderunt peccare boni, virtutis amore;
              Oderunt peccare mali, formidine pœnæ._[3]

So that if a man only abstains from doing evil, in order to avoid
punishment,

                  _Non pasces in cruce corvos_,[4]

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 altogether.

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 his doing good, his abstaining from evil, and
his using the ordinances of God.

11. But here it will probably be enquired, is it possible that
any man living, should go so far as this, and nevertheless be _only
almost a Christian_? What more than this can be implied, in the being a
_Christian altogether_? 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-top,
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 testify:
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 steddy seriousness
of behaviour, at all times and in all places: and God is my record,
before 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 of
eternal life_. Yet my own conscience beareth me witness in the Holy
Ghost, that all this time I was but _almost a Christian_.


II. If it be enquired, what more than this is implied in the being
_altogether a Christian_? I answer,

I.) 1. First, The love of God. For thus saith 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 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 of all its
faculties. He that thus loves the Lord his God, his spirit continually
_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 following
words, _Thou shalt love thy neighbour as thyself_. If any man ask who
is my neighbour, 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 _long-suffering 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 wanting 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 considered,
tho’ it cannot actually be separate from the preceding, which is
implied in the being _altogether a Christian_. And that is the ground
of 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 on 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, 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 himself very God: that
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 Father, and at the end
of the world, shall come again to judge both the quick and dead. These
articles of our faith 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]

5. “The right and true Christian faith is (to go on in the words of our
own church) not only to believe 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 and
destruction are without a covering: how much more the hearts of the
children of men?_ that each of you would ask his own heart, “Am I of
that number? Do I so far practise justice, mercy and truth, as even
the rules of Heathen honesty require? If so, have I the very _outside_
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 seriously use all the
ordinances of God at all opportunities? And is all this done, with 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? By no means, unless they are brought to good effect. “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?
Can you cry out, “My God and my all?” Do you desire nothing but him?
Are you happy in God? Is he your glory, your delight, your crown of
rejoicing? And is this commandment written in your heart, that he who
loveth God love his brother also? Do 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, dost thou believe that
Christ loved _thee_, and 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? Hast _thou_ indeed ♦redemption through his
blood, even the remission of _thy_ sins? And doth his Spirit bear
witness with _thy_ spirit, that thou art a child of God?

10. The God and Father of our Lord Jesus Christ, who now standeth 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 abundant 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, _while 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.”

11. 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 shed abroad in our hearts, by the Holy Ghost given unto us!




                            SERMON III.[6]

                             EPHES. v. 14.

  _Awake thou that sleepest, and arise from the dead, and Christ
    shall give thee light._


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, _Awake thou that sleepest, and
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
signified the natural state of man: that deep sleep of the soul into
which the sin of _Adam_ hath cast all who spring from his loins; that
supineness, indolence, and stupidity, that insensibility of his real
condition, wherein every man comes into the world, and continues till
the voice of God awakes him.

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 gross darkness the people_. The poor unawakened sinner, how much
knowledge soever he may have as to other things, has no knowledge
of himself: in this respect, _he knoweth nothing yet as he ought to
know_. He knows not that he is a fallen spirit, whose only business in
the present world, is to recover from his fall, to regain that image
of God wherein he was created. He sees _no necessity_ 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 sanctification of spirit, soul and body, _without
which no man shall see the Lord_.

* 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 at liberty.
He says, Peace, peace, while the devil, _as a strong man armed_, is in
full possession of his soul. He sleeps on still, and takes his rest,
tho’ hell is moved from beneath to meet him; tho’ 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.

4. By one who sleeps we are therefore to understand (and would to God
we might all understand it!) A sinner satisfied in his sins; contented
to remain in his fallen state, 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?_

5. 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
mere extravagance and delusion. Meanwhile, the wretched self-deceiver
thanks God, that he _is not as other men are; adulterers, unjust,
extortioners_: no, he doth no wrong to any man. He _fasts twice in the
week_, uses all the means of grace, is constant at church and sacrament:
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 woe, which the Son of God yesterday, to-day, and
for ever, denounces against _Scribes and Pharisees, hypocrites_? He
hath _made clean the outside of the cup and the platter_, but within
is full of all filthiness. _An evil disease cleaveth_ still _unto him_,
so that _his inward parts are very wickedness_. Our Lord fitly compares
him to a _painted sepulchre_, which _appears beautiful without_; but
nevertheless is _full of dead mens bones, and of all uncleanness_. The
bones indeed are no longer dry; _the sinews and flesh are come upon
them, and the skin covers them above_, but _there is no breath_ in them,
no Spirit of the living God. And _if any man have not the Spirit of
Christ, he is none of his. Ye are Christ’s, if so be 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, tho’ 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 man 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 (unless as he then
became mortal) but spiritually: thou shalt lose the life of thy soul:
thou shalt die to God; shalt be separated 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 till the second _Adam_ becomes
a quickening spirit to us, till he raises the dead, the dead in sin,
in pleasure, riches, or honours. But before any dead soul can live,
he _hears_ (hearkens to) _the voice of the Son of God_: He is made
sensible of his lost estate, and receives the sentence of death 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 Christian, 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, that 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. _How_, saith he, _can these things be_? How can
any man _know_, that he is alive to God? 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
that ἔλεγχος Πνεύματος, that divine consciousness, that _witness of_
God, which is more and greater than ten thousand human witnesses.

12. If he doth not now bear witness with thy spirit, that thou art
a child of God, O that he might convince thee, thou poor unawakened
sinner, by his demonstration and power, that thou art a child of the
devil! O that as I prophesy, there might now be _a noise and a shaking_,
and may _the bones come together, bone to his bone_. Then _come from
the four winds, O breath, and breathe on these slain, that they may
live_! And do not ye harden your hearts, and resist the Holy Ghost, who
even now is come to _convince_ you _of sin, because you believe not on
the name of the only begotten Son of God_.


II.) 1. * Wherefore, _Awake thou that sleepest, and arise from the
dead_. God calleth thee now by my mouth; and bids thee know thyself,
thou fallen spirit, thy true state and only concern below. _What
meanest thou, O sleeper? Arise! Call upon thy God, if so be thy God
will think upon thee, that thou perish not._ A mighty tempest is
stirred up round about thee, and thou art sinking into the depths of
perdition, the gulph 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 hold on the
Lord, the Lord thy righteousness, mighty to save! Shake thyself from
the dust._ At least, let the earthquake of God’s threatnings shake
thee. Awake and cry out with the trembling ♦gaoler, _What must I do to
be saved?_ And never rest, till thou believest on the Lord Jesus, with
a faith which 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 exhortation. _I have a message
from God unto thee._ In his name, I _warn_ thee _to flee from the wrath
to come_. Thou unholy soul, see thy picture in condemn’d _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 forth 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. O may _the angel of the Lord come upon thee_, and _the light shine
into thy prison_! And mayst thou feel the stroke of an almighty hand,
raising thee with _arise up quickly, gird thyself, and bind on thy
sandals, cast thy garments about thee, and follow me_.

5. * Awake, thou everlasting spirit, out of thy dream of worldly
happiness. 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. Eternity
is at hand. Eternity depends on this moment. An eternity of happiness,
or an eternity of misery!

6. In what state is thy soul? Was God, while I am yet speaking,
to require it of thee, art thou ready to meet death and judgment?
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_? Hast thou _fought a good fight and kept the faith_?
Hast thou secured _the one thing needful_? Hast thou recovered the
image of God, even _righteousness and true holiness_? Hast thou _put
off the old man and put on the new_? Art thou _cloathed upon with
Christ_?

7. Hast thou oil in thy lamp? Grace in thy heart? 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_? Art thou a Christian indeed? That is, a new
creature? Are _old things past away, and all things become new_?

8. Art thou a _partaker of the divine nature? Knowest thou not, that
Christ is in thee, except thou be reprobate?_ Knowest thou, that God
_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 thyself? The earnest
of thine inheritance?_ Hast thou _received the Holy Ghost_――or dost
thou start at the question, not knowing whether there be any Holy Ghost?

9. If it offends thee, be thou assured, that thou neither art a
Christian, nor desirest to be one. Nay, thy very _prayer is turned into
sin_; and thou hast solemnly mocked God this very day, by praying for
_the inspiration of his holy spirit_, when thou didst not believe there
was any such thing to be 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 outward thing: _but
righteousness and peace, and joy in the Holy Ghost_? An everlasting
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 availeth
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
throughly 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 straight gate?_ Art thou _in earnest_
about thy soul? And, canst thou tell the Searcher of hearts, _Thou,
O 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 of 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 Jesus Christ whom
he hath sent_? Hath he taught thee, that _by grace we are saved through
faith? And that, not of ourselves. It is the gift of God: not of works,
lest any man should boast._ Hast thou received the faithful saying as
the whole foundation of thy hope, _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 to
the lost sheep?_ Art thou (he that heareth, let him understand!) lost,
dead? _Damned already?_――Dost thou know thy deserts? 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. O, 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 untoward generation. Come out from among them, and be thou
separate, and touch not the unclean thing, and the Lord shall receive
thee, Christ shall give thee light._


III.) 1. This promise I come, lastly, to explain. And how encouraging
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
darkness be as the noon-day. _God who commanded 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 heighth of that love of
Christ which passeth knowledge_.

3. Ye see your calling, brethren. We are call’d to be _an habitation
of God through his Spirit_: and through his Spirit dwelling in us,
_to be saints_ here, and _partakers of the inheritance of the saints
in light_. So _exceeding 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 we may know the things that are freely given to
us of God_.

4. The Spirit of Christ is that great gift of God, which at sundry
times, and in divers manners he hath promised to man, and hath fully
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[7]. 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[8]._

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 on in darkness, and hath no light_?
I ask thee in the name of Jesus, believest thou that _his arm is not
shortned at all_? That he is still _mighty to save_? That he is _the
same yesterday, to day, and for ever_? That he hath _now_ power, _on
earth_ to forgive sins? _Son, be of good cheer; thy sins are forgiven._
God for Christ’s sake hath forgiven thee. 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 Ghost, 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 possible to have received him and not know it. For _at that day_[9]
(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._

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 inspiration of the Holy Ghost, or that the indwelling Spirit of God
is the common privilege of all believers, the blessing of the gospel,
the unspeakable gift, the universal promise, the criterion of a real
Christian.

8. It nothing helps them to say, “We do not deny the _assistance_ of
God’s Spirit; but only this _inspiration_, this _receiving the Holy
Ghost_, and being _sensible_ of it. It is only this _feeling of the_
Spirit, this being _moved_ 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 whole truth and promise and
testimony of God.

9. Our own excellent church knows nothing of this devilish distinction:
but speaks plainly of _feeling the Spirit of Christ[10]_; of being
_moved by the Holy Ghost[11]_, and knowing and _feeling there is no
other name than that of Jesus[12]_, whereby we can receive life and
salvation. She teaches us all to pray for the _inspiration of the Holy
Spirit[13]_, yea, that we may be _filled with the Holy Ghost[14]_. 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 the church of _England_, as well as the whole Christian
revelation.

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; that
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 apostacy, of all orders and degrees 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 man 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 farther) 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 up the oaths,
curses, profaneness, blasphemies, the lying, slandering, evil-speaking,
the sabbath-breaking, gluttony, drunkenness, revenge, the whoredoms,
adulteries, and various uncleanness, the frauds, injustice, oppression,
extortion, which overspread our land as a flood?

11. * And even among those who have kept themselves pure from these
grosser abominations; how much anger and pride, how much sloth and
idleness, how much softness and effeminacy, how much luxury and
self-indulgence, how much covetousness and ambition, how much thirst
of praise, how much love of the world, how much fear of man is to be
found? Meanwhile, how little of true religion? For where is he that
loveth either God or his neighbour, as he hath given us commandment? On
the one hand are those, who have not so much as the form of godliness:
on the other those who have the form only; there stands the _open_,
there the _painted_ sepulchre. So that in very deed, whosoever were
earnestly to behold any publick gathering together of 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 form, a dull round of external performances, without
either true faith, or the love of God, or joy in the Holy Ghost.

12. Would to God I could except us of this place. _Brethren, my
heart’s desire, and prayer to God for you is, that ye may be saved_
from this overflowing of ungodliness, and that here may its proud
waves be stay’d! But is it so indeed? God knoweth, yea, and our own
conscience, it is not. Ye have not kept yourselves pure. Corrupt are we
also and abominable; and few are there that understand any more, few
that worship God in spirit and in truth. We too are _a generation that
set not our hearts aright, and whose Spirit cleaveth not stedfastly
unto God_: He hath appointed us indeed to be _the salt of the earth.
But if the salt have lost its savour, it is thenceforth good for
nothing, but to be cast out, and to be trodden under foot of men._

13. And _shall I not visit for these things, saith the Lord? Shall
not my soul be avenged on such a nation as this?_ Yea, we know not how
soon he may say 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 that 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
gospel. 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
calling out his messengers.

14. O 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. O may we speedily see the things that make for our peace,
before they are hid from our eyes! _Turn thou us, O good Lord, and
let thine anger cease from us. O Lord, look down from heaven, behold
and visit this vine_; and cause us to know the time of our visitation.
_Help us, O God of our salvation, for the glory of thy name; O deliver
us, and be merciful to our sins, for thy names sake. And so will we not
go back from thee: O let us live, and we shall call upon thy name. Turn
us again, O Lord God of hosts, shew the light of thy countenance, and
we 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 IV.[15]

                       SCRIPTURAL CHRISTIANITY.

                             Acts iv. 31.

  _And they were all filled with the Holy Ghost._


1. THE same expression occurs in the second chapter, where we read,
_When the day of Pentecost was fully come, they were all_ (the apostles,
with 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 cloven tongues,
like as of fire, and it sat upon each of them. And they were all filled
with the Holy Ghost._ One immediate effect whereof was, _They began to
speak with other tongues_; insomuch that both the _Parthians_, _Medes_,
_Elamites_, and the other strangers who _came together, when this
was noised abroad, heard them speak, in_ their several _tongues, the
wonderful works of God_.

2. In this chapter we read, that when 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_.
Not that we find any visible appearance here, such as had been in the
former instance: nor are we informed that the _extraordinary gifts_
of the Holy Ghost, were then given to all or any of them; such _as
the gifts of healing, of working |other| miracles, of prophecy, of
discerning spirits_; the speaking with _divers kinds of tongues, and
the interpretation of tongues_.

3. Whether these gifts of the Holy Ghost were designed to remain in the
church throughout all ages; and whether or no they will be restored at
the nearer approach 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?
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. 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 all 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_: to endue them with _faith_, (perhaps it might be rendered,
_fidelity_) with _meekness and temperance_: to enable them to _crucify
the flesh with its affections and lusts_, its passions and desires;
and, in consequence of that _inward change_, to fulfil all _outward_
righteousness, _to walk as Christ also walked, in the work of faith,
the patience of hope, the labour of love_.

5. Without busying ourselves then in curious, needless enquiries,
touching those _extraordinary_ 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 of men, which we are used to express by one word,
_Christianity_: not as it implies a set of opinions, a system of
doctrines, but as it refers to mens hearts and lives. And this
_Christianity_ it may be useful to consider under three distinct views.

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

I design to close these considerations with a plain practical
application.


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

Suppose then one of those who heard the apostle _Peter_ preaching
_repentance and remission of sins_, was _pricked to the heart_, was
convinced of sin, repented, and then _believed in Jesus_. By this
_faith of the operation of God_, which was the very _substance_ or
subsistence _of things hoped for_, the demonstrative _evidence of
invisible things_, he instantly _received the Spirit of adoption,
whereby he |now| cried Abba, Father_! Now first it was that he could
_call Jesus Lord, by the Holy Ghost, the Spirit itself bearing witness
with his spirit that he was a child of God_. 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 of God, who loved me
and gave himself for me_.

2. This then was the very essence of his faith, a divine ἔλεγχος[16]
of the love of God the Father, through the Son of his love, to him a
sinner, now _accepted in the Beloved_. And _being justified by faith,
he had peace with God_, yea _the peace of God ruling in his heart_:
a peace, which _passing all understanding_, (πάντα νοῦν, all barely
rational conception) _kept his heart and mind_ from all doubt and fear,
through the _knowledge of him in whom he had believed_. 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 numbered_. He feared not
all the powers of darkness, which God was daily _bruising under his
feet_. Least of all was he afraid to die; nay, he _desired to depart
and be with Christ_; 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 life-time_, till then, _subject to bondage_.

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, the full _renewal of his soul in righteousness
and true holiness_; and in hope of that _crown of glory_, that
_inheritance incorruptible, undefiled, 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. Because he was a son, God had sent
forth the Spirit of his Son into his heart, crying, Abba, Father!_ And
that filial love of God was continually increased by the _witness he
had in himself_, 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_. 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_.” Yea, every soul of man,
as the _mercy_ of God _is over all his works_. Agreeably hereto, the
affection of this lover of God, embraced all mankind for his sake; not
excepting those whom he had never seen in the flesh, or those of whom
he knew nothing more than that they were _the offspring of God_; for
whose souls his Son had died; not excepting the _evil_ and _unthankful_,
and least of all his enemies, those who _hated, or persecuted, or
despitefully used_ him for his Master’s sake. These had a peculiar
place both in his heart and his prayers. He loved them _even as Christ
loved us_.

6. And _love is not puffed up_. It abases to the dust every soul
wherein it dwells. Accordingly he 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 intreated. 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_: superior 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 be easily 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 distance
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 offend in tongue, either against justice, or
against mercy or truth. He _put away all lying_, falshood 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, _without
me ye can do nothing_, and consequently, of the need he had to be
_water’d_ 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 a-thirst to do good. The language of his heart continually was,
_My Father worketh hitherto, and I work_. My Lord _went about doing
good_; and shall not I _tread in his steps? As |he| had opportunity_
therefore, if he could do no good of a higher kind, he fed the hungry,
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 suffer 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
remembring the word of his Lord, _Insomuch as ye have done it unto one
of the least of these my brethren, ye have done it unto me_.

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
threatnings of _the chief priests and elders, lift up their voice
to God with one accord, and were all filled with the Holy Ghost. The
multitude of them that believed, were of one heart and of one soul._
(So did the love of him in whom they had believed, constrain them to
love one another.) _Neither said any of them that ought of the things
which he possessed was his own; but they had all things common._ So
fully were they crucified to the world, and the world crucified to them.
_And they continued stedfastly with one accord in the apostles doctrine,
and in the breaking of bread, and in prayer. And great grace was upon
them all; neither was there any among them that lacked: for as many as
were possessors of lands or houses sold them, and brought the prices of
the things that were sold, and laid them down at the apostles feet; and
distribution was made unto every man, according as he had need._


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 put 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 command, _Let your light so
shine before men, that they may see your good works, and glorify your
Father which is in heaven_.

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? 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
astray, to the great Shepherd and Bishop of their souls_.

3. So the Christians of old did. They laboured, having opportunity,
_to do good unto all men_, warning them to _flee from the wrath to
come_, now, now, to escape _the damnation of hell_. They declared,
_The times of ignorance God winked at; but now he calleth all men every
where to repent_. They cried aloud, _Turn ye, turn ye from your evil
ways; so iniquity shall not be your ruin_. 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 executed on evil doers in that day when he should
judge the world.

4. They endeavoured herein to speak to every man severally as he had
need. To the careless, to those who lay unconcerned in darkness and in
the shadow of death, they thundered, _Awake thou that sleepest; 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 of the wrath
of God, their language was, _We have an Advocate with the Father; he
is the propitiation for our sins_. Mean time those who had believed,
they _provoked to love and to good works; to patient continuance in
well-doing; and to abound more and more_ in that _holiness, without
which no man can see the Lord_.

5. And their labour was not in vain in the Lord. His _word ran and
was glorified_. It _grew mightily and prevailed_. But so much the more
did offences prevail also. The world in general were offended, _because
they testified of it, that the works thereof were evil_. The men of
pleasure were offended, not only because these men were _made_, as it
were, _to reprove their thoughts_. (_He professeth_, said they, _to
have the knowledge of God: he calleth himself the child of the Lord:
his life is not like other mens; his ways are of another fashion: he
abstaineth from our ways, as from filthiness: he maketh his boast, that
God is his Father_.) 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_. The men of reputation were offended, because, as the gospel
spread, they declined in the esteem of the people; and because many no
longer dared to _give them flattering titles_, or to pay man the homage
due to God only. The men of trade called one another together, and said,
_Sirs, ye know that by this craft 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 in danger to be set at nought._ Above all, the men 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 Israel, help! We have found these men! Pestilent fellows, movers of
sedition throughout the world. These are the men that teach all men,
every where, against the people, and against the law._

6. Thus it was that the heavens grew black with clouds, and the storm
gathered amain. For the more Christianity spread, _the more hurt 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_; insomuch that more and more cried
out, _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_: so
that this _sect was every where spoken against. Men said all manner of
evil of them_, even as had been done of the _prophets that were before
them_. And whatsoever any would affirm, others would believe. So that
offences grew as the stars of heaven for multitude. And hence arose, at
the time foreordain’d of the Father, persecution 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 imprisonment_; and others _resisted unto blood_.

8. 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_. He gave
his children _such a mouth, and such wisdom, as all their adversaries
could not resist_. And their lives were of equal force with their
words. But, above all, their sufferings spake to all the world.
They _approved themselves_ the servants of God, _in afflictions, in
necessities; in distresses; in stripes, in imprisonments, in tumults,
in labours; in perils in the sea, in perils in the wilderness; in
weariness and painfulness, in hunger and thirst, in cold and nakedness_.
And when having _fought the good fight_, they were _led as sheep to the
slaughter, and offered up on the sacrifice and service of their faith_,
then the blood of each found a voice, and the Heathen owned, _He being
dead, yet speaketh_.

9. Thus did _Christianity_ spread itself in the earth. But how soon
did the tares appear with the wheat? And the _mystery of iniquity_ work
as well as the _mystery of godliness_! How soon did Satan find a seat,
even _in the temple of God_! Till _the woman fled into the wilderness,
and the faithful were_ again _minished from the children of men_.
Here we tread a beaten path: the still increasing corruptions of the
succeeding generations, have been largely described from time to time,
by those witnesses God raised up, to shew that he had _built his church
upon a rock, and the gates of hell should not_ wholly _prevail against
her_.


III. 1. But shall we not see greater things than these? Yea, greater
than have been yet from the beginning 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 enquired and searched diligently_: of this _the Spirit which
was in them testified, It shall come to pass in the last days, that
the Mountain of the Lord’s house shall be established in the top of the
mountains, and shall be exalted above the hills, and all nations shall
flow 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. 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 shall 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 corners of the earth.
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 fatling 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._

2. To the same effect are the words of the great apostle, which it is
evident have never yet been fulfilled. _Hath God cast 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._

3. Suppose now the fulness of time to be come, and the prophecies to
be accomplished, what a prospect is this? All is _peace, quietness, and
assurance for ever_. Here is no din of arms, no _confused noise_, no
_garments rolled in blood_. _Destructions are come to a perpetual end_:
wars are ceased from the earth. Neither are there any intestine jars
remaining; no brother rising up against brother; no country or city
divided against itself, and tearing out its own bowels. Civil discord
is at 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 poor_; no robbery or wrong;
no rapine or injustice; for all are _content with such things as they
possess_. Thus _righteousness and peace have kissed each other_; they
have _taken root and filled 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 and revengeful man.
Were there any provocation, there is none that now knoweth, to _return
evil for evil_: but indeed there is none that doeth evil, no not one;
for all are _harmless as doves_. And being _filled with peace and joy
in believing_, and united in one body, by one spirit, they all _love
as brethren_, they are all _of one heart and of one soul. Neither
saith any of them, that ought of the things which he possesseth is his
own._ There is none among them that lacketh; for every man loveth his
neighbour as himself. And all walk by one rule, _Whatever ye would that
men should do unto you, even so do unto them_.

