Sermons on Several Occasions and Primitive Physick

Sermon 32: Upon our Lord's Sermon on the Mount

Sermon 32 [40]

Upon our Lord's Sermon on the Mount

Discourse 12

"Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravenous wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them."

Matt. 7:15-20.

1. It is scarce possible to express or conceive what multitudes of souls run on to destruction, because they would not be persuaded to walk in a narrow way, even though it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do: Because so many perish, they will add to the number. Such is the amazing influence of example over the weak, miserable children of men! It continually peoples the regions of death, and drowns numberless souls in everlasting perdition!

2. To warn mankind of this, to guard as many as possible against this spreading contagion, God has commanded his watchmen to cry aloud, and show the people the danger they are in. For this end he has sent his servants, the Prophets, in their succeeding generations, to point out the narrow path, and exhort all men not to be conformed to this world. But what, if the watchmen themselves fall into the snare against which they should warn others? What, if "the Prophets prophesy deceits?" if they "cause the people to err from the way?" What shall be done if they point out, as the way to eternal life, what is in truth the way to eternal death; and exhort others to walk, as they do themselves, in the broad, not the narrow way?

3. Is this and unheard-of, is it an uncommon thing? Nay, God knoweth it is not. The instances of it are almost innumerable. We may find them in every age and nation. But how terrible is this! -- when the ambassadors of God turn agents for the devil! -- when they who are commissioned to teach men the way to heaven do in fact teach them the way to hell! These are like the locusts of Egypt, "which eat up the residue that had escaped, that had remained after the hail." They devour even the residue of men that had escaped, that were not destroyed by ill example. It is not, therefore, without cause, that our wise and gracious Master so solemnly cautions us against them: "Beware," saith he, "of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves."

4 A caution this of the utmost importance. -- That it may the more effectually sink into our hearts, let us inquire, First, who these false prophets are: Secondly, what appearance they put on: And, Thirdly, how we may know what they really are, notwithstanding their fair appearance.

I. 1. We are, First, to inquire who these false prophets are. And this it is needful to do the more diligently, because these very men have so laboured to "wrest this scripture to their own," though not only their own, "destruction." In order, therefore, to cut off all dispute, I shall raise no dust, (as the manner of some is,) neither use any loose, rhetorical exclamations, to deceive the hearts of the simple; but speak rough, plain truths, such as none can deny, who has either understanding or modesty left, and such truths as have the closest connexion with the whole tenor of the preceding discourse: Whereas too many have interpreted these words without any regard to all that went before; as if they bore no manner of relation to the sermon in the close of which they stand.

2. By prophets here (as in many other passages of Scripture, particularly in the New Testament) are meant, not those who foretell things to come, but those who speak in the name of God; those men who profess to be sent of God, to teach others the way to heaven.

Those are false prophets, who teach a false way to heaven, a way which does not lead thither; or, (which comes in the end to the same point,) who do not teach the true.

3. Every broad way is infallibly a false one. Therefore this is one plain, sure rule, "They who teach men to walk in a broad way, a way that many walk in, are false prophets."

Again: The true way to heaven is a narrow way. Therefore this is another plain, sure rule, "They who do not teach men to walk in a narrow way, to be singular, are false prophets."

4. To be more particular: The only true way to heaven is that pointed out in the preceding sermon. Therefore they are false prophets who do not teach men to walk in this way.

Now the way to heaven pointed out in the preceding sermon is the way of lowliness, mourning, meekness, and holy desire, love of God and of our neighbour, doing good, and suffering evil for Christ's sake. They are, therefore, false prophets, who teach, as the way to heaven, any other way than this.

5. It matters not what they call that other way. They may call it faith; or good works; or faith and works; or repentance; or repentance, faith, and new obedience. All these are good words: But if, under these, or any other terms whatever, they teach men any way distinct from this, they are properly false prophets.

6. How much more do they fall under that condemnation, who speak evil of this good way; -- but above all, they who teach the directly opposite way, the way of pride, of levity, of passion, of worldly desires, of loving pleasure more than God, of unkindness to our neighbour, of unconcern for good works, and suffering no evil, no persecution for righteousness' sake!

7. If it be asked, "Why, who ever did teach this, or who does teach it, as the way to heaven?" I answer, Ten thousand wise and honourable men; even all those, of whatever denomination, who encourage the proud, the trifler, the passionate, the lover of the world, the man of pleasure, the unjust or unkind, the easy, careless, harmless, useless creature, the man who suffers no reproach for righteousness' sake, to imagine he is in the way to heaven. These are false prophets in the highest sense of the word. These are traitors both to God and man. These are no other than the first-born of Satan; the eldest sons of Apollyon, the Destroyer. These are far above the rank of ordinary cut-throats; for they murder the souls of men. They are continually peopling the realms of night; and whenever they follow the poor souls whom they have destroyed, "hell shall be moved from beneath to meet them at their coming!"

II. 1. But do they come now in their own shape? By no means. If it were so, they could not destroy. You would take the alarm, and flee for your life. Therefore they put on a quite contrary appearance: (Which was the Second thing to be considered:) "They come to you in sheep's clothing, although inwardly they are ravening wolves."

2. "They come to you in sheep's clothing;" that is, with an appearance of harmlessness. They come in the most mild, inoffensive manner, without any mark or token of enmity. Who can imagine that these quiet creatures would do any hurt to any one? Perhaps they may not be so zealous and active in doing good as one would wish they were. However, you see no reason to suspect that they have even the desire to do any harm. But this is not all.

3. They come, Secondly, with an appearance of usefulness. Indeed to this, to do good, they are particularly called. They are set apart for this very thing. They are particularly commissioned to watch over your soul, and to train you up to eternal life. It is their whole business, to "go about doing good, and healing those that are oppressed of the devil." And you have been always accustomed to look upon them in this light, as messengers of God, sent to bring you a blessing.

4. They come, Thirdly, with an appearance of religion. All they do is for conscience' sake! They assure you, it is out of mere zeal for God, that they are making God a liar. It is out of pure concern for religion, that they would destroy it root and branch. All they speak is only from a love of truth, and a fear lest it should suffer; and, it may be, from a regard for the Church, and a desire to defend her from all her enemies.

5. Above all, they come with an appearance of love. They take all these pains, only for your good. They should not trouble themselves about you, but that they have a kindness for you. They will make large professions of their good-will, of their concern for the danger you are in, and of their earnest desire to preserve you from error, from being entangled in new and mischievous doctrines. They should be very sorry to see one who means so well, hurried into any extreme, perplexed with strange and unintelligible notions, or deluded into enthusiasm. Therefore it is that they advise you to keep still, in the plain middle way; and to beware of "being righteous overmuch," lest you should "destroy yourself."

III. 1. But how may we know what they really are, notwithstanding their fair appearance? This was the Third thing into which it was proposed to inquire. Our blessed Lord saw how needful it was for all men to know false prophets, however disguised. He saw, likewise, how unable most men were to deduce a truth through a long train of consequences. He therefore gives us a short and plain rule, easy to be understood by men of the meanest capacities, and easy to be applied upon all occasions: "Ye shall know them by their fruits."

2. Upon all occasions you may easily apply this rule. In order to know whether any who speak in the name of God are false or true prophets it is easy to observe, First, What are the fruits of their doctrine as to themselves? What effect has it had upon their lives? Are they holy and unblamable in all things? What effect has it had upon their hearts? Does it appear by the general tenor of their conversation that their tempers are holy, heavenly, divine? that the mind is in them which was in Christ Jesus? That they are meek, lowly, patient, lovers of God and man, and zealous of good works?

3. You may easily observe, Secondly, what are the fruits of their doctrine as to those that hear them; -- in many, at least, though not in all; for the Apostles themselves did not convert all that heard them. Have these the mind that was in Christ? And do they walk as he also walked? And was it by hearing these men that they began so to do? Were they inwardly and outwardly wicked till they heard them? If so, it is a manifest proof that those are true Prophets, Teachers sent of God. But if it is not so, if they do not effectually teach either themselves or others to love and serve God, it is a manifest proof that they are false prophets; that God hath not sent them.

4. A hard saying this! How few can bear it! This our Lord was sensible of, and therefore condescends to prove it at large by several clear and convincing arguments. "Do men," says he, "gather grapes of thorns, or figs of thistles?" (Matt. 7:16.) Do you expect that these evil men should bring forth good fruit? As well might you expect that thorns should bring forth grapes, or that figs should grow upon thistles! "Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." (Matt. 5:17.) Every true Prophet, every Teacher whom I have sent, bringeth forth the good fruit of holiness. But a false prophet, a teacher whom I have not sent, brings forth only sin and wickedness. "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." A true Prophet, a Teacher sent from God, does not bring forth good fruit sometimes only, but always; not accidentally, but by a kind of necessity. In like manner, a false prophet, one whom God hath not sent, does not bring forth evil fruit accidentally or sometimes only, but always, and of necessity. "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." (Verse 19.) Such infallibly will be the lot of those prophets who bring not forth good fruit, who do not save souls from sin, who do not bring sinners to repentance. "Wherefore," let this stand as an eternal rule, "By their fruits ye shall know them." (Matt. 7:20.) They who, in fact bring the proud, passionate, unmerciful, lovers of the world to be lowly, gentle, lovers of God and man, -- they are true Prophets, they are sent from God, who therefore confirms their word. On the other hand, they whose hearers, if unrighteous before, remain unrighteous still, or, at least, void of any righteousness which "exceeds the righteousness of the Scribes and Pharisees," -- they are false prophets; they are not sent of God; therefore their word falls to the ground: And, without a miracle of grace, they and their hearers together will fall into the bottomless pit!

5. O "beware of these false prophets!" For though they "come in sheep's clothing, yet inwardly they are ravening wolves." They only destroy and devour the flock: They tear them in pieces, if there is none to help them. They will not, cannot, lead you in the way to heaven. How should they, when they know it not themselves? O beware they do not turn you out of the way, and cause you to "lose what you have wrought!"

6. But perhaps you will ask, "If there is such danger in hearing them, ought I to hear them at all?" It is a weighty question, such as deserves the deepest consideration, and ought not to be answered but upon the calmest thought, the most deliberate reflection. For many years I have been almost afraid to speak at all concerning it; being unable to determine one way or the other, or to give any judgment upon it. Many reasons there are which readily occur, and incline me to say, "Hear them not." And yet what our Lord speaks concerning the false prophets of his own times seems to imply the contrary. "Then spake Jesus unto the multitude, and to his disciples, saying, The Scribes and the Pharisees sit in Moses' seat," -- are the ordinary, stated Teachers in your Church: "All, therefore, whatsoever they bid you observe, that observe and do. But do not ye after their works; for they say and do not." Now, that these were false prophets, in the highest sense, our Lord hath shown during the whole course of his ministry; as indeed he does in those very words, "They say and do not." Therefore, by their fruits his disciples could not but know them, seeing they were open to the view of all men. Accordingly, he warns them again and again, to beware of these false prophets. And yet he does not forbid them to hear even these: Nay, he, in effect, commands them so to do, in those words: "All therefore, whatsoever they bid you observe, that observe and do:" For unless they heard them, they could not know, much less observe, whatsoever they bade them do. Here, then, our Lord himself gives a plain direction, both to his Apostles and the whole multitude, in some circumstances, to hear even false prophets, known and acknowledged so to be.

7. But perhaps it will be said, "He only directed to hear them, when they read the Scripture to the congregation." I answer, at the same time that they thus read the Scripture, they generally expounded it too. And here is no kind of intimation that they were to hear the one, and not the other also. Nay, the very terms, "All things whatsoever they bid you observe," exclude any such limitation.

8. Again: Unto them, unto false prophets, undeniably such, is frequently committed (O grief to speak! for surely these things ought not so to be) the administration of the sacrament also. To direct men, therefore, not to hear them, would be, in effect, to cut them off from the ordinances of God. But this we dare not do, considering the validity of the ordinance doth not depend on the goodness of him that administers, but on the faithfulness of Him that ordained it; who will and doth meet us in his appointed ways. Therefore, on this account, likewise, I scruple to say, "Hear not even the false prophets." Even by these who are under a curse themselves, God can and doth give us his blessing. For the bread which they break, we have experimentally known to be "the communion of the body of Christ:" And the cup which God blessed, even by their unhallowed lips, was to us the communion of the blood of Christ.

9. All, therefore, which I can say, is this: in any particular case, wait upon God by humble and earnest prayer, and then act according to the best light you have: Act according to what you are persuaded, upon the whole, will be most for your spiritual advantage. Take great care that you do not judge rashly; that you do not lightly think any to be false prophets: And when you have full proof, see that no anger or contempt have any place in your heart. After this, in the presence and in the fear of God, determine for yourself. I can only say, If by experience you find that the hearing them hurts your soul, then hear them not; then quietly refrain, and hear those that profit you. If, on the other hand, you find it does not hurt your soul, you then may hear them still. Only "take heed how you hear:" Beware of them and of their doctrine. Hear with fear and trembling, lest you should be deceived, and given up, like them, to a strong delusion. As they continually mingle truth and lies, how easily may you take in both together! Hear with fervent and continual prayer to Him who alone teacheth man wisdom. And see that you bring whatever you hear "to the law and to the testimony." Receive nothing untried, nothing till it is weighed in the balance of the sanctuary: Believe nothing they say, unless it is clearly confirmed by passages of holy writ. Wholly reject whatsoever differs therefrom, whatever is not confirmed thereby. And, in particular, reject, with the utmost abhorrence, whatsoever is described as the way of salvation, that is either different from, or short of, the way our Lord has marked out in the foregoing discourse.

10. I cannot conclude without addressing a few plain words to those of whom we have now been speaking. O ye false prophets! O ye dry bones! hear ye, for once, the word of the Lord! How long will ye lie in the name of God, saying, "God hath spoken;" and God hath not spoken by you? How long will ye pervert the right ways of the Lord, putting darkness for light, and light for darkness? How long will ye teach the way of death, and call it the way of life? How long will ye deliver to Satan the souls whom ye profess to bring unto God?

11. "Woe unto you, ye blind leaders of the blind! for ye shut the kingdom of heaven against men. Ye neither go in yourselves, neither suffer ye them that are entering to go in." Them that would "strive to enter in at the strait gate," ye call back into the broad way. Them that have scarce gone one step in the ways of God, you devilishly caution against going too far. Them that just begin to "hunger and thirst after righteousness," you warn not to "be righteous overmuch." Thus you cause them to stumble at the very threshold; yea, to fall and rise no more. O wherefore do ye this? What profit is there in their blood, when they go down to the pit? Miserable profit to you! "They shall perish in their iniquity; but their blood will God require at your hands!"

12. Where are your eyes? Where is your understanding? Have ye deceived others, till you have deceived yourselves also? Who hath required this at your hands, to teach a way which ye never knew? Are you "given up to" so "strong a delusion," that ye not only teach but "believe a lie?" And can you possibly believe that God hath sent you? that ye are His messengers? Nay; if the Lord had sent you, the work of the Lord would prosper in your hand. As the Lord liveth, if ye were messengers of God, he would "confirm the word of his messengers." But the work of the Lord doth not prosper in your hand. You bring no sinners to repentance. The Lord doth not confirm your word; for you save no souls from death.

13. How can you possibly evade the force of our Lord's words, -- so full, so strong, so express? How can ye evade knowing yourselves by your fruits, -- evil fruits of evil trees? And how should it be otherwise? "Do men gather grapes of thorns, or figs of thistles?" Take this to yourselves, ye to whom it belongs! O ye barren trees, why cumber ye the ground? "Every good tree bringeth forth good fruit." See ye not, that here is no exception? Take knowledge, then, ye are not good trees; for ye do not bring forth good fruit. "But a corrupt tree bringeth forth evil fruit;" and so have ye done from the beginning. Your speaking, as from God, has only confirmed them that heard you in the tempers, if not works, of the devil. O take warning of Him in whose name ye speak, before the sentence he hath pronounced take place: "Every tree which bringeth not forth good fruit, is hewn down and cast into the fire."

14. My dear brethren, harden not your hearts! You have too long shut your eyes against the light. Open them now before it is too late; before you are cast into outer darkness! Let not any temporal consideration weigh with you; for eternity is at stake. Ye have run before ye were sent. O go no farther! Do not persist to damn yourselves and them that hear you! You have no fruit of your labours. And why is this? Even because the Lord is not with you. But can you go this warfare at your own cost? It cannot be. Then humble yourselves before him. Cry unto him out of the dust, that he may first quicken thy soul; give thee the faith that worketh by love; that is lowly and meek, pure and merciful, zealous of good works, rejoicing in tribulation, in reproach, in distress, in persecution for righteousness' sake! So shall "the Spirit of glory and of Christ rest upon thee," and it shall appear that God hath sent thee. So shalt thou indeed "do the work of an Evangelist, and make full proof of thy ministry." So shall the word of God in thy mouth be "an hammer that breaketh the rocks in pieces!" It shall then be known by thy fruits that thou art a Prophet of the Lord, even by the children whom God hath given thee. And having "turned many to righteousness," thou shalt "shine as the stars for ever and ever!"