5. It follows, that no unkind word can ever be heard among them:
no _strife of tongues_, no contention of any kind, no railing or
evil-speaking; but every one _opens his mouth with wisdom, and in his
tongue there is the law of kindness_. Equally incapable are they of
fraud or guile: their _love_ is _without dissimulation_: their words
are always the just expression of their thoughts, opening a window into
their breast, that whosoever desires may look into their hearts, and
see that only love and God are there.

6. Thus, where _the Lord omnipotent taketh to himself his mighty
power and reigneth_, doth he _subdue all things to himself_; cause
every heart to overflow with love, and fill every mouth with praise.
_Happy are the people that are in such a case; yea, blessed are the
people who have the Lord for their God. Arise, shine_, (saith the Lord)
_for thy light is come, and the glory of the Lord is risen upon thee.
Thou hast known that I the Lord am thy Saviour, and thy Redeemer, the
mighty God of |Jacob|. I have made thy officers peace, and thy exacters
righteousness. Violence shall no more be heard in thy land, wasting nor
destruction within thy borders: but thou shalt call thy walls salvation,
and thy gates praise. Thy people are all righteous; they shall inherit
the land for ever: the branch of my planting, the work of my hands,
that I may be glorified. The sun shall no more be thy light by day;
neither for brightness shall the moon give light unto thee: but the
Lord shall be unto thee an everlasting light, and thy God thy glory._


IV. Having thus 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, I would ask, where does this _Christianity_ now
exist? Where, I pray, do the _Christians_ live? Which is the country,
the inhabitants whereof are _all_ thus _filled with the Holy Ghost_?
Are _all of one heart and of one soul_? Cannot suffer 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 neighbours as themselves? Who
have 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 all 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 country_
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 needful
that some one should use great plainness of speech towards you. It is
more especially needful at _this_ time; for who knoweth but it is the
_last_? Who knoweth how soon the righteous Judge may say, _I will no
more be intreated for this people? Tho’ |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 _my_ hands. Do not say in your heart,
“_Non persuadebis, etiamsi persuaseris_: 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, tho’ I thus
speak._ Let me ask you then, in tender love, and in the spirit of
meekness, 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 shew
forth 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 that were in him? Are our lives
agreeable thereto? Are we _holy as he who hath called us is holy, in
all manner of conversation_?

4. I intreat you to observe, that here are no _peculiar notions_
now under consideration; that the question moved is not concerning
_doubtful opinions_, of one kind or an other; but concerning the
undoubted, fundamental branches (if there be any such) of our _common
Christianity_. And for the decision thereof, I appeal to your own
conscience, guided by the word of God. He therefore that is not
condemned by his own heart, let him go free.

5. * In the fear then, and in the presence of the great God, before
whom both you and I 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 of dissemblers with God) Are you _filled
with the Holy Ghost_? Are ye lively portraitures of him, whom ye
are appointed to represent among men? _I have said, ye are 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 shew forth
unto us _the Lord our governor_. Are all the thoughts of your hearts,
all your tempers and desires, suitable to your high calling? Are all
your words like unto those which come out of the mouth of God? Is
there in all your actions dignity and love? A greatness which words
cannot express, which can flow only from an heart full of God――and yet
consistent 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 important office so indispensibly requires? Is your heart whole
with God? Full of love and zeal to set up his kingdom on earth? Do you
continually 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
Jesus Christ whom he hath sent_? Do you inculcate upon them, day by day,
that _love_ alone _never faileth_? (Whereas, _whether there be tongues,
they shall fail, or_ philosophical _knowledge, it shall vanish away_:)
and that without love, all learning is but splendid ignorance, pompous
folly, vexation 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 whatever you prescribe, touching the kind, the manner, and the
measure of their studies; desiring and labouring, that wherever the lot
of these young soldiers of Christ is cast, they may be so many _burning
and shining 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 undertaken? 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 power?

7. Let it not be said, that I speak here, as if 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 are 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 unwearied, 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
a proverbial uselessness, been objected to us, _perhaps_ not always by
our enemies, _nor wholly_ without ground? O that God would 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 faith, in purity_? Is
there written on our forehead and on our heart, _Holiness to the Lord_?
From what motives did we enter upon this office? 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 his people_? And _have_ we _clearly
determined, by God’s grace, to give ourselves 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, and draw all
our cares and studies this way?_ Are we _apt to teach_? Are we _taught
of God_, that we may be able to teach others also? Do we know God? Do
we know Jesus Christ? Hath 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? Do
we speak plain, _by manifestation of the truth, commending ourselves to
every man’s conscience in the sight of God_? Are we dead to the world
and the things of the world, _laying up all 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 every
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――you 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 found among you? Yea, are there not of you, who _glory
in their shame_? Do not many of you _take the name of God in vain_,
perhaps habitually, without either remorse or fear? Yea, * Are there
not a multitude of you that are forsworn? I fear, a swiftly-increasing
multitude. Be not surprized, brethren. Before God and this congregation;
I own myself to have been of that number; solemnly swearing to _observe
all those customs_, 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, O 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_? Triflers with God, with one another,
and with your own souls? For how few of you spend, from one week to
another, a single hour in private prayer? How few have any thought
of God in the general tenor of your conversation? Who of you is, in
any degree, acquainted with the work of his Spirit, his supernatural
work in the souls of men? Can you bear, unless now and then, in a
church, any talk of the Holy Ghost? Would you not take it for granted,
if one began such a conversation, that it was either _Hypocrisy_
or _Enthusiasm_? In the name of the Lord God Almighty, I ask, what
religion are _you_ of? Even the talk of _Christianity_ ye cannot, will
not bear. O my brethren! what a _Christian_ city is this? _It is time
for thee, Lord, to lay to thine hand!_

11. For indeed, what probability, what possibility rather, (speaking
after the manner of men) is there that _Christianity, Scriptural
Christianity_, should be again the religion of this place? That all
orders of men among us should speak and live as men _filled with the
Holy Ghost_? By whom should this _Christianity_ be restored? By those
of you that are in authority? Are you convinced then, that this is
_Scriptural 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 it? But suppose ye have this
desire, who hath any power proportioned to the effect? Perhaps some of
you have made a few faint attempts, but with how small success? Shall
_Christianity_ 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 reproachest us?” But there is no
danger of your being put 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 armies
of the |Romish| aliens_, to _reform_ us into our first love? Nay,
_rather let us fall into thy hand, O Lord, and let us not fall into
the hand of man_.

Lord, save or we perish! Take us out of the mire that we sink not!
O help us against these enemies, for vain is the help of man. Unto
thee all things are possible. According to the greatness of thy power,
preserve thou those that are appointed to die; and preserve us in the
manner that seemeth to thee good; not as we will, but as thou wilt.




                               SERMON V.

                        JUSTIFICATION BY FAITH.

                             ROMANS iv. 5.

  _To him that worketh not, but believeth on him that justifieth
    the ungodly, his faith is counted to him for righteousness._


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 hope; in as much 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 heart and
knoweth all things_? What solid joy, either in this world or that to
come, while _the wrath of God abideth on us_?

2. And yet how little hath this important question been understood?
What confused notions have many had concerning it? Indeed not only
confused, but often utterly false; contrary to the truth, as light
to 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
of the subject, to save those that seek the truth in sincerity, from
_vain jangling and strife of words_, to clear the confusedness of
thought, into which so many have already been led thereby, and to give
them true and just conceptions of this great mystery of godliness, I
shall endeavour to shew,

  _First_, What is the general ground of this whole doctrine of
    justification.

  _Secondly_, What justification is.

  _Thirdly_, Who they are that are justified. And,

  _Fourthly_, On what terms they are justified.


I. I am, first, to shew, 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 is
holy; merciful as the Author of all is merciful, perfect as his Father
in heaven is perfect. As God is love, so man dwelling in love, dwelt in
God, and God in him. God made him to be _an image of his own eternity_,
an incorruptible picture of the God of glory. He was accordingly 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 undefiled. 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 obedience in
every point, and this to be performed without any intermission, 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 equal to the task assigned,
and thoroughly furnished for every good word and work.

3. To the entire law of love which was written in his heart (against
which perhaps he could not sin directly) it seemed good to the
sovereign 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 thou eatest thereof, thou
shalt surely die_.

4. Such then was the state of man in paradise. By the free, unmerited
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 him in any, he was to forfeit all. _In that day_, said God,
_thou shalt surely die_.

5. Man did disobey God. He _ate of the tree, of which God commanded him,
saying, Thou shalt not eat of it_. And in that day he was condemn’d, by
the righteous judgment of God. Then also the sentence whereof he was
warned before, began to take place upon him. For the moment he tasted
that fruit, he died: his soul died, was separated from God; separate
from whom the soul has 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. And being already dead in spirit,
dead to God, dead in sin, he hastened on to death everlasting; to the
destruction both of body and soul, in the fire never to be quenched.

6. Thus _by one man, sin entered into the world, and death by sin.
And so death passed upon all men_, as being contained in him who was
the common father and representative of us all. Thus _through the
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
sentence of death eternal. For as _by one man’s disobedience, all were
made sinners_; so by that offence of one, _judgment came upon all men
to condemnation_, Rom. v. 12, _&c._

7. In this state we were, even all mankind, when _God so loved the
world, that he gave his only begotten Son, to the end we might not
perish but have everlasting life_. In the fulness of time, he was
made man, another common head of mankind, a second general parent
and representative of the whole human race. And as such it was that
_he 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 offering for sin_: he poured out his
blood for the transgressors: he _bare our sins in his own body on the
tree_, that _by his stripes we_ might be _healed_: and by that one
oblation of himself once offered, 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
justification_. 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 punishment 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 shew. And it is evident from
what has been already observed, that it is not, the being made actually
just and righteous. This is _sanctification_: which is indeed, in some
degree, the immediate _fruit_ of justification: but nevertheless is
a distinct gift of God, and of a totally different nature. The one
implies, what God _does for us_ through his Son; the other what he
_works in us_ by his Spirit. So that altho’ some rare instances maybe
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 sufficiently distinguished from each other, both by St. _Paul_
and the other inspired writers.

2. Neither is that far-fetch’d conceit, that justification is, the
clearing us from accusation, particularly that of _Satan_, easily
proveable from any clear text of holy writ. In the whole scriptural
account of this matter, as above laid down, neither that accuser nor
his accusation appears to be at all taken in. It cannot indeed be
denied, that he is the _accuser of men_, emphatically so called. But
it does in no wise appear, that the great apostle hath any reference to
this, more or less, in all that he hath written touching justification,
either to the _Romans_ or the _Galatians_.

3. 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, unnatural way of speaking, mean either more or less than this,
that whereas we have transgressed the law of God, and thereby deserved
the damnation of hell, God does not inflict on those who are justified,
the punishment 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 he 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 think that I am innocent,
to judge that I 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 prejudice; and he cannot but perceive, that such a notion of
justification, is neither reconcileable to reason, nor scripture.

5. The plain scriptural notion of justification is pardon, the
forgiveness 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 _sheweth
forth his righteousness_ (or mercy) _by the remission of the sins
that are past_. This is the easy, natural account of it given by
St. _Paul_, throughout this whole epistle. So he explains it himself,
more particularly in this, and in the following chapter. Thus in the
next verses but one to the text, _Blessed are they_, saith he, _whose
iniquities are forgiven, and whose sins are covered: blessed is the
man to whom the Lord will not impute sin_. To him that is justified
or forgiven, God _will not impute sin_ to his condemnation. He will
not condemn him on that account, either in this world or in that which
is to come. His sins, all his past sins, in thought, word and deed,
_are covered_, are blotted out: shall not be remembered or mentioned
against him, any more than if they had not been. God will not inflict
on that sinner what he deserved to suffer, because the Son of his love
hath suffered for him. And from the time we are _accepted through the
Beloved, reconciled to God through his blood_, he loves and blesses and
watches over us for good, even as if we had never sinned.

Indeed the apostle in one place seems to extend the meaning of the
word much farther; where he says, _Not the hearers of the law, but
the doers of the law shall be justified_. Here he appears to refer
our justification, to the sentence of the great day. And so our Lord
himself unquestionably doth, when he says, _By thy words thou shalt be
justified_: proving thereby, that _for every idle word men shall speak,
they shall give an account in the day of judgment_. But perhaps 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 him_.


III. 1. But this is the third thing which was to be considered, namely,
who are they that are justified? And the apostle tells us expresly,
_the ungodly_: He, that is, God, _justifieth the ungodly_: the ungodly
of every kind and degree, and none but the ungodly. As _they that are
righteous need no repentance_, 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 _unrighteousness_
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 justification (unless they mean,
that justification at the last day, which is wholly out of the present
question) so far from it, that the very supposition, is not only flatly
impossible (for where there is no love of God, there is no holiness;
and there is no love of God, but from a sense of his loving us) but
also grosly, intrinsically 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 Shepherd 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 fruits of that _carnal
mind, which is enmity against God_.

4. These _who are sick, the burden of whose sins is intolerable_, are
they that _need a physician_; these who are guilty, who groan under
the wrath of God, are they that need a pardon. These who are _condemned
already_, not only by God, but also by their own conscience, as by a
thousand witnesses, of all their ungodliness, both in thought and word
and 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 justified; 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 God is shed abroad
therein. And while the tree is corrupt, so are the 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
answer is easy. He _may_ do these, even before he is justified. And
these are, in one sense, _good works_; they are _good and profitable
to men_. But it does not follow, that they are, strictly speaking, good
in themselves, or good in the sight of God. All truly _good works_ (to
use the words of our church) _follow after justification_. And they are
therefore good and _acceptable to God in Christ_, because they _spring
out of a true and living faith_. By a parity of reason, all _works done
before justification, are not_ good, in the Christian sense, _forasmuch
as they spring not of faith in Jesus Christ_ (tho’ from some kind of
faith in God they may spring) _yea rather, for that they are not done,
as God hath willed and commanded them to be done, we doubt not_ (how
strange soever it may appear to some) _but they have the nature of sin_.

6. Perhaps those who doubt of this, have not duly considered the
weighty reason which is here assign’d, why no works done before
justification, can be truly and properly good. The argument plainly
runs thus:

No works are good which are not done as God hath willed and commanded
them to be done:

But no works done before justification are done as God hath willed and
commanded them to be done:

Therefore no works done before justification are good.

The first proposition is self-evident. And the second, that no works
done before justification, are done as God hath willed and commanded
them to be done, will appear equally plain and undeniable, if we only
consider God hath willed and commanded, that _all our works_ should
_be done in charity_, (ἐν ἀγάπη) in love, in that love to God, which
produces love to all mankind. But none of our works can be 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 adoption,
crying in our hearts, Abba, Father_. If therefore God doth not _justify
the ungodly_, and him that (in this sense) _worketh not_, then hath
Christ died in vain; then notwithstanding his death, can no flesh
living be justified.


IV. 1. But on what terms then is he justified, who is altogether
_ungodly_, and till that time, _worketh not_? On one alone, which is
faith. He _believeth in him that justifieth the ungodly_. And _he that
believeth is not condemned_: Yea, he _is passed from death unto life_.
For _the righteousness_ (or mercy) _of God is by faith of Jesus Christ,
unto all and upon all them that believe:――Whom God hath set forth for
a propitiation, through faith in his blood: that he might be just, and_
(consistently with his justice) _the justifier of him which believeth
in Jesus: therefore we conclude, that a man is justified by faith,
without the deeds of the law_: without previous obedience to the moral
law, which indeed he could not till now perform. That it is the moral
law, and that alone which is here intended, appears evidently from the
words that follow. _Do we then make void the law through faith? God
forbid! Yea, we establish the law._ What law do we establish by faith?
Not the ritual law: not the ceremonial law of _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 ἔλεγχος, _evidence_ or
conviction _of things not seen_, not discoverable by our bodily senses,
as being either past, future or spiritual. Justifying faith implies,
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_. And at what time soever a sinner thus believes, be it in
early childhood, in the strength of his years, or when he is old and
hoary-hair’d, God justifieth that ungodly one: God for the sake of
his Son; pardoneth and absolveth, 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 deep sense of the want of all good,
and the presence of all evil. And whatever good he hath or doth from
that hour, when he first believes in God through Christ, faith does not
_find_ but _bring_. 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
confidence, 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.――But here we must take heed that we do not halt with God,
through an inconstant, wavering faith. _Peter_ coming to Christ upon
the water, because he fainted in faith, was in danger of drowning. So
we, if we begin to waver or doubt, it is to be feared, that we should
sink as _Peter_ did, 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
sufficient sacrifice for _thee_, a perfect cleansing of _thy_ sins, so
that thou mayst say with the apostle, he loved _thee_ and gave himself
for _thee_. For this is to make Christ _thine own_, and to apply his
merits unto _thyself_.” Sermon on the sacrament, first part.

4. By affirming that this faith is the term or _condition of
justification_, I mean, first, that there is no justification without
it. _He that believeth not is condemned already_; and so long as he
believeth not, that condemnation cannot be removed, but _the wrath of
God abideth on him_. As _there is no other name given under heaven than
that of Jesus of Nazareth_, no other merit _whereby_ a condemned sinner
can ever _be saved_ from the guilt of sin; so there is no other way of
obtaining a share in his merit, than _by faith in his name_. So that as
long as we are without this faith, we are _strangers to the covenant of
promise_, we are _aliens from the common-wealth of Israel, and without
God in the world_. Whatsoever virtues (so call’d) a man may have (I
speak of those unto whom the gospel is preached; for _what have I to
judge them that are without_?) whatsoever good works (so accounted) he
may do, it profiteth not; he is still a _child of wrath_, still under
the curse, till he believes in Jesus.

5. * Faith therefore is the _necessary_ condition of justification. Yea,
and the _only necessary_ condition thereof. This is the second point
carefully to be observed; that the very moment God giveth faith (_for
it is the gift of God_) to the _ungodly, that worketh not_, that _faith
is counted to him for righteousness_. He hath no righteousness at all,
antecedent to this, not so much as negative righteousness or innocence.
But _faith is imputed to him for righteousness_, the very moment that
he believeth. Not that God (as was observed before) thinketh him to
be 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 counteth
us righteous, from the time we believe in him: that is, he doth not
punish us for our sins, yea, treats us as tho’ we were guiltless and
righteous.

6. Surely the difficulty of assenting to this proposition, that
faith is the _only condition_ of justification, must arise from not
understanding it. We mean thereby thus much, that it is the only thing
without which none is justified; the only thing that is immediately,
indispensably, absolutely requisite in order to pardon. As on the
one hand, tho’ a man should have every thing else, without faith, yet
he cannot be justified; so on the other, tho’ 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 utter inability to think, speak or do good,
and his absolute meetness for hell-fire: suppose, I say, this sinner,
helpless and hopeless, casts himself wholly on the mercy of God in
Christ (which indeed he cannot do 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?

Now if there ever was one such instance from the beginning of the
world. (And have there not been, and are there not ten thousand times
ten 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
whatsoever 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 of 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
condition, the only condition of justification? Wherefore didst thou
decree, _He that believeth_, and he only, _shall be saved_? This is
the very point on 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, but _on him that calleth us_: that there is
no _unrighteousness with God_, in fixing his own terms, not according
to ours, but his own good pleasure: who may justly say, _I will have
mercy on whom I will have mercy_, namely, on him who believeth in Jesus.
So _then it is not of him that willeth, or of him that runneth_, to
chuse the condition on which he shall find acceptance; _but of God that
sheweth mercy_, that accepteth none at all, but of his own free love,
his unmerited goodness. _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
thou 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 stedfastness, 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 this
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
_mere sinner_ inwardly and outwardly, self-destroyed and self-condemned,
bringing nothing to God but ungodliness only, pleading nothing of 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 the whole and sole _propitiation for his sins_. Thus
only can he be _found in him_, and receive the _righteousness which is
of God by faith_.

9. * Thou ungodly one, who hearest or readest these words, thou vile,
helpless, miserable sinner, I charge thee before God the judge of all,
go strait unto him, with all thy ungodliness. 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 righteousness of thine own! No humility,
contrition, sincerity. 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 to advance his glory: the
glory of his free grace, justifying the ungodly and him that worketh
not. O come quickly. Believe in the Lord Jesus; and _thou_, even _thou_
art reconciled to God.




                              SERMON VI.

                      THE RIGHTEOUSNESS OF FAITH.

                          ROM. x. 5, 6, 7, 8.

  _|Moses| describeth the righteousness which is of the law, that the
    man which doeth those things shall live by them.

  But the righteousness which is of faith speaketh on this wise.
    Say not in thine heart, who shall ascend into heaven? That is,
    to bring Christ down from above:

  Or who shall descend into the deep? That is, to bring 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._


1. THE apostle does not here oppose the covenant given by _Moses_,
to the covenant given by Christ. If we ever imagined this, it was
for want of observing, that the latter, as well as the former part of
these words, were spoken by _Moses_ himself, to the people of _Israel_,
and that, concerning the covenant which then was. (_Deut._ xxx. 11,
12, 14.) But it is the covenant of _grace_, which God through Christ
hath established with men in all ages, (as well before, and under the
_Jewish_ dispensation, as since God was manifest in the flesh) which
St. _Paul_ here opposes to the covenant of _works_, made with _Adam_
while in paradise; but commonly supposed to be the only covenant which
God had made with man, particularly by those _Jews_ of whom the apostle
writes.

2. Of these it was that he so affectionately speaks, in the beginning
of 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
for God, but not according to knowledge. For they being ignorant of
God’s righteousness_ (of the justification that flows from his mere
grace and mercy, freely forgiving our sins through the Son of his love,
through the redemption which is in Jesus) _and seeking to establish
their own righteousness_, (their own holiness, antecedent to faith in
_him that justifieth the ungodly_, as the ground of their pardon and
acceptance) _have not submitted themselves unto the righteousness of
God_, and consequently seek death in the error of their life.

3. They were ignorant, that _Christ is the end of the law for
righteousness to every one that believeth_, that by the oblation of
himself once offered, 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 of innocence) the strict tenor whereof, without any abatement was,
“Do this and live:” And at the same time purchased for us that better
covenant, “Believe and live;” believe and thou shalt be saved; now
saved 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 God_,
yet have it not _according to knowledge_: but are still _seeking to
establish their own righteousness_, as the ground of their pardon and
acceptance; 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 remove
this grand stumbling-block out of your way, I will endeavour to shew,
first, What _the righteousness_ is, _which is of the law_, and what
_the righteousness which is of faith_; Secondly, The folly of trusting
in _the righteousness of the law_, and the wisdom of _submitting to
that which is of faith_.


I. 1. And, first, _The righteousness which is of the law, saith,
the man which doth these things, shall live by them_. Constantly and
perfectly observe all these things to do them, 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 eternal
continuance, in the holiness and happiness wherein he was created.

2. It required, that man should fulfil all righteousness, inward and
outward, negative and positive: that he should not only abstain from
every idle word, and avoid every evil work, but should keep every
affection, every desire, every thought in obedience to the 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
pure 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: that 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. These were the things which the righteousness of the law required,
that he who did them might live thereby. But it farther required,
that this entire obedience to God, this inward and outward holiness,
this conformity both of heart and life to his will, should be perfect
in _degree_. 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 sufficient, unless every one was
obeyed with all the strength, in the highest measure, and most perfect
manner. Nor did it answer the demand of this covenant, to love God with
every power 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
everlasting.

5. The righteousness then which is of the law, speaketh on this wise.
“Thou, O man of God, stand fast in love, in the image of God wherein
thou art made. If thou wilt remain in life, keep the commandments,
which are now written in thy heart. Love the Lord thy God with all thy
heart. Love as thyself every soul that he hath 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 degree, and at every
moment of thine existence. _This do, and thou shalt live_: thy light
shall shine, thy love shall flame more and more, till thou art received
up into the house of God in the heavens, to reign with him for ever and
ever.”

6. _But the righteousness which is of faith speaketh on this wise: say
not in thine heart, who shall ascend into heaven, that is, to bring
down Christ from above_ (as tho’ it were some impossible task, which
God required thee previously to perform, in order to thine acceptance:)
_or, who shall descend into the deep, that is, to bring up Christ
from the dead_; (as tho’ that were still remaining to be done, for the
sake of which thou wert to be accepted.) _But what saith it? The word_
(according to the tenor of which, thou mayst now be accepted as an heir
of life eternal) _is nigh thee, even in thy mouth and in thy heart,
that is, the word of faith, which we preach_: the new covenant which
God hath now established with sinful man, through Christ Jesus.

7. _By the righteousness which is of faith_, is meant, that condition
of justification (and in consequence of present and final salvation, if
we endure therein unto the end) which was given by God to _fallen man_,
through the merits and mediation of his only begotten Son. This was
in part revealed to _Adam_ soon after his fall, being contained in the
original promise, made to him and his seed, concerning the seed of the
woman, who should _bruise the_ serpent’s _head_.[17] 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 thy seed shall
all the nations of the earth be blessed_.[18] It was yet more fully
made known to _Moses_, to _David_, and to the prophets that followed:
and through them, to many of the people of God, in their respective
generations. But still the bulk even of these were ignorant of it; and
very few understood it clearly. Still _life and immortality_ were not
so _brought to light_ to the _Jews_ of old, as they are now unto us _by
the gospel_.

8. Now this covenant saith not to sinful man “Perform unsinning
obedience and live.” If this were the term, he would have no more
benefit by all which Christ hath done and suffered for him, than if he
was required, in order to life, to _ascend into heaven and bring down
Christ from above_: or to _descend into the deep_, into the invisible
world, and _bring up Christ from the dead_. It doth not require any
impossibility to be done; (altho’ to mere man, what it requires would
be impossible; but not, to man assisted by the Spirit of God:) this
were only, to mock human weakness. Indeed, strictly speaking, the
covenant of _grace_ doth not require us, to _do_ any thing at all, as
absolutely and indispensably necessary in order to our justification:
but only, to _believe_ in him, who, for the sake of his Son, and the
propitiation which he hath made, _justifieth the ungodly that worketh
not_, and imputes his faith to him for righteousness. Even so _Abraham
believed in the Lord, and he counted it to him for righteousness.[19]
And he received the sign of circumcision, a seal of the righteousness
of faith――that he might be the father of all them that believe――that
righteousness might be imputed unto them also.[20] Now it was not
written for his sake alone, that it_ (i. e. faith) _was imputed to
him. But for us also, to whom it shall be imputed_ (to whom faith
shall be imputed for righteousness, shall stand in the stead of perfect
obedience, 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 death
_for our offences, and was raised again for our justification_:[21]
“For the assurance of the remission of our sins, and of a second life
to come to them that believe.”

9. What saith then the covenant of forgiveness, of unmerited love, of
pardoning mercy? _Believe in the Lord Jesus Christ, and thou shalt be
saved._ In the day thou believest, thou shalt surely live. Thou shalt
be restored to the favour of God; and in his pleasure is life. Thou
shalt be saved from the curse and from the wrath of God. Thou shalt 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,
easy, 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 _God hath raised from the dead_, and _confesseth
with thy mouth 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 difference 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 difference is this:
the one supposes him to whom it is given, to be already holy and happy,
created in the image and enjoying the favour of God; and prescribes
the condition whereon he may continue therein, in love and joy, life
and immortality. The other supposes him to whom it is given, to be now
unholy and unhappy; 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 bodily death, and death everlasting. And to man
in this state, it prescribes the condition, whereon he may regain the
pearl he has lost: may recover the favour, and the image of God, may
retrieve the life of God in his soul, and be restored to 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 _continuance_
in the favour of God, in his knowledge and love, in holiness and
happiness, required of perfect man, a _perfect_ and uninterrupted
_obedience_, to every point of the law of God. Whereas the covenant
of grace, in order to man’s _recovery_, of the favour and life of God,
requires only _faith_; living faith in him, who through God justifies
him that _obeyed not_.

13. * Yet again: the covenant of works required of _Adam_ and all
his children, 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 pay, God _frankly
forgives_ us _all_: provided only, that we believe in him, who hath
_paid the price for us_; 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_ from 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 tho’ it should say, Thou art sin: God is love.
Thou by sin art fallen short of the glory of God; yet there is mercy
with him. Bring then all thy sins to the pardoning God, and they 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 near, in full
assurance of faith. He speaketh, and it is done. Fear not, only believe;
for even the just God _justifieth all that believe in Jesus_.


II. 1. These things considered, it will be easy to shew, as I
proposed to do in the second place, the folly of trusting in the
_righteousness which is of the law_, and the wisdom of _submitting to
the righteousness 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 thence. They set out wrong. Their very first step is a
fundamental 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
a supposition is this? Since it was made with _Adam_ in a state of
innocence. 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 design’d for the _recovery_ of the favour
and life of God once lost, but only for the _continuance_ and increase
thereof, till it should be compleat in life everlasting.

2. Neither do they consider, who are thus _seeking 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 such obedience? Or,
consequently, 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
minster grace to the hearers_? And _whether you eat or drink, or
whatever you do_, doing _all to the glory of God_? And how much less
are you able to fulfil all the inward commandments of God? Those which
require, that every temper and motion of your soul should be holiness
unto the Lord? Are you able, To _love God with all your heart_? 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, that the righteousness of the law
requires, not only the obeying every command of God, negative and
positive, internal and external, but likewise in the perfect degree.
In every instance whatever, the voice of the law is, Thou shalt serve
the Lord thy God with all thy strength. It allows no abatement of
any kind. It excuses no defect. It condemns every coming short of the
full measure of obedience, and immediately pronounces a curse on the
offender. It regards only the invariable rules of justice, and faith,
“I know not to shew mercy.”

4. Who then can appear before such a judge, who is _extreme to mark
what is done amiss_? How weak are they who desire to be tried at the
bar, where _no flesh living can be justified_? None of the offspring
of _Adam_. For suppose we did now keep every commandment with all our
strength: yet one 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 do not perform
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.

5. 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
whom 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 number than the hairs
of his head! What stupidity, what senselesness must it be for such an
unclean, guilty, helpless worm as this, to dream of seeking acceptance
by _his own righteousness_, of living by _the righteousness which is of
the law_?

6. Now whatsoever considerations prove the folly of trusting in the
_righteousness which is of the law_, prove equally the wisdom of
submitting to _the righteousness which is of God by faith_. This were
easy to be shewn with regard to each of the preceding considerations.
But to wave this, the wisdom of the first step hereto, the disclaiming
our own righteousness, plainly appears from hence, that it is acting
according to truth, to the real nature 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
corrupt, sinful nature; more corrupt indeed than we can easily conceive,
or find words to express? That hereby we are prone to all that is evil,
and averse from all that is good; that we are full of pride, self-will,
unruly passions, foolish desires; vile and inordinate affections;
lovers of the world, lovers of pleasure more than lovers of God? That
our lives have been no better than our hearts, but many ways ungodly
and unholy; insomuch that our actual sins, both in word and deed, have
been as the stars of heaven for multitude: that on all these accounts,
we are displeasing to him, who is of purer eyes than to behold iniquity;
and deserve nothing from him, but indignation and wrath and death,
the due wages of sin? That we cannot by any of our righteousness, (for
indeed, we have none at all) nor by any of our works (for they are as
the tree from which they grow) appease the wrath of God, or avert the
punishment we have justly deserved? Yea, that, if left to ourselves, we
shall only wax worse and worse, sink deeper and deeper into sin, offend
God more and more, both with 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? And is not this 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 is an instance of true wisdom.

7. The wisdom of submitting to _the righteousness of faith_, appears
farther from this consideration, that it is the righteousness of God:
I mean here, it is that method of reconciliation with God, which hath
been chose and established by God himself, not only as he is the God
of wisdom, but as he is the sovereign Lord of heaven and earth, and
of every creature which he hath made. Now, as it is not meet for man
to say unto God, What dost 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 acquiesce in whatever he hath chosen, to say
in this, as in all things, “It is the Lord; let him do what seemeth him
good.”

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 with himself, that we were not cut away from his
hand, and utterly blotted out of his remembrance. Therefore whatever
method he is pleased to appoint, of his tender mercy, of his unmerited
goodness, whereby his enemies, who have so deeply revolted from him, so
long and obstinately rebelled against him, may still find favour in his
sight, it is doubtless our wisdom to accept with all thankfulness.

9. To mention but one consideration more. It is wisdom to aim at the
best end by the best means. Now the best end which any creature can
pursue, is happiness in God. And the best end a fallen creature can
pursue is, the recovery of the favour and image of God. But the best,
indeed the only means under heaven given to man, whereby he may regain
the favour of God, which is better than life itself, or the image
of God, which is the true life of the soul, is the submitting to the
_righteousness which is of faith_, the believing in the only-begotten
Son 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 _first_ conquer every sin; break off every
evil word and work, and do all good to all men: or, I must _first_ go
to church, receive the Lord’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 of God_, and art _seeking to
establish thy own righteousness_, as the ground of thy reconciliation.
Knowest thou 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 _first_, and then I shall believe. Nay, but _first believe_.
Believe in the Lord Jesus Christ, the propitiation for thy sins. Let
this good foundation _first_ be laid, and then thou shall do all things
well.

Neither say in thy heart, “I can’t be accepted yet, because I am not
_good enough_.” Who is _good enough_? Who ever was? To merit acceptance
at God’s hand’s? Was ever any child of _Adam good enough_ for this?
Or will any, till the consummation of all things? And as for thee,
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? Art thou not _bad enough_ already? Indeed thou art, and
that God knoweth. And thou thyself canst not deny it. Then delay not.
All things are now ready. _Arise and wash away thy sins._ The fountain
is open. Now is the time, to wash thee white in the blood of the Lamb.
Now he shall _purge_ thee as with _hyssop, and_ thou _shalt be clean;
he_ shall _wash_ thee, and thou _shalt be whiter than snow_.

3. Do not say, “But I am not _contrite enough_: I am not _sensible
enough_ of my sins.” I know it. I would to God, thou wert more
_sensible_ of them, more _contrite_ a thousand fold than thou art. But
do not stay for this. It may be God will make thee so, not before thou
believest, but by believing. It may be, thou wilt not weep much, till
thou lovest much, because thou hast had much forgiven. In the mean time,
look unto Jesus. Behold how he loveth thee! What could he have done
more for thee which he hath not done?

                   “O Lamb of God, was ever pain,
                    Was ever love like thine!”

Look steddily upon him, till he looks on thee, and breaks thy hard
heart. Then shall thy _head_ ♦be _waters, and_ thy _eyes fountains of
tears_.

4. Nor yet do thou say, “I must _do_ something more, _before_ I come
to Christ.” I grant, supposing thy Lord should delay his coming, it
were meet and right to wait for his appearing, in doing, so far as
thou hast power, whatsoever he hath 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 high, before
the morning-light. O do not set him a time. Expect him every hour. Now,
he is nigh! Even at the door!

5. And to what end wouldst thou wait for _more sincerity, before_ thy
sins are blotted out? To make thee more worthy of the grace of God?
Alas, thou art still _establishing thy own righteousness_. He will have
mercy, not because thou art worthy of it, but because his compassions
fail not: not because thou art righteous; but because Jesus Christ hath
atoned for thy sins.

Again, if there be any thing good in _sincerity_, 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, toward 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 nothing to plead, nothing to offer to God, but only the
merits of his well-beloved Son, _who loved_ thee, _and gave himself
for_ thee.

6. * To conclude. Whosoever thou art, O 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 in the Lord
Jesus Christ, 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 thou art, just as thou art, believe the gospel: and
_I will be merciful unto |thy| unrighteousness and |thy| iniquities
will I remember no more_.




                              SERMON VII.

                              MARK i. 15.

  _The Kingdom of God is at hand: repent ye, and believe the
    gospel._


THESE words 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_.


I. 1. We are, first, to consider, The nature of true religion, here
term’d by our Lord, _The kingdom of God_. The same expression the great
apostle uses in his epistle to the _Romans_, where he likewise explains
his Lord’s words, saying, _The kingdom of God is not meat and drink;
but righteousness, and peace, and joy in the Holy Ghost_. Chap. 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 ceremonial 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 vehemently
pressed the same, even on those _among the Gentiles_ (or Heathens) _who
were turned to God_. Yea, to such a degree, that some of them taught,
wheresoever they came among them, _Except ye be circumcised, 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 at 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 religion. And it were superstition to object
against them, while they are applied only as occasional helps to human
weakness. But let no man carry them farther. Let no man dream, that
they have any intrinsick worth: or that religion cannot subsist without
them. This were to make them an abomination to the Lord.

5. The nature of religion is so far from consisting in these, in
_forms_ of worship, or _rites_ and _ceremonies_, that it does not
properly consist in any _outward actions_, of what kind soever. It is
true, a man cannot have any religion, who is guilty of vicious, immoral
actions; or who does to others, what he would not they should do to
him, if he were in the same circumstance. And it is also true, that he
can have no real religion, who _knows to do good, and doth 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, suppose,
feeding the hungry, or cloathing the naked: and, 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
of praise. So manifest it is; that altho’ true religion naturally leads
to every good word and work, yet the real nature thereof lies deeper
still, even in _the hidden man of the heart_.

6. I say, of _the heart_. For neither does religion consist in
_orthodoxy_ or _right opinions_; which altho’ 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 incarnation of our Lord, concerning the ever blessed
Trinity, and every other doctrine, contained in the oracles of God:
He may assent to all the three creeds: that called the apostles’, the
_Nicene_, and the _Athanasian_: and yet ’tis 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; (tho’ indeed, not altogether. For
every man errs in something; whereas we can’t 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 call’d: 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 remember
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.[22] This is the first and great commandment_,
the first and great branch of Christian righteousness. 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 exceeding 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, my 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. Thou shalt
love_――Thou shalt embrace with the most tender good-will, the most
earnest and cordial affection, the most inflamed desires of preventing
or removing all evil, and of procuring for him every possible good.
_Thy neighbour_――that is, not only thy friend, thy kinsman, or thy
acquaintance; not only the virtuous, the friendly, him that loves thee,
that prevents or returns thy kindness; but every child of man, every
human creature, every soul which God hath made: not excepting him 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 despightfully uses and persecutes thee. Him thou shalt
_love as thyself_; with the same invariable thirst after his happiness
in every kind: the same unwearied care to skreen 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
necessarily implies _bowels of mercies, 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, _doth good unto all men_; being (_without
partiality and without hypocrisy_) _full of mercy and good fruits_.

10. But true religion, or a heart right toward 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 of God_,
which God only can give and the world cannot take away: the peace which
_passeth all understanding_, all (barely) rational conception; 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 uncertainty; 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 of 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 fix’d 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 God. He it is that worketh in
us that calm, humble rejoicing in God, through Christ Jesus, _by whom
we have now received the atonement_, καταλλαγὴν, the reconciliation
with God; and that enables us boldly to confirm the truth of the royal
Psalmist’s declaration, _Blessed is the man_ (or rather _happy_) _whose
unrighteousness is forgiven, and whose sin is covered_. He it is that
inspires the Christian soul, with that even, solid joy, which arises
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 fully _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 stiled
in the inspired writings, _the kingdom of God_, (as by our Lord in
the text) and sometimes, _the kingdom of heaven_. It is termed _the
kingdom of God_, because it is the immediate fruit of God’s reigning
in the soul. So soon as ever he takes unto himself his mighty power,
and sets up his throne in our hearts, they are instantly filled with
this _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 this, they can aver,
before angels and men,

                     “Everlasting life is won:
                      Glory is on earth begun:”

According to the constant tenor of scripture, which every where bears
record, _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 has sent_,
John xvii. 3. And they to whom this is given, may confidently address
God, tho’ they were in the midst of a fiery furnace,

         “Thee――Lord, safe shielded by thy pow’r,
          Thee, Son of God, _Jehovah_, we adore;
          In form of man descending to appear:
          To thee be ceaseless hallelujah’s 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 hand_. As these
words were originally spoken, they implied, that _the time_ was then
_fulfilled_, God being _made manifest in the flesh_, 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 not
far from every one of you. Ye may this hour enter thereinto, if so be
ye hearken to his voice, _repent ye, and believe the gospel_.


II. 1. This is the way. Walk ye in it. And first, repent, that 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 art. Know that
corruption of thy inmost nature, whereby thou art very far gone from
original righteousness, whereby _the flesh lusteth_ always _contrary
to the spirit_, through that _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 understanding are
darkned, so that they cannot discern God or the things of God. The
clouds of ignorance and error rest upon thee, and cover thee 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 thy desires and
aversions, thy joys and sorrows, thy hopes and fears, are out of frame,
are either undue in their degree, or placed on undue objects. So that
there is no soundness in thy soul; but _from the crown of the head to
the sole of the foot_ (to use the strong expression of the prophet)
there are only _wounds and bruises and putrifying sores_.

2. Such is the inbred corruption of thy heart, of thy very inmost
nature. And what manner of branches canst thou expect to grow, from
such an evil root? Hence springs unbelief, ever departing from the
living God: Saying, “Who is the Lord that I should serve him? 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 flow forth the bitter streams of vanity, thirst of praise;
ambition, covetousness; the lust of the flesh, the lust of the eye, and
the pride of life. From this arise anger, hatred, malice, revenge, envy,
jealousy, evil-surmisings: from this all the foolish and hurtful lusts,
that now _pierce thee through with many sorrows_, and if not timely
prevented, will at length _drown thy soul in everlasting perdition_.

3. And what fruits can grow on such branches as these? Only such as are
bitter and evil continually. Of pride cometh 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, uncleanness,
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, shouldst thou reckon 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 than
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_? Death not
only temporal, but eternal. _The soul that sinneth it shall die_: for
the mouth 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, ἔνοχος ἐστι
τῆ γεέννῃ τοῦ πυρός; not properly _is in danger of hell-fire_, that
expression is far too weak: but rather, _is under the sentence of
hell-fire_, doom’d already, just dragging to execution. Thou art guilty
of everlasting death. It is the just 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 throughly convinced, 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 wert now to go down quick into the pit, into the fire that never
shall 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.

5. And what wilt thou do to appease the wrath of God, to atone for all
thy sins, and to escape the punishment thou hast so justly deserved?
Alas, thou canst do nothing: nothing that will in any wise make amends
to God, for one evil work, or word, or thought. If thou couldst now do
all things well, if from this very hour, till thy soul should return
to God, thou couldst 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 as 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 the thought, of atoning for thy own sins
by any thing thou couldst 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 time to come, could atone for
the sins that are past, this would profit thee nothing; for thou art
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 be
changed. For so long as the tree remains evil, it cannot bring forth
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 fore-runner 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 the mouth stop’d, 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 devour
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,
helpless sinners) in the largest sense of the word, means, the whole
revelation made to men by Jesus Christ: and sometimes the whole account
of 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
the end we might not perish, but have everlasting life_. Or, _he was
bruised for our transgressions, he was wounded for our iniquities: the
chastisement of our peace 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 truly
repent and unfeignedly believe his holy gospel.” As soon as ever God
hath spoken to thy heart “Be of good chear, thy sins are forgiven thee,”
his kingdom comes; thou hast righteousness and peace, and joy in the
Holy Ghost.

10. Only beware thou do not deceive thy own soul, with regard to the
nature of this faith. It is not (as some have fondly conceived) a bare
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 believe
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 _me_: and that I,
even I, am now reconciled to God by the blood of the cross.

11. Dost thou thus believe? Then the peace of God is in thy heart,
and sorrow and sighing flee away. Thou art no longer in doubt of the
love of God: it is clear as the noon-day sun. Thou cryest 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
thou 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 thro’ 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 unto 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? 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 now being taken
away) _the glory of the Lord_, his glorious love, and the glorious
image wherein thou wast 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, O man of _God_,
regard them not: be thou moved by none of these things. Thou knowest
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. O let not thy hands
hang down. Yet a little longer, and he will take away thy fears, and
give thee the spirit of a sound mind. _He is nigh that justifieth: who
is he that condemneth? It is Christ that died; yea rather that rose
again; who is even now at the right-hand of God, making intercession
for thee._ Now cast thyself on the Lamb of God, with all thy sins, how
many soever they be; and _an entrance shall_ now _be ministred unto_
thee, _into the kingdom of our Lord and Saviour Jesus Christ_!




                             SERMON VIII.

                    THE FIRST-FRUITS OF THE SPIRIT.

                             ROM. viii. 1.

  _There is therefore now no condemnation to them which are in
    Christ Jesus, who walk not after the flesh, but after the
    Spirit._


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
motions 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 hath _justified_ them _freely
by his grace, thro’ 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:[23] Which Spirit
beareth witness with their spirits, that they are the children 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_.[24]

3. But because this scripture has been so frequently misunderstood, and
that in so dangerous a manner, because such multitudes of _unlearned
and unstable men_, (οἱ ἀμαθεῖς καὶ ἀστήρικτοι, men untaught of God,
and consequently unestablished in _the truth which is after godliness_)
have _wrested_ it _to their own destruction_. I propose to shew 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 shew, who those are that _are in Christ Jesus_.
And are they not, those who believe in his name? Those who are _found
in him, not having_ their _own righteousness, but the righteousness
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 members to their head; in a manner which words cannot express, nor
could it before enter into their hearts to conceive.

2. Now _whosoever abideth in him, sinneth not; walketh not after the
flesh_. The flesh, in the usual language of St. _Paul_, signifies
corrupt nature. In this sense, he uses the word, writing to the
_Galatians_. _The works of the flesh are manifest_, Gal. v. 19. And a
little before, _Walk in the Spirit, and ye shall not fulfil the lust_
(or desire) _of the flesh_ (_v._ 16.) To prove which, namely, that
those who _walk by the Spirit, do not fulfil the lust of the flesh_,
he immediately adds, _for the flesh lusteth against the Spirit; but
the Spirit lusteth against the flesh (for these are contrary to each
other) that ye may not do the things which ye would_. So the words
are literally translated, (ἵνα μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε) Not, _so
that ye cannot do the things that ye would_, as if the flesh overcame
the Spirit: a translation which hath not only nothing to do with the
original text of the apostle, but likewise makes his whole argument
nothing worth, yea, asserts just the reverse of what he is proving.

3. _They who are of Christ_, who _abide in him have crucified
the flesh with its affections 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_, _drunkenness_, _revellings_: from
every design, and word and work, to which the corruption of nature
leads. Altho’ they feel the root of bitterness 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 they undergo, only gives them fresh occasion
of praise, of crying out, _Thanks be unto God, who giveth us the
victory, thro’ Jesus Christ our Lord_.