[40] [text from the 1872 edition]

Sermon 33: UPON OUR LORD'S SERMON ON THE MOUNT

Sermon 33 [41]

UPON OUR LORD'S SERMON ON THE MOUNT

Discourse 13

"Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity.

"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: For it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it."

Matt. 7:21-27

1. Our Divine Teacher, having declared the whole counsel of God with regard to the way of salvation, and observed the chief hindrances of those who desire to walk therein, now closes the whole with these weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations.

2. For thus saith the Lord, that none may ever conceive there is any other way than this, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity. Therefore, everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it."

3. I design, in the following discourse, First, to consider the case of him who thus builds his house upon the sand: Secondly, to show the wisdom of him who builds upon a rock: And, Thirdly, to conclude with a practical application.

I. 1. And, First, I am to consider the case of him who builds his house upon the sand. It is concerning him our Lord saith, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." And this is a decree which cannot pass; which standeth fast for ever and ever. It therefore imports us, in the highest degree, throughly to understand the force of these words. Now what are we to understand by that expression, "That saith unto me, Lord, Lord?" It undoubtedly means, that thinks of going to heaven by any other way than that which I have now described. It therefore implies (to begin at the lowest point) all good words, all verbal religion. It includes whatever creeds we may rehearse, whatever professions of faith we make, whatever number of prayers we may repeat, whatever thanksgivings we read or say to God. We may speak good of his name, and declare his lovingkindness to the children of men. We may be talking of all his mighty acts, and telling of his salvation from day to day. By comparing spiritual things with spiritual we may show the meaning of the oracles of God. We may explain the mysteries of his kingdom, which have been hid from the beginning of the world. We may speak with the tongue of angels, rather than men, concerning the deep things of God. We may proclaim to sinners, "Behold the Lamb of God, who taketh away the sin of the world!" Yea, we may do this with such a measure of the power of God, and such demonstration of his Spirit, as to save many souls from death, and hide a multitude of sins. And yet it is very possible, all this may be no more than saying, "Lord, Lord." After I have thus successfully preached to others, still I myself may be a castaway. I may, in the hand of God, snatch many souls from hell, and yet drop into it when I have done. I may bring many others to the kingdom of heaven, and yet myself never enter there. Reader, if God hath ever blessed my word to thy soul, pray that he may be merciful to me a sinner!

2. The saying, "Lord, Lord," may, Secondly, imply the doing no harm. We may abstain from every presumptuous sin, from every kind of outward wickedness. We may refrain from all those ways of acting or speaking which are forbidden in holy writ. We may be able to say to all those among whom we live, "Which of you convinceth me of sin?" We may have a conscience void of any external offence, towards God and towards man. We may be clear of all uncleanness, ungodliness, and unrighteousness, as to the outward act; or, (as the Apostle testifies concerning himself,) "touching the righteousness of the law," that is, outward righteousness, "blameless." But yet we are not hereby justified. Still this is no more than saying, "Lord, Lord;" and if we go no farther than this, we shall never "enter into the kingdom of heaven."

3. The saying, "Lord, Lord," may imply, Thirdly, many of what are usually styled good works. A man may attend the supper of the Lord, may hear abundance of excellent sermons, and omit no opportunity of partaking all the other ordinances of God. I may do good to my neighbour, deal my bread to the hungry, and cover the naked with a garment. I may be so zealous of good works as even to "give all my goods to feed the poor." Yea, and I may do all this with a desire to please God, and a real belief that I do please him thereby; (which is undeniably the case of those our Lord introduces, saying unto him, "Lord, Lord;") and still I may have no part in the glory which shall be revealed.

4. If any man marvels at this, let him acknowledge he is a stranger to the whole religion of Jesus Christ; and, in particular, to that perfect portraiture thereof which he has set before us in this discourse. For how far short is all this of that righteousness and true holiness which he has described therein! How widely distant from that inward kingdom of heaven which is now opened in the believing soul, -- which is first sown in the heart as a grain of mustard-seed, but afterwards putteth forth great branches, on which grow all the fruits of righteousness, every good temper, and word, and work.

5. Yet as clearly as he had declared this, as frequently as he had repeated, that none who have not this kingdom of God within them shall enter into the kingdom of heaven; our Lord well knew that many would not receive this saying, and therefore confirms it yet again: "Many" (saith he: not one; not a few only: It is not a rare or an uncommon case) "shall say unto me in that day," not only, We have said many prayers; We have spoken thy praise; We have refrained from evil; We have exercised ourselves in doing good; -- but, what is abundantly more than this, "We have prophesied in thy name; in thy name have we cast out devils; in thy name done many wonderful works." "We have prophesied;" -- we have declared thy will to mankind; we have showed sinners the way to peace and glory. And we have done this "in thy name;" according to the truth of thy gospel; yea, and by thy authority, who didst confirm the word with the Holy Ghost sent down from heaven. For in or by thy name, by the power of thy word and of thy Spirit, "have we cast out devils;" out of the souls which they had long claimed as their own, and whereof they had full and quiet possession. "And in thy name," by thy power, not our own, "have we done many wonderful works;" insomuch that "even the dead heard the voice of the Son of God" speaking by us, and lived. "And then will I profess" even "unto them, I never knew you;" no, not then, when you were "casting out devils in my name:" Even then I did not know you as my own; for your heart was not right toward God. Ye were not yourselves meek and lowly; ye were not lovers of God, and of all mankind; ye were not renewed in the image of God; ye were not holy as I am holy. "Depart from me, ye" who, notwithstanding all this, are "workers of iniquity;" -- anomia, -- Ye are transgressors of my law, my law of holy and perfect love.

6. It is to put this beyond all possibility of contradiction, that our Lord confirms it by that apposite comparison: "Every one," saith he, "who heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house;" -- as they will surely do, sooner or later, upon every soul of man; even the floods of outward affliction, or inward temptation; the storms of pride, anger, fear, or desire; -- "and it fell: And great was the fall of it:" So that it perished for ever and ever. Such must be the portion of all who rest in anything short of that religion which is above described. And the greater will their fall be, because they "heard those sayings, and" yet "did them not."

II. 1. I am, Secondly, to show the wisdom of him that doeth them, that buildeth his house upon a rock. He indeed is wise, "who doeth the will of my Father which is in heaven." He is truly wise, whose "righteousness exceeds the righteousness of the Scribes and Pharisees." He is poor in spirit; knowing himself even as also he is known. He sees and feels all his sin, and all his guilt, till it is washed away by the atoning blood. He is conscious of his lost estate, of the wrath of God abiding on him, and of his utter inability to help himself, till he is filled with peace and joy in the Holy Ghost. He is meek and gentle, patient toward all men, never "returning evil for evil, or railing for railing, but contrariwise blessing," till he overcomes evil with good. His soul is athirst for nothing on earth, but only for God, the living God. He has bowels of love for all mankind, and is ready to lay down his life for his enemies. He loves the Lord his God with all his heart, and with all his mind, and soul, and strength. He alone shall enter into the kingdom of heaven, who, in this spirit, doeth good unto all men; and who, being for this cause despised and rejected of men, being hated, reproached, and persecuted, rejoices and is "exceeding glad," knowing in whom he hath believed, and being assured these light, momentary afflictions will "work out for him an eternal weight of glory."

2. How truly wise is this man! He knows himself; -- an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of Him that sent him. He knows the world; -- the place in which he is to pass a few days or years, not as an inhabitant, but as a stranger and sojourner, in his way to the everlasting habitations; and accordingly he uses the world as not abusing it, and as knowing the fashion of it passes away. He knows God; -- his Father and his Friend, the parent of all good, the centre of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, to glorify Him who made him for himself, and to love and enjoy him for ever. And with equal clearness he sees the means to that end, to the enjoyment of God in glory; even now to know, to love, to imitate God, and to believe in Jesus Christ whom he hath sent.

3. He is a wise man, even in God's account; for "he buildeth his house upon a rock;" upon the Rock of Ages, the everlasting Rock, the Lord Jesus Christ. Fitly is he so called; for he changeth not: He is "the same yesterday, and to-day, and for ever." To him both the man of God of old, and the Apostle citing his words, bear witness: "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest: And they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: But thou art the same, and thy years shall not fail." (Heb. 1:10-12) Wise, therefore, is the man who buildeth on Him; who layeth Him for his only foundation; who builds only upon his blood and righteousness, upon what he hath done and suffered for us. On this corner-stone he fixes his faith, and rests the whole weight of his soul upon it. He is taught of God to say, "Lord, I have sinned; I deserve the nethermost hell; but I am justified freely by thy grace, through the redemption that is in Jesus Christ; and the life I now live, I live by faith in Him, who loved me, and gave himself for me: -- The life I now live; namely, a divine, heavenly life; a life which is hid with Christ in God. I now live, even in the flesh, a life of love; of pure love both to God and man; a life of holiness and happiness; praising God, and doing all things to his glory."

4. Yet, let not such an one think that he shall not see war any more; that he is now out of the reach of temptation. It still remains for God to prove the grace he hath given: He shall be tried as gold in the fire. He shall be tempted not less than they who know not God: Perhaps abundantly more; for Satan will not fail to try to the uttermost those whom he is not able to destroy. Accordingly, "the rain" will impetuously descend; only at such times and in such a manner as seems good, not to the prince of the power of the air, but to Him "whose kingdom ruleth over all." "The floods," or torrents, will come; they will lift up their waves and rage horribly. But to them also, the Lord that sitteth above the water-floods, that remaineth a King for ever, will say, "Hitherto shall ye come, and no farther: Here shall your proud waves be stayed." "The winds will blow, and beat upon that house," as though they would tear it up from the foundation: But they cannot prevail: It falleth not; for it is founded upon a rock. He buildeth on Christ by faith and love; therefore, he shall not be cast down. He "shall not fear though the earth be moved, and though the hills be carried into the midst of the sea." "Though the waters thereof rage and swell, and the mountains shake at the tempest of the same;" still he "dwelleth under the defence of the Most High, and is safe under the shadow of the Almighty."

III. 1. How nearly then does it concern every child of man, practically to apply these things to himself! diligently to examine on what foundation he builds, whether on a rock or on the sand! How deeply are you concerned to inquire, "What is the foundation of my hope? Whereon do I build my expectation of entering into the kingdom of heaven? Is it not built on the sand? upon my orthodoxy, or right opinions, which, by a gross abuse of words, I have called faith? upon my having a set of notions, suppose more rational or scriptural than others have?" Alas! what madness is this! Surely this is building on the sand, or, rather, on the froth of the sea! Say, "I am convinced of this: Am I not again building my hope on what is equally unable to support it? Perhaps on my belonging to so excellent a church; reformed after the true Scripture model; blessed with the purest doctrine, the most primitive liturgy, the most apostolical form of government!" These are, doubtless, so many reasons for praising God, as they may be so many helps to holiness; but they are not holiness itself: And if they are separate from it, they will profit me nothing; nay, they will leave me the more without excuse, and exposed to the greater damnation. Therefore, if I build my hope upon this foundation, I am still building upon the sand.

2. You cannot, you dare not, rest here. Upon what next will you build your hope of salvation? -- upon your innocence? upon your doing no harm? your not wronging or hurting anyone? Well; allow this plea to be true. You are just in all your dealings; you are a downright honest man; you pay every man his own; you neither cheat nor extort; you act fairly with all mankind; and you have a conscience towards God; you do not live in any known sin. Thus far is well: But still it is not the thing. You may go thus far, and yet never come to heaven. When all this harmlessness flows from a right principle, it is the least part of the religion of Christ. But in you it does not flow from a right principle, and therefore is no part at all of religion. So that in grounding your hope of salvation on this, you are still building upon the sand.

3. Do you go farther yet? Do you add to the doing no harm, the attending all the ordinances of God? Do you, at all opportunities, partake of the Lord's supper? use public and private prayer? fast often? hear and search the Scriptures, and meditate thereon? These things, likewise, ought you to have done, from the time you first set your face towards heaven. Yet these things also are nothing, being alone. They are nothing without "the weightier matters of the law." And those you have forgotten: At least, you experience them not: -- Faith, mercy, and love of God; holiness of heart; heaven opened in the soul. Still, therefore, you build upon the sand.

4. Over and above all this, are you zealous of good works? Do you, as you have time, do good to all men? Do you feed the hungry, and clothe the naked, and visit the fatherless and widow in their affliction? Do you visit those that are sick? relieve them that are in prison? Is any a stranger, and you take him in? Friend, come up higher! Do you "prophesy" in the "name" of Christ? Do you preach the truth as it is in Jesus? And does the influence of his Spirit attend your word, and make it the power of God unto salvation? Does he enable you to bring sinners from darkness to light, from the power of Satan unto God? Then go and learn what thou hast so often taught, "By grace ye are saved through faith:" "Not by works of righteousness which we have done, but of his own mercy he saveth us." Learn to hang naked upon the cross of Christ, counting all thou hast done but dung and dross. Apply to him just in the spirit of the dying thief, of the harlot with her seven devils! else thou art still on the sand; and, after saving others, thou wilt lose thy own soul.

5. Lord, increase my faith, if I now believe! else, give me faith, though but as a grain of mustard-seed! -- But "what doth it profit, if a man say he hath faith, and have not works? Can" that "faith save him?" O no! That faith which hath not works, which doth not produce both inward and outward holiness, which does not stamp the whole image of God on the heart, and purify us as he is pure; that faith which does not produce the whole of the religion described in the foregoing chapters, is not the faith of the gospel, not the Christian faith, not the faith which leads to glory. O beware of this, above all other snares of the devil, -- of resting on unholy, unsaving faith! If thou layest stress on this, thou art lost for ever: Thou still buildest thy house upon the sand. When "the rain descends, and the floods come, it will surely fall, and great will be the fall of it."

6. Now, therefore, build thou upon a rock. By the grace of God, know thyself. Know and feel that thou wast shapen in wickedness, and in sin did thy mother conceive thee; and that thou thyself hast been heaping sin upon sin, ever since thou couldst discern good from evil. Own thyself guilty of eternal death; and renounce all hope of ever being able to save thyself. Be it all thy hope, to be washed in his blood, and purified by his Spirit, "who himself bore" all "thy sins in his own body upon the tree." And if thou knowest he hath taken away thy sins, so much the more abase thyself before him, in a continual sense of thy total dependence on him for every good thought, and word, and work, and of thy utter inability to all good unless he "water thee every moment."

7. Now weep for your sins, and mourn after God, till he turns your heaviness into joy. And even then weep with them that weep; and for them that weep not for themselves. Mourn for the sins and miseries of mankind; and see, but just before your eyes, the immense ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain! See here, the house of God eternal in the heavens! there, hell and destruction without a covering! -- and thence learn the importance of every moment, which just appears, and is gone for ever!

8. Now add to your seriousness, meekness of wisdom. Hold an even scale as to all your passions, but in particular, as to anger, sorrow, and fear. Calmly acquiesce in whatsoever is the will of God. Learn in every state wherein you are, therewith to be content. Be mild to the good: Be gentle toward all men; but especially toward the evil and the unthankful. Beware, not only of outward expressions of anger, such as calling thy brother, Raca, or Thou fool; but of every inward emotion contrary to love, though it go no farther than the heart. Be angry at sin, as an affront offered to the Majesty of heaven; but love the sinner still: Like our Lord, who "looked round about upon the Pharisees with anger, being grieved for the hardness of their hearts." He was grieved at the sinners, angry at sin. Thus be thou "angry, and sin not!"

9. Now do thou hunger and thirst, not for "the meat that perisheth, but for that which endureth unto everlasting life." Trample underfoot the world, and the things of the world; all these riches, honours, pleasures. What is the world to thee? Let the dead bury their dead; but follow thou after the image of God. And beware of quenching that blessed thirst, if it is already excited in thy soul, by what is vulgarly called religion; a poor, dull farce, a religion of form, of outside show, which leaves the heart still cleaving to the dust, as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; the dwelling in God and God in thee; the being an inhabitant of eternity; the entering in by the blood of sprinkling "within the veil," and "sitting in heavenly places with Christ Jesus!"