4. They now _walk after the Spirit_, both in their hearts and lives.
They are taught of him to love God and their neighbour, with a love
which is _as a well of water, springing up into everlasting life_.
And by him they are 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 communication
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
behaviour to follow him, _who left us an example that we might tread
in his steps_: in all their intercourse with their neighbour to
walk in justice, 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 shew
forth in their lives, in the whole course of their words and actions,
the genuine fruits of the Spirit of God, namely, _love_, _joy_, _peace_,
_long-suffering_, _gentleness_, _goodness_, _fidelity_, _meekness_,
_temperance_, and whatsoever else is lovely or praise-worthy. 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_.


II. 1. I proposed to shew, in the second place, How _there is no
condemnation to them, which are_ thus _in Christ Jesus_, and thus
_walk, not after the flesh, but after the Spirit_.

And, first, To believers in Christ, walking thus, _there is no
condemnation_ on account of their past sins. God condemneth them not
for any of these: they are as tho’ they had never been. They are _cast
as a stone into the depth of the sea_, and he remembreth them no more.
God having _set forth his Son to be a propitiation for them, thro’
faith in his blood, hath declared_ unto them _his righteousness, 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 of guilt,
or dread of the wrath of God. They _have the witness in themselves_;
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 _justified by faith,
they have_ the _peace_ of God ruling in their hearts: flowing from
a continual sense of his pardoning mercy, and _the answer of a good
conscience toward God_.

3. If it be said, But sometimes a believer in Christ, may lose his
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.

♦5. They are not condemned, Secondly, for any present sins, for now
transgressing the commandments of God. For they do 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 commandments_:
even as St. _John_ bears witness, _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_: he cannot, so long as that seed of God, that loving,
holy faith remaineth in him. So long as _he keepeth himself_ 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 shalt not steal_,
condemns none but those who do steal. Thus, _Remember 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_; (_v._ 23.) as
the apostle more largely declares, in those memorable words of his
former epistle to _Timothy_. _We know, that the law is good, if a man
use it lawfully; knowing this_, (if while he uses the law of God, in
order either to convince or direct, he know and remember this) ὅτι
δικαίω νόμος οὐ κεῖται. (Not, that the law is not made for a righteous
man; but) _that the law does not lie against a righteous man_: (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_.
_1 Tim._ i. 8, 9, 11.

6. They are not condemned, thirdly, for inward sin, even tho’ 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 them 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 witness’d to be _in Christ Jesus_[25], to have been
_called of God into the fellowship_ (or participation) _of his Son
Jesus Christ_[26], 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_?

7. 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 no 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, tho’ imperfect obedience: and they _have confidence toward
God_, knowing _they are his, by the Spirit which he hath given them_.
_1 John_ iii. 24.

8. Nay, fourthly, altho’ they are continually convinced of sin
cleaving to all they do; altho’ they are conscious of not fulfilling
the perfect law, either in their thoughts, or words, or works; altho’
they know they do not love the Lord their God, with all their heart,
and mind, and soul and strength; altho’ they feel more or less of pride
or self-will, stealing in and mixing with their best duties; altho’
even in 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, they are continually ashamed of their wandring thoughts,
or of the deadness 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 that 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 desire do they feel, and the more diligent they are,
as they _have received the Lord Jesus, so_ to _walk in him_.

9. They are not condemned, fifthly, for _sins of infirmity_, as they
are usually called. (Perhaps it were adviseable 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 we believe true, tho’ in fact it prove to be false; or the
hurting our neighbour, without knowing or designing it; perhaps when
we design’d to do him good. Tho’ 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 countenance; as being no ways inconsistent with their
general character, of _walking not after the flesh but after the
Spirit_.

10. 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; you are confined by sickness.
Therefore you cannot help omitting it: and for the same reason, you are
not condemned. There is no guilt; because 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_.

11. A believer indeed may sometimes be _grieved_, because he cannot
do what his soul longs for. He may cry out, when he is detain’d from
worshipping God in the great congregation, _Like as the hart panteth
after the water-brooks, so panteth my soul after thee, O 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 chearfully yield up those desires, with, _O my
soul, put thy trust in God: for I will yet give him thanks, who is the
help of my countenance and my God_.

12. It is more difficult to determine concerning those which are
usually stiled, _sins of surprize_: 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 neighbour 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 surprize in
general. But it seems, whenever a believer is by surprize over-taken 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
action 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.

13. But if so, then there may be some sins of surprize, which bring
much guilt and condemnation. For in some instances, our being surprized
is owing to some wilful and culpable neglect; or to a sleepiness
of soul which might have been prevented, or shaken off before the
temptation came. A man may be previously warned either of God or man,
that trials and danger 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 an one afterwards fall, tho’ unawares, into the snare which he
might have avoided; that he fell unawares is no excuse: he might have
foreseen, and have shuned the danger. The falling even by surprize, in
such an instance as this, is, in effect, a wilful sin; and as such must
expose the sinner to condemnation, both from God and his own conscience.

14. 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
concurrence of his will. Now in such a case, the jealous God would
undoubtedly shew 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
_ashamed_ 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 condemneth him not;
in the midst of that sorrow and shame, he can still say, _I will trust
and not be afraid. For the Lord Jehovah is my strength and my song; he
is also become my salvation._


III. 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,
O thou of little faith? Tho’ 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 for
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.

2. Wilt thou say, “But I have again committed sin, since I had
redemption through his blood? And therefore it is, that _I abhor
myself, and repent in dust and ashes_.” It is meet thou shouldst 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, _I 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. _O be not intangled again with the yoke of
bondage!_ Neither the vile, devilish bondage of sin; of evil desires,
evil tempers, or words, or works, the most grievous yoke on this
side hell: nor the bondage of 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 committeth 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 that 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, ’tis 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 committeth sin is of the devil_.
Therefore thou art of thy father the devil. It cannot be denied: for
the works of thy father thou dost. O flatter not thyself 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
his 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 _sin cleaving_ to all they do?
Then fret not thyself because of ungodliness, tho’ 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 the evil of thy
heart, to know thyself as also thou art known. Yea, desire of God, that
thou mayst not think of thyself more highly than thou oughtest to think.
Let thy continual prayer be,

                   “Shew me, as my soul can bear,
                      The depth of inbred sin:
                    All the unbelief declare,
                      The pride that lurks within!”

But when he heareth thy prayer, and unveils thy heart, when he shews
thee throughly 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 nothing
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.”――Therefore God is
merciful to thee a sinner! Such a sinner as thou art! God is love; and
Christ hath died. Therefore the Father himself loveth thee. Thou art
his child. Therefore he will with-hold 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? It shall be done. Thou shalt
be _cleansed from all filthiness 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 chear! _Thou shalt 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 chearful
peace, in humble confidence, with calm and resigned, and yet earnest
expectation, to wait till _the zeal of the Lord of Hosts shall perform
this_.

5. Fourthly, If they that _are in Christ, and walk after the Spirit_,
are not condemned for _sins of infirmity_, as neither for _involuntary
failings_, nor for any thing whatever which they are not able to help:
then beware, O 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
rule 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, O man of
God? Yet do not lie there, fretting thyself and bemoaning thy weakness:
But meekly say, Lord, I shall fall thus every moment, unless thou
uphold 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 condemnation, even
tho’ he be _surprized_ into what his soul abhors, (suppose his being
surprized is not owing to any carelessness or wilful neglect of his
own:) if thou who believest, art thus over-taken in a fault, then
grieve unto the Lord; it shall be a precious balm: pour out thy heart
before him, and shew him of thy trouble. And pray with all thy might
to him who is _touched with the feeling of_ thy _infirmities_, that he
would stablish and strengthen and settle thy soul, and suffer thee to
fall no more. But still he condemneth thee not. Wherefore shouldst thou
fear? Thou hast no need of any _fear that hath torment_. Thou shalt
love him that lovest thee, and it sufficeth: more love will bring more
strength. And as soon as thou lovest him with all thy heart, thou shall
be _perfect 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
our Lord Jesus Christ_!




                              SERMON IX.

                THE SPIRIT OF BONDAGE AND OF ADOPTION.

                           ROMANS viii. 15.

  _Ye have not received the spirit of bondage again unto fear: but
    ye have received the Spirit of adoption, whereby we cry, Abba,
    Father._


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
into your hearts. Ye have received the Spirit of adoption, whereby we
cry, Abba, Father._

2. The spirit of bondage and fear is widely distant from this loving
Spirit of adoption. Those who are influenced only by slavish fear,
cannot be termed, the sons of God. Yet some of them may be stiled 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 call’d
_The Christian world_, have not attain’d 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 ye were as they, when ye
were under the same condemnation. But at first ye knew it not, tho’ ye
were wallowing daily in your sins and in your blood: till in due time
ye _received the spirit of fear_ (_ye received_; for this also is the
gift of God:) and afterwards, fear vanished away, and the Spirit of
love filled your hearts.

5. One who is in the first state of mind, without fear or love, is
in scripture term’d _a natural man_. One who is under the spirit of
bondage and fear is sometimes said to be _under the law_: (altho’ that
expression more frequently signifies one, who is under the _Jewish_
dispensation, or who thinks himself obliged to observe all the rites
and ceremonies of the _Jewish law_.) But one 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, of one
who is _under grace_.


I. 1. And, first, the state of a _natural man_. This the scripture
represents 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,
inward, spiritual meaning. He has no conception of that evangelical
holiness, 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 edge of the pit;
therefore he _fears_ it not. He cannot _tremble_ at the danger he does
not _know_. He has not understanding enough to fear. Why is it that
he is in no dread of God? 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 the heavens, and humbleth_ not _himself to behold the
things_ which are done on earth; yet satisfying himself as well, to
all _Epicurean_ intents and purposes, by saying, “God is merciful:”
confounding and swallowing up at once, in that unweildy 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 ceas’d; that
Christ came to _destroy the law and the prophets_; to save his people
_in_, not _from_ their sins: to bring them to heaven, without holiness.
Notwithstanding his own words, _Not one jot or tittle of the law shall
pass away, till all things are fulfilled_: and, _Not every one that
saith unto me, Lord, Lord! shall enter into the kingdom of heaven; but
he that doth 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 or 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
term’d, _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 sometimes arise
in the natural man a kind of _joy_, 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 _cloath_ himself _in purple and fine linen, and
fare sumptuously every day_. And _so long as_ he thus _doth 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 surprizing, 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 _prejudice_ of education, judging exactly right, and
keeping clear of all extremes. “I am free (may he say) from all the
_enthusiasm_ of weak and narrow souls: from _superstition_, the disease
of fools and cowards, always righteous over much; and from _bigotry_,
continually incident to those who have not a free and generous way of
thinking.” And too sure it is, that he is altogether free, from the
_wisdom which cometh 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. He 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
tho’ he should profess to believe that the Christian revelation is of
God) with, “Man is frail. We are all weak. Every man has his infirmity.”
Perhaps he quotes scripture: “Why, does not _Solomon_ say, ‘The
righteous man falls into sin seven times a day?’ And doubtless, they
are 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, tho’ not the power of godliness. But how can such an one be
_convinced of sin_? How is he brought to _repent_? To be _under the
law_? To receive the _spirit of bondage unto fear_? This is the point
which is next to be consider’d.


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 of 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 conceived 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 merciful 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 with 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_.

♦3. 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 murtherer_. 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 much the more,
because he is conscious to _himself_ of having neglected so great
salvation; of having _trodden under foot the Son of God_, who would
have saved him from his sins, and _counted the blood of the covenant
an unholy_, a common, unsanctifying _thing_.

4. And as he knows _all things are naked and opened unto the eyes of
him with whom we have to do_, so he sees himself, naked, stript 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. He now sees himself, like the ancient sacrifices, τετραχηλισμένον,
cleft in sunder, as it were, from the neck downward, so that all within
him stands confest. His heart is bare, and he sees it is all sin,
_deceitful above all things, desperately wicked_; that it is altogether
corrupt and abominable, more than it is possible for tongue to express:
that there dwelleth therein no good thing, but unrighteousness and
ungodliness only; every motion thereof, every temper and thought, being
only evil continually.

5. And he not only sees, but feels in himself, by an emotion of soul
which 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 sin_, of his sin above all, _is death_; even the second
death, the death which dieth not, the destruction of body and soul in
hell.

6. * Here ends his pleasing dream, his delusive rest, his false peace,
his vain security. His joy now vanishes as a cloud: pleasures, once
loved delight no more. They pall upon the taste; he loaths the nauseous
sweet; he is weary to bear them. The shadows of happiness flee away,
and sink into oblivion. So that he is stript of all, and wanders to and
fro, seeking rest, but finding none.

7. The 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 blessings 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 his wrath; of the punishment which he has justly
deserved, and which he sees hanging over his head; fear of death, as
being to him the gate of 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 every
thing, with nothing, with shades, with a leaf shaken of the wind. Yea
sometimes it may even border upon distraction, making a man _drunken,
tho’ not with wine_, suspending the exercise of the memory, of the
understanding, of all the natural faculties. Sometimes it may approach
to the very brink of despair: so that he who trembles at the name
of death, may yet be ready to plunge into it every moment, to _chuse
strangling rather than life_. Well may such a man _roar_, like him of
old, _for the very disquietness of_ his _heart_. Well may he cry out,
_The spirit of a man may sustain his infirmities; but a wounded spirit
who can bear_?

8. Now he truly desires to break loose from sin, and begins to struggle
with it. But tho’ he strive with all his might, he cannot conquer; sin
is mightier than he. He would fain escape; but he is so fast in prison,
that he cannot get forth. He resolves against sin, but yet sins on: he
sees the snare, and abhors, and runs into it. So much does his boasted
reason avail! Only to inhance his guilt, and increase his misery.
Such is the freedom of his will! Free only to evil; free to _drink in
iniquity like water_; to wander farther and farther from the living God,
and do more _despight to the Spirit of grace_!

9. The more he strives, wishes, labours to be free, the more does he
feel his chains, the grievous chains of sin, wherewith Satan binds and
_leads him captive at his will_: his servant he is, tho’ he repine ever
so much; tho’ he rebel, he cannot prevail. He is still in bondage and
fear, by reason of sin: generally, of some outward sin to which he is
peculiarly disposed, either by nature, custom or outward circumstances;
but always, of some inward sin, some evil temper or unholy affection.
And the more he frets against it, the more it prevails; he may bite,
but cannot break his chain. Thus he toils without end, repenting and
sinning, and repenting and sinning again, till at length the poor
sinful, helpless wretch is even at his wit’s end, and can barely groan,
_O wretched man that I am, who shall deliver me from the body of this
death_?

10. * This whole struggle of one who is _under the law_, under
the _spirit of fear and bondage_, is beautifully described by the
apostle in the foregoing chapter, speaking in the person of an awaken’d
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 spiritual meaning, came to my heart, with the power of God, my
inbred sin was stirred up, fretted, inflamed, and all my virtue died
away. _And the commandment, which was ordained to life, I found to
be unto death. For sin, taking occasion by the commandment, deceived
me, and by it slew me_, ver. 10, 11. It came upon me unawares, slew
all my hopes, and plainly shewed, in the midst of life I was in
death. _Wherefore the law is holy, and the commandment holy, and just
and good_, ver. 12. I 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 inslaved: (like slaves bought with money, who were absolutely
at their master’s disposal.) _For that which I do, I allow not; for
what I would, I do not; but 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 ὁ ἔσω ἄνθρωπος, _the inward
man_, is understood in all other Greek writers.) _But I see another law
in my members_, another constraining power, _warring against the law of
my mind_, or inward man, _and bringing me into captivity to the law_,
or power, _of sin_, ver. 23, dragging me as it were at my conqueror’s
chariot-wheels, into the very thing which my soul abhors. _O wretched
man that I am, who shall deliver me from the body of this death!_
ver. 24. Who shall deliver me from this helpless, dying life: from this
bondage of sin and misery! Till this is done, I _myself_ (or rather,
_that I_, αὐτὸς ἐγὼ, _that man_ I am now personating) _with the mind_,
or inward man, _serve the law of God_; my mind, my conscience is on
God’s side: _but with the flesh_; with my body, _the law of sin_,
ver. 25, being hurried away by a force I cannot resist.

11. How lively a portraiture is this of one _under the law_! One who
feels the burthen he cannot shake off; 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 deliver me_, from this
bondage of sin, from this body of death? _The grace of God, through
Jesus Christ thy Lord._


III. 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 consider, the state of one who has found _grace_ or favour, in the
sight of God, even the Father, and who has the _grace_, or power of the
Holy Ghost, reigning in his heart: who has received, in the language
of the apostle, _the Spirit of adoption, whereby_ he now _cries, Abba,
Father_!

2. _He cried unto the Lord in his trouble, and_ God _delivers him
out of his distress_. His eyes are opened in quite another manner than
before, even to see a loving, gracious God. While he is calling, _I
beseech thee shew me thy glory_, he hears a voice in his inmost soul,
_I will make all my goodness pass before thee, and I will proclaim
the name of the Lord: I will be gracious to whom I will be gracious,
and I will shew mercy to whom I will shew 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-suffering, and abundant
in goodness and truth: keeping mercy for thousands, and forgiving
iniquities and transgression and sin_.

3. Heavenly, healing light now breaks in upon his soul. He _looks on
him whom he had pierced_, and _God who out of darkness commanded 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 love to him that
believes in Jesus. Overpowered with the sight, his whole soul 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, that _God was
in Christ, reconciling the world unto himself! Making him sin for us
who knew no sin, that we might be made the righteousness 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, _I am
crucified with Christ. Nevertheless I live: yet not I, but Christ
liveth in me. And the life which I now live in the flesh_, even in this
mortal body, _I live by faith in the Son of God, who loved me and gave
himself for me_. Here end remorse and sorrow of heart, and the anguish
of a wounded spirit. _God turneth his heaviness into joy_. He _made
sore_, and now _his hands bind up_. Here ends also that bondage unto
fear; for _his heart standeth fast, believing in the Lord_. He cannot
fear any longer the wrath of God; for he knows it is now turned away
from him, and looks upon him no more as an angry judge, but as a loving
father. He cannot fear the devil, knowing he has _no power, except
it be given him from above_. He fears not hell, being an heir of the
kingdom of heaven; consequently, he has no fear of death; by reason
whereof he was in time past, for so many years _subject to bondage_.
Rather, knowing that _if the earthly house of this tabernacle be
dissolved_, he _hath a building of God, a house not made with hands,
eternal in the heavens: He groaneth earnestly, desiring to be cloathed
upon with that house which is from heaven_. He groans to shake off this
house of earth, that _mortality_ may be _swallowed up of life_: knowing
that _God 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, there is liberty_; liberty
not only from guilt and fear, but from sin, from that heaviest of all
yokes, that basest of all bondage. His labour is not now in vain. The
snare is broken and he is delivered. He not only strives, but likewise
prevails; he not only fights, but conquers also. _Henceforth he doth
not serve sin_ (chap. vi. ver. 6, _&c._) _He is dead unto sin and
alive unto God. Sin doth not_ now _reign_, even _in his mortal body_,
nor doth he _obey it in the desires thereof_. He does not _yield his
members as instruments of unrighteousness unto sin, but as instruments
of righteousness 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 Jesus Christ,
rejoicing in hope of the glory of God_, and having 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_: all 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 purifying
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 consequence, they are delivered from evil words and works, from
all unholiness 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 things of God, 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 ruling 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 enjoys the true glorious liberty of the sons of God. An
unawakened child of the devil, sins willingly: One that is awakened
sins unwillingly: a child of God _sinneth not_, but _keepeth himself,
and the wicked one toucheth him not_. To conclude; the natural man
neither conquers nor fights; the man under the law fights with sin, but
cannot conquer: the man under grace fights and conquers, yea is _more
than ♦conqueror, through him that loveth him_.


IV. 1. From this plain account of the three-fold state of man, the
_natural_, the _legal_, and the _evangelical_, it appears, that it is
not sufficient, to divide mankind, into sincere, and insincere. A man
may be sincere in any of these states; not only when he has the _Spirit
of adoption_, but while he has the _spirit of bondage unto fear_. Yea,
while he has neither this fear, nor love. For undoubtedly there may
be sincere Heathens, as well as sincere _Jews_ or Christians. This
circumstance then, does by no means 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 Spirit of
adoption, ever crying, _Abba, Father_? Or do you cry unto God, as _out
of the belly of hell_, overwhelmed with sorrow and fear? Or are you a
stranger to this whole affair, and cannot imagine what I mean? Heathen,
pull off the mask. Thou hast never put on Christ. Stand barefaced. Look
up to heaven. And own before him that liveth for 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
conqueror? I acknowledge thee for a child of God. O stand fast in thy
glorious liberty. Art thou fighting, but not conquering; striving for
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
fighting at all, but leading an easy, indolent fashionable life? O 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
deep swallow thee up.

2. Perhaps 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 experience shews,
that the legal state, or state of fear, is frequently mixt with the
natural. For few men are so fast asleep in sin, but they are sometimes,
more or less awakened. As the Spirit of God does not _wait for the call
of man_, so at some times he _will_ be heard. He puts them in fear,
so that for a season, at least, the Heathen _know themselves to be
but men_. They feel the burthen of sin, and earnestly desire to flee
from the wrath to come. But not long. They seldom suffer the arrows of
conviction to go deep into their souls; but quickly stifle the grace of
God, and return to their wallowing in the mire.

In like manner, the evangelical state, or state of love, is frequently
mixt with the legal. For few of those who have the spirit of bondage
and fear, remain always without hope. The wise and gracious God rarely
suffers this; for he remembreth 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 dawning of
light unto them that sit in darkness. He causes a part of his goodness
to pass before them, and shews he is a _God that heareth the prayer_.
They see the promise which is by faith in Christ Jesus, tho’ it be yet
afar off: 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
best a legal state. A man may be of a compassionate and a benovelent
temper, he may be affable, courteous, generous, 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
attaining higher degrees of virtue. He may abstain from much evil;
perhaps from all that is grosly contrary to justice, mercy or truth.
He may do much good, may feed the hungry, cloath the naked, relieve
the widow and fatherless. He may attend publick 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 Spirit 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 sin,
with much fear of the wrath of God; vehement desires to cast off every
sin, and to fulfil all righteousness; frequent rejoicing in hope, and
touches of love often glancing upon the soul; 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 Christians_: or in a legal state, wherein those who are _highly
esteemed of men_, are generally content to live and die. Nay, but
God hath prepared better things for thee, if thou follow on till thou
attain. Thou art not called 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 the will of God _on earth, as it is done in heaven_.
O _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 already attained, hold fast_, by _reaching
forth unto those things 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! Amen._




                               SERMON X.

                      THE WITNESS OF THE SPIRIT.

                             DISCOURSE I.

                            ROM. viii. 16.

  _The Spirit itself beareth witness with our spirit, that we are
    the children of God._


1. HOW many vain men, not understanding what they spake, neither
whereof they affirmed, have wrested this scripture, to the great loss,
if not the destruction, of their souls? How many have mistaken the
voice of their own imagination, for this _witness 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 to
the knowledge of themselves, they will then account _fighting against
God_. And that vehemence 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 surprized, if many reasonable men, seeing the
dreadful effects of this delusion, and labouring to keep at the utmost
distance from it, should sometimes lean toward another extreme? If
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 that spirit of error and enthusiasm, without
denying the gift of God, and giving up the great privilege of his
children? Surely we may. In order thereto, let us consider, in the
presence and fear of God,


First, What is this _witness_ or _testimony of our spirit_? What is
the _testimony of God’s Spirit_? And how does he _bear witness with our
Spirit, that we are the children of God_?

Secondly, How is this joint testimony of God’s Spirit and our own,
clearly and solidly distinguished, from the presumption of a natural
mind; and from the delusion of the devil?


I. 1. Let us first consider, what is the _witness_ or _testimony of our
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 spirit, to observe, that in this text the apostle is so far
from speaking of the testimony of our own spirit _only_, that it may
be questioned, 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 text may be fairly understood thus. The apostle had
just said, in the preceding verse, _Ye have received the Spirit of
adoption, whereby we cry Abba, Father_, and immediately subjoins Αὐτὸ
τὸ πνεῦμα· (some copies read τὸ αὐτὸ πνεῦμα) συμμαρτυρεῖ τῷ πνεύματι
ἡμῶν, ὅτι ἐσμεν τέκεν Θεοῦ. Which may be translated, _The same Spirit
beareth witness_ to _our spirit, that we are the children of God_
(the preposition σὺν only denoting, that he witnesses this _at the
same time_ that he enables 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 testimony 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 plain, that he which runneth may read them. These
are also collected together, and placed in the strongest light, by
many both antient and modern writers. If any need farther light, he may
receive it by attending on the ministry of God’s word; by meditating
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 applying 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 of God_, into
all holy tempers and actions, _they are the sons of God_, (for which he
has the infallible assurance of holy writ;) secondly, I am thus _led by
the Spirit of God_: he will easily conclude, therefore 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. ver. 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. ver. 4. _Hereby we know
that we are of the truth, and shall assure our hearts before him_,
ver. 18. Namely because we _love_ one another, _not in word, neither in
tongue; but in deed and in truth. Hereby know we, 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 grace of God, and the knowledge of our Lord Jesus Christ, than the
apostle _John_ at the time when he wrote these words, and the _Fathers
in Christ_ to whom he wrote. Notwithstanding which, it is evident, both
the apostle himself, and all those pillars in God’s temple, were very
far from despising these marks, of their being the children of God;
and that they applied them to their own souls, for the confirmation
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 this: those who have these marks, are 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
question 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, how
does it appear to you, that you are alive? And that you are now in ease
and not in pain? 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 ease 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
affectioned to all mankind, and full of gentleness and long-suffering.
And with regard to the outward mark of the children of God, which is
(according to St. _John_) the keeping his commandments, you undoubtedly
know in your own breast, if, by the grace of God, it belongs to you.
Your conscience informs you from day to day, 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 having received, in and by the Spirit of adoption, the tempers
mentioned in the word of God, as belonging to his adopted children;
even, a loving heart toward God and toward all mankind, hanging with
child-like 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: 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 super-added
to and conjoined with this? How does he _bear witness with our 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 experience.
But perhaps one might say (desiring any who are taught of God, to
correct, to soften, or strengthen the expression) the testimony of the
Spirit, is 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 hath loved _me_, and given himself for _me_: that all my sins
are blotted out, and I, even I, am reconciled to God.

8. That this _testimony of the Spirit of God_ must needs, in the very
nature of things, be antecedent to the _testimony of our own spirit_,
may appear from this single consideration. We must be holy of heart and
holy in life, before we can be conscious that 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 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 pardoning love to us, till his Spirit witnesses it to our spirit.
Since therefore this _testimony of his Spirit_ must 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 that
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 our 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 joined with the testimony of
God’s Spirit, _that we are the children of God_.

10. 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 shews 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 are freely
given to us of God_: that he may strengthen the testimony of our
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 enquired, 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 of God.
Of the former proposition, he has as full an assurance, as he has that
the scriptures are of God. And of his thus loving God, he has an inward
proof, which is nothing short of self-evidence. Thus the _testimony of
our own spirit_ is with the most intimate conviction manifested to our
hearts; in such a manner, as beyond all reasonable doubt, to evince the
reality 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 cometh, 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 Spirit
of God does give a believer such a testimony of his adoption, that
while it is present to the soul, he can no more doubt the reality of
his sonship, than he can doubt of the shining of the 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 be
clearly and solidly distinguished, from the presumption of a natural
mind, and from the delusion of the devil, is the next thing to be
considered. 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 mistake, till it is too late to remedy it.

2. And first, how is this testimony to be distinguished from the
presumption of a natural mind? It is certain, one who was never
convinced 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 his 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 possest thereof.
Such instances now abound in the world, and have abounded in all ages.
How then may the real testimony of the Spirit with our spirit, be
distinguished from this damning presumption?

3. I answer, the holy scriptures abound 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 the 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 possibility, 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 strong delusion_, and suffered to _believe a lie_. For the scriptures
lay down those clear, obvious marks as preceding, accompanying and
following that gift, which a little reflection would convince him,
beyond all 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 hand_, Matt. iii. 2. _Repent ye, and believe the
gospel_, Mark i. 15. _Repent, and be baptized every one of you, for the
remission of sins_, Acts ii. 38. _Repent ye therefore and be converted,
that your sins may be blotted out_, chap. iii. 19. In conformity
whereto our church also continually places repentance, before pardon
or the witness of it. “He pardoneth and absolveth all them that truly
repent and unfeignedly believe his holy gospel.” “Almighty God――hath
promised forgiveness of sins to all them, who with hearty repentance
and true faith turn unto him.” But he is a stranger even to this
repentance. He hath never known _a broken and a contrite heart. The
remembrance of_ his _sins_ was never _grievous unto_ him, nor _the
burthen of them 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. ver. 1.
And again, _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 places, in Christ Jesus_, ver. 5, 6. But what knoweth
he concerning whom we now speak, of any such change as this? He is
altogether unacquainted with this whole matter. This is a language
which he does not understand. He tells you, “He always was a Christian.
He knows no time when he had need of such a change.” By this also, 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 mistaken the voice of
nature for the voice of God.

6. But waving the consideration of whatever he has or has not
experienced in time past; by the present marks may we easily
distinguish a child of God, from a presumptuous self-deceiver. The
scriptures describe that joy in the Lord which accompanies the witness
of his Spirit, as an humble joy, a joy that abases to the dust; that
makes a pardoned sinner cry out, “I am vile! What am I or my father’s
house?――Now mine eye seeth thee, I 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
sweetness; a tenderness of soul which words cannot express. But do
these fruits attend that _supposed_ testimony of the Spirit, in a
presumptuous man? Just the reverse. The more confident he is of the
favour of God, the more is he lifted up. The more does he exalt himself;
the more haughty and assuming is his whole behaviour. The stronger
witness he imagines himself to have, the more overbearing is he to
all around him; the more incapable of receiving any reproof, the more
impatient of 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 of speaking, his whole deportment, as if he were just going
to take the matter out of God’s hands, and himself to _devour the
adversaries_.

7. * Once more. The scriptures teach, _this is the love of God_ (the
sure mark thereof) _that we keep his commandments_, _1 John_ v. 3. And
our Lord himself saith, _he that keepeth my commandments, he it is that
loveth me_, _John_ xiv. 21. Love rejoices to obey; to do in every point,
whatever is acceptable to the Beloved. A true lover of God hastens to
do his will on earth as it is done in heaven. But is this the character
of the presumptuous pretender to the love of God? Nay, but his love
gives him a liberty to disobey, to break, not to keep, the commandments
of God. Perhaps when he was in fear of the wrath of God, he did labour
to do his will. But now looking on himself as _not under the law_,
he thinks he is no longer obliged to observe it. He is therefore 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 _liberty_.
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, flowry 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 obedience. 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 the devil.

8. Discover thyself, thou poor self-deceiver! Thou who art confident of
being a child of God, thou who sayest, “I have the witness in myself,”
and therefore defiest all thy enemies. Thou art weighed in the balance
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 of 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 partaker of the Holy Ghost. It is consequently, as certain and as
evident, as the oracles of God can make it, his Spirit doth not bear
witness with thy Spirit, that thou art a child of God. O cry unto him
that the scales may fall off thine eyes, that thou mayst know thyself
as thou art known; that thou mayst receive the sentence of death in
thyself, till thou hear the 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 glimmering taper, from the light of the noon-day sun? Is there not
an inherent, obvious, essential difference between the one and the
other? And do you not immediately and directly perceive that difference,
provided your senses are rightly disposed? In like manner, there is an
inherent, essential difference between spiritual light and spiritual
darkness: and between the light wherewith the Sun of righteousness
shines upon our heart, and that glimmering light, which arises only
from _sparks of_ our _own kindling_. And this difference also is
immediately and directly perceived, if our spiritual senses are rightly
disposed.

10. * To require a more minute and philosophical account of the
_manner_ whereby we distinguish these, and of the _criteria_, or
intrinsick marks, whereby we know the voice of God, is to make a
demand which can never be answered; no, not by one who has the deepest
knowledge of God. Suppose, when _Paul_ answered before _Agrippa_, the
wise _Roman_ had said, “Thou talkest of hearing the voice of the Son
of God. How dost thou know, it was his voice? By what _criteria_, what
intrinsick marks, dost thou know the voice of God? Explain to me, the
_manner_ of distinguishing this, from a human or angelic voice.” 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.

11. * To 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 yet he who hath that witness in himself, cannot explain it to
one who hath not. Nor indeed is it to be expected that he should. Were
there any natural medium to prove, or natural method to explain 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 contrary
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
disposed?” This also is a question of vast importance. For if a man
mistake in 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?” Even by the _testimony of your own Spirit_; by
_the answer of a good conscience toward 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, the doing good to all men; the doing no evil to
any; and the walking in the light; a zealous, uniform obedience to all
the commandments of God.

13. By the same fruits shall you distinguish this voice of God, from
any delusion of the devil. That proud spirit cannot humble thee before
God. He neither can nor would soften thy heart, and melt it first into
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 of God,
and as sin is the work of the devil, so surely the witness thou hast
in thyself is not of Satan, but of God.

14. Well then mayst thou say, _Thanks be unto God for his unspeakable
gift_! Thanks be unto God, who giveth me to _know in whom I have
believed_: who _hath sent forth the Spirit of his Son into my heart,
crying, Abba, Father_, and even now _bearing witness with my Spirit,
that I am a child of God_! And see, that not only thy lips, but thy
life shew forth his praise. He hath marked thee for his own; _glorify
him_ then _in thy body and thy Spirit which are_ his. Beloved, if thou
_hast this hope in_ thyself, _purify_ thyself _as he is pure_. While
thou beholdest _what manner of love the Father hath given_ thee, that
thou shouldst _be called a child of God: cleanse_ thyself _from all
filthiness of flesh and spirit, perfecting holiness in the fear of God_:
and let all thy thoughts, words, and works be a spiritual sacrifice,
holy, acceptable to God through Christ Jesus!




                              SERMON XI.

                      THE WITNESS OF THE SPIRIT.

                             DISCOURSE II.

                            ROM. viii. 16.

  _The Spirit itself beareth witness with our spirit, that we are
    the children of God._


I. 1. NONE who believes the scriptures to be the word of God, can doubt
the _importance_ of such a truth as this: a truth revealed therein, not
once only, not obscurely, not incidentally; but frequently, and that in
express terms; but solemnly and of set purpose, as denoting one of the
peculiar 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 scriptural 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 in
great measure, by the crude, unscriptural, 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 understand, 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, confirmed 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
μαρτυρία, may be rendered either, (as it is in several places,) _the
witness_, or less ambiguously, _the testimony_ or _the record_: so it
is rendered in our translation, _1 John_ v. 11. _This is the record_
(the testimony, the sum of what God testifies in all the inspired
writings) _that God hath given unto us eternal life, 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 the Spirit_; namely, _love_,
_joy_, _peace_, _long-suffering_, _gentleness_, _goodness_. And without
these the testimony itself cannot continue. 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 language
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 of 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 himself for me_.
That all my sins are blotted out, and I, even I am reconciled to God.”

3. After twenty years further 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, altho’ he may do this sometimes. Neither do I suppose, that he
always applies to the heart, (tho’ he often may) one or more texts of
scripture. But he so works upon the soul by his immediate influence,
and by a strong, tho’ 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 scripture, 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 we assert, that there can be any real testimony of the Spirit,
without the fruit of the Spirit. We assert, on the contrary, that the
fruit of the Spirit immediately springs from this testimony: not always
indeed in the same degree, even when the testimony is first given. And
much less afterwards; neither joy nor peace are always at one stay. No,
nor love: as neither is the testimony itself always equally strong 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, than that which arises from a consciousness of the fruit?


III. 1. I believe there is, because that is the plain, natural meaning
of the text, _the Spirit itself beareth witness with our spirit, that
we are the 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 astonished 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 is one, which is the consciousness of our own sincerity:” or,
to express the 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
testimony 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 conscience, 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 sincerity: 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 _immediate_
and _direct_, not the result of reflection or argumentation? 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
appear from this single consideration. We must be holy in heart and
life, before we can be conscious that we are so. But we must love God
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
say, _the life which I now live, I live by faith in the Son of God, who
loved me, and gave himself for me_.

                      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 properly comes in, to confirm this scriptural doctrine,
the experience of the children of God: the experience 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, that love, joy, peace, and the whole fruit of the Spirit
flowed. First I heard,

            Thy sins are forgiven!   Accepted thou art!
            I listened, 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 _merciful to
their unrighteousness, and remembers their sins and iniquities 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, I 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 is 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_: 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 conscious 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 can he be conscious of, antecedent 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 necessary,
before we can be _justified freely, thro’ the redemption that is in
Jesus Christ_? 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, I am damned――But thou hast died!”

8. Every one therefore who denies the existence of such a testimony,
does in effect deny justification by faith. It follows, that either he
never experienced this, either he never was justified, or that he has
forgotten, (as St. _Peter_ speaks,) τοῦ καθαρισμοῦ τῶν πάλαι ἁμαρτιῶν,
_the purification from his former sins_, the experience he then had
himself, the manner wherein God wrought in his own soul, when his
former sins were blotted out.

9. And the experience even of the children of the world, here confirms
that of the children of God. Many 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 of “_knowing_ 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
consciousness, that they are forgiven, no knowledge that they are the
children of God. Yea, the more sincere they are, the more uneasy they
generally are, for want of knowing it: plainly shewing that this cannot
be known, in a satisfactory manner, by the bare testimony of our own
spirit, without God’s directly testifying, that we are his children.


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 doctrine which 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 shewn, that this doctrine is founded on
scripture. Therefore experience is properly alledged to confirm it.

2. “But madmen, French prophets and enthusiasts of every kind have
imagined they experienced this witness.” They have so. And perhaps not
a few of them did, although they did not retain it long. 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: thousands
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, tho’ men abuse it to 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 to 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 absence_ of the fruit of the Spirit.” And
this is the case, when the direct witness is first given: 2. “The _not
perceiving it_. But to contend for it in this case, is to contend for
being in the 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 direct
witness may shine 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. It
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, thro’ the redemption that is in Jesus
Christ_. And this does not suppose, that their preceeding thoughts,
words and actions, are conformable to the rule of scripture. It
supposes quite the reverse, namely, That they are sinners all over,
sinners both in heart and life. Were it otherwise, God would _justify
the godly_; and _their 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 their objections. For who
ever cordially believes, that 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. It 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 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 witness
in himself, try_ whether it be of God; if the fruit follow, it is,
otherwise 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_,
testifying _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 yourselves, 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 proved, 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. And 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 be depended on? That is
forced to fly to something else, to prove what it asserts?” I answer.
To secure us from all delusion, God gives us two witnesses that we are
his children. 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
are fit to be trusted in the highest degree, and need nothing else to
prove what they assert.

“Nay, the direct witness only asserts, but does not prove any thing.”
By two witnesses shall every word be established. And when the Spirit
_witnesses 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 sufficient
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.”
But 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
of the proudest and most uncharitable of men.” Perhaps some of the
_hottest_ contenders for it, are both proud and uncharitable. But many
of the _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 apprehend
whoever calmly and impartially considers those objections and the
answers together, will easily see, that they do not destroy, no, nor
weaken the evidence of that great truth, that the Spirit of God does
_directly_, as well as _indirectly_ testify, that we are children of
God.


V. 1. The sum of all is this. The testimony of the Spirit is an
inward 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
whether 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 themselves, 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 enthusiasts
of every kind, have imagined such a witness: that the design of that
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 mean time 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 such trials as
Christ alone suffered. We answer, 1. Experience is sufficient to
_confirm_ a doctrine, which is grounded on scripture: 2. Tho’ many
fancy they experience what they do not, this is no prejudice to real
experience: 3. The design of that witness is, to assure us we are
children of God. And this design it does answer. 4. The true witness
of the Spirit is known by its fruit, love, peace, joy; not indeed
preceding, but following it: 5. It cannot be proved, that the direct,
as well as the indirect witness, is not referred to in that very text,
_Know ye not your ownselves that Jesus Christ is in you_? 6. The Spirit
of God _witnessing with our spirit_ does secure us from all 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_,
_gentleness_, _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 appear 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
_exceeding sorrowful_, while _the hour and power of darkness_ continue.
But even this is generally restored with increase, till we rejoice
_with joy unspeakable and full of glory_.

4. The second inference is, let none rest in any 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
forgiveness of sins_. Yea there may be a degree of long-suffering, of
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 testimony
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 we shall be
continually 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 his children. Without this we
cannot retain a steddy 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 expells all painful doubt
and fear, will _keep our hearts and minds in Christ Jesus_. And when
this has brought forth its genuine fruit, all inward and outward
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 consciousness of our walking in all
righteousness and true holiness.

NEWRY, _April 4, 1767_.




                              SERMON XII.

                    THE WITNESS OF OUR OWN SPIRIT.

                             2 COR. i. 12.

  _This is our rejoicing, the testimony of our conscience, that in
    simplicity and godly sincerity, not with fleshly wisdom, but by
    the grace of God, we have had our conversation in the world._


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 while he walketh in him, the exhortation of the apostle
takes place in his soul day by day, _Rejoice in the Lord always, and
again I say, rejoice_.

2. But that we may not 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 shew, 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
throughly, 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_? What is the
meaning of this word that is in every one’s mouth? 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 ransack’d, in order to explain it. And yet it is to be fear’d,
it has not received much light from all those elaborate enquiries.
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? For set aside but hard words, and
every man of an honest 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 passes 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 outward behaviour. But what we usually term _conscience_, implies,
somewhat more than this. It is not barely, the knowledge of our present,
or the remembrance of our preceding life. To remember, to bear witness
either of past or present things, is only one, and the least office of
conscience. Its main business is to excuse or accuse, to approve ♦or
disapprove, to acquit or condemn.

5. Some late writers indeed have given a new name to this, and have
chose to stile it, a _moral sense_. But the old word seems preferable
to the new, were it only on this account, that it is more common and
familiar among men, and therefore easier to be understood. And to
Christians it is undeniably preferable on another account also; namely,
because it is scriptural; because it is the word which the wisdom of
God hath chose to use in the inspired writings.

And according to the meaning wherein it is generally used there,
particularly in the epistles of St. _Paul_, we may understand by
conscience, a faculty or power, implanted by God in every soul that
comes into the world, of perceiving 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?
Whereby their conscience is to be directed? 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 shew the work of the law_ (that which 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 meanwhile accusing, or even excusing_,
acquitting, defending them, (ἤ καὶ ἀπολογουμένων) _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 of 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 is 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 forbids nor
enjoins, (either directly, or 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 toward God_. A _good 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 toward God and toward man_, ch. xxiv. 16. Now in order
to this, there is absolutely required, first, a right understanding
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 can be only an evil conscience. There is,
fourthly, required, an inward perception, of this agreement with our
rule. And this habitual perception, this inward consciousness itself,
is properly a _good conscience_; or (in the other phrase of the apostle)
_a conscience void of offence, toward God and toward man_.

8. But whoever desires to have a conscience thus void of offence,
let him see that he lay the right foundation. Let him remember, _other
foundation_ of this _can no man lay, than that which is laid, even
Jesus Christ_. And let him also be mindful, that no man buildeth on
him but by a living faith; that no man is a partaker of Christ, until
he can clearly testify, _The life which I now live, I live by faith
in the Son of God_; in him who is now _revealed_ in my heart; who
_loved me, and gave himself for me_. Faith alone is that evidence,
that conviction, 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 fulfilled, unto 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 and perfect 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 likewise his life is thoroughly conformed to the rule of God’s
commandments. In a consciousness whereof, he can give glory to God,
and say, with the apostle, _This is our rejoicing, the testimony of our
conscience, that in simplicity and godly sincerity, not with fleshly
wisdom, 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,
expresses this by one single word (ἀνεστράφημεν). 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,
comparatively, a little thing:) but among the children of the devil,
among those that _lie in wickedness_, ἐν τῷ πονηρῷ, _in the wicked
one_. * What a world is this! How throughly impregnated with the spirit
it continually breathes! As our God is good and doth good, so the God
of this world, and all his children, are evil, and do evil, (so far
as they are suffered) to all the children of God. Like their father,
they are always lying in wait, or _walking about, seeking whom they
may devour_: using fraud or force, secret wiles or open violence, to
destroy those who are not of the world: continually warring against our
souls, and by old or new weapons and devices of every kind, labouring
to bring them 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 Lord 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 soul 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
fixt 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 steddy view, a
single intention of promoting his glory, of doing and suffering his
blessed will, runs thro’ our whole soul, fills all our heart, and is
the constant spring of all our thoughts, desires and purposes.

12. _We have had our conversation in the world_, secondly, _in godly
sincerity_. The difference between simplicity and sincerity seems to be
chiefly 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 hitting
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 strait toward God, and that continually; walking steddily 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, (εἰλικρίνεια Θεοῦ,) to prevent our mistaking
or confounding 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 of 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 in the world, by thy natural strength or understanding,
neither by any naturally-acquired knowledge or wisdom. We cannot gain
this simplicity, or practise this sincerity, by the force either of
good sense, good nature, or good breeding. It overshoots all our native
courage and resolution, as well as all our precepts of philosophy.
The power of custom is not able to train us up to this, nor the most
exquisite rules of human education. Neither could I _Paul_ ever attain
hereto, notwithstanding all the advantages I enjoyed, so long as I was
_in the flesh_, in my natural state, and pursued it only by _fleshly_,
natural _wisdom_.