10. Now, seeing thou canst do all things through Christ strengthening thee, be merciful as thy Father in heaven is merciful! Love thy neighbour as thyself! Love friends and enemies as thy own soul! And let thy love be longsuffering and patient towards all men. Let it be kind, soft, benign; inspiring thee with the most amiable sweetness, and the most fervent and tender affection. Let it rejoice in the truth, wheresoever it is found; the truth that is after godliness. Enjoy whatsoever brings glory to God, and promotes peace and goodwill among men. In love, cover all things, -- of the dead and the absent speaking nothing but good; believe all things which may any way tend to clear your neighbour's character; hope all things in his favour; and endure all things, triumphing over all opposition: For true love never faileth, in time or in eternity.

11. Now be thou pure in heart; purified through faith from every unholy affection; "cleansing thyself from all filthiness of flesh and spirit, and perfecting holiness in the fear of God." Being, through the power of his grace, purified from pride, by deep poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and mercifulness; from every desire but to please and enjoy God, by hunger and thirst after righteousness; now love the Lord thy God with all thy heart, and with all thy strength!"

12. In a word: Let thy religion be the religion of the heart. Let it lie deep in thy inmost soul. Be thou little, and base, and mean, and vile (beyond what words can express) in thy own eyes; amazed and humbled to the dust by the love of God which is in Christ Jesus. Be serious. Let the whole stream of thy thoughts, words, and actions flow from the deepest conviction that thou standest on the edge of the great gulf, thou and all the children of men, just ready to drop in, either into everlasting glory or everlasting burnings! Let thy soul be filled with mildness, gentleness, patience, long-suffering towards all men; -- at the same time that all which is in thee is athirst for God, the living God; longing to awake up after his likeness, and to be satisfied with it! Be thou a lover of God and of all mankind! In this spirit do and suffer all things! Thus show thy faith by thy works; thus "do the will of thy Father which is in heaven!" And, as sure as thou now walkest with God on earth, thou shalt also reign with him in glory!

[41] [text of the 1872 edition]

Sermon 34: The Original, Nature, Property, and Use of the Law

Sermon 34 [42]

The Original, Nature, Property, and Use of the Law

"Wherefore the law is holy, and the commandment holy, and just, and good."

Rom. 7:12

1. Perhaps there are few subjects within the whole compass of religion so little understood as this. The reader of this Epistle is usually told, by the law St. Paul means the Jewish law; and so, apprehending himself to have no concern therewith, passes on without farther thought about it. Indeed some are not satisfied with this account; but observing the Epistle is directed to the Romans, thence infer that the Apostle in the beginning of this chapter alludes to the old Roman law. But as they have no more concern with this, than with the ceremonial law of Moses, so they spend not much thought on what they suppose is occasionally mentioned barely to illustrate another thing.

2. But a careful observer of the Apostle's discourse will not be content with theses light explications of it. And the more he weighs the words, the more convinced he will be, that St. Paul, by the law mentioned in this chapter, does not mean either the ancient law of Rome, or the ceremonial law of Moses. This will clearly appear to all who attentively consider the tenor of his discourse. He begins the chapter, "Know ye not, brethren (for I speak to them that know the law,)" to them who have been instructed therein from their youth, "that the law hath dominion over a man as long as he liveth?" (What! the law of Rome only, or the ceremonial law? No, surely; but the moral law.) "For," to give a plain instance, "the woman which hath an husband is bound by the" moral "law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law: so that she is no adulteress, though she be married to another man." From this particular instance the Apostle proceeds to draw that general conclusion: "Wherefore, my brethren," by a plain parity of reason, "ye also are become dead to the law," the whole Mosaic institution, "by the body of Christ," offered for you, and bringing you under a new dispensation: "That ye should" without any blame "be married to another, even to him who is raised from the dead;" and hath thereby given proof of his authority to make the change; "that we should bring forth fruit unto God." And this we can do now, whereas before we could not: "for when we were in the flesh" -- under the power of the flesh, that is, of corrupt nature, which was necessarily the case till we knew the power of Christ's resurrection, "the motions of sins, which were by the law," -- which were shown and inflamed by the Mosaic law, not conquered, "did work in our members," -- broke out various ways, "to bring forth fruit unto death." "But now we are delivered from the law;" from that whole moral, as well as ceremonial economy; "that being dead whereby we were held;" -- that entire institution being now as it were dead, and having no more authority over us than the husband, when dead, hath over his wife: "That we should serve him," -- who died for us and rose again, "in newness of spirit;" -- in a new spiritual dispensation; "and not in the oldness of the letter;" -- with a bare outward service, according to the letter of the Mosaic institution (Rom. 7:1-6.)

3. The Apostle, having gone thus far in proving that the Christian had set aside the Jewish dispensation, and that the moral law itself, though it could never pass away, yet stood on a different foundation from what it did before, -- now stops to propose and answer an objection: "What shall we say then? Is the law sin?" So some might infer from a misapprehension of those words, "the motions of sins, which were by the law." "God forbid!" saith the Apostle, that we should say so. Nay, the law is an irreconcilable enemy to sin; by the law: for I had not known lust," evil desire, to be sin, "except the law had said, Thou shalt not covet" (Rom. 7:7.) After opening this farther, in the four following verses, he subjoins this general conclusion, with regard more especially to the moral law, form which the preceding instance was taken: "Wherefore the law is holy, and the commandment holy, and just, and good."

4. In order to explain and enforce these deep words, so little regarded, because so little understood, I shall endeavour to show, First, the original of this law: Secondly, the nature thereof: Thirdly, the properties; that it is holy, and just, and good. And, Fourthly, the uses of it.

I. 1. I shall, first, endeavour to show the original of the moral law, often called "the law," by way of eminence. Now this is not, as some may have possibly imagined, of so late an institution as the time of Moses. Noah declared it to men long before that time, and Enoch before him. But we may trace its original higher still, even beyond the foundation of the world: to that period, unknown indeed to men, but doubtless enrolled in the annals of eternity, when "the morning stars" first "sang together," being newly called into existence. It pleased the great Creator to make these, his first-born sons, intelligent beings, that they might know him that created them. For this end he endued them with understanding, to discern truth from falsehood, good from evil; and, as a necessary result of this, with liberty, -- a capacity of choosing the one and refusing the other. By this they were, likewise, enabled to offer him a free and willing service; a service rewardable in itself, as well as most acceptable to their gracious Master.

2. To employ all the faculties which he had given them, particularly their understanding and liberty, he gave the a law, a complete model of all truth, so far as is intelligible to a finite being; and of all good, so far as angelic minds were capable of embracing it. It was also the design of their beneficent Governor herein to make way for a continual increase of their happiness; seeing every instance of obedience to that law would both add to the perfection of their nature, and entitle them to an higher reward, which the righteous Judge would give in its season.

3. In like manner, when God, in his appointed time, had created a new order of intelligent beings, when he had raised man form the dust of the earth, breathed into him the breath of life, and caused him to become a living soul, endued with power to choose good or evil; he gave to this free, intelligent creature the same law as to his first-born children, -- not wrote, indeed, upon tables of stone, or any corruptible substance, but engraven on his heart by the finger of God; wrote in the inmost spirit both of men and of angels; to the intent it might never be far off, never hard to be understood, but always at hand, and always shining with clear light, even as the sun in the midst of heaven.

4. Such was the original of the law of God. With regard to man, it was coeval with his nature; but with regard to the elder sons of God, it shone in its full splendour "or ever the mountains were brought forth, or the earth and the round world were made." But it was not long before man rebelled against God, and, by breaking this glorious law, wellnigh effaced it out of his heart; the eyes of his understanding being darkened in the same measure as his soul was "alienated from the life of God." And yet God did not despise the work of his own hands; but, being reconciled to man through the Son of his love, he, in some measure, re-inscribed the law on the heart of his dark, sinful creature. "He" again "showed thee, O man, what is good," although not as in the beginning, "even to do justly, and to love mercy, and to walk humbly with thy God."

5. And this he showed, not only to our first parents, but likewise to all their posterity, by "that true light which enlightens every man that cometh into the world." But, notwithstanding this light, all flesh had, in process of time, "corrupted their way before him;" till he chose out of mankind a peculiar people, to whom he gave a more perfect knowledge of his law; and the heads of this, because they were slow of understanding, he wrote on two tables of stone, which he commanded the fathers to teach their children, through all succeeding generations.

6. And thus it is, that the law of God is now made known to them that know not God. They hear, with the hearing of the ear, the things that were written aforetime for our instruction. But this does not suffice: they cannot, by this means, comprehend the height, and depth, and length, and breadth thereof. God alone can reveal this by his Spirit. And so he does to all that truly believe, in consequence of that gracious promise made to all the Israel of God: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel. And this shall be the covenant that I will make; I will put My law in their inward parts, and write it in their hearts; and I will be their God, and they shall be My people" (Jer. 31.31 & c.)

II. 1. The nature of that law which was originally given to angels in heaven and man in paradise, and which God has so mercifully promised to write afresh in the hearts of all true believers, was the second thing I proposed to show. In order to which, I would first observe, that although the "law" and the "commandment" are sometimes differently taken (the commandment meaning but a part of the law,) yet, in the text they are used as equivalent terms, implying one and the same thing. But we cannot understand here, either by one or the other, the ceremonial law. It is not the ceremonial law, whereof the Apostle says, in the words above recited, "I had not known sin, but by the law:" this is too plain to need a proof. Neither is it the ceremonial law which saith, in the words immediately subjoined, "Thou shalt not covet." Therefore the ceremonial law has no place in the present question.

2. Neither can we understand by the law mentioned in the text the Mosaic dispensation. It is true, the word is sometimes so understood; as when the Apostle says, speaking to the Galatians (Gal. 3:17, ) "The covenant that was confirmed before;" namely, with Abraham, the father of the faithful, "the law," that is, the Mosaic dispensation, "which was four hundred and thirty years after, cannot disannul." But it cannot be so understood in the text; for the Apostle never bestows so high commendations as these upon that imperfect and shadowy dispensation. He nowhere affirms the Mosaic to be a spiritual law; or, that it is holy, and just, and good. Neither is it true, that God will write that law in the hearts of those whose iniquities he remembers no more. It remains, that "the law," eminently so termed, is no other than the moral law.

3. Now, this law is an incorruptible picture of the High and Holy One that inhabiteth eternity. It is he whom, in his essence, no man hath seen, or can see, made visible to men and angels. It is the face of God unveiled; God manifested to his creatures as they are able to bear it; manifested to give, and not to destroy, life -- that they may see God and live. It is the heart of God disclosed to man. Yea, in some sense, we may apply to this law what the Apostle says of his Son: It is apaugasma tes doxes, kai charakter tes hypostaseos autou the streaming forth or out-beaming of his glory, the express image of his person.

4. If virtue, said the ancient heathen, could assume such a shape as that we could behold her with our eyes, what wonderful love would she excite in us! If virtue could do this! It is done already. The law of God is all virtues in one, in such a shape as to be beheld with open face by all those whose eyes God hath enlightened. What is the law but divine virtue and wisdom assuming a visible form? What is it but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth and clothed with such a vehicle as to appear even to human understanding?

5. If we survey the law of God in another point of view, it is supreme, unchangeable reason; it is unalterable rectitude, it is the everlasting fitness of all things that are or ever were created. I am sensible, what a shortness, and even impropriety, there is, in these and all other human expressions, when we endeavour by these faint pictures to shadow out the deep things of God. Nevertheless, we have no better, indeed no other way, during this our infant state of existence. As we now know but "in part," so we are constrained to "prophesy," that is, speak of the things of God, "in part" also. "We cannot order our speech by reason of darkness," while we are in this house of clay. While I am "a child," I must "speak as a child:" but I shall soon "put away childish things:" for "when that which is perfect is come, that which is in part shall be done away."

6. But to return. The law of God (speaking after the manner of men) is a copy of the eternal mind, a transcript of the divine nature: Yea, it is the fairest offspring of the everlasting Father, the brightest efflux of his essential wisdom, the visible beauty of the Most high. It is the delight and wonder of cherubim and seraphim, and all the company of heaven, and the glory and joy of every wise believer, every well-instructed child of God upon earth.

III. 1. Such is the nature of the ever-blessed law of God. I am, in the Third place, to show the properties of it: Not all; for that would exceed the wisdom of an angel; but those only which are mentioned in the text. These are three: it is holy, just, and good. And, First, the law is holy.

2. In this expression the Apostle does not appear to speak of its effects, but rather of its nature: As St. James, speaking of the same thing under another name, says, "The wisdom from above" (which is no other than this law, written in our heart) "is first pure" (Jas. 3.17;) agne, -- chaste, spotless; eternally and essentially holy. And, consequently, when it is transcribed into the life, as well as the soul, it is (as the same Apostle terms it, Jas. 1:27) threskeia kathara kai amiantos, pure religion and undefiled; or, the pure, clean, unpolluted worship of God.

3. It is, indeed, in the highest degree, pure, chaste, clean, holy. otherwise it could not be the immediate offspring, and much less the express resemblance, of God, who is essential holiness. It is pure from all sin, clean and unspotted from any touch of evil. It is a chaste virgin, incapable of any defilement, of any mixture with that which is unclean or unholy. It has no fellowship with sin of any kind: For what communion hath light with darkness? As sin is, in its very nature, enmity to God, so his law is enmity to sin.

4. Therefore it is that the Apostle rejects with such abhorrence that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid that we should suppose it is the cause of sin, because it is the discoverer of it; because it detects the hidden things of darkness, and drags them out into open day. It is true, by this means (as the Apostle observes, Rom. 7:13, ) sin appears to be sin. All its disguises are torn away, and it appears in its native deformity. It is true likewise, that sin, by the commandment, becomes exceeding sinful: Being now committed against light and knowledge, being stripped even of the poor plea of ignorance, it loses its excuse, as well as disguise, and becomes far more odious both to God and man. Yea, and it is true, that "sin worketh death by that which is good;" which in itself is pure and holy. When it is dragged out to light, it rages the more: when it is restrained, it bursts out with greater violence. Thus the Apostle (speaking in the person of one who was convinced of sin, but not yet delivered from it,) "Sin, taking occasion by the commandment" detecting and endeavouring to restrain it, disdained the restraint, and so much the more "wrought in me all manner of concupiscence" (Rom. 7:8; ) all manner of foolish and hurtful desire, which that commandment sought to restrain. Thus, "when the commandment came, sin revived" (Rom. 7:9; ) it fretted and raged the more. But this is no stain on the commandment. Though it is abused, it cannot be defiled. This only proves that "the heart of man is desperately wicked." But "the law" of God "is holy" still.

5. And it is, Secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said, or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted, in all respects, to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from he beginning, or such as commenced in any following period. It is exactly agreeable to the fitnesses of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part thereof is totally dependent upon his will; so that, "Thy will be done," is the supreme, universal law both in earth and heaven.

6. "But is the will of God the cause of his law? Is his will the original of right and wrong? Is a thing therefore right, because God wills it? or does he will it because it is right?"

I fear this celebrated question is more curious than useful. And perhaps in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature to the Creator and Governor of all things. It is hardly decent for man to call the supreme God to give an account to him. Nevertheless, with awe and reverence we may speak a little. The Lord pardon us if we speak amiss!

7. It seems, then, that the whole difficulty arises from considering Gods will as distinct from God: otherwise it vanishes away. For none can doubt but God is the cause of the law of God. But the will of God is God himself. It is God considered as willing thus or thus. Consequently, to say that the will of God, or that God himself, is the cause of the law, is one and the same thing.

8. Again: If the law, the immutable rule of right and wrong, depends upon the nature and fitnesses of things, and on their essential relations to each other (I do not say, their eternal relations; because the eternal relation of things existing in time, is little less than a contradiction;) if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God; because those thing themselves, with all their relations, are the works of his hands. By his will, "for his pleasure" alone, they all "are and were created."

9. And yet it may be granted (which is probably all that a considerate person would contend for,) that in every particular case, God wills this or this (suppose, that men should honour their parents,) because it is right, agreeable to the fitness of things, to the relation wherein they stand.