And yet surely, if any man could, _Paul_ himself might have attained
thereto by that wisdom. For we can hardly conceive any, who was more
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 the benefits of learning,
studying at the university of _Tarsus_, afterwards brought up at
the feet of _Gamaliel_, the person of the greatest account both for
knowledge and integrity, that was then in the whole _Jewish_ nation.
And he had all the possible advantages of religious education, being
a Pharisee, the son of a Pharisee, trained up in the very straitest
sect or profession, distinguished 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 blameless_. 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 all things but loss, for the excellency of the
knowledge of Christ Jesus my 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, thro’ 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 soul, the grace of God,
in the latter sense, the power of his Spirit, takes place therein.
And now we can perform, thro’ 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, thro’ 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
therefore readily conceive, how he that hath this testimony in himself,
_rejoiceth evermore. My soul_, may he say, _doth magnify the Lord, and
my spirit rejoiceth in God my Saviour_. I rejoice in him, who of his
own unmerited love, of his own free and tender mercy, _hath called me
into this state of salvation_, wherein thro’ his power I now stand.
I rejoice because his Spirit beareth witness to my spirit, that I am
bought with the blood of the Lamb, 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 his sake
every child of man, every soul that he hath made. I rejoice, because he
gives me to feel in myself _the mind that was in Christ_: simplicity, a
single eye to him, in every motion of my heart; power always to fix the
loving eye of my soul on him who _loved me, and gave himself for me_,
to aim at him alone, at his glorious will, in all I think or speak or
do: purity, desiring nothing more but God, _crucifying the flesh with
its affections and lusts, setting my affections on things above, not
on things of the earth_: holiness, a recovery of 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 glory. In this I likewise
rejoice, yea and will rejoice, because my conscience beareth me witness
in the Holy Ghost, by the light he continually 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 sin as from the face of a
serpent_; that as I have opportunity, I do all possible good, in every
kind, to all men; that I follow my Lord in all my steps, and do 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, thro’ the light of God which shines in my heart, that I
have power to walk in his ways, and that thro’ 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 this we may easily infer,
first, That this is not a _natural_ joy. It does not arise from any
natural cause: not from any sudden flow of spirits. This may give
a transient start of joy. But the Christian _rejoiceth always_. It
cannot be owing to bodily health or ease; to strength and soundness
of constitution. For it is equally strong in sickness and pain;
yea perhaps far stronger than before. Many Christians have never
experienced any joy, to be compared 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 unspeakable_. And never surely did
men rejoice like those, who were used as _the filth and off-scouring
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 imprisonments_: Yea, who at last
_counted not their lives dear unto themselves, so_ 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
conscience_, from his not being able to discern good from evil. So
far from it, that he was an utter stranger to this joy, till the eyes
of his understanding 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 the light, in the beams of the uncreated
Sun, every mote of sin is visible. Nor does he close the eyes of his
conscience any more. 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 hearkning what his Lord will
say concerning him: and always rejoicing in this very thing, in _seeing
him that is invisible_.

19. * Neither does the joy of a Christian arise, thirdly, from any
_dulness_ 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.

               “O that my tender soul might fly
                  The first, abhorr’d approach of ill:
                Quick, as the apple of an eye
                  The slightest touch of sin to feel.”

20. To conclude. Christian 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 have already through the grace of God. _Us hath he quickened, who
were dead in sin._ 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!

  ☞ _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._




                             SERMON XIII.

                         ON SIN IN BELIEVERS.

                             2 COR. v. 17.

  _If any man be in Christ, he is a new creature._


I. 1. IS there then sin in him that is in Christ? Does sin _remain_
in one that _believes in him_? Is there 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 be 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
primitive church. Indeed there was no room for disputing concerning
it, as all Christians were agreed. And so far as I have ever observed,
the whole body of antient 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 flesh 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 regenerated; whereby the lust of the flesh called in greek φρόνημα
♦σαρκὸς, is not subject to the law of God. And altho’ there is no
condemnation for them that believe, yet this lust hath of itself the
nature of sin.”

4. The same testimony is given by all other churches: not only by the
_Greek_ and _Romish_ church, but by every _reformed_ church in _Europe_,
of whatever denomination. 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 corruption of nature _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 flesh_, but not _in the heart_ of a believer.” And after a time,
when the absurdity of this was shewn, 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 persuaded to
give it up, but maintain it to this day.


II. 1. For the sake of these who really fear God and desire to know
_the truth as it in Jesus_, it may not be amiss, to consider the point
with calmness and impartiality. In doing this, I use indifferently the
words _regenerate_, _justified_ or _believers_: since tho’ they have
not precisely the same meaning, (the first implying an inward, _actual_
change, the second a _relative_ one, and the third, the means whereby
both the one and the other are 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 sin_: whether a child of
God _commits 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 enquire whether inward sin 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 enquire,
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?
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 is 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 an habitation of
God through the Spirit_. He is _created anew in Christ Jesus_: He is
_washed_, he is _sanctified_. 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 doth those things, that are pleasing in his sight_: So
_exercising himself as to have a conscience void of offence, toward
God and toward man_. And he has power both over outward and inward sin,
even from the moment he is justified.


III. 1. But was he not then _freed from all sin_, so that there is
no sin in 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 he 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 believers; 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 in Christ――Ye are yet carnal: for whereas there is among you
envying and strife, are ye not carnal?_ ch. iii. ver. 13. Now here the
apostle speaks unto those who were unquestionably believers, whom in
the same breath he stiles 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
intimation, that they had lost their faith. Nay, he manifestly declares,
they had not; for then they would not have been _babes in Christ_. And
(what is most remarkable of all) he speaks of being _carnal_ and _babes
in Christ_, as one and the same thing: plainly shewing that every
believer (is 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
notwithstanding acknowledged by the inspired writers to be believers.
And they are 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
meantime 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 which
accordingly he is exhorted to _repent_.) 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, tho’ our Lord expresly 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_
themselves _from all filthiness of flesh and spirit_, (2 Cor.
viii. 1.) he plainly teaches, that those believers were not yet
cleansed therefrom. Will you answer, “he that _abstains from all
appearance of evil_, does _ipso facto_ cleanse himself from all
filthiness.” Not in any wise. For instance: a man reviles me. I feel
resentment, which is _filthiness of spirit_. Yet I say not a word. Here
I _abstain from all appearance of evil_. But this does not cleanse me
from that filthiness of spirit, as I experience to my sorrow.

7. And as this position, There is no sin in a believer, no carnal mind,
no bent to back-sliding, is thus contrary to the word of God, so it is
to the _experience_ of his children. These continually feel an heart
bent to back-sliding, a natural tendency to evil; a proneness to depart
from God, and cleave to the things of earth. They are daily sensible
of sin remaining in their heart, pride, self-will, unbelief: and of
sin cleaving to all they speak and do, even their best actions, and
holiest duties. Yet at the same time they _know_ that they _are of God_;
they cannot doubt of it for a moment. They feel _his Spirit_ clearly
_witnessing with their spirit, that they are the children of God_. They
_rejoice in God through Christ Jesus, by whom they have now received
the atonement_. So that they are equally assured, that sin is in them,
and that _Christ is in_ them _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.

Christ indeed cannot _reign_, where sin _reigns_: neither will he
_dwell_ where any sin is _allowed_. But he _is_ and _dwells_ in the
heart of every believer, who is fighting 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 was never heard of for seventeen hundred years, never ’till it was
discovered by Count _Zinzendorf_. I do not remember to have seen the
least intimation of it, either in any antient or modern writer: unless
perhaps in some of the wild, ranting Antinomians. And these likewise
say and unsay, acknowledging, there is sin _in their 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 consequences of it. One says, “I felt anger
to-day.” Must I reply, then you have no faith? Another says, “I 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? Why, if he believe
what I say, his soul will not only be grieved and wounded, but perhaps
utterly destroyed: Inasmuch as he will _cast away_ that _confidence,
which hath great recompence 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? 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
contrary 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 most fatal
consequences; not only grieving those whom God hath not grieved, but
perhaps dragging them into everlasting perdition.


IV. 1. However, let us give a fair hearing to the chief arguments, of
those 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 evil, so _that which is born of the Spirit is
spirit_, is altogether good. Again; a man 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 us now examine it, part by part. And 1 “_That which is
born of the Spirit, is spirit_, is altogether good.” I allow the text,
but not the comment. For the text affirms this, and no more, That every
man who is _born of the Spirit_, is a _spiritual man_. He is so. But
so he may be and yet not be _altogether spiritual_. The Christians at
_Corinth_ were _spiritual_ men. Else they had been no Christians at
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_: namely,
cleansed from _fornication_, _idolatry_, _drunkenness_, and all other
outward sin, (1 Cor. vi. 9, 10, 11.) And yet at the same time, in
another sense of the word, they were _unsanctified_: they were not
_washed_, not inwardly _cleansed_ from envy, evil-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 was nailed to the cross.
Yet it was not wholly destroyed. “But could they be _unholy_, while
they were _temples of the Holy Ghost_?” Yes, that they were _temples of
the Holy Ghost_, 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 past 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 of those at _Corinth_. They were doubtless _renewed
in the spirit of their mind_, or they could not have been so much
as _babes in Christ_. Yet they had not the whole mind which was _in
Christ_, for they _envied_ one another. “But it is said expresly, _old
things are past away: all things are become new_.” But we 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 judgment_ (concerning justification, holiness,
happiness, indeed concerning the things of God in general) is now
_past away_. So are his _old desires, designs, affections, tempers, and
conversation_. All these are undeniably _become new_, greatly changed
from what they were. And yet though they _are new_, they are not
_wholly new_. Still he feels, to his sorrow and shame, remains of the
_old man_, too manifest taints of his former tempers and affections,
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 arguing from a _particular_ to a _general_; of
inferring a general conclusion, from particular premisses. 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 altogether so. He is saved from sin; yet not intirely:
it _remains_ 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 thirteenth of _Corinthians_ and that _every_
ἀνομία, 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_.[27] 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 the
_guilt_ and _power_ 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_, tho’ 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_?” Heb. xii. 22. Yes; and _to an innumerable
company of angels, and to the spirits of just men made perfect_: that
is,

                      Earth and heaven all agree;
                      All his 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,
if any of the _carnal mind_ remained: for this is enmity against
God. Consequently no reconciliation can be effected, but by its total
destruction.”

We _are reconciled to God thro’ the blood of the Cross_. And in that
moment, the φρόνημα σαρκὸς the corruption of nature, which is _enmity
with God_, is put under our feet. The flesh has _no more dominion_ over
us. But 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 its
affections and lusts_.” _Gal._ v. 24. They have so: yet it remains
in them still, and often 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_. An 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 fault.” 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?”

A man may have _pride_ in him, may think of himself in _some
particulars_ 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 _giving way_ to it. “But can anger and pride be in that heart,
♦where _only_ meekness and humility are felt!” No: but _some_ pride and
anger may 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_. For 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
ἀνομία, disconformity to the law of love. This has existed in me a
thousand times. Yet it did not, and does not _reign_. “But _guilt_
and _power_ are essential properties 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 instances, there is _sin_, without either
_guilt_ or _power_.

11. “But the supposing sin in a believer is pregnant with every thing
frightful 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.
He _remains_ indeed where he once reigned; but remains _in chains_. So
that 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 has sin in him, is a slave to sin.
Therefore you suppose a man to be justified, while he is a slave to sin.
Now if you allow, men may be justified, while they have pride, anger or
unbelief in them; nay if you aver, These are (at least, for a time) in
all that are justified: what wonder that we have so many proud, angry,
unbelieving believers?”

I 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 man: if pride, for
instance, then he is proud: if self-will, then he is self-willed; if
unbelief, then he is an unbeliever; consequently, no believer at all.
How then does he differ from unbelievers, from unregenerate men?”

This is still mere playing upon words. It means no more than, if
there is sin, pride, self-will in him, then――――there is sin, pride,
self-will. And this nobody 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, _governed_ by pride or self-will. Herein
he differs from unregenerate men. They _obey_ sin; he does not. Flesh
is in them both. But they _walk after the flesh_: He _walks after the
Spirit_.

“But how can _unbelief_ be in a believer?” That word has two meanings.
It means either _no faith_, or _little faith_; either the _absence_ of
faith, or the _weakness_ of it. In the former sense, unbelief is not in
a believer: in the latter, it is in all babes. Their faith is commonly
mixt with doubt or fear, that is (in the latter sense) with unbelief.
_Why are ye fearful_, says our Lord, _O ye of little faith_. Again,
_O thou of little faith, wherefore didst thou doubt?_ You see here was
_unbelief_ in _believers_: little faith and much unbelief.

13. “But this doctrine, that sin remains in a believer, that a man
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 tho’ he
_feel_ sin; but not if he _yields_ to it. _Having sin_ 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 incourage to _obey_ sin, but to _resist_ it with all
our 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 St. _Paul_, the _flesh_ and the _Spirit_. Hence altho’ even babes
in Christ are _sanctified_, yet it is only _in part_. In a degree,
according to the measure of their faith, they are _spiritual_: 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 feel 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 an
heart ready to depart from him, a proneness to evil in many instances,
and a backwardness 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 the world, ’till the time of count _Zinzendorf_. And it
is attended with the most fatal consequences. It cuts off all watching
against our evil nature, against the _Delilah_, which we are told is
gone, tho’ she is still lying in our bosom. It tears away the shield
of weak believers, deprives them of their faith, and so leaves them
exposed to all the assaults of the world, the flesh and the devil.

2. Let us therefore hold fast the sound doctrine, _once delivered to
the saints_, and delivered down by them with the written word, to all
succeeding generations: that altho’ we are renewed, cleansed, purified,
sanctified, the moment we truly believe in Christ, yet we are not,
then renewed, cleansed, purified altogether: but the _flesh_, the evil
nature still _remains_ (though subdued) and wars _against_ the Spirit.
So much the more, let us use all diligence, in _fighting the good fight
of faith_. So much the more earnestly let us _watch and pray_, against
the enemy within. The more carefully let us _take to_ ourselves, and
_put on the whole armour of God_: that although _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 REPENTANCE OF BELIEVERS.

                              MARK i. 15.

  _Repent and believe the gospel._


1. IT is generally supposed, that repentance and faith are only the
gate of religion; that they are necessary only at the beginning of our
Christian course, when we are setting out in the way to the kingdom.
And this may seem to be confirmed by the great apostle, where exhorting
the _Hebrew_ Christians, to _go on to perfection_, he teaches them to
_leave_ these _first principles of the doctrine of Christ; not laying
again the foundation of repentance from dead works and faith toward
God_: which must at least mean, that they should comparatively leave
these, that at first took up all their thoughts, in order to _press
forward toward the prize of the high calling of God in Christ Jesus_.

2. And this is undoubtedly true, that there is a repentance and a faith,
which are more especially necessary at the beginning: a repentance
which is a conviction of our utter sinfulness, and guiltiness, and
helplessness: and which precedes our receiving that kingdom of 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 faith,
(taking the words in another sense, a sense not quite the same, nor yet
entirely different,) 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 repentance
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
entring 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 from
sin to holiness. But we now speak of it in a quite different sense, as
it is one kind of self-knowledge, the knowing ourselves sinners, yea
guilty, helpless sinners, even tho’ we know we are children of God.

2. Indeed when we first know this, when we first find redemption in the
blood of Jesus, when the love of God is first shed abroad in our hearts
and his kingdom set up therein, it is natural to suppose that we are no
longer sinners, that all our sins are not only covered but destroyed.
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
that time, but ever after: having persuaded themselves, that when they
were justified, they were entirely sanctified. Yea, they have laid it
down as a general rule, in spite of scripture, reason, and experience.
These sincerely believe and earnestly maintain, that all sin is
destroyed when we are justified, and that there is no sin in the heart
of a believer, but that it is altogether clean from that moment. But
tho’ we readily acknowledge, _he that believeth is born of God_, and
_he that is born of God doth not commit sin_: yet we cannot allow, that
he does not _feel_ it within: it does not _reign_, but it does remain.
And a conviction of the sin which _remains_ in our heart, is one great
branch of the repentance we are now speaking of.

3. For it is seldom long, before he who imagined all sin was gone,
feels there is still _pride_ in his heart. He is convinced, both that
in many respects he has thought of himself more highly than he ought to
think, and that he has taken to himself the praise of something he had
received, and gloried in it as though he had not received it. And yet
he knows, he is in the favour of God. He cannot and ought not to _cast
away_ his _confidence_. _The Spirit_ still _witnesses with_ his _Spirit,
that he is a child of God_.

4. Nor is it long before he feels _self-will_ in his heart, even a will
contrary to the will of God. A will every man must inevitably have,
as long as he has an understanding. This is an essential part of human
nature, indeed of the nature of every intelligent being. Our blessed
Lord himself had a will as a man: otherwise he had not been a man. But
his human will was invariably subject to the will of his Father. At all
times, and on all occasions, even in the deepest affliction, he could
say, _Not as I will, but as thou wilt._ But this is not the case at
all times, even with a true believer in Christ. He frequently finds
his will more or less exalting itself against the will of God. He wills
something because it is pleasing to nature, which is not pleasing to
God. And he nills (is averse from) something because it is painful
to nature, which is the will of God concerning him. Indeed (suppose
he continues in the faith) he fights against it with all 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 of idolatry: and both
are directly contrary to the love of God. The same observation may be
made, concerning _the love of the world_. But this likewise even true
believers are liable to feel in themselves; and every one of them does
feel it, more or less, sooner or later, in one branch or another. It
is true, when he first passes from death unto life, he desires nothing
more but God. He can truly say, _All my desire is unto thee, and unto
the remembrance of thy name. Whom have I in heaven but thee, and there
is none upon earth that I desire beside thee!_ But it is not so always.
In process of time he will feel again, (tho’ perhaps only for a few
moments) either _the desire of the flesh, or the desire of the eye,
or the pride of life_. Nay, if he does not continually watch 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, an 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 of God_.

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
something 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 natural 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 trample 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
desire 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
_fear of dispraise_. Nearly allied to this is _evil 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 is he even among those that seem 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 of _malice_, _hatred_ or _bitterness_,
is there no touch of _envy_? Particularly toward 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 _revenge_? Any desire of returning
evil for evil, instead of _overcoming evil with good_? This also shews,
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 φιλαργυρία, _the love of
money_, which is too frequently _the root of all evils_, or πλεονεξία,
literally, a desire of _having more_, or increasing in substance. And
how few even of the real children of God, are entirely free from both?
Indeed one great man, _Martin Luther_ used to say, he “Never had any
covetousness in him, (not only in his converted state, but) ever since
he was born.” But if so, I would not scruple to say, he was the only
man born of a woman, (except him that was God as well as man) who had
not, who was 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 down 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 _mind_ which is in some measure _carnal_; (so the apostle tells
even the believers at _Corinth_, _Ye are carnal_:) an _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 moment, would instantly spring up: yea, such a depth
of corruption, as without clear light from God, we 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 mixt with sin; that
they are sinful all together; for such undoubtedly is all _uncharitable
conversation_: all which does not spring from brotherly love, all which
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-bearing, all whispering, all evil-speaking; that is, repeating the
faults of 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 steddily observe the good, old rule,
“Of the dead and the absent――nothing but good.” And suppose they do, do
they likewise abstain from _unprofitable conversation_? 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 in
the day of judgment_.

12. But let it be supposed, that they continually _watch 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
exercise 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 pure, free from unholy mixtures? Do they find nothing wrong in
their very _intention_? Do they speak merely to please God, and not
partly to please themselves? Is it wholly, to do the 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
talking with their neighbour? When they are reproving sin, do they feel
no anger or unkind temper to the sinner? When they are instructing the
ignorant, do they not find any pride, any self-preference? When they
are comforting the afflicted, or provoking one another to love and to
good works, do they never perceive any inward self-commendation, “Now
you have spoke well?” Or any vanity, a desire that others should think
so, and esteem them on the account? In some or all of these respects,
how much sin _cleaves_ to the best conversation even of believers? The
conviction of which is another branch of the repentance which belongs
to them that are justified.

13. And how much sin, if their conscience is throughly 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 fixt 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 there not the same mixture
in their works of _piety_? 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 to offer up their prayers to God, whether in public, or
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 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 doth 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 souls,
and they did it not? How many omissions have they been guilty of, in
their duty toward God? How many opportunities of communicating, of
hearing his word, of public or private prayer have they neglected?
So great reason had even that holy man archbishop _Usher_, after all
his labours for God, to cry out, almost, with his dying breath, “Lord,
forgive me my sins of omission.”

15. But besides these outward omissions, may they not find in
themselves, _inward defects_ without number? Defects of every kind:
they have not the love, the fear, the confidence they ought to have
toward God. They have not the love which is due to their neighbour, to
every child 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 those with whom they are immediately connected. They have no holy
temper in the degree they ought: they are defective in every thing: in
a deep consciousness of which they are ready to cry out with Mr. _de
Renty_, “I am a ground all overrun with thorns:” or with _Job_, _I am
vile: I abhor myself, and repent_ as _in dust and ashes_.

16. A conviction of their _guiltiness_ is another branch of that
repentance 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 for them that are in Christ Jesus_, that believe
in him, and in the power of that faith, _walk not after the flesh
but after the Spirit_. Yet can they no more bear the _strict justice_
of God now than before they believed. This pronounces them to be
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 throughly convinced, that they still _deserve_
punishment, altho’ 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 they 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 intercession still interpose between them and
condemnation.

17. A conviction of their _utter helplesness_, is yet another branch
of this repentance. I mean hereby two things; 1. 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 had a stock laid up for many years;
but from moment to moment.

18. By this helplesness I mean, secondly, an absolute inability to
deliver ourselves, from that guiltiness or desert of punishment 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 general 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, _cleaves_ to all our words and actions. Add to this,
an utter inability wholly to avoid _uncharitable_, and much more,
_unprofitable conversation_: Add, an inability to avoid _sins of
omission_, or to supply the numberless _defects_ we are convinced of,
especially the want of love and other right tempers, both to God and
man.

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 can cleanse his words and actions
from all mixture of evil: whether he can avoid all uncharitable and
unprofitable conversation, with all sins of omission; and lastly,
whether he can supply the numberless defects which he still finds in
himself. Let 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 helplesness in all these
respects.

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
generally agree in this, that although we may _by the Spirit mortify
the deeds of the body_, resist and conquer both outward and inward sin,
although we may _weaken_ 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 _be 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 after justification, if there be _none but_ a
gradual work of God, (that there is a gradual work none denies) then we
must be content, as well as we can, to remain full of sin till death.
And if so, we must remain _guilty_ till death, continually _deserving_
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, and act, continually increases it.


II. 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
people. 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 remains 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 most ancient 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, _He shall redeem
Israel_ (the Israel of God) _from all his sins_, so in the Prophet:
_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――And
I will put my Spirit within you and ye shall keep my judgments 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 people. And hath
raised up an horn of salvation for us――to perform the oath which he
swore 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 righteousness 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 particularly 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_. He 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
find, _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
applied. 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 _desert_ of punishment, which we felt
before. So that then we may say not only

                    Every moment, Lord, I _want_
                      The merit of thy 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 as 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, notwithstanding all
our present holiness, we should 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 acceptable 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 and actions,
are “begun, continued and ended in him.” Thus doth he “cleanse the
thoughts of their hearts, by the inspiration of his holy Spirit, that
they may perfectly love him, and worthily magnify his holy name.”

6. Thus it is, that in the children of God, repentance and faith
exactly answer each other. By repentance we feel the sin remaining in
our hearts, and cleaving to our words and actions. By faith we receive
the power of God in Christ, purifying our hearts and cleansing our
hands. By repentance we are still sensible that we deserve punishment
for all our tempers and words and actions. By faith we are conscious,
that our Advocate with the Father is continually pleading for us,
and thereby continually turning aside all condemnation and punishment
from us. By repentance we have an abiding conviction, that there is
no help in us. By faith we receive not only mercy, but _grace to help_
in every _time of need_. Repentance disclaims the very possibility of
any other help. Faith accepts all the help we stand in need of, from
him that hath all power in heaven and earth. Repentance says, Without
him I can do nothing: faith says, _I can do all things through Christ
strengthening me_. Through him I cannot only overcome, but expel all
the enemies of my soul. Through him I can _love the Lord_ my _God, with
all my heart, mind, soul and strength_: yea and _walk in holiness and
righteousness before him all the days of my life_.


III. 1. From what has been said we may easily learn the mischievousness
of that opinion, that we are _wholly_ sanctified when we are 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 outward
sin: and at the same time the power of inward sin is so broken, that we
need no longer follow or be led by it. But it is by no means true, 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 extirpated.
And to suppose the contrary is not, as some may think an innocent,
harmless mistake. No: it does immense harm; it entirely blocks up the
way to any farther change. For it is manifest, _they that are whole
do not need a physician, but they that are sick_. If 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,
shews beyond all possibility of doubt, the absolute necessity of a
farther change. We allow, that at the very moment of justification,
we are _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 image 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 of
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, to him that is mighty to save. Hence it is, that
those believers who are not convinced of the deep corruption of their
hearts, or but slightly and as it were notionally convinced, have
little concern about _entire sanctification_. 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. But they have no great uneasiness for
the want of it, and no great hunger or thirst after it. They cannot,
until they know themselves better, until they repent in the sense above
described, until God unveils the inbred monster’s face, and shews 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 their soul,

                  Break off the yoke of inbred sin
                    And fully set my spirit free!
                  I cannot rest, till pure within,
                    Till I am wholly lost in thee!

3. We may learn from hence, secondly, that a deep conviction of our
_demerit_ after we are accepted, (which in one sense may be termed
_guilt_) is absolutely necessary, in order to our seeing the true value
of the atoning blood; in order to our feeling that we need this as much,
after we are justified, as ever we did before. Without this conviction
we cannot but account the blood of the covenant _as a common thing_,
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
moment, and which of consequence would every moment expose us to fresh
condemnation, but that

                    He 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 as angels 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
_helplessness_, of our total inability to retain any thing we have
received, much 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 “magnify him” indeed, to “give him 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
frequently been used, have little or no meaning. But they are fulfilled
in a strong and a deep sense, when we thus, as it were, go out of
ourselves, in order to be swallowed up in him; when we sink into
nothing, that he may be 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_.

  LONDONDERRY,
  _April 24, 1767_.




                            SERMON XV.[28]

                           THE GREAT ASSIZE:

                             ROM. xiv. 10.

  _We shall all stand before the judgment seat of Christ._


1. HOW many circumstances concur, to raise the awfulness of the
present solemnity? The general _concourse_ of people of every age, sex,
rank and condition of life, willingly or unwillingly gathered together,
not only from the neighbouring but from distant parts! _Criminals_,
speedily to be brought forth, and having no way to escape: _officers_
waiting in their various posts, to execute the orders which shall be
given: and the _Representative_ of our Gracious Sovereign, whom we so
highly reverence, and honour. The _occasion_ likewise of this assembly,
adds not a little to the solemnity of it: to hear and determine causes
of every kind, some of which are of the most important nature: on which
depends no less than life or death; death, that uncovers the face of
eternity! It was doubtless in order to increase the serious sense of
these things, and not in the minds of the vulgar only, that the wisdom
of our forefathers did not disdain to appoint even several minute
circumstances 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 insignificant,
but subservient in their kind and degree to the most valuable ends of
society.

2. But 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
seat of Christ. For as I live, saith the Lord, every knee shall bow to
me, and every tongue shall confess to God._ And in that day, _every one
of us shall give account of himself to God_.

3. Had all men a deep sense of this, how effectually would it
secure the interests of society? For what more forcible motive can be
conceived, to the practice of genuine morality? to a steddy pursuit
of solid virtue? an 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 of 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 will follow it.


I. Let us, in the first place, consider the chief circumstances which
will precede our standing before the judgment seat of Christ.

And 1st, _God will shew signs in the earth beneath_:[29] 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 cottage. There
shall be earthquakes_[30] κατὰ τόπους not in divers only, but _in all
places_: not in one only, or a few, but in every part of the habitable
world: even _such as were not, since men were upon the earth, so mighty
earthquakes and so great_. In one of these _every island shall flee
away, and the mountains will not be found_.[31] Meantime all the waters
of the terraqueous globe will feel the violence of those concussions:
_the sea and waves roaring_,[32] with such an agitation as had never
been known before, since the hour that _the fountains of the great
deep were broken up_, to destroy the earth which then _stood out of the
water and in the water_. The air will be all storm and tempest, full of
dark _vapours and pillars of smoak_;[33] resounding with thunder from
pole to pole, and torn with ten thousand lightnings. But the commotion
will not stop in the region of the air: _the powers of heaven_ also
_shall be shaken.[34] There shall be signs in the sun and in the moon
and in the stars_; those fixt, as well as those that move round them.
_The sun shall be turned into darkness and the moon into blood, before
the great and the terrible day of the Lord come.[35] The stars shall
withdraw their shining_,[36] yea and _fall from heaven_, being thrown
out of their orbits. And then shall be heard the universal _shout_[37]
from all the companies of heaven, followed by _the voice of the
arch-angel_, 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_. In consequence of this all the graves shall open, and
the bodies of men arise. _The sea also shall give up the dead which
are therein_,[38] 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_.[39] Yea, _death and hades_, the
invisible world shall _deliver up the dead that are in them_. 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_ over
all the earth, _and they shall gather his elect from the four winds,
from one end of heaven to the other_.[40] 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
sheep_, the good, _on his right hand, and the goats_, the wicked, _upon
the left_.[41] 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 figurative
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_.[42]


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 begotten
Son whose _goings forth are from everlasting, who is God over all,
blessed for ever_. Unto him, being _the out-beaming of his Father’s
glory, the express image of his person_,[43] the Father _hath committed
all judgment, because he is the Son of man_:[44] because tho’ he was
_in the form of God, and thought it not robbery to be equal with God,
yet he emptied himself, taking upon him the form of a servant, being
made in the ♦likeness of men_.[45] Yea, because _being found in fashion
as a man, he humbled himself_ yet farther, _becoming obedient unto
death, even the death of the cross. Wherefore God hath highly exalted
him_, even in his human nature, and _ordained him_ as man to try the
children of men, to be the _judge both of the quick and dead_; both
of those who shall be found alive at his coming, and of those who were
before _gathered to their fathers_.

2. The time, termed by the prophet, _the great and the terrible day_,
is usually in scripture stiled _the day of the Lord_. The space from
the creation of man upon the earth to the end of all things, is _the
day of the sons of men_: the time that is now passing over us, is
properly _our day_. When this is ended, _the day 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._[46]
And from this very expression some of the ancient fathers drew that
inference, that, what is commonly 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 be enquired into, it does not appear, that a thousand years will
suffice for the transactions of that day. So that it may not improbably
comprise 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, where
the works were done, according to which they shall be judged, and that
God will in order thereto employ the angels of his strength,

         “To smooth and lengthen 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.” And this supposition is not a little
favoured, by what 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_,[47] to meet the Lord in the air.
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
multitude 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 supposition, which seems no ways
absurd, that the earth bears at any one time, no less than four hundred
millions, of living souls, men women and children: what a congregation
must all those generations make, who have succeeded each other for
seven thousand years?

       “Great Xerxes world in arms, proud _Cannæ’s_ host,
        They all are here: and here they all are lost.
        Their numbers swell to be discerned in vain;
        Lost as a drop in the unbounded main.”

* Every man, every woman, every infant of days that ever breathed the
vital air, will then hear the voice of the Son of God, and start into
life, and appear before him. And this seems to be the natural import
of that expression, _the dead, small and great_: all universally, all
without exception, all of every age, sex or degree; all that ever lived
and died, or underwent such a change as will be equivalent with death.
For long before that day the phantom of human greatness disappears and
sinks into nothing. Even in the moment of death, that vanishes away.
Who is rich or great in the grave?

5. And every man shall there _give an account of his own works_, yea,
a full and true account, of all that he ever did while in the body,
whether it was good or evil. O what a scene will then be disclosed,
in the sight of angels and men! While, not the fabled _Radamanthus_,
but the Lord God Almighty, who knoweth all things in heaven and earth,

            _Castigatque auditque dolos; subigitque fateri
            Quæ quis apud superos, furto lætatus inani,
            Distulit in seram commissa piacula mortem._

Nor will all the actions alone of every child of man, be then
brought to open view, but all their words: seeing _every idle word
which men shall speak, they shall give account thereof in the day of
judgment_.[48] So that _by thy words_ as well as works, _thou shalt be
justified; or 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 increased 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 the night shineth as the day_.

6. Yea, he _will bring to light_ not _the hidden works of darkness_
only, but the very _thoughts and intents of the hearts_. And what
marvel? For he _searcheth the reins, and understandeth all our thoughts.
All 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 every
human soul: every appetite, passion, inclination, affection, with the
various combinations of them, with every temper and disposition that
constitute the whole complex character of each individual. So shall it
be clearly and infallibly seen, who was righteous, and who unrighteous;
and in what degree every action, or person, or character was either
good or evil.

8. _Then the king will say to them upon his right-hand, Come ye
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
cloathed me._ In like manner, all the good they did upon earth, will
be recited before men and angels: whatsoever they had done either _in
word or deed, in the name_, or for the sake, _of the Lord Jesus_. All
their good desires, intentions, thoughts, all their holy dispositions,
will also be then remembered; and it will appear, that though they were
unknown or forgotten among men, yet God _noted_ them _in his book_. All
their sufferings likewise for the name of Jesus, and for the testimony
of a good conscience will be displayed, _unto_ their _praise_ from
the righteous Judge, their _honour_ before saints and angels, and the
increase of that _far 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 liveth and sinneth not_) will these
be remembered in that day, and mentioned in the great congregation?
Many believe they will not, and ask, “Would not this imply, that their
sufferings were not at an end, even when life ended? Seeing they would
still have, sorrow, and shame and confusion of face to endure?” They
ask farther, how can this be reconciled with God’s declaration by
the prophet. _If the wicked will turn from all his sins that he hath
committed, and keep all my statutes, and do that which is lawful and
right; all his transactions that he hath committed, they shall not be
once mentioned unto him._[49] How is it consistent with the promise
which God has made, to all who accept of the gospel-covenant, _I will
forgive their iniquities, and remember their sin no more_?[50] Or as
the apostle expresses it, _I will be merciful to their unrighteousness,
and their sins and iniquities will I remember no more_?[51]

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
manifestation of his wisdom, justice, power and mercy toward the heirs
of salvation, that all the circumstances of their life should be placed
in open 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 Divine
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 fulfilled in their utmost sense, without
any restriction or limitation, _there is nothing covered that shall not
be revealed, or hid that shall not be known_,[52] abundance of God’s
dispensations under the sun would still appear without their reasons.
And then only when God hath brought to light all the hidden things
of darkness, whosoever were the actors therein, will it be seen that
wise and good were 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 the 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, washed away by the blood of the Lamb. It
will be abundantly sufficient for them, that _all the transgressions
which they had committed, shall not be once mentioned unto them_, to
their disadvantage; that _their sins and transgressions and iniquities
shall be remembered no more_, to their condemnation. This is the plain
meaning of the promise: and this all the children of God shall find
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 be judged, every man _according to
his works_. But not only their outward works will be brought into the
account, but all the evil words which they have ever spoken; yea, all
the evil desires, affections, tempers, which have or have had, a place
in their souls, and all the evil thoughts or designs which were ever
cherished in their hearts. The joyful sentence of acquital will then
be pronounced upon those upon the right hand: the dreadful sentence of
condemnation upon those on the left: both of which must remain fixt and
unmoveable, as the throne of God.


III. 1. We may, in the third place, consider a few of the circumstances
which will follow the general judgment. And the first is the execution
of 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 which is used, both in the
former and the latter clause: it follows, that 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 could fail.
_Then shall the righteous shine forth as the sun, in the kingdom of
their father_, and shall _drink of those rivers of pleasure which are
at God’s right hand for evermore_. But here all description falls short;
all human language fails! only one who is caught up into the third
heaven, can have a just conception of it. But even such an one cannot
express what he hath seen: these things _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_. They
will be _cast into the lake of fire burning with brimstone_, originally
_prepared for the devil and his angels_; where they will _gnaw their
tongues_ for anguish and pain, they will _curse God and look upward_:
there the dogs of hell, pride, malice, revenge, rage, horror, despair
continually devour them. _There they have no rest, day or night, but
the smoke of their torment ascendeth for ever and ever. For their worm
dieth not, and their fire is not quenched._

2. Then the heavens will be shriveled up _as a parchment scroll,
and pass away with a great noise_: they will _flee from the face
of him that sitteth on the throne, and there will be found no place
for them_.[53] The very manner of their passing away is disclosed to
us by the apostle _Peter_: _in the day of God, the heavens being on
fire, shall be dissolved_.[54] * The whole beautiful fabric will be
overthrown by that raging element, the connection of all its parts
destroyed, and every atom torn asunder from the others. By the same
_the earth also and the works that are therein shall be burnt up_.[55]
The enormous works of nature, _the everlasting hills_, mountains that
have defied the rage of time, and stood unmoved so many thousand years,
will sink down in fiery ruin. How much less will the works of art,
though of the most durable kind, the utmost efforts of human industry,
tombs, pillars, triumphal arches, castles, pyramids, be able to
withstand the flaming conqueror. All, all will die, perish, vanish
away, like a dream when one awaketh?

3. * It has indeed been imagined by some great and good men, that as it
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, is to reduce into glass what by a smaller force it had reduced
to ashes: so in the day God hath ordained, the whole earth, if not the
material heavens also, will undergo this change, after which the fire
can have no farther power over them. And they believe this is intimated
by that expression in the _Revelation_ made to St. _John_, _Before the
throne there was a sea of glass, like unto chrystal_.[56] We cannot now
either affirm or deny this: but we shall know hereafter.

4. * If it be enquired by the scoffers, the minute philosophers, how
can these things be? Whence should come such an immense quantity of
fire as would consume the heavens and the whole terraqueous globe? We
would beg leave, first, to remind them that this difficulty is not
peculiar to the Christian system. The same opinion almost universally
obtained among the _unbigoted_ Heathens. So one of those celebrated
_free-thinkers_ speaks, according to the generally received sentiment;

          _Esse quoque in fatis reminiscitur, affore tempus,
          Quo mare, quo tellus, correptaque regia cœli
          Ardeat, & mundi moles operosa laboret._

But, secondly, it is easy to answer, even from our slight and
superficial acquaintance with natural things, that there are abundant
magazines of fire ready prepared, and treasured up against the day
of the Lord. How soon may a comet, commissioned by him, travel down
from the most distant parts of the universe? And were it to fix upon
the earth, in its return from the sun, when it is some thousand times
hotter than a red-hot cannon-ball, who does not see what must be the
immediate consequence? But, not to ascend so high as the ethereal
heavens, might not the same lightnings which _give shine to the world_,
if commanded by the Lord of nature, give ruin and utter destruction? Or,
to go no farther than the globe itself: who knows what huge reservoirs
of liquid fire are from age to age contained in the bowels of the
earth? _Ætna_, _Hecla_, _Vesuvius_, and all the other vulcanoes that
belch out flames and coals of fire, what are they, but so many proofs
and mouths of those fiery furnaces? And at the same time so many
evidences, that God hath in readiness wherewith to fulfil his word.
Yea, were we to observe no more than the surface of the earth, and
the things that surround us on every side, it is most certain (as a
thousand experiments prove, beyond all possibility of denial) that we
ourselves, our whole bodies are full of fire, as well as every thing
round about us. Is it not easy, to make this ethereal fire visible
even to the naked eye? And so produce thereby the very same effects on
combustible matter, which are produced by culinary fire? Needs there
then any more, than for God to unloose that secret chain, whereby
this irresistible agent is now bound down, and lies quiescent in every
particle of matter? And how soon would it tear the universal frame in
pieces, and involve all in one common ruin?

5. There is one circumstance more which will follow the judgment,
that deserves our serious consideration. _We look_, says the apostle,
_according to his promise, for new heavens and a new earth wherein
dwelleth righteousness_.[57] The promise stands in the prophecy of
_Isaiah_, _Behold I create new heavens and a new earth. And the former
shall not be remembered_:[58] so great shall the glory of the latter
be. These St. _John_ did behold in the visions of God. _I saw_, saith
he, _a new heaven and a new earth, for the first heaven and the first
earth were passed away_.[59] And only _righteousness dwelt therein_.
Accordingly he adds, _and I heard a great voice from_ the third _heaven,
saying, Behold the tabernacle of God is with men, and he will dwell
with them, and they shall be his people, and God himself shall be with
them and be their God_.[60] Of necessity therefore they will all be
happy: _God shall wipe away all tears from their eyes, and there shall
be no more death, neither sorrow, nor crying; neither shall there be
any more pain.[61] There shall be no more curse; but they shall see
his face_,[62] shall have the nearest access to, and thence the highest
resemblance of him. This is the strongest expression in the language
of scripture to denote the most perfect happiness. _And his name shall
be on their foreheads._ They shall be openly acknowledged as God’s
own property: and his glorious nature shall most visibly shine forth
in them. _And there shall be no night there, and they need no candle,
neither light of the sun: for the Lord God giveth them light, and they
shall reign for ever and ever._


IV. It remains only, to apply the preceding considerations to all
who are here before God. And are we not directly led so to do, by
the present solemnity, which so naturally points us to that day, when
the Lord _will judge the world in righteousness_? This therefore, by
reminding us of that more awful season, may furnish many lessons of
instruction. A few of these I may be 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
the wise and gracious providence of God, to execute justice on earth,
to defend the injured, and punish the wrong-doer! Are they not _the
ministers of God to us for good_, the grand supporters of the public
tranquility, the patrons of innocence and virtue, the great security of
all our temporal blessings? And does not every one of these represent
not only an earthly prince, but the Judge of the earth? Him whose _name
is written upon his thigh, King of kings and Lord of lords_! O that all
these _sons of the right hand of the Most High_, may be holy as he is
holy! Wise with the _wisdom that sitteth by his throne_, like him who
is the eternal Wisdom of the Father! No respecters of persons, as he
is none; but _rendering to every man according to his works_: like him
inflexibly, inexorably just, though pitiful and of tender 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 still _established in
righteousness_.

2. * Ye truly honourable men, whom God and the king have commissioned,
in a lower degree to administer justice: may not ye be compared to
those ministering spirits who will attend the Judge coming in the
clouds? May you, like them, burn with love to God and man! May you love
righteousness and hate iniquity! May ye all minister in your several
spheres (such honour hath God given you also!) to them that shall be
heirs of salvation, and to the glory of your great Sovereign! May ye
remain the establishers of peace, the blessing and ornaments of your
country, the protectors of a guilty land, the guardian angels of all
that are round about you!

3. You, whose office 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
his that do his pleasure, and hearken to the voice of his words_. Does
it not highly import _you_, to be as uncorrupt as _them_? To approve
yourselves the servants of God? To do justly and love mercy; to do to
all as ye would they should do to you? So shall that great Judge, under
whose eye you continually stand, say to you also, _Well done, good and
faithful servants: enter ye into the joy of your Lord_!

4. Suffer me to add a few words to all of you who are at this day
present before the Lord. Should not you bear it in your minds all
the day long, that a more awful day is coming? A large assembly this!
But what is it to that which every eye will then behold, the general
assembly of all the children of men that ever lived on the face of
the whole earth! A few will stand at the judgment seat this day, to
be judged touching what shall be laid to their charge. And they are
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 at the judgment 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 in chains of darkness too, till we are ordered to
be brought forth. Here a man is questioned concerning one or two facts,
which he is supposed to have committed. There we are to give an account
of all our works, from the cradle to the grave; of all our words, of
all our desires and tempers, all the thoughts and intents of our hearts:
of all the use we have made of our various talents, whether of mind,
body or fortune, till God said, _Give an account of thy stewardship;
for thou mayst be no longer steward_. In 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 with whom you had the most
secret intercourse, who 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 in the execution of them. So are
all the angels of God, those _eyes of the Lord, that run to and fro
over all the earth_, who watched over your soul, and laboured for
your good, so far as you would permit. So is your own conscience, a
thousand witnesses in one, now no more capable of being either blinded
or silenced, but constrained to know and to speak the naked truth,
touching all your thoughts and words and actions. And is conscience
as a thousand witnesses? Yea, but God is _as_ a thousand consciences!
O who can stand before the face of _the great God, even our Saviour,
Jesus Christ_.

See, see! He cometh! He maketh the clouds his chariots! He rideth upon
the wings of the wind! A devouring fire goeth before him, and after him
a flame burneth! See, he sitteth upon his throne, cloathed with light
as with a garment, arrayed with majesty and honour! Behold his eyes are
as a flame of fire, his voice as the sound of many waters!

How will ye escape? Will ye call to the mountains 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? With all the substance of thy house, with
thousands of gold and silver? Blind wretch! Thou camest naked from thy
mother’s womb, and more naked into eternity. Hear the Lord, the Judge!
_Come ye blessed of my Father! inherit the kingdom prepared for you
from the foundation of the world._ Joyful sound! How widely different
from that voice, which ♦echoes through the expanse of heaven, _Depart,
ye cursed into everlasting fire, prepared for the devil and his
angels_! And who is he, that can prevent or retard the full execution
of either sentence? Vain hope! Lo, hell _is moved from beneath_, to
receive those who are ripe for destruction! And the _everlasting 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
conversation and godliness_? We know it cannot be long, before the Lord
will descend with the _voice of the archangel, and the trumpet of God_;
when every one of us shall appear before him, and _give account of
his own works. Wherefore, beloved_, seeing ye _look for these things_,
seeing ye know, He will come and will not tarry, _be diligent that
ye may be found of him, in peace, without spot and blameless_. Why
should 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 the heart,
and producing all holiness of conversation. Can you doubt of this,
when you remember, the Judge of all, is likewise _the Saviour of all_?
Hath he not bought you with his own blood, that ye might _not perish,
but have everlasting life_? O 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, but to
save the world_. He standeth in the midst! Sinner doth he not now, even
now knock at the door of thy heart? O that thou mayst know, at least
_in this thy day_, the things that belong unto thy peace! O that ye may
now give yourselves to him who _gave himself for you_, 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.




                              SERMON XVI.

                          THE MEANS OF GRACE.

                            MALACHI iii. 7.

  _Ye are gone away from mine ordinances, and have not kept them._


I. 1. BUT are there any _ordinances_ now, since life and immortality
were brought to light by the gospel? Are there under the Christian
dispensation, any _means_ ordained of God, as the usual channels of his
grace? This question could never have been proposed, in the apostolical
church, unless by one who openly avowed himself to be a Heathen; the
whole body of Christians being agreed, that Christ had ordained certain
outward means, for conveying his grace into the souls of men. Their
constant practice set this beyond all dispute; for so long as _all
that believed were together, and had all things common_, (Acts ii. 44.)
_they continued stedfastly in the teaching of the apostles, and in the
breaking of bread and in prayers_, ver. 44.

2. But in process of time, when _the love of many waxed cold_, some
began to mistake the _means_ for the _end_, and to place religion,
rather in doing those outward works, than in a heart renewed after the
image of God. They forgot, that _the end of_ every _commandment is love,
out of a pure heart, with faith unfeigned_: the loving the Lord their
God with all their heart, and their neighbour as themselves; and the
being purified from pride, anger, and evil desire, by a _faith of the
operation of God_. Others seemed to imagine, that though religion did
not principally consist in these outward means, yet there was something
in them wherewith God was well pleased, something that would still
make them acceptable in his sight, though they were not exact in the
weightier matters of the law, in justice, mercy, and the love of God.