10. The law, then, is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this, but the goodness of God? What but goodness alone inclined him to impart that divine copy of himself to the holy angels? To what else can we impute his bestowing upon man the same transcript of his own nature? And what but tender love constrained him afresh to manifest his will to fallen man either to Adam, or any of his seed, who like him were "come short of the glory of God?" Was it not mere love that moved him to publish his law after the understandings of men were darkened? and to send his prophets to declare that law to the blind, thoughtless children of men? Doubtless his goodness it was which raised up enoch and Noah to be preachers of righteousness; which caused Abraham, his friend, and Isaac, and Jacob, to bear witness to his truth. It was his goodness alone, which, when "darkness had covered the earth, and thick darkness the people," gave a written law to Moses, and, through him, to the nation whom he had chosen. It was love which explained these living oracles by David and all the prophets that followed; until, when the fullness of time was come, he sent his only-begotten Son, "not to destroy the law, but to fulfil," confirm every jot and title thereof; till, having wrote it in the hearts of all his children, and put all his enemies under his feet, "he shall deliver up" his mediatorial "kingdom to the Father, that God may be all in all." [1 Cor. 15:28]

11. And this law, which the goodness of God gave at first, and has preserved through all ages, is, like the fountain from whence it springs, full of goodness and benignity; it is mild and kind; it is, as the Psalmist expresses it, "sweeter than honey and the honey-comb." It is winning and amiable. It includes "whatsoever things are lovely or of good report. If there be any virtue, if there be any praise" before God and his holy angels, they are all comprised in this; wherein are hid all the treasures of the divine wisdom, and knowledge, and love.

12. And it is good in its effects, as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart are "righteousness, and peace, and assurance for ever." or rather, the law itself is righteousness, filling the soul with a peace which passeth all understanding, and causing us to rejoice evermore, in the testimony of a good conscience toward God. It is to so properly a pledge, as "an earnest, of our inheritance," being a part of the purchased possession. It is God made manifest in our flesh, and bringing with him eternal life; assuring us by that pure and perfect love, that we are "sealed unto the day of redemption;" that he will "spare us as a man spareth his own son that serveth him," "in that day when he maketh up his jewels;" and that there remaineth for us "a crown of glory which fadeth not away."

IV. 1. It remains only to show, in the Fourth and last place, the uses of the law. And the First use of it, without question, is, to convince the world of sin. This is, indeed, the peculiar work of the holy Ghost; who can work it with out any means at all, or by whatever means it pleaseth him, however insufficient in themselves, or even improper, to produce such an effect. And, accordingly, some there are whose hearts have been broken in pieces in a moment, either in sickness or in health, without any visible cause, or any outward means whatever; and others (one in an age) have been awakened to a sense of the "wrath of God abiding on them, by hearing that "God was in Christ, reconciling the world unto himself." But it is the ordinary method of the Spirit of God to convict sinners by the law. It is this which, being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the word of God which is zon kai energes, -- quick and powerful, full of life and energy, "and sharper than any two edged sword." This, in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and "divides asunder even the soul and the spirit;" yea, as it were, the very "joints and marrow." By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is "wretched, and poor, and miserable, and blind, and naked." The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His "mouth is stopped," and he stands "guilty before God."

2. To slay the sinner is, then, the First use of the law; to destroy the life and strength wherein he trusts, and convince him that he is dead while he liveth; not only under the sentence of death, but actually dead unto God, void of all spiritual life, "dead in trespasses and sins." The Second use of it is, to bring him unto life, unto Christ, that he may live. It is true, in performing both these offices, it acts the part of a severe school-master. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love which, by this painful means, tears away our confidence in the flesh, which leaves us no broken reed whereon to trust, and so constrains the sinner, stripped of all, to cry out in the bitterness of his soul, or groan in the depth of his heart,

I give up every plea beside, --

Lord, I am damn'd; but Thou hast died.

3. The Third use of the law is, to keep us alive. It is the grand means whereby the blessed Spirit prepares the believer for larger communications of the life of God.

I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that, in this sense, "Christ is the end of the law to every one that believeth." "The end of the law:" so he is, "for righteousness," for justification, "to every one that believeth." Herein the law is at an end. It justifies none, but only brings them to Christ; who is also, in another respect, the end or scope of the law, -- the point at which it continually aims. But when it has brought us to him it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more, --

Closer and closer let us cleave

To his beloved Embrace;

Expect his fullness to receive,

And grace to answer grace.

4. Allowing then, that every believer has done with the law, as it means the Jewish ceremonial law, or the entire Mosaic dispensation; (for these Christ hath taken out of the way;) yea, allowing we have done with the moral law, as a means of procuring our justification; for we are "justified freely by his grace, through the redemption that is in Jesus"; yet, in another sense, we have not done with this law: for it is still of unspeakable use, First, in convincing us of the sin that yet remains both in our hearts and lives, and thereby keeping us close to Christ, that his blood may cleanse us every moment; Secondly, in deriving strength from our Head into his living members, whereby he empowers them to do what his law commands; and, Thirdly, in confirming our hope of whatsoever it commands and we have not yet attained, -- of receiving grace upon grace, till we are in actual possession of the fulness of his promises.

5. How clearly does this agree with the experience of every true believer! While he cries out, "O what love have I unto thy law! all the day long is my study in it;" he sees daily, in that divine mirror, more and more of his own sinfulness. He sees more and more clearly, that he is still a sinner in all things, -- that neither his heart nor his ways are right before God; and that every moment sends him to Christ. This shows him the meaning of what is written, "Thou shalt make a plate of pure gold, and grave upon it, Holiness to the Lord. And it shall be upon Aaron's forehead," (the type of our great High-Priest,) "that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts" (so far are our prayers or holy things from atoning for the rest of our sin!) "and it shall be always upon his forehead, that they may be accepted before the Lord" (Exod. 28:36, 38.)

6. To explain this by a single instance: The law says, "Thou shalt not kill;" and hereby, (as our Lord teaches,) forbids not only outward acts, but every unkind word or thought. Now, the more I look into this perfect law, the more I feel how far I come short of it; and the more I feel this, the more I feel my need of his blood to atone for all my sin, and of his Spirit to purify my heart, and make me "perfect and entire, lacking nothing."

7. Therefore I cannot spare the law one moment, no more than I can spare Christ; seeing I now want it as much to keep me to Christ, as I ever wanted it to bring me to him. Otherwise, this "evil heart of unbelief" would immediately "depart from the living God." Indeed each is continually sending me to the other, -- the law to Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ; on the other, the love of God in Christ endears the law to me "above gold or precious stones;" seeing I know every part of it is a gracious promise which my Lord will fulfil in its season.

8. Who art thou then, O man, that "judgest the law, and speakest evil of the law?" -- that rankest it with sin, Satan, and death and sendest them all to hell together? The Apostle James esteemed judging or "speaking evil of the law" so enormous a piece of wickedness, that he knew not how to aggravate the guilt of judging our brethren more, than by showing it included this. "So now," says he, "thou art not a doer of the law, but a judge!" A judge of that which God hath ordained to judge thee! So thou hast set up thyself in the judgement-seat of Christ, and cast down the rule whereby he will judge the world! O take knowledge what advantage Satan hath gained over thee; and, for the time to come, never think or speak lightly of, much less dress up as a scarecrow, this blessed instrument of the grace of God. Yea, love and value it for the sake of him from whom it came, and of him to whom it leads. Let it be thy glory and joy, next to the cross of Christ. Declare its praise, and make it honourable before all men.

9. And if thou are thoroughly convinced that it is the offspring of God, that it is the copy of all his inimitable perfections, and that it is "holy, and just, and good," but especially to them that believe; then, instead of casting it away as a polluted thing, see that thou cleave to it more and more. Never let the law of mercy and truth, of love to God and man, of lowliness, meekness, and purity, forsake thee. "Bind it about thy neck; writ it on the table of thy heart." Keep close to the law, if thou wilt keep close to Christ; hold it fast; let it not go. Let this continually lead thee to the atoning blood, continually confirm thy hope, till all the "righteousness of the law is fulfilled in thee," and thou art "filled with all the fullness of God."

10. And if thy Lord hath already fulfilled his word, if he hath already "written his law in thy heart," then "stand fast in the liberty wherewith Christ hath made thee free." Thou art not only made free from Jewish ceremonies, from the guilt of sin, and the fear of hell (these are so far from being the whole, that they are the least and lowest part of Christian liberty;) but, what is infinitely more, from the power of sin, from serving the devil, from offending God. O stand fast in this liberty; in comparison of which, all the rest is not even worthy to be named! Stand fast in loving God with all thy heart, and serving him with all thy strength! This is perfect freedom; thus to keep his law, and to walk in all his commandments blameless. "Be not entangled again with the yoke of bondage." I do not mean of Jewish bondage; nor yet of bondage to the fear of hell: These, I trust, are far from thee. But beware of being entangled again with the yoke of sin, of any inward or outward transgression of the law. Abhor sin far more than death or hell; abhor sin itself, far more than the punishment of it. Beware of the bondage of pride, of desire, of anger; of every evil temper, or word, or work. "Look unto Jesus;" and in order thereto, look more and more into the perfect law, "the law of liberty;" and "continue therein;" so shalt thou daily "grow in grace, and in the knowledge of our Lord Jesus Christ."

[42] [text from the 1872 edition]

Sermon 35: The Law Established through Faith

Sermon 35 [43]

The Law Established through Faith

Discourse I

"Do we then make void the law through faith? God forbid: Yea, we establish the law."

Romans 3:31.

1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly of salvation from the guilt of sin, which he commonly terms justification. And that all men stood in need of this, that none could plead their own innocence, he proves at large by various arguments, addressed to the Jews as well as the Heathens. Hence he infers, (in the 19th verse of this chapter,) "that every mouth," whether of Jew or Heathen, must be "stopped" from excusing or justifying himself, "and all the world become guilty before God." "Therefore," saith he, by his own obedience, "by the words of the law, shall no flesh be justified in his sight." "But now the righteousness of God without the law," -- without our previous obedience thereto, -- "is manifested;" "even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all that believe:" "For there is no difference," -- as to their need of justification, or the manner wherein they attain it; -- "for all have sinned, and come short of the glory of God; -- "the glorious image of God wherein they were created: And all (who attain) "are justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood; that he might be just, and yet the justifier of him which believeth in Jesus; -- "that without any impeachment to his justice, he might show him mercy for the sake of that propitiation. "Therefore we conclude," (which was the grand position he had undertaken to establish,) "that a man is justified by faith, without the works of the law." (Verses 20-28.)

2. It was easy to foresee an objection which might be made, and which has in fact been made in all ages; namely, that to say we are justified without the works of the law, is to abolish the law. The Apostle, without entering into a formal dispute, simply denies the charge. "Do we then," says he, "make void the law through faith? God forbid! Yea, we establish the law."

3. The strange imagination of some, that St. Paul, when he says, "A man is justified without the works of the law," means only ceremonial law, is abundantly confuted by these very words. For did St. Paul establish the ceremonial law? It is evident he did not. He did make void that law through faith, and openly avowed his doing so. It was the moral law only, of which he might truly say, We do not make void, but establish this through faith.

4. But all men are not herein of his mind. Many there are who will not agree to this. Many in all ages of the Church, even among those who bore the name of Christians, have contended, that "the faith once delivered to the saints" was designed to make void the whole law. They would no more spare the moral than the ceremonial law, but were for "hewing," as it were, "both in pieces before the Lord; "vehemently maintaining, "If you establish any law, Christ shall profit you nothing; Christ is become of no effect to you; ye are fallen from grace."

5. But is the zeal of these men according to knowledge? Have they observed the connexion between the law and faith? and that, considering the close connexion between them, to destroy one is indeed to destroy both? -- that, to abolish the moral law, is, in truth, to abolish faith and the law together? as leaving no proper means, either of bringing us to faith, or of stirring up that gift of God in our soul.

6. It therefore behoves all who desire either to come to Christ, or to walk in him whom they have received, to take heed how they "make void the law through faith;" to secure us effectually against which, let us inquire, First, Which are the most usual ways of making "void the law through faith?" And, Secondly, how we may follow the Apostle, and by faith "establish the law."

I. 1. Let us, First, inquire, Which are the most usual ways of making void the law through faith? Now the way for a Preacher to make it all void at a stroke, is, not to preach it at all. This is just the same thing as to blot it out of the oracles of God. More especially, when it is done with design; when it is made a rule, not to preach the law; and the very phrase, "a Preacher of the law," is used as a term of reproach, as though it meant little less than an enemy of the gospel.

2. All this proceeds from the deepest ignorance of the nature, properties, and use of the law; and proves, that those who act thus, either know not Christ, -- are utter strangers to living faith, -- or, at least, that they are but babes in Christ, and, as such, "unskilled in the word of righteousness."

3. Their grand plea is this: That preaching the gospel, that is, according to their judgment, the speaking of nothing but the sufferings and merits of Christ, answers all the ends of the law. But this we utterly deny. It does not answer the very first end of the law, namely, the convincing men of sin; The awakening those who are still asleep on the brink of hell. There may have been here and there an exempt case. One in a thousand may have been awakened by the gospel: But this is no general rule: The ordinary method of God is, to convict sinners by the law, and that only. The gospel is not the means which God hath ordained, or which our Lord himself used, for this end. We have no authority in Scripture for applying it thus, nor any ground to think it will prove effectual. Nor have we any more ground to expect this, from the nature of the thing. "They that be whole," as our Lord himself observes, "need not a physician, but they that are sick." It is absurd, therefore, to offer a physician to them that are whole, or that at least imagine themselves so to be. You are first to convince them that they are sick; otherwise they will not thank you for your labour. It is equally absurd to offer Christ to them whose heart is whole, having never yet been broken. It is, in the proper sense, "casting pearls before swine." Doubtless "they will trample them under foot;" and it is no more than you have reason to expect, if they also "turn again and rend you."

4. "But although there is no command in Scripture, to offer Christ to the careless sinner, yet are there not scriptural precedents for it?" I think not: I know not any. I believe you cannot produce one, either from the four Evangelists, or the Acts of the Apostles. Neither can you prove this to have been the practice of any of the Apostles, from any passage in all their writings.

5. "Nay, does not the Apostle Paul say, in his former Epistle to the Corinthians, We preach Christ crucified?' (1:23, ) and in his latter, We preach not ourselves, but Christ Jesus the Lord?' (4:5.)"

We consent to rest the cause on this issue; to tread in his steps, to follow his example. Only preach you just as Paul preached, and the dispute is at an end.

For although we are certain he preached Christ in as perfect a manner as the very chief of the Apostle, yet who preached the law more than St. Paul? Therefore he did not think the gospel answered the same end.

6. The very first sermon of St. Paul's which is recorded, concludes in these words: "By him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you which is spoken of in the Prophets; Behold, ye despisers, and wonder, and perish: For I work a work in your days, a work which you will in no wise believe, though a man declare it unto you." (Acts 13:39, 40.) Now it is manifest, all this is preaching the law, in the sense wherein you understand the term; even although great part of, if not all, his hearers, were either Jews or religious proselytes, (verse 43.) and, therefore, probably many of them, in some degree at least, convicted of sin already. He first reminds them, that they could not be justified by the law of Moses, but only by faith in Christ; and then severely threatens them with the judgments of God, which is in the strongest sense, preaching the law.

7. In his next discourse, that to the Heathens at Lystra, (14:15ff.) we do not find so much as the name of Christ: The whole purport of it is, that they should "turn from those vain idols, unto the living God." Now confess the truth. Do not you think, if you had been there, you could have preached much better than he? I should not wonder if you thought too, that his preaching so ill occasioned his being so ill treated; and that his being stoned was a just judgment upon him for not preaching Christ!

8. To the gaoler indeed, when "he sprang in, and came trembling, and fell down before Paul and Silas, and said, Sirs, what must I do to be saved?" he immediately said, "Believe on the Lord Jesus Christ;" (Acts 16:29, 30; ) and in the case of one so deeply convicted of sin, who would not have said the same? But to the men of Athens you find him speaking in a quite different manner; reproving their superstition, ignorance, and idolatry; and strongly moving them to repent, from the consideration of a future judgment, and of the resurrection from the dead. (17:24-31.) Likewise when Felix sent for Paul, on purpose that he might "hear him concerning the faith in Christ;" instead of preaching Christ in your sense, (which would probably have caused the Governor either to mock or to contradict and blaspheme,) "he reasoned of righteousness, temperance, and judgment to come," till Felix (hardened as he was) "trembled." (24:24, 25.) Go thou, and tread in his steps. Preach Christ to the careless sinner, by reasoning "of righteousness, temperance, and judgment to come!"

9. If you say, "But he preached Christ in a different manner in his Epistles:" I answer, (1.) He did not there preach at all; not in that sense wherein we speak: For preaching, in our present question, means speaking before a congregation. But, waving this, I answer, (2.) His Epistles are directed, not to unbelievers, such as those we are now speaking of, but "to the saints of God," in Rome, Corinth, Philippi, and other places. Now, unquestionably, he would speak more of Christ to these than to those who were without God in the world. And yet, (3.) Every one of these is full of the law, even the Epistles to the Romans and the Galatians; in both of which he does what you term "preaching the law," and that to believers, as well as unbelievers.