3. It is evident, in those who abused them thus, they did not conduce
to the end for which they were ordained. Rather, the things which
should have been for their health, were to them an occasion of 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 twofold more the children of hell than
before. Others clearly perceiving, that these means did not convey the
grace of God to those children of the devil, began 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 _abused_ the ordinances of God, was
far greater than of those who _despised_ them, till certain men arose,
not only of great understanding, (sometimes joined with considerable
learning) but who likewise appeared to be men of love, experimentally
acquainted with true, inward religion. Some of these were burning and
shining lights, persons famous in their generations, and such as had
well deserved of the church of Christ, for standing in the gap against
the overflowings of ungodliness.

It cannot be supposed, that these holy and venerable men, intended
any more at first, than to shew that outward religion is nothing worth,
without the religion of the heart: that _God is a spirit, and they who
worship him, must worship 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 then profit much, when they advance
inward holiness, but when they advance it not, are unprofitable and
void, are lighter than vanity: yea, that when they are used, as it were,
_in the place_ of this, they are an utter abomination to the Lord.

5. 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 nigh driven true religion out of
the world; in their fervent zeal for the glory of God, and the recovery
of souls from that fatal delusion, spake as if outward religion were
_absolutely 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
themselves with sufficient caution. So that unwary hearers may believe,
they condemned all outward means, as altogether unprofitable; and as
not designed of God to be the ordinary channels of conveying his grace
into the souls of men.

Nay, it is not impossible, some of these holy men did at length
themselves fall into this opinion: in particular, those who, not
by choice, but by the providence of God, were cut off from all
these ordinances: perhaps wandering up and down, having no certain
abiding-place, or dwelling in dens and caves of the earth. These
experiencing the grace of God in themselves, though they were deprived
of all outward means, might infer, that the same grace would be given
to them, who of set purpose abstained from them.

6. And experience shews, how easily this notion spreads, and
insinuates itself into the minds of men: especially of those who
are throughly awakened out of the sleep of death, and begin to feel
the weight of their sins, a burthen too heavy to be borne. These
are usually impatient of their present state, and trying every way
to escape from it. They are always ready to catch at any new thing,
any new proposal of ease or happiness. They have probably tried most
outward means, and found no ease in them: it may be, more and more
of remorse and fear and sorrow and condemnation. It is easy therefore
to persuade these, that it is better for them to abstain from all
those means. They are 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 their soul has no pleasure; to give over the
painful strife, and sink down into an indolent inactivity.


II. 1. In the following discourse, 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_
channels whereby he might convey to men, preventing, justifying or
sanctifying 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 many
ages: in particular, by our own church, which directs us to bless God,
both for the “_means of grace_ and hopes of glory;” and teaches us
that a sacrament is “an outward sign of inward _grace_, and a _means_
whereby we receive the same.”

The chief of these means are prayer, whether in secret, or with the
great congregation; searching the scriptures (which implies reading,
hearing and meditating thereon) and receiving the Lord’s supper, eating
bread and drinking wine in remembrance of him; and these we believe to
be ordained of God, as the ordinary channels of conveying his grace to
the souls of men.

2. But we allow, that the whole value of the means depends on their
actual subservience to the end of religion; that consequently all
these means, when separate from the end, are less than nothing and
vanity; that if they do not actually conduce to the knowledge and love
of God, they are not acceptable in his sight; yea, rather, they are
an abomination before him; a stink in his nostrils; he is weary to
bear them: above all, if they are used as a kind of _commutation_ for
the religion they were designed to subserve. It is not easy to find
words for the 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
either to the knowledge or love of God. Without controversy, the help
that is done upon earth, he doth it himself. It is he alone, who by
his own almighty power, worketh in us what is pleasing in his sight.
And all outward things, unless he work in them and by them, are mere
weak and beggarly elements. Whosoever therefore imagines, there is
any intrinsick _power_, in any means whatsoever, does greatly err, not
knowing the 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 of scripture read, the sound thereof heard, or the bread and
wine received in the Lord’s supper: but that it is God alone who is the
giver of every good gift, the author of all grace; that the whole power
is of him, whereby through any of these, there is any blessing conveyed
to our soul. We know likewise, that he is able to give the same grace,
tho’ there were no means on the face of the earth. In this sense we
may affirm, that “with regard to God, there is no such thing as means:”
seeing he is equally able to work whatsoever pleaseth him, by any, or
by none at all.

4. We allow farther, that the use of all means whatever, will never
atone for one sin; that it is the blood of Christ alone, whereby any
sinner can be reconciled to God; there being no other propitiation for
our sins, no other fountain for sin and uncleanness. Every believer in
Christ is deeply convinced, that there is no _merit_, but in him: that
there is no _merit_ in any of his own works; not in uttering the prayer,
or searching the scripture, or hearing the word of God, or eating of
that bread and drinking of that cup. So that if no more be intended
by the expression some have used, “Christ is the only means of grace,”
than this, that he is the only _meritorious cause_ of it, it cannot be
gain-said by any who know the grace of God.

5. Yet once more. We allow (though it is a melancholy truth) that a
large proportion of those who are called Christians, do to this day
abuse the means of grace, to the destruction of their souls. This is
doubtless the case with all those who rest content, in the form of
godliness without the power. Either 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
therein: or else they suppose, they shall infallibly be so, barely
because they use these means: idly dreaming (though perhaps hardly
conscious thereof) either that there is some kind of _power_ therein,
whereby sooner or later (they know not when) they shall certainly be
made holy: or that there is a sort of _merit_ in using them, which will
surely move God to give them holiness, or accept them without it.

6. So little do they understand that great foundation of the whole
Christian building, * _By grace ye are saved._ Ye are saved from your
sins, 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 question remains. We know this salvation is the gift
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 shalt
be saved:” he answers, True; but how shall I believe? You reply, Wait
upon God.――Well. But how am I to wait? In the means of grace, or out
of them? Am I to wait for the grace of God which bringeth salvation, by
using these means, or by laying them aside?

8. It cannot possibly be conceived, that the word of God should give
no direction in so important a point: or that the Son of God, who came
down from heaven for us men and for our salvation, should have left
us undetermined with regard to a question, wherein our salvation is so
nearly concerned.

And in fact, he hath not left us undetermined; he hath shewn us the way
wherein we should go. We have only to consult the oracles of God, to
inquire what is written there? And if we simply abide by their decision,
there can no possible doubt remain.


III. 1. According to this, according to the decision of holy writ, all
who desire the grace of God, are to wait for it, in the means which he
hath ordained; in using, not in laying them aside.

And first: all who desire the grace of God, are to wait for it in
the way of _prayer_. This is the express direction of our Lord himself.
In his sermon upon the mount, after explaining at large wherein
religion consists, and describing the main branches of it, he adds,
_Ask and it shall be given you, seek and ye shall find, knock and it
shall be opened unto you. For every one that asketh receiveth, and he
that seeketh findeth; and to him that knocketh, it shall be opened._
(_Matt._ vii. 7, 8.) Here we are in the plainest manner directed
to ask, in order to, or as a _means_ of receiving; to seek in order
to find, the grace of God, the pearl of great price; and to knock, to
continue asking and seeking, if we would enter into his kingdom.

2. That no doubt might remain, our Lord labours this point in a more
peculiar manner. He appeals to every man’s own heart. _What man is
there of you, who if his son ask bread, will 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 gifts unto your children, how much more shall your
Father which is in heaven_, the Father of angels and men, the Father
of the spirits of all flesh, _give good things to them that ask him_?
ver. 9, 10, 11. Or, as he expresses himself on another occasion,
including all good things in one, _How much more shall your heavenly
Father give the holy Spirit to them that ask him?_ _Luke_ xi. 13. It
should be particularly observed here, that the persons directed 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 which
immediately precedes these words: _And he said 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 importunity he will
rise, and give him as many as he needeth. And I say unto you, Ask and
it shall be given you_, Luke xi. 5, 7, 8, 9. _Though he will not give
him, because he is his friend, yet because of his importunity he will
rise and give him as many as he needeth._ How could our blessed Lord
more plainly declare, that we may receive of God, by this means, by
importunately asking, what otherwise we should not receive at all!

4. _He spake also another parable to this end, that men ought always
to pray, and not to faint_, till through this means they should receive
of God, whatsoever petition they asked of him. _There was in a city a
judge which feared not God, neither regarded man. And there was a widow
in that city, and she came unto him, saying, Avenge me of my adversary.
And he would not for a while; but afterwards he said with himself,
Though I fear not God, nor regard man, yet because this widow troubleth
me I will avenge her, lest by her continual coming she weary me._ Luke
xviii. 1–4. The application of this our Lord himself hath made. _Hear
what the unjust judge saith!_ Because she continues to ask, because she
will take no denial, therefore I will avenge her. _And shall not God
avenge his own elect, which cry day and night unto him? I tell you he
will avenge them speedily_――if they _pray and faint not_.

5. A direction equally full and express, to wait for the blessings of
God in private prayer, together with a positive promise, that by this
means we shall obtain the request of our lips, he hath given us in
those well-known words: _Enter into thy closet, and when thou hast shut
thy door, pray to thy Father which is in secret, and thy Father which
seeth in secret shall reward thee openly_, Matt. vi. 6.

6. If it be possible for any direction to be more clear, it is that
which God hath given us by the apostle, with regard to prayer of every
kind, publick or private, and the blessing annext thereto. _If any of
you lack wisdom, let him ask of God, that giveth to all men liberally_,
(if they ask; otherwise _ye have not, because ye ask not_, Jam. iv. 2.)
_and upbraideth not, and it shall be given him_, ch. i. 5.

If it be objected, “But this is no direction to unbelievers; to them
who know not the pardoning grace of God: for the apostle adds, _but let
him 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 wavering_, nothing _doubting_ μηδὲν διακρινόμενος.
Not doubting but God heareth his prayer, and will fulfil the desire of
his heart.

The gross, blasphemous absurdity of supposing _faith_ in this place to
be taken in the full Christian meaning, appears hence: it is supposing
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 positive promise that
_it shall be given him_; and then immediately to subjoin, that it shall
not be given him, unless he have it before he asks for it! But who can
bear such a supposition? From this scripture, therefore, as well as
those cited above we must infer, that all who desire the grace of God,
are to wait for it in the way of prayer.

7. _Secondly_, all who desire the grace of God, are to wait for it in
_searching the scriptures_.

Our Lord’s direction with regard to the use of this means, is likewise
plain and clear. _Search the scriptures_, saith he to the unbelieving
_Jews,――for they testify of me_, John v. 39. And for this very end did
he direct them 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, Ἐρευνᾶτε τὰς γραφὰς. It is as
peremptory as so many words can make it.

And what a blessing from God attends the use of this means, appears
from 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. 12, 13.

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
scriptures. But it was observed above, that under the general term of
_searching the scriptures_, both hearing, reading, and meditating, are
contained.

8. And that this is a means whereby God not only gives, but also
confirms 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, thro’
faith which 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 profitable for doctrine, for reproof, for
correction, for instruction in righteousness: 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 of the oracles of God! Yea, and that half of which the Holy Ghost
expresly declares, that it is _profitable_, as _a_ means ordained of
God, for this very thing, _for doctrine, for reproof, for correction,
for instruction 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_: literally, _and we have the
prophetic word more sure_: Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον.
Confirmed by our being _eye witnesses of his Majesty_, and _hearing the
voice which came from the excellent glory unto which_ (prophetic word;
so he stiles the holy scriptures) _ye do well that ye take heed as
unto a light that shineth in a dark place, until the day dawn, and the
day-star arise in your hearts_, 2 Pet. i. 19. Let all, therefore, who
desire that day to dawn upon their hearts, wait for it in _searching
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_,
(that 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 shew 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 his death,
till he cometh in the clouds of heaven.

Only _let a man_ first _examine himself_, whether he understand the
nature and design of this holy institution, and whether he really
desire to be himself made conformable to the death of Christ: _and so_,
nothing doubting, _let him eat of that bread, and drink of that cup_,
ver. 28.

Here then the direction first given by our Lord, is expresly repeated
by the apostle. Let him eat; let him drink: (♦ἐσθιέτω· πινέτω· 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 communication, _of the blood of Christ? The
bread which we break, is it not the communion of the body of Christ?_
(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 that 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
in 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, while 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? I expect you should shew me plain scripture for your assertion.
Otherwise 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 Jesus Christ, I
am as fully assured your assertion is false, as that this revelation is
of God.

“However, leave them off for a short time, to see whether you trusted
in 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? Do you deliberately
teach, to _do evil, that good may come_? O 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 I am not
troubled at wilful sin, it is plain, I am given up to a reprobate mind.

But what do you mean by “_Trusting_ in them?” Looking for the blessing
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, I _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?” 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?

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 thro’ 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? Does not _David_ say, _My soul waiteth upon
God: for of him cometh my salvation_? And does not _Isaiah_ teach us
the same thing, saying, _O Lord, we have waited for thee_?” All this
cannot be denied. Seeing it is the gift of God, we are undoubtedly to
_wait_ on him for salvation. But how shall we wait? If God himself has
appointed a way, can you find a better way of waiting for him? But,
that he hath appointed a way, hath been shewn 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, _O Lord, have we waited for thee_. (_Isaiah_
xxvi. 8.) And in the very same way did _David_ wait, as his own words
abundantly testify: _I have waited for thy saving health, O Lord, and
have kept thy law, teach me, O Lord, the way of thy statutes, and I
shall keep it unto the end_.

5. “Yea, say some, but God has appointed another way, _Stand still and
see the salvation of God_.”

Let us examine the scriptures to which you refer. The first of them,
with the context, runs thus:

_And when |Pharaoh| drew nigh, the children of |Israel| lift up their
eyes――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? And |Moses| said unto the people, fear ye not: stand still,
and see the salvation of the Lord. And the Lord said unto |Moses|,
speak unto the children of |Israel|, that they go forward. But lift
thou up thy rod, and stretch out thine hand over the sea and divide it.
And the children of |Israel| shall go on dry ground through the midst
of the sea_, Exod. xiv. 10, _&c._

This was the _salvation_ of God, which they _stood still_ to see, by
_marching 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 |Jehoshaphat| feared,
and set himself to seek the Lord, and proclaimed a fast throughout
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
against them; ye shall not need to fight in this battle. Set yourselves:
stand ye still, and see the salvation of the Lord――And they arose
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|,
|Ammon|, and |Mount Sier|――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
frequently urged, I may not wholly pass it by.

“Does not St. _Paul_ say, _If ye be dead with Christ, why are ye
subject to ordinances?_ Col. ii. 20. Therefore a Christian, one that is
_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 following,
_Touch not, taste not, handle not_――all evidently referring to the
antient ordinances of the _Jewish_ law.

So that this objection is the weakest of all. And in spight of all,
that great truth must stand unshaken, that all who desire the grace of
God, are to wait for it, in the means which he hath ordained.


V. 1. But this being allowed, that all who desire the grace of God, are
to wait for it in the means he hath ordained: it may still be enquired
how those means should be used, both as to the _order_, and the
_manner_ of using them?

With regard to the former, we may observe, there is a kind of order,
wherein God himself is generally pleased, to use these means, in
bringing a sinner to salvation. A stupid, senseless wretch is going
on in his own way, not having God in all his thoughts, when God comes
upon him unawares, perhaps by an awakening sermon or conversation,
perhaps 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 inforces what he has heard and read in
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, which are
ever uppermost in his thoughts: yea, and to talk with God, to _pray_ to
him, although through fear and shame, he scarce knows what to say. But
whether 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 is it, that
I do not? I am too great a sinner. I am not fit. I am not worthy. After
struggling with these scruples awhile, he breaks through. And thus he
continues in God’s way, in hearing, reading, meditating, praying, and
partaking of the Lord’s supper, till God, in the manner that pleases
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 therefore
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 not 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 ashamed, particularly
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 step,
through all the means which God has ordained; not according to our own
will, but just as the providence and the Spirit of God go before and
open the way.

3. * Yet as we find no command in holy writ, for any particular order
to be observed herein, so neither do the providence and the Spirit
of God, adhere to any without variation: but the means into which
different men are led, and in which they find the blessing of God,
are varied, transposed and combined together, a thousand different
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, giving us the opportunity of using sometimes one means,
sometimes another: partly by our experience, which 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
ordained. For who knows, in which God will meet thee, with the grace
that bringeth salvation?

4. As to the _manner_ of using them, whereon indeed it wholly depends,
whether they should convey any grace at all to the user, it behoves us,
first, always to retain a lively sense, that God is above all means.
Have a care therefore of limiting the Almighty. He doth 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 who hath been his counsellor?_ Look then
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 hindered
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 imprest on
your soul, ♦“There is no _power_ in this. It is in itself a poor, dead,
empty thing: separate from God; it is a dry leaf, a shadow. Neither
is there any _merit_ in my using this; nothing intrinsically pleasing
to God, 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 there 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 grace 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 tho’ he were cut off from every outward
ordinance, tho’ he were shut up in the center of the earth.

* Thirdly, _In_ using all means, seek God alone. In and thro’ every
outward thing, look singly to the _power_ of his Spirit, and the
_merits_ of his Son. Beware you do not stick in the _work_ itself; if
you do, it is all lost labour. Nothing short of God can satisfy your
soul. Therefore eye him, in all, thro’ all, and above all.

Remember also, to use all means, _as means_: as ordained, not for 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 used any of these, take care, how you value
yourself thereon: how you congratulate yourself, as having done some
great thing. This is turning all into poison. Think, “If God was not
there, what does this avail? Have I not been adding sin to sin? How
long! O Lord! Save or I perish! O lay not this sin to my charge!” If
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 glorified 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 I ever be telling of thy truth, from one
generation to another_!


                    The End of the FIRST VOLUME.




                              Footnotes.


    1 – Preached at St. Mary’s, Oxford, before the University,
        June 18, 1738.

    2 – Preached at St. Mary’s, Oxford, before the University,
        July 25, 1741.

    3 – Good men avoid sin from the love of virtue;
        Wicked men avoid sin from a fear of punishment.

    4 – Thou shalt not be hang’d.

    5 – Homily on the salvation of man.

    6 – Preached on Sunday, April 4, 1742, before the University
        of Oxford, by the Rev. Mr. Charles Wesley.

    7 – Ezek. xxxvi. 27.

    8 – Isaiah xliv. 3.

    9 – John xiv. 20.

   10 – Art. 17.

   11 – Office of consecrating Priests.

   12 – Visitation of the sick.

   13 – Collect before the holy communion.

   14 – Order of confirmation.

   15 – Preached at St. Mary’s, Oxford, before the University,
        August 24, 1744.

   16 – Evidence or conviction.

   17 – Gen. iii. 15.

   18 – Gen. xxii. 15, 18.

   19 – Gen. xv. 6.

   20 – Rom. iv. 11.

   21 – Ver. 23, 24, 25.

   22 – Mark xii. 30.

   23 – 1 Cor. ii. 12.

   24 – 2 Cor. i. 12.

   25 – 1 Cor. i. 2.

   26 – Ver. 9.

   27 – What follows for some pages is an answer to a paper
        published in the _Christian’s Magazine_, p. 577–582. I
        am surprized Mr. _Dodd_ should give such a paper a place
        in his Magazine, which is directly contrary to our ninth
        article.

   28 – Preached at the Assizes held before the Honourable Sir
        Edward Clive, Knight, one of the Judges of his Majesty’s
        Court of Common-Pleas; in St. Paul’s Church, Bedford: on
        Friday, March 10, 1758.

   29 – Acts ii. 19.

   30 – Luke xxi. 11.

   31 – Rev. xvi. 20.

   32 – Luke xxi. 25.

   33 – Joel ii. 30.

   34 – Luke xxi. 25, 26.

   35 – Joel ii. 3.

   36 – Joel iii. 15.

   37 – 1 Thess. iv. 16.

   38 – Rev. xx. 13.

   39 – 1 Cor. xv. 53.

   40 – Matt. xxiv. 31.

   41 – Matt. xxv. 31, &c.

   42 – Rev. xx. 12.

   43 – Heb. i. 2.

   44 – John v. 22, 27.

   45 – Phil. ii. 6, 7.

   46 – 2 Pet. iii. 8.

   47 – 1 Thess. iv. 16, 17.

   48 – Matt. xii. 36, 37.

   49 – Ezek. xviii. 21, 22.

   50 – Jer. xxxi. 34.

   51 – Heb. viii. 12.

   52 – Matt. x. 26.

   53 – Rev. xx. 11.

   54 – 2 Pet. iii. 12.

   55 – Ibid. v. 10.

   56 – Chap. iv. 6.

   57 – v. 13.

   58 – c. lxv. 17.

   59 – Rev. ♦xxi. 1.

   60 – v. 3.

   61 – v. 4.

   62 – c. xxii. 3, 4.




                         Transcriber’s Notes.


  The following corrections have been made in the text:

  Page 11:
    Sentence starting: I have thought,...
      – Ending quote not shown in text.
        (“I am a creature)

  Page 23:
    Sentence starting: 1. That “to preach salvation....
      – ‘2.’ replaced with ‘1.’
        (1. That “to preach salvation)

  Page 44:
    Sentence starting: Hast _thou_ indeed ....
      – ‘redemptition’ replaced with ‘redemption’
        (indeed redemption through his blood)

  Page 52:
    Sentence starting: Awake and cry out....
      – ‘goaler’ replaced with ‘gaoler’
        (with the trembling gaoler,)

  Page 119:
    Sentence starting: No abatement, no allowance....
      – ‘title’ replaced with ‘tittle’
        (as to any jot or tittle,)

  Page 133:
    Sentence starting: Then shall thy _head_....
      – ‘he’ replaced with ‘be’
        (thy _head_ be _waters_,)

  Page 159:
    Sentence starting: 5. They are not condemned....
      – Paragragh numeral ‘4’ skipped.

  Page 179:
    Sentence starting: 3. The inward, spiritual meaning....
      – Paragragh numeral ‘2’ skipped.
        (3. The inward, spiritual meaning)

  Page 190:
    Sentence starting: To conclude; the natural man....
      – ‘conquerer’ replaced with ‘conqueror’
        (than conqueror, through him)

  Page 238:
    Sentence starting: To remember, to bear witness....
      – duplicated word removed ‘or’
        (to approve or disapprove)

  Page 254:
    Sentence starting: ....
      – ‘σαρηὸς’ replaced with ‘σαρκὸς’
        (φρόνημα σαρκὸς)

  Page 254:
    Sentence starting: 5. To avoid this extreme,...
      – Ending quote not shown in text.
        (“All true believers,)

  Page 262:
    Sentence starting: Yea, if he fall from one wickedness....
      – missing ‘is’ inserted in text
        (because it is contrary)

  Page 268:
    Sentence starting: “But can anger and pride....
      – ‘were’ replaced with ‘where’
        (where _only_ meekness and humility are felt!)

  Page 302:
    Quote starting: _in the form of God,...
      – ‘likness’ replaced with ‘likeness’
        (made in the likeness of men)

  Page 320:
    Sentence starting: How widely different from....
      – ‘ecchoes’ replaced with ‘echoes’
        (which echoes through the expanse)

  Page 338:
    Sentence starting: Let him eat; let him....
      – ‘ἐθιέτω’ replaced with ‘ἐσθιέτω’
        (ἐσθιέτω· πινέτω· both in the imperative mood.)

  Page 341:
    Sentence starting: I do expect, that....
      – ‘be’ replaced with ‘he’
        (that he will meet and bless)

  Page 348:
    Sentence starting: Secondly, _Before_ you use....
      – Ending quote not shown in text.
        (“There is no _power_)

  Footnote 59:
      – ‘xx’ replaced with ‘xxi’
        (Rev. xxi. 1.)