10. From hence it is plain, you know not what it is to preach Christ, in the sense of the Apostle. For doubtless St. Paul judged himself to be preaching Christ, both to Felix, and at Antioch, Lystra, and Athens: From whose example every thinking man must infer, that not only the declaring the love of Christ to sinners, but also the declaring that he will come from heaven in flaming fire, is, in the Apostle's sense, preaching Christ; yea, in the full scriptural meaning of the word. To preach Christ, is to preach what he hath revealed, either in the Old or New Testament; so that you are really preaching Christ, when you are saying, "The wicked shall be turned into hell, and all the people that forget God," as when you are saying, "Behold the Lamb of God, which taketh away the sin of the world!"

11. Consider this well; -- that to preach Christ, is to preach all things that Christ hath spoken; all his promises; all his threatenings and commands; all that is written in his book; and then you will know how to preach Christ, without making void the law.

12. "But does not the greatest blessing attend those discourses wherein we peculiarly preach the merits and suffering of Christ?"

Probably when we preach to a congregation of mourners, or of believers, these will be attended with the greatest blessing; because such discourses are peculiarly suited to their state. At least, these will usually convey the most comfort. But this is not always the greatest blessing. I may sometimes receive a far greater by a discourse that cuts me to the heart, and humbles me to the dust. Neither should I receive that comfort, if I were to preach or to hear no discourses but on the sufferings of Christ. These, by constant repetition, would lose their force, and grow more and more flat and dead, till at length they would become a dull round of words, without any spirit, or life, or virtue. So that thus to preach Christ must, in process of time, make void the gospel as well as the law.

II. 1. A Second way of making void the law through faith is, the teaching that faith supersedes the necessity of holiness. This divides itself into a thousand smaller paths, and many there are that walk therein. Indeed there are few that wholly escape it; few who are convinced, we are saved by faith, but are sooner or later, more or less, drawn aside into this by-way.

2. All those are drawn into this by-way who, if it be not settled judgment that faith in Christ entirely sets aside the necessity of keeping his law; yet suppose either sets aside the necessity of keeping his law; yet suppose either, (1.) That holiness is less necessary now than it was before Christ came; or, (2.) That a less degree of it is necessary; or, (3.) That it is less necessary to believers than to others. Yea, and so are all those who, although their judgment be right in the general, yet think they may take more liberty in particular cases than they could have done before they believed. Indeed, the using the term liberty, in such a manner, for liberty from obedience or holiness, shows at once, that their judgment is perverted, and that they are guilty of what they imagined to be far from them; namely, of making void the law through faith, by supposing faith to supersede holiness.

3. The first plea of those who teach this expressly is, that we are now under the covenant of grace, not works; and therefore we are no longer under the necessity of performing the works of the law.

And who ever was under the covenant of works? None but Adam before the fall. He was fully and properly under that covenant which required perfect, universal obedience, as the one condition of acceptance; and left no place for pardon, upon the very least transgression. But no man else was ever under this, neither Jew nor Gentile; neither before Christ nor since. All his sons were and are under the covenant of grace. The manner of their acceptance is this: The free grace of God, through the merits of Christ, gives pardon to them that believe; that believe with such a faith as, working by love, produces all obedience and holiness.

4. The case is not, therefore, as you suppose, that men were once more obliged to obey God, or to work the works of his law, than they are now. This is a supposition you cannot make good. But we should have been obliged, if we had been under the covenant of works, to have done those works antecedent to our acceptance. Whereas now all good works, though as necessary as ever, are not antecedent to our acceptance, but consequent upon it. Therefore the nature of the covenant of grace gives you no ground, no encouragement at all, to set aside any insistence or degree of obedience; any part or measure of holiness.

5. "But are we not justified by faith, without the works of the law?" Undoubtedly we are; without the works either of the ceremonial or the moral law. And would to God all men were convicted of this! It would prevent innumerable evils; Antinomianism in particular: For generally speaking, they are the Pharisees who make the Antinomians. Running into an extreme so palpably contrary to Scripture, they occasion others to run into the opposite one. These, seeking to be justified by works, affright those from allowing any place for them.

6. But the truth lies between both. We are, doubtless, justified by faith. This is the corner-stone of the whole Christian building. We are justified without the works of the law, as any previous condition of justification; but they are an immediate fruit of that faith whereby we are justified. So that if good works do not follow our faith, even all inward and outward holiness, it is plain our faith is nothing worth; we are yet in our sins. Therefore, that we are justified by faith, even by our faith without works, is no ground for making void the law through faith; or for imagining that faith is a dispensation from any kind or degree of holiness.

7. "Nay, but does not St. Paul expressly say, Unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness?' And does it not follow from hence, that faith is to a believer in the room, in the place, of righteousness? But if faith is in the room of righteousness or holiness, what need is there of this too?"

This, it must be acknowledged, comes home to the point, and is, indeed, the main pillar of Antinomianism. And yet it needs not a long or laboured answer. We allow, (1.) That God justifies the ungodly; him that, till that hour, is totally ungodly; -- full of all evil, void of all good: (2.) That he justifies the ungodly that worketh not; that, till that moment, worketh no good work; -- neither can he; for an evil tree cannot bring forth good fruit: (3.) That he justifies him by faith alone, without any goodness or righteousness preceding: And, (4.) That faith is then counted to him for righteousness; namely, for preceding righteousness; that is, God, through the merits of Christ, accepts him that believes, as if he had already fulfilled all righteousness. But what is all this to your point? The Apostle does not say, either here or elsewhere, that this faith is counted to him for subsequent righteousness. He does teach that there is no righteousness before faith; but where does he teach that there is none after it? He does assert, holiness cannot precede justification; but not, that it need not follow it. St. Paul, therefore, gives you no colour for making void the law, by teaching that faith supersedes the necessity of holiness.

III. 1. There is yet another way of making void the law through faith, which is more common than either of the former. And that is, the doing it practically; the making it void in fact, though not in principle; the living as if faith was designed to excuse us from holiness.

How earnestly does the Apostle guard us against this, in those well-known words: "What then? Shall we sin, because we are not under the law, but under grace? God forbid:" (Rom. 6:15:) A caution which it is needful thoroughly to consider, because it is of the last importance.

2. The being "under the law," may here mean, (1.) The being obliged to observe the ceremonial law: (2.) The being obliged to conform to the whole Mosaic institution: (3.) The being obliged to keep the whole moral law, as the condition of our acceptance with God: And, (4.) The being under the wrath and curse of God; under sentence of eternal death; under a sense of guilt and condemnation, full of horror and slavish fear.

3. Now although a believer is "not without law to God, but under the law to Christ," yet from the moment he believes, he is not "under the law," in any of the preceding senses. On the contrary, he is "under grace," under a more benign, gracious dispensation. As he is no longer under the ceremonial law, nor under the Mosaic institution; as he is not obliged to keep even the moral law, as the condition of his acceptance; so he is delivered from the wrath and the curse of God, from all sense of guilt and condemnation, and from all that horror and fear of death and hell whereby he was all his life before subject to bondage. And he now performs (which while "under the law" he could not do) a willing and universal obedience. He obeys not from the motive of slavish fear, but on a nobler principle; namely, the grace of God ruling in his heart, and causing all his works to be wrought in love.

4. What then? Shall this evangelical principle of action be less powerful that the legal? Shall we be less obedient to God from filial love than we were from servile fear?

It is well if this is not a common case; if this practical Antinomianism, this unobserved way of making void the law through faith, has not infected thousands of believers.

Has it not infected you? Examine yourself honestly and closely. Do you not do now what you durst not have done when you was "under the law," or (as we commonly call it) under conviction? For instance: You durst not then indulge yourself in food: You took just what was needful, and that of the cheapest kind. Do you not allow yourself more latitude now? Do you not indulge yourself a little more than you did? O beware lest you "sin because you are not under the law, but under grace!"

5. When you was under conviction, you durst not indulge the lust of the eye in any degree. You would not do anything, great or small, merely to gratify your curiosity. You regarded only cleanliness and necessity, or at most very moderate convenience, either in furniture or apparel; superfluity and finery of whatever kind, as well as fashionable elegance, were both a terror and an abomination to you.

Are they so still? Is your conscience as tender now in these things as it was then? Do you still follow the same rule both in furniture and apparel, trampling all finer, all superfluity, every thing useless, every thing merely ornamental, however fashionable, underfoot? Rather, have you not resumed what you had once laid aside, and what you could not then use without wounding you conscience? And have you not learned to say, "O, I am not so scrupulous now?" I would to God you were! Then you would not sin thus, "because you are not under the law, but under grace!"

6. You was once scrupulous too of commending any to their face; and still more, of suffering any to commend you. It was a stab to your heart; you could not bear it; you sought the honour that cometh of God only. You could not endure such conversation; nor any conversation which was not good to the use of edifying. All idle talk, all trifling discourse, you abhorred; you hated as well as feared it; being deeply sensible of the value of time, of every precious, fleeting moment. In like manner, you dreaded and abhorred idle expense; valuing your money only less than your time, and trembling lest you should be found an unfaithful steward even of the mammon of unrighteousness.

Do you now look upon praise as deadly poison, which you can neither give nor receive but at the peril of your soul? Do you still dread and abhor all conversation which does not tend to the use of edifying; and labour to improve every moment, that it may not pass without leaving you better than it found you? Are not you less careful as to the expense both of money and time? Cannot you now lay out either, as you could not have done once? Alas! how has that "which should have been for your health, proved to you an occasion of falling!" How have you "sinned because you was not under the law, but under grace!"

7. God forbid you should any longer continue thus to "turn the grace of God into lasciviousness!" O remember how clear and strong a conviction you once had concerning all these things! And, at the same time, you was fully satisfied from whom that conviction came. The world told you, you was in a delusion; but you knew it was the voice of God. In these things you was not too scrupulous then; but you are not now scrupulous enough. God kept you longer in that painful school, that you might learn those great lessons the more perfectly. And have you forgot them already? O recollect them before it is too late! Have you suffered so many things in vain? I trust, it is not yet in vain. Now use the conviction without the pain! Practice the lesson without the rod! Let not the mercy of God weigh less with you now, than his fiery indignation did before. Is love a less powerful motive than fear? If not, let it be an invariable rule, "I will do nothing now I am under grace,' which I durst not have done when under the law.'"

8. I cannot conclude this head without exhorting you to examine yourself, likewise, touching sins of omission. Are you as clear of these, now you "are under grace," as you was when "under the law?" How diligent was you then in hearing the word of God! Did you neglect any opportunity? Did you not attend thereon day and night? Would a small hinderance have kept you away? a little business? a visitant? a slight indisposition? a soft bed? a dark or cold morning? -- Did not you then fast often; or use abstinence to the uttermost of your power? Was not you much in prayer, (cold and heavy as you was,) while you was hanging over the mouth of hell? Did you not speak and not spare even for and unknown God? Did you not boldly plead his cause? -- reprove sinners? -- and avow the truth before an adulterous generation? And are you now a believer in Christ? Have you the faith that overcometh the world? What! and are less zealous for your Master now, than you was when you knew him not? less diligent in fasting, in prayer, in hearing his word, in calling sinners to God? O repent! See and feel your grievous loss! Remember from whence you are fallen! Bewail your unfaithfulness! Now be zealous and do the first works; lest, if you continue to "make void the law through faith," God cut you off, and appoint you your portion with the unbelievers!

[43] (text from the 1872 edition)

Sermon 36: The Law Established through Faith

Sermon 36 [44]

The Law Established through Faith

Discourse 2

"Do we then make void the law through faith? God forbid! Yea, we establish the law."

Rom. 3:31.

1. It has been shown in the preceding discourse, which are the most usual ways of making void the law through faith; namely, First, the not preaching it at all; which effectually makes it all void a stroke; and this under colour of preaching Christ and magnifying the gospel though it be, in truth, destroying both the one and the other: Secondly, the teaching (whether directly or directly,) that faith supersedes the necessity of holiness; that this less necessary now, or a less degree of it necessary, than before Christ came; that it is less necessary to us, because we believe, than otherwise it would have been; or, that Christian liberty is a liberty from any kind or degree of holiness: (So perverting those great truths, that we are now under the covenant of grace, and not of works; that a man is justified by faith, without the works of the law; and that "to him that worketh not, but believeth, his faith is counted for righteousness:") Or, Thirdly, the doing this practically; the making void the law in practice, though not in principle; the living or acting as if faith was designed to excuse us from holiness; the allowing ourselves in sin, "because we are not under the law, but under grace." It remains to inquire how we may follow a better pattern, how we may be able to say, with the Apostle, "Do we then make void the law through faith? God forbid: Yea, we establish the law."

2. We do not, indeed, establish the old ceremonial law; we know that is abolished for ever. Much less do we establish the whole Mosaic dispensation; this we know our Lord has nailed to his cross. Nor yet do we so establish the moral law, (which, it is to be feared too many do,) as if the fulfilling it, the keeping all the commandments, were the condition of our justification: If it were so, surely "in His sight should no man living be justified." But all this being allowed, we still, in the Apostle's sense, "establish the law," the moral law.

I. 1. We establish the law, First, by our doctrine; by endeavouring to preach it in its whole extent, to explain and enforce every part of it, in the same manner as our great Teacher did while upon earth. We establish it by following St. Peter's advice: "If any man speak, let him speak as the oracles of God;" as the holy men of old, moved by the Holy Ghost, spoke and wrote for our instruction; and as the Apostles of our blessed Lord, by the direction of the same Spirit. We establish it whenever we speak in his name, by keeping back nothing from them that hear; by declaring to them, without any limitation or reserve, the whole counsel of God. And in order the more effectually to establish it, we use herein great plainness of speech. "We are not as many that corrupt the word of God;" -kapEleuontes_, (as artful men their bad wines;) we do not cauponize, mix, adulterate, or soften it, to make it suit the taste of the hearers: -- "But as of sincerity, but as of God, in the sight of God, speak we in Christ;" as having no other aim, than "by manifestation of the truth to commend ourselves to every man's conscience in the sight of God."

2. We then, by our doctrine, establish the law, when we thus openly declare it to all men; and that in the fullness wherein it is delivered by our blessed Lord and his Apostles; when we publish it in the height, and depth, and length, and breadth thereof. We then establish the law, when we declare every part of it, every commandment contained therein, not only in its full, literal sense, but likewise in its spiritual meaning; not only with regard to the outward actions, which it either forbids or enjoins, but also with respect to the inward principle, to the thoughts, desires, and intents of the heart.

3. And indeed this we do the more diligently, not only because it is of the deepest importance; -- inasmuch as all the fruit, every word and work, must be only evil continually, if the tree be evil, if the dispositions and tempers of the heart be not right before God; -- but likewise because as important as these things are, they are little considered or understood, -- so little, that we may truly say of the law, too, when taken in its full spiritual meaning, it is "a mystery which was hid from ages and generations since the world began." It was utterly hid from the heathen world. They, with all their boasted wisdom, neither found out God, nor the law of God; not in the letter, much less in the spirit of it. "Their foolish hearts were" more and more "darkened;" while "professing themselves wise, they became fools." And it was almost equally hid, as to its spiritual meaning, from the bulk of the Jewish nation. Even these, who were so ready to declare concerning others, "this people that know not the law are cursed," pronounced their own sentence therein, as being under the same curse, the same dreadful ignorance. Witness our Lord's continual reproof of the wisest among them for their gross misinterpretations of it. Witness the supposition almost universally received among them, that they needed only to make clean the outside of the cup; that the paying tithe of mint, anise, and cummin, -- outward exactness, -- would atone for inward unholiness, for the total neglect both of justice and mercy, of faith and the love of God. Yea, so absolutely was the spiritual meaning of the law hidden from the wisest of them, that one of their most eminent Rabbis comments thus on those words of the Psalmist, "If I incline unto iniquity with my heart, the Lord will not hear me:" "That is," saith he, "if it be only in my heart, if I do not commit outward wickedness, the Lord will not regard it; he will not punish me unless I proceed to the outward act!"

4. But alas! the law of God, as to its inward, spiritual meaning, is not hid from the Jews or heathens only, but even from what is called the Christian world; at least, from a vast majority of them. The spiritual sense of the commandments of God is still a mystery to these also. Nor is this observable only in those lands which are overspread with Romish darkness and ignorance. But this is too sure, that the far greater part, even of those who are called Reformed Christians are utter strangers at this day to the law of Christ, in the purity and spirituality of it.

5. Hence it is that to this day, "the Scribes and Pharisees," the men who have the form but not the power of religion, and who are generally wise in their own eyes, and righteous in their own conceits, -- "hearing these things, are offended;" are deeply offended, when we speak of the religion of the heart; and particularly when we show, that without this, were we to "give all our goods to feed the poor," it would profit us nothing. But offended they must be; for we cannot but speak the truth as it is in Jesus. It is our part, whether they will hear, or whether they will forbear, to deliver our own soul. All that is written in the book of God we are to declare, not as pleasing men, but the Lord. We are to declare, not only all the promises, but all the threatenings, too, which we find therein. At the same time that we proclaim all the blessings and privileges which God hath prepared for his children, we are likewise to "teach all the things whatsoever he hath commanded." And we know that all these have their use; either for the awakening those that sleep, the instructing the ignorant, the comforting the feeble-minded, or the building up and perfecting of the saints. We know that "all Scripture, given by inspiration of God is profitable," either "for doctrine," or "for reproof," either "for correction or for instruction in righteousness;" and "that the man of God," in the process of the work of God in his soul, has need of every part thereof, that he may at length "be perfect, throughly furnished unto all good works."

6. It is our part thus to preach Christ, by preaching all things whatsoever he hath revealed. We may indeed, without blame, yea, and with a peculiar blessing from God, declare the love of our Lord Jesus Christ; we may speak, in a more especial manner, of "the Lord our righteousness." We may expatiate upon the grace of God in Christ, "reconciling the world unto himself;" we may, at proper opportunities, dwell upon his praise, as "bearing the iniquities of us all, as wounded for our transgressions, and bruised for our iniquities, that by his stripes we might be healed:" -- But still we should not preach Christ, according to his word, if we were wholly to confine ourselves to this: We are not ourselves clear before God, unless we proclaim him in all his offices. To preach Christ, as a workman that needeth not to be ashamed, is to preach him, not only as our great High Priest, "taken from among men, and ordained for men, in things pertaining to God;" as such, "reconciling us to God by his blood," and "ever living to make intercession for us;" -- but likewise as the Prophet of the Lord, "who of God is made unto us wisdom," who, by his word and his Spirit, is with us always, "guiding us into all truth;" -- yea, and as remaining a King for ever; as giving laws to all whom he has bought with his blood; as restoring those to the image of God, whom he had first re-instated in his favour; as reigning in all believing hearts until he has "subdued all things to himself," -- until he hath utterly cast out all sin, and brought in everlasting righteousness.

II. 1. We establish the law, Secondly, when we so preach faith in Christ as not to supersede, but produce holiness; to produce all manner of holiness, negative and positive, of the heart and of the life.

In order to this, we continually declare, (what should be frequently and deeply considered by all "who would not make void the law through faith,") that faith itself, even Christian faith, the faith of God's elect, the faith of the operation of God, still is only the handmaid of love. As glorious and honourable as it is, it is not the end of the commandment. God hath given this honour to love alone: Love is the end of all the commandments of God. Love is the end, the sole end, of every dispensation of God, from the beginning of the world to the consummation of all things. And it will endure when heaven and earth flee away; for "love" alone "never faileth." Faith will totally fail; it will be swallowed up in sight, in the everlasting vision of God. But even then love, --

Its nature and its office still the same,

Lasting its lamp and unconsumed its flame, --

In deathless triumph shall for ever live,

And endless good diffuse, and endless praise receive.

2. Very excellent things are spoken of faith, and whosoever is a partaker thereof may well say with the Apostle, "Thanks be to God for his unspeakable gift." Yet still it loses all its excellence when brought into a comparison with love. What St. Paul observes concerning the superior glory of the gospel above that of the law may with great propriety be spoken of the superior glory of love above that of faith: "Even that which was made glorious hath no glory in this respect, by reason of the glory that excelleth. For if that which is done away is glorious, much more doth that which remaineth exceed in glory" Yea, all the glory of faith, before it is done away, arises hence, that it ministers to love: It is the great temporary means which God has ordained to promote that eternal end.

3. Let those who magnify faith beyond all proportion, so as to swallow up all things else, and who so totally misapprehend the nature of it as to imagine it stands in the place of love, consider farther, that as love will exist after faith, so it did exist long before it. The angels who, from the moment of their creation, beheld the face of their Father that is in heaven, had no occasion for faith, in its general notion, as it is the evidence of things not seen. Neither had they need of faith in its more particular acceptation, faith in the blood of Jesus: for he took not upon him the nature of angels, but only the seed of Abraham. There was therefore no place before the foundation of the world for faith either in the general or particular sense. But there was for love. Love existed from eternity, in God, the great ocean of love. Love had a place in all the children of God, from the moment of their creation. They received at once from their gracious Creator to exist, and to love.

4. Nor is it certain (as ingeniously and plausibly as many have descanted upon this) that faith, even in the general sense of the word, had any place in paradise. It is highly probable, from that short and uncircumstantial account which we have in Holy Writ, that Adam, before he rebelled against God, walked with him by sight and not by faith.

For then his reason's eye was strong and clear,

And (as an eagle can behold the sun)

Might have beheld his Maker's face as near,

As the' intellectual angels could have done.

He was then able to talk with him face to face, whose face we cannot now see and live; and consequently had no need of that faith whose office it is to supply the want of sight.

5. On the other hand, it is absolutely certain, faith, in its particular sense, had then no place. For in that sense it necessarily presupposes sin, and the wrath of God declared against the sinner; without which there is no need of an atonement for sin in order to the sinner's reconciliation with God. Consequently, as there was no need of an atonement before the fall, so there was no place for faith in that atonement; man being then pure from every stain of sin; holy as God is holy. But love even then filled his heart; it reigned in him without rival; and it was only when love was lost by sin, that faith was added, not for its own sake, nor with any design that it should exist any longer than until it had answered the end for which it was ordained, -- namely, to restore man to the love from which he was fallen. At the fall, therefore, was added this evidence of things unseen, which before was utterly needless; this confidence in redeeming love, which could not possibly have any place till the promise was made, that "the Seed of the woman should bruise the serpent's head."

6. Faith, then, was originally designed of God to re-establish the law of love. Therefore, in speaking thus, we are not undervaluing it, or robbing it of its due praise; but on the contrary showing its real worth, exalting it in its just proportion, and giving it that very place which the wisdom of God assigned it from the beginning. It is the grand means of restoring that holy love wherein man was originally created. It follows, that although faith is of no value in itself, (as neither is any other means whatsoever,) yet as it leads to that end, the establishing anew the law of love in our hearts; and as, in the present state of things, it is the only means under heaven for effecting it; it is on that account an unspeakable blessing to man, and of unspeakable value before God.

III. 1. And this naturally brings us to observe, Thirdly, the most important way of establishing the law; namely, the establishing it in our own hearts and lives. Indeed, without this, what would all the rest avail? We might establish it by our doctrine; we might preach it in its whole extent; might explain and enforce every part of it. We might open it in its most spiritual meaning, and declare the mysteries of the kingdom; we might preach Christ in all his offices, and faith in Christ as opening all the treasures of his love; and yet, all this time, if the law we preached were not established in our hearts, we should be of no more account before God than "sounding brass, or tinkling cymbals:" All our preaching would be so far from profiting ourselves, that it would only increase our damnation.

2. This is, therefore, the main point to be considered, How may we establish the law in our own hearts so that it may have its full influence on our lives? And this can only be done by faith.

Faith alone it is which effectually answers this end, as we learn from daily experience. For so long as we walk by faith, not by sight, we go swiftly on in the way of holiness. While we steadily look, not at the things which are seen, but at those which are not seen, we are more and more crucified to the world and the world crucified to us. Let but the eye of the soul be constantly fixed, not on the things which are temporal, but on those which are eternal, and our affections are more and more loosened from earth, and fixed on things above. So that faith, in general, is the most direct and effectual means of promoting all righteousness and true holiness; of establishing the holy and spiritual law in the hearts of them that believe.

3. And by faith, taken in its more particular meaning, for a confidence in a pardoning God, we establish his law in our own hearts in a still more effectual manner. For there is no motive which so powerfully inclines us to love God, as the sense of the love of God in Christ. Nothing enables us like a piercing conviction of this to give our hearts to him who was given for us. And from this principle of grateful love to God arises love to our brother also. Neither can we avoid loving our neighbour, if we truly believe the love wherewith God hath loved us. Now this love to man, grounded on faith and love to God, "worketh no ill to" our "neighbour." Consequently, it is, as the Apostle observes,"the fulfilling of the" whole negative "law." "For this, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself." Neither is love content with barely working no evil to our neighbour. It continually incites us to do good, as we have time and opportunity; to do good, in every possible kind, and in every possible degree, to all men. It is therefore, the fulfilling of the positive, likewise, as well as of the negative, law of God.

4. Nor does faith fulfil either the negative or positive law, as to the external part only; but it works inwardly by love, to the purifying of the heart, the cleansing it from all vile affections. Everyone that hath this faith in himself, "purifieth himself, even as he is pure;" -- purifieth himself from every earthly, sensual desire, from all vile and inordinate affections; yea, from the whole of that carnal mind which is enmity against God. At the same time, if it have its perfect work, it fills him with all goodness, righteousness, and truth. It brings all heaven into his soul; and causes him to walk in the light, even as God is in the light.

5. Let us thus endeavour to establish the law in ourselves; not sinning "because we are under grace," but rather using all the power we receive thereby, "to fulfil all righteousness." Calling to mind what light we received from God while his Spirit was convincing us of sin, let us beware we do not put out that light; what we had then attained let us hold fast. Let nothing induce us to build again what we have destroyed; to resume anything, small or great, which we then clearly saw was not for the glory of God, or the profit of our own soul; or to neglect anything, small or great, which we could not then neglect, without a check from our own conscience. To increase and perfect the light which we had before, let us now add the light of faith. Confirm we the former gift of God by a deeper sense of whatever he had then shown us, by a greater tenderness of conscience, and a more exquisite sensibility of sin. Walking now with joy, and not with fear, in a clear, steady sight of things eternal, we shall look on pleasure, wealth, praise-all the things of earth, as on bubbles upon the water; counting nothing important, nothing desirable, nothing worth a deliberate thought, but only what is "within the veil," where Jesus "sitteth at the right hand of God."

6. Can you say, "Thou art merciful to my unrighteousness; my sins thou rememberest no more?" Then for the time to come see that you fly from sin, as from the face of a serpent! For how exceeding sinful does it appear to you now! How heinous above all expression! On the other hand, in how amiable a light do you now see the holy and perfect will of God! Now, therefore, labour that it may be fulfilled, both in you, by you, and upon you! Now watch and pray that you may sin no more, that you may see and shun the least transgression of his law! You see the motes which you could not see before, when the sun shines into a dark place. In like manner you see the sins which you could not see before, now the Sun of Righteousness shines in your heart. Now, then, do all diligence to walk, in every respect, according to the light you have received! Now be zealous to receive more light daily, more of the knowledge and love of God, more of the Spirit of Christ, more of his life, and of the power of his resurrection! Now use all the knowledge, and love, and life, and power you have already attained: So shall you continually go on from faith to faith; so shall you daily increase in holy love, till faith is swallowed up in sight, and the law of love established to all eternity!

[44] [text from the 1872 edition]

Sermon 37: The Nature of Enthusiasm

Sermon 37 [45]

The Nature of Enthusiasm

"And Festus said with a loud voice, Paul, thou art beside thyself."

Acts 26:24.

1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself."

2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad."

3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.

4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man, it is in these instances only his head is touched. It is therefore acknowledged, that the madness under which he labours is of a particular kind; and accordingly they are accustomed to distinguish it by a particular name, "enthusiasm."

5. A term this, which is exceeding frequently used, which is scarce ever out of some men's mouths; and yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term -- to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith; and may possibly be of use to some who are justly charged with it; at least to others who might be so, were they not cautioned against it.

6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, enthousiasmos, is derived, none has yet been able to show. Some have endeavoured to derive it from en theoi, in God; because all enthusiasm has reference to him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. others would derive it from en thysiai, -- in sacrifice; because many of the enthusiasts of old were affected in the most violent manner during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise which some of those made who were so affected.

7. It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.

8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost."

9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.

10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.

11. As to the nature of enthusiasm, it is undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.

12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him.

13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.

The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come."

14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character.

15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.

16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians? -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"

17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not? Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good -- very knowing and very wise? How long? Perhaps till death brings you back to your senses, to bewail your folly for ever and ever!

18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.

19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles.

20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.

21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness.

22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things? And ought not His will to be the rule of our practice?" Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God."

23. "But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.

24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, "It is the will of God concerning me, that I should be as holy and do as much good as I can," he has only to enquire, "In which of these states can I be most holy, and do the most good?" And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God.

25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us.

26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful?" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm.

27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.

28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside universis tanquam singulis, et singulis tanquam universis; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend there is any room here for the charge of enthusiasm.

29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: Praesidet universis tanquam singulis: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with enthusiasm.

30. Against every sort of this it behoves us to guard with the utmost diligence; considering the dreadful effects it has so often produced, and which, indeed, naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows; and hereby it alienates us more and more from the favour and from the life of God. It dries up the very springs of faith and love, of righteousness and true holiness; seeing all these flow from grace: but "God resisteth the proud, and giveth grace" only "to the humble."

31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the enthusiast falls, there is small hope of his recovery. For reason will have little weight with him (as has been frequently and justly observed) who imagines he is led by a higher guide, -- by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgement and his own will, till he is altogether fixed and immovable.

32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel, then, that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects which have flowed from such dispositions in all ages; even all manner of wickedness, all the works of darkness, committed by those who call themselves Christians, while they wrought with greediness such things as were hardly named even among the Heathens.

Such is the nature, such the dreadful effects, of that manyheaded monster, Enthusiasm! From the consideration of which we may now draw some plain inferences, with regard to our own practice.

33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require.

34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy.

35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God.

36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.

37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked.

38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear.

39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"

[45] (text from the 1872 edition)

Sermon 38: A Caution against Bigotry

Sermon 38

A Caution against Bigotry

"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not."

Mark 9:38, 39.

1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth me; and whosoever receiveth me, receiveth not me" only, "but him that sent me." Then "John answered," that is, said, with reference to what our Lord had spoken just before, "Master, we saw one casting out devils in Thy name, and we forbad him, because he followeth not us." As if he had said, "Ought we to have received him? In receiving him, should we have received thee? Ought we not rather to have forbidden him? Did not we do well therein?" "But Jesus said, Forbid him not."

2. The same passage is recited by St. Luke, and almost in the same words. But it may be asked, "What is this to us, seeing no man now casts out devils? Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years? How then are we concerned in the case here proposed, or in our Lord's decision of it?"

3. Perhaps more nearly than is commonly imagined; the case proposed being no uncommon case. That we may reap our full advantage from it, I design to show, first, in what sense men may, and do, now cast out devils: secondly, what we may understand by, "He followeth not us." I shall, thirdly, explain our Lord's direction, "Forbid him not;" and conclude with an inference from the whole.

I. 1. I am, in the first place, to show, in what sense men may, and do, now cast out devils.

In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the Apostle terms him "the god of this world;" from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him "the prince of this world;" so absolute is his dominion over it. And hence St. John: "We know that we are of God, and" all who are not of God, "the whole world," "en toi poneroi keitai," --not lieth in wickedness, but "lieth in the wicked one;" lives and moves in him, as they who are not of the world do in God.

2. For the devil is not to be considered only as "a roaring lion going about seeking whom he may devour;" nor barely as a subtle enemy, who cometh unawares upon poor souls, and "leads them captive at his will;" but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the "strong one armed keepeth his house;" and if this "unclean spirit" sometimes "go out of a man," yet he often returns with "seven spirits worse than himself, and they enter in and dwell there." Nor can he be idle in his dwelling. He is continually "working in" these "children of disobedience." he works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.

3. It is, therefore, an unquestionable truth, that the god and prince of this world still possesses all who know not God. Only the manner wherein he possesses them now differs from that wherein he did it of old time. Then he frequently tormented their bodies as well as souls, and that openly, without any disguise: now he torments their souls only (unless in some rare cases), and that as covertly as possible. The reason of this difference is plain: it was then his aim to drive mankind into superstition; therefore, he wrought as openly as he could. But it is his aim to drive us into infidelity; therefore, he works as privately as he can: for the more secret he is, the more he prevails.

4. Yet, if we may credit historians, there are countries, even now, where he works as openly as aforetime. "But why in savage and barbarous countries only? Why not in Italy, France, or England?" For a very plain reason: he knows his men, and he knows what he hath to do with each. To Laplanders he appears barefaced; because he is to fix them in superstition and gross idolatry. But with you he is pursuing a different point. He is to make you idolize yourselves; to make you wiser in your own eyes than God himself, than all the oracles of God. Now, in order to do this, he must not appear in his own shape: that would frustrate his design. No: He uses all his art to make you deny his being, till he has you safe in his own place.

5. He reigns, therefore, although in a different way, yet as absolute in one land as in the other. He has the gay Italian infidel in his teeth, as sure as the wild Tartar. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases, swallows him up!

The god of this world holds his English worshippers full as fast as those in Lapland. But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness, therefore, does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty. Thus "the strong one armed keepeth his house, and his goods are in peace;" neither the Deist nor nominal Christian suspects he is there: so he and they are perfectly at peace with each other.

6. All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell; acting the more secure and uncontrolled, because they know not that he acts at all.

7. But how easily may we know the cause from its effects! These are sometimes gross and palpable. So they were in the most refined of the heathen nations. Go no farther than the admired, the virtuous Romans; and you will find these, when at the height of their learning and glory, "filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful."

8. The strongest parts of this description are confirmed by one whom some may think a more unexceptionable witness. I mean their brother heathen, Dion Cassius; who observes, that, before Caesar's return from Gaul, not only gluttony and lewdness of every kind were open and barefaced; not only falsehood, injustice, and unmercifulness abounded, in public courts, as well as private families; but the most outrageous robberies, rapine, and murders were so frequent in all parts of Rome, that few men went out of doors without making their wills, as not knowing if they should return alive!

9. As gross and palpable are the works of the devil among many (if not all) the modern heathens. The natural religion of the Creeks, Cherokees, Chickasaws, and all other Indians bordering on our southern settlements (not of a few single men, but of entire nations), is to torture all their prisoners from morning till night, till at length they roast them to death; and upon the slightest undesigned provocation, to come behind and shoot any of their own countrymen! Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains; and for mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another!

10. It were to be wished, that none but heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them! And not the Spaniards or Portuguese alone, butchering thousands in South America: not the Dutch only in the East Indies, or the French in North America, following the Spaniards step by step: our own countrymen, too, have wantoned in blood, and exterminated whole nations; plainly proving thereby what spirit it is that dwells and works in the children of disobedience.

11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But, alas! we cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land? How triumphant does the prince of this world reign in all these children of disobedience!

12. He less openly, but no less effectually, works in dissemblers, tale-bearers, liars, slanderers; in oppressors and extortioners, in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still; of honour, virtue, and public spirit! But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are, out of every nation and people, of whom he has full possession at this day.

13. If you consider this, you cannot but see in what sense men may now also cast out devils: yea, and every Minister of Christ does cast them out, if his Lord's work prosper in his hand.

By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God "destroys the works of the devil." The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation.

14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for "His ways are not as our ways, neither his thoughts as our thoughts." Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that "no flesh may glory in his sight."

II. 1. But shall we not forbid one who thus "casteth out devils," if "he followeth not us"? This, it seems, was both the judgement and practice of the Apostle, till he referred the case to his Master. "We forbad him," saith he, "because he followeth not us!" which he supposed to be a very sufficient reason. What we may understand by this expression, "He followeth not us," is the next point to be considered.

The lowest circumstance we can understand thereby, is, he has no outward connexion with us. We do not labour in conjunction with each other. He is not our fellow-helper in the gospel. And indeed whensoever our Lord is pleased to send many labourers into his harvest, they cannot all act in subordination to, or connexion with, each other. Nay, they cannot be personal acquaintance with, nor be so much as known to, one another. Many there will necessarily be, in different parts of the harvest, so far from having any mutual intercourse, that they will be as absolute strangers to each other as if they had lived in different ages. And concerning any of these whom we know not, we may doubtless say, "He followeth not us."

2. A Second meaning of this expression may be, --he is not of our party. It has long been matter of melancholy consideration to all who pray for the peace of Jerusalem, that so many several parties are still subsisting among those who are all styled Christians. This has been particularly observable in our own countrymen, who have been continually dividing from each other, upon points of no moment, and many times such as religion had no concern in. The most trifling circumstances have given rise to different parties, which have continued for many generations; and each of these would be ready to object to one who was on the other side, "He followeth not us."

3. That expression may mean, Thirdly, --he differs from us in our religious opinions. There was a time when all Christians were of one mind, as well as of one heart, so great grace was upon them all, when they were first filled with the Holy Ghost! But how short a space did this blessing continue! How soon was that unanimity lost! and difference of opinion sprang up again, even in the church of Christ, --and that not in nominal but in real Christians; nay, in the very chief of them, the Apostles themselves! Nor does it appear that the difference which then began was ever entirely removed. We do not find that even those pillars in the temple of God, so long as they remained upon the earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. It is therefore no way surprising, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any "casting out devils," he will be one that, in this sense, "followeth not us" --that is not of our opinion. It is scarce to be imagined he will be of our mind in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of importance; such as the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children.

4. He may differ from us, Fourthly, not only in opinion, but likewise in some point of practice. He may not approve of that manner of worshipping God which is practised in our congregation; and may judge that to be more profitable for his soul which took its rise from Calvin or Martin Luther. He may have many objections to that Liturgy which we approve of beyond all others; many doubts concerning that form of church government which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those which we believe to be the ordinances of Christ. Or, if we both agree that they are ordained of God, there may still remain a difference between us, either as to the manner of administering those ordinances, or the persons to whom they should be administered. Now the unavoidable consequence of any of these differences will be, that he who thus differs from us must separate himself, with regard to those points, from our society. In this respect, therefore, "he followeth not us": he is not (as we phrase it) "of our Church."

5. But in a far stronger sense "he followeth not us," who is not only of a different Church, but of such a Church as we account to be in many respects anti-scriptural and anti-Christian, --a Church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice; guilty of gross superstition as well as idolatry, --a Church that has added many articles to the faith which was once delivered to the saints; that has dropped one whole commandment of God, and made void several of the rest by her traditions; and that, pretending the highest veneration for, and strictest conformity to, the ancient Church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or Scripture. Now, most certainly, "he followeth not us," who stands at so great a distance from us.

6. And yet there may be a still wider difference than this. He who differs from us in judgement or practice, may possibly stand at a greater distance from us in affection than in judgement. And this indeed is a very natural and a very common effect of the other. The differences which begin in points of opinion seldom terminate there. They generally spread into the affections, and then separate chief friends. Nor are any animosities so deep and irreconcilable as those that spring from disagreement in religion. For this cause the bitterest enemies of a man are those of his own household. For this the father rises against his own children, and the children against the father; and perhaps persecute each other even to the death, thinking all the time they are doing God service. It is therefore nothing more than we may expect, if those who differ from us, either in religious opinions or practice, soon contract a sharpness, yea, bitterness towards us; if they are more and more prejudiced against us, till they conceive as ill an opinion of our persons as of our principles. An almost necessary consequence of this will be, they will speak in the same manner as they think of us. They will set themselves in opposition to us, and, as far as they are able, hinder our work; seeing it does not appear to them to be the work of God, but either of man or of the devil. He that thinks, speaks, and acts in such a manner as this, in the highest sense, "followeth not us."

7. I do not indeed conceive, that the person of whom the Apostle speaks in the text (although we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose that there was any material difference between him and the Apostles, much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord's own words, which immediately follow the text: "There is no man which shall do a miracle in My name, that can lightly speak evil of me." But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived, that, being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God.

III. 1. Suppose, then, a man have no intercourse with us, suppose he be not of our party, suppose he separate from our Church, yea, and widely differ from us, both in judgement, practice, and affection; yet if we see even this man "casting out devils," Jesus saith, "Forbid him not." This important direction of our Lord I am, in the Third place, to explain.

2. If we see this man casting out devils: But it is well if, in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature who does not immediately perceive how extremely unready we should be to believe that any man does cast out devils who "followeth not us" in all or most of the senses above recited: I had almost said, in any of them, seeing we may easily learn even from what passes in our own breasts, how unwilling men are to allow anything good in those who do not in all things agree with themselves.

3. "But what is a sufficient, reasonable proof, that a man does (in the sense above) cast out devils?" The answer is easy. Is there full proof, (1) That a person before us was a gross, open sinner? (2) That he is not so now? that he has broke off his sins, and lives a Christian life? And (3) That this change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, that this man casts out devils.

4. Then "forbid him not." Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have authority with him, do not use that authority to stop the work of God. Do not furnish him with reasons why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. Persuade him not to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at your hands.

5. "But what, if he be only a layman, who casts out devils! Ought I not to forbid him then?"

Is the fact allowed? Is there reasonable proof that this man has or does cast out devils? If there is, forbid him not; no, not at the peril of your soul. Shall not God work by whom he will work? No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go?

6. "But I do not know that he is sent of God." "Now herein is a marvellous thing" (may any of the seals of his mission say, any whom he hath brought from Satan to God), "that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing." If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge "that a notable miracle hath been wrought" then with what conscience, with what face, can you charge him whom God hath sent, "not to speak any more in his name"?

7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call, but that it is absolutely necessary, I deny.

"Nay, is not the Scripture express? No man taketh this honour unto himself, but he that is called of God, as was Aaron'" (Heb. 5:4).

Numberless times has this text been quoted on the occasion, as containing the very strength of the cause; but surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: he was called "to offer gifts and sacrifice for sin." That was his peculiar employment. Secondly, these men do not offer sacrifice at all, but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this.

8. "But what was the practice of the apostolic age?" You may easily see in the Acts of the Apostles. In the eighth chapter we read, "There was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles" (verse 1). "Therefore they that were scattered abroad went everywhere preaching the word" (verse 4). Now, were all these outwardly called to preach? No man in his senses can think so. Here, then, is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God.

9. Indeed, so far is the practice of the apostolic age from inclining us to think it was unlawful for a man to preach before he was ordained, that we have reason to think it was then accounted necessary. Certainly the practice and the direction of the Apostle Paul was, to prove a man before he was ordained at all. "Let these" (the deacons), says he, "first be proved; then let them use the office of a deacon" (1 Tim. 3:10). Proved, how? By setting them to construe a sentence of Greek and asking them a few commonplace questions? O amazing proof of a Minister of Christ! Nay; but by making a clear, open trial (as is still done by most of the Protestant Churches of Europe) not only whether their lives be holy and unblamable, but whether they have such gifts as are absolutely and indispensably necessary in order to edify the church of Christ.

10. But what if a man has these, and has brought sinners to repentance, and yet the Bishop will not ordain him? Then the Bishop does forbid him to cast out devils. But I dare not forbid him: I have published my reasons to all the world. Yet it is still insisted I ought to do it. You who insist upon it answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling: and this was prudent enough; for it is far easier to despise, at least seem to despise, an argument, than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, whatever others do, I dare not forbid him, lest I be found even to fight against God.

11. And whosoever thou art that fearest God, "forbid him not, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frightening him with consequences which very possibly will never be. You forbid him when you show any unkindness toward him either in language or behaviour; and much more when you speak of him to others either in an unkind or a contemptuous manner; when you endeavour to represent him to any either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him, --by discouraging sinners from hearing that word which is able to save their souls!

12. Yea, if you would observe our Lord's direction in its full meaning and extent, then remember his word: "He that is not for us is against us; and he that gathereth not with me scattereth": he that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God's side, or on Satan's. Are you on God's side? Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him.

IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, "because he followeth not us," then we are bigots. This is the inference I draw from what has been said. But the term "bigotry," I fear, as frequently as it is used, is almost as little understood as "enthusiasm." It is too strong an attachment to, or fondness for, our own party. opinion, church, and religion. Therefore he is a bigot who is so fond of any of these, so strongly attached to them, as to forbid any who casts out devils because he differs from himself in any or all these particulars.

2, Do you beware of this. Take care (1) That you do not convict yourself of bigotry, by your unreadiness to believe that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, (2) Am I not convicted of bigotry in this, in forbidding him directly or indirectly? Do I not directly forbid him on this ground, because he is not of my party, because he does not fall in with my opinions, or because he does not worship God according to that scheme of religion which I have received from my fathers?

3. Examine yourself, Do I not indirectly at least forbid him, on any of these grounds? Am I not sorry that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my Church, by disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I show no anger, contempt, or unkindness of any sort, either in my words or actions? Do I not mention behind his back, his (real or supposed) faults --his defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a bigot to this day.

4. "Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of" bigotry "in me, and lead me in the way everlasting." In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.

5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.

6. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another's not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man (O that he had always breathed the same spirit!), "Let Luther call me a hundred devils; I will still reverence him as a messenger of God."

Sermon 39: Catholic Spirit

Sermon 39

Catholic Spirit

"And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him, and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered: It is. If it be, give me thine hand."

2 Kings 10:15.

1. It is allowed even by those who do not pay this great debt, that love is due to all mankind, the royal law, "Thou shalt love thy neighbour as thyself," carrying its own evidence to all that hear it: and that, not according to the miserable construction put upon it by the zealots of old times, "Thou shalt love thy neighbour," thy relation, acquaintance, friend, "and hate thine enemy;" not so; "I say unto you," said our Lord, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children," may appear so to all mankind, "of your Father which is in heaven; who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

2. But it is sure, there is a peculiar love which we owe to those that love God. So David: "All my delight is upon the saints that are in the earth, and upon such as excel in virtue." And so a greater than he: "A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:34, 35). This is that love on which the Apostle John so frequently and strongly insists: "This," saith he, "is the message that ye heard from the beginning, that we should love one another" (1 John 3:11). "Hereby perceive we the love of God, because he laid down his life for us: and we ought," if love should call us thereto, "to lay down our lives for the brethren" (verse 16). And again: "Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God; for God is love" (4:7, 8). "Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (verses 10, 11).

3. All men approve of this; but do all men practise it? Daily experience shows the contrary. Where are even the Christians who "love one another as he hath given us commandment?" how many hindrances lie in the way! The two grand, general hindrances are, first, that they cannot all think alike and, in consequence of this, secondly, they cannot all walk alike; but in several smaller points their practice must differ in proportion to the difference of their sentiments.

4. But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection? Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works.

5. Surely in this respect the example of Jehu himself, as mixed a character as he was of, is well worthy both the attention and imitation of every serious Christian. "And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him; and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand."

The text naturally divides itself into two parts: --First, a question proposed by Jehu to Jehonadab: "Is thine heart right, as my heart is with thy heart?" Secondly, an offer made on Jehonadab's answering, "It is:" "If it be, give me thine hand."

I. 1. And, first, let us consider the question proposed by Jehu to Jehonadab, "Is thine heart right, as my heart is with thy heart?"

The very first thing we may observe in these words, is, that here is no inquiry concerning Jehonadab's opinions. And yet it is certain, he held some which were very uncommon, indeed quite peculiar to himself; and some which had a close influence upon his practice; on which, likewise, he laid so great a stress, as to entail them upon his children's children, to their latest posterity. This is evident from the account given by Jeremiah many years after his death: "I took Jaazaniah and his brethren and all his sons, and the whole house of the Rechabites, . . . and set before them pots full of wine, and cups, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab," or Jehonadab, "the son of Rechab, our father" (it would be less ambiguous, if the words were placed thus: "Jehonadab our father, the son of Rechab," out of love and reverence to whom, he probably desired his descendants might be called by his name), "commanded us, saying, ye shall drink no wine, neither ye, nor your sons for ever. Neither shall ye build house, nor sow seed; nor plant vineyard, nor have any: but all your days ye shall dwell in tents.... And we have obeyed, and done according to all that Jonadab our father commanded us" (Jer. 35:3-10).

2. And yet Jehu (although it seems to have been his manner both in things secular and religious, to drive furiously) does not concern himself at all with any of these things, but lets Jehonadab abound in his own sense. And neither of them appears to have given the other the least disturbance touching the opinions which he maintained.

3. It is very possible, that many good men now also may entertain peculiar opinions; and some of them may be as singular herein as even Jehonadab was. And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be "till the restitution of all things."

4. Nay, farther: although every man necessarily believes that every particular opinion which he holds is true (for to believe any opinion is not true, is the same thing as not to hold it); yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not, seeing humanum est errare et nescire: "To be ignorant of many things, and to mistake in some, is the necessary condition of humanity." This, therefore, he is sensible, is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot, know.

5. I say "perhaps he cannot know;" for who can tell how far invincible ignorance may extend? or (that comes to the same thing) invincible prejudice? --which is often so fixed in tender minds, that it is afterwards impossible to tear up what has taken so deep a root. And who can say, unless he knew every circumstance attending it, how far any mistake is culpable? seeing all guilt must suppose some concurrence of the will; of which he only can judge who searcheth the heart.

6. Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions, than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, "Is thy heart right, as my heart is with thy heart?"

7. We may, secondly, observe, that here is no inquiry made concerning Jehonadab's mode of worship; although it is highly probable there was, in this respect also, a very wide difference between them. For we may well believe Jehonadab, as well as all his posterity, worshipped God at Jerusalem! whereas Jehu did not: he had more regard to state-policy than religion. And, therefore, although he slew the worshippers of Baal, and "destroyed Baal out of Israel," yet from the convenient sin of Jeroboam, the worship of the "golden calves," he "departed not" (2 Kings 10:29).

8. But even among men of an upright heart, men who desire to "have a conscience void of offence," it must needs be, that, as long as there are various opinions, there will be various ways of worshipping God; seeing a variety of opinion necessarily implies a variety of practice. And as, in all ages, men have differed in nothing more than in their opinions concerning the Supreme Being, so in nothing have they more differed from each other, than in the manner of worshipping him. Had this been only in the heathen world, it would not have been at all surprising: for we know, these "by" their "wisdom knew not God;" nor, therefore, could they know how to worship him. But is it not strange, that even in the Christian world, although they all agree in the general, "God is a Spirit; and they that worship him must worship him in spirit and in truth;" yet the particular modes of worshipping God are almost as various as among the heathens?

9. And how shall we choose among so much variety? No man can choose for, or prescribe to, another. But every one must follow the dictates of his own conscience, in simplicity and godly sincerity. He must be fully persuaded in his own mind and then act according to the best light he has. Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God.

10. Although, therefore, every follower of Christ is obliged, by the very nature of the Christian institution, to be a member of some particular congregation or other, some Church, as it is usually termed (which implies a particular manner of worshipping God; for "two cannot walk together unless they be agreed"); yet none can be obliged by any power on earth but that of his own conscience, to prefer this or that congregation to another, this or that particular manner of worship. I know it is commonly supposed, that the place of our birth fixes the Church to which we ought to belong; that one, for instance, who is born in England, ought to be a member of that which is styled the Church of England, and consequently, to worship God in the particular manner which is prescribed by that Church. I was once a zealous maintainer of this; but I find many reasons to abate of this zeal. I fear it is attended with such difficulties as no reasonable man can get over. Not the least of which is, that if this rule had took place, there could have been no Reformation from Popery; seeing it entirely destroys the right of private judgement, on which that whole Reformation stands.

11. I dare not, therefore, presume to impose my mode of worship on any other. I believe it is truly primitive and apostolical: but my belief is no rule for another. I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation? Do you receive the same form of church government, and allow the same church officers, with me? Do you join in the same form of prayer wherein I worship God? I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do? nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord's supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, "Is thine heart right, as my heart is with thy heart?"

12. But what is properly implied in the question? I do not mean, What did Jehu imply therein? But, What should a follower of Christ understand thereby, when he proposes it to any of his brethren?

The first thing implied is this: Is thy heart right with God? Dost thou believe his being and his perfections? his eternity, immensity, wisdom, power? his justice, mercy, and truth? Dost thou believe that he now "upholdeth all things by the word of his power?" and that he governs even the most minute, even the most noxious, to his own glory, and the good of them that love him? hast thou a divine evidence, a supernatural conviction, of the things of God? Dost thou "walk by faith not by sight?" looking not at temporal things, but things eternal?

13. Dost thou believe in the Lord Jesus Christ, "God over all, blessed for ever?" Is he revealed in thy soul? Dost thou know Jesus Christ and him crucified? Does he dwell in thee, and thou in him? Is he formed in thy heart by faith? having absolutely disclaimed all thy own works, thy own righteousness, hast thou "submitted thyself unto the righteousness of God, which is by faith in Christ Jesus? Art thou "found in him, not having thy own righteousness, but the righteousness which is by faith?" And art thou, through him, "fighting the good fight of faith, and laying hold of eternal life?"

14. Is thy faith energoumene di agapes, --filled with the energy of love? Dost thou love God (I do not say "above all things," for it is both an unscriptural and an ambiguous expression, but) "with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength?" Dost thou seek all thy happiness in him alone? And dost thou find what thou seekest? Does thy soul continually "magnify the Lord, and thy spirit rejoice in God thy Saviour?" having learned "in everything to give thanks, dost thou find "it is a joyful and a pleasant thing to be thankful?" Is God the centre of thy soul, the sum of all thy desires? Art thou accordingly laying up thy treasure in heaven, and counting all things else dung and dross? hath the love of God cast the love of the world out of thy soul? Then thou art "crucified to the world;" thou art dead to all below; and thy "life is hid with Christ in God."

15. Art thou employed in doing, "not thy own will, but the will of him that sent thee" --of him that sent thee down to sojourn here awhile, to spend a few days in a strange land, till, having finished the work he hath given thee to do, thou return to thy Father's house? Is it thy meat and drink "to do the will of thy Father which is in heaven?" Is thine eye single in all things? always fixed on him? always looking unto Jesus? Dost thou point at him in whatsoever thou doest? in all thy labour, thy business, thy conversation? aiming only at the glory of God in all, "whatsoever thou doest, either in word or deed, doing it all in the name of the Lord Jesus; giving thanks unto God, even the Father, through him?"

16. Does the love of God constrain thee to serve him with fear, to "rejoice unto him with reverence?" Art thou more afraid of displeasing God, than either of death or hell? Is nothing so terrible to thee as the thought of offending the eyes of his glory? Upon this ground, dost thou "hate all evil ways," every transgression of his holy and perfect law; and herein "exercise thyself, to have a conscience void of offence toward God, and toward man?"

17. Is thy heart right toward thy neighbour? Dost thou love as thyself, all mankind, without exception? "If you love those only that love you, what thank have ye?" Do you "love your enemies?" Is your soul full of good-will, of tender affection, toward them? Do you love even the enemies of God, the unthankful and unholy? Do your bowels yearn over them? Could you "wish yourself" temporally "accursed" for their sake? And do you show this by "blessing them that curse you, and praying for those that despitefully use you, and persecute you?"

18. Do you show your love by your works? While you have time as you have opportunity, do you in fact "do good to all men," neighbours or strangers, friends or enemies, good or bad? Do you do them all the good you can; endeavouring to supply all their wants; assisting them both in body and soul, to the uttermost of your power? --If thou art thus minded, may every Christian say, yea, if thou art but sincerely desirous of it, and following on till thou attain, then "thy heart is right, as my heart is with thy heart."

II. 1. "If it be, give me thy hand." I do not mean, "Be of my opinion." You need not: I do not expect or desire it. Neither do I mean, "I will be of your opinion." I cannot, it does not depend on my choice: I can no more think, than I can see or hear, as I will. Keep you your opinion; I mine; and that as steadily as ever. You need not even endeavour to come over to me, or bring me over to you. I do not desire you to dispute those points, or to hear or speak one word concerning them. Let all opinions alone on one side and the other: only "give me thine hand."

2. I do not mean, "Embrace my modes of worship," or, "I will embrace yours." This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight "If thine heart is as my heart," if thou lovest God and all mankind, I ask no more: "give me thine hand."

3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that "despitefully use thee, and persecute thee;" not only as a stranger, as one of whom thou knowest neither good nor evil, --I am not satisfied with this, --no; "if thine heart be right, as mine with thy heart," then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.

4. Love me (but in a higher degree than thou dost the bulk of mankind) with the love that is long-suffering and kind; that is patient, --if I am ignorant or out of the way, bearing and not increasing my burden; and is tender, soft, and compassionate still; that envieth not, if at any time it please God to prosper me in his work even more than thee. Love me with the love that is not provoked, either at my follies or infirmities; or even at my acting (if it should sometimes so appear to thee) not according to the will of God. Love me so as to think no evil of me; to put away all jealousy and evil-surmising. Love me with the love that covereth all things; that never reveals either my faults or infirmities, --that believeth all things; is always willing to think the best, to put the fairest construction on all my words and actions, --that hopeth all things; either that the thing related was never done; or not done with such circumstances as are related; or, at least, that it was done with a good-intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected; and whatever is wanting, supplied, through the riches of his mercy in Christ Jesus.

5 I mean, Secondly, commend me to God in all thy prayers; wrestle with him in my behalf, that he would speedily correct what he sees amiss, and supply what is wanting in me. In thy nearest access to the throne of grace, beg of him who is then very present with thee, that my heart may be more as thy heart, more right both toward God and toward man; that I may have a fuller conviction of things not seen, and a stronger view of the love of God in Christ Jesus; may more steadily walk by faith, not by sight; and more earnestly grasp eternal life. Pray that the love of God and of all mankind may be more largely poured into my heart; that I may be more fervent and active in doing the will of my Father which is in heaven, more zealous of good works, and more careful to abstain from all appearance of evil.

6. I mean, Thirdly, provoke me to love and to good works. Second thy prayer, as thou hast opportunity, by speaking to me, in love, whatsoever thou believest to be for my soul's health. Quicken me in the work which God has given me to do, and instruct me how to do it more perfectly. Yea, "smite me friendly, and reprove me," whereinsoever I appear to thee to be doing rather my own will, than the will of him that sent me. O speak and spare not, whatever thou believest may conduce, either to the amending my faults, the strengthening my weakness, the building me up in love, or the making me more fit, in any kind, for the Master's use.

7. I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions, and thy own manner of worshipping God), join with me in the work of God; and let us go on hand in hand. And thus far, it is certain, thou mayest go. Speak honourably wherever thou art, of the work of God, by whomsoever he works, and kindly of his messengers. And, if it be in thy power, not only sympathize with them when they are in any difficulty or distress, but give them a cheerful and effectual assistance, that they may glorify God on thy behalf.

8. Two things should be observed with regard to what has been spoken under this last head: the one, that whatsoever love, whatsoever offices of love, whatsoever spiritual or temporal assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him: the other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we may all love one another as Christ hath loved us.

III. 1. One inference we may make from what has been said. We may learn from hence, what is a catholic spirit.

There is scarce any expression which has been more grossly misunderstood, and more dangerously misapplied, than this: but it will be easy for any who calmly consider the preceding observations, to correct any such misapprehensions of it, and to prevent any such misapplication.

For, from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being "driven to and fro, and tossed about with every wind of doctrine," is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. Observe this, you who know not what spirit ye are of: who call yourselves men of a catholic spirit, only because you are of a muddy understanding; because your mind is all in a mist; because you have no settled, consistent principles, but are for jumbling all opinions together. Be convinced, that you have quite missed your way; you know not where you are. You think you are got into the very spirit of Christ; when, in truth, you are nearer the spirit of Antichrist. Go, first, and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.

2. From what has been said, we may learn, secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise, would not be a blessing but a curse. Far from being an help thereto, it would, so long as it remained, be an unspeakable hindrance to the worshipping of God in spirit and in truth. But the man of a truly catholic spirit, having weighed all things in the balance of the sanctuary, has no doubt, no scruple at all, concerning that particular mode of worship wherein he joins. He is clearly convinced, that this manner of worshipping God is both scriptural and rational. He knows none in the world which is more scriptural, none which is more rational. Therefore, without rambling hither and thither, he cleaves close thereto, and praises God for the opportunity of so doing.

3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness.

4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, --his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.

5. If, then, we take this word in the strictest sense, a man of a catholic spirit is one who, in the manner above-mentioned, gives his hand to all whose hearts are right with his heart: one who knows how to value, and praise God for, all the advantages he enjoys, with regard to the knowledge of the things of God, the true scriptural manner of worshipping him, and, above all, his union with a congregation fearing God and working righteousness: one who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves--as friends, as brethren in the Lord, as members of Christ and children of God, as joint partakers now of the present kingdom of God, and fellow heirs of his eternal kingdom--all, of whatever opinion or worship, or congregation, who believe in the Lord Jesus Christ; who love God and man; who, rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is the man of a truly catholic spirit, who bears all these continually upon his heart; who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready "to spend and be spent for them;" yea, to lay down his life for their sake.

6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou hast heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgement, or straitened in thy bowels: but keep an even pace, rooted in the faith once delivered to the saints, and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!

[Charles Wesley's hymn, CATHOLIC LOVE, added in some editions:

Weary of all this wordy strife,

These notions, forms, and modes, and names,

To Thee, the way, the Truth, the Life,

Whose love my simple heart inflames,

Divinely taught, at last I fly,

With Thee and Thine to live and die.

Forth from the midst of Babel brought,

Parties and sects I cast behind;

Enlarged my heart, and free my thought,

Where'er the latent truth I find

The latent truth with joy to own,

And bow to Jesus' name alone.

Redeem'd by Thine almighty grace,

I taste my glorious liberty,

With open arms the world embrace,

But cleave to those who cleave to Thee;

But only in Thy saints delight,

Who walk with God in purest white.

One with the little flock I rest,

The members sound who hold the head.

The chosen few, with pardon blest

And by th' anointing Spirit led

Into the mind that was in Thee

Into the depths of Deity.

My brethren, friends, and kinsmen these

Who do my heavenly Father's will;

Who aim at perfect holiness,

And all Thy counsels to fulfil,

Athirst to be whate'er Thou art,

And love their God with all their heart.

For these, howe'er in flesh disjoin'd,

Where'er dispersed o'er earth abroad,

Unfeign'd, unbounded love I find

And constant as the life of God

Fountain of life, from thence it sprung,

As pure, as even, and as strong.

Join'd to the hidden church unknown

In this sure bond of perfectness

Obscurely safe, I dwell alone

And glory in th' uniting grace,

To me, to each believer given,

To all Thy saints in earth and heaven.

Charles Wesley]

Sermon 40: Christian Perfection

Sermon 40 [46]

Christian Perfection

"Not as though I had already attained, either were already perfect."

Phil. 3:12.

1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican.

2. And hence some have advised, wholly to lay aside the use of those expressions, "because they have given so great offence." But are they not found in the oracles of God? If so, by what authority can any Messenger of God lay them aside, even though all men should be offended? We have not so learned Christ; neither may we thus give place to the devil. Whatsoever God hath Spoken that will we speak, whether men will hear or whether they will forbear; knowing that then alone can any Minister of Christ be "pure from the blood of all men," when he hath "not shunned to declare unto them all the counsel of God." [Acts 20:26, 27]

3. We may not, therefore, lay these expressions aside, seeing they are the words of God, and not of man. But we may and ought to explain the meaning of them, that those who are sincere of heart may not err to the right hand or to the left, from the mark of the prize of their high calling. And this is the more needful to be done because in the verse already repeated the Apostle speaks of himself as not perfect: "Not," saith he, "as though I were already perfect." And yet immediately after, in the fifteenth verse, he speaks of himself, yea and many others, as perfect. "Let us," saith he, "as many as be perfect, be thus minded." [Phil. 3:15]

4. In order, therefore, to remove the difficulty arising from this seeming contradiction, as well as to give light to them who are pressing forward to the mark, and that those who are lame be not turned out of the way, I shall endeavor to show,

First, in what sense Christians are not; and,

Secondly, in what sense they are, perfect.

I. 1. In the first place I shall endeavor to show in what sense Christians are not perfect. And both from experience and Scripture it appears, First, that they are not perfect in knowledge: they are not so perfect in this life as to be free from ignorance. They know, it may be, in common with other men, many things relating to the present world; and they know, with regard to the world to come, the general truths which God hath revealed. They know, likewise, (what the natural man receiveth not, for these things are spiritually discerned,) "what manner of love" it is wherewith "the Father" hath loved them, "that they should be called the sons of God." [1 John 3:1] They know the mighty working of his Spirit in their hearts; [Eph. 3:16] and the wisdom of his providence, directing all their paths, [Prov. 3:6] and causing all things to work together for their good. [Rom. 8:28] Yea, they know in every circumstance of life what the Lord requireth of them, and how to keep a conscience void of offence both toward God and toward man. [Acts 24:16]

2. But innumerable are the things which they know not. Touching the Almighty himself, they cannot search him out to perfection. "Lo, these are but a part of his ways; but the thunder of his power who can understand?" [Job 26:14] They cannot understand, I will not say, how "there are Three that bear record in heaven, the Father, the Son, and the Holy Spirit, and these three are one;" [1 John 5:7] or how the eternal Son of God "took upon himself the form of a servant;" [Phil. 2:7] -- but not any one attribute, not any one circumstance of the divine nature. [2 Pet. 1:4] Neither is it for them to know the times and seasons [Acts 1:7] when God will work his great works upon the earth; no, not even those which he hath in part revealed by his servants and Prophets since the world began. [see Amos 3:7] Much less do they know when God, having "accomplished the number of his elect, will hasten his kingdom;" when "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat." [2 Pet. 3:10]

3. They know not the reasons even of many of his present dispensations with the sons of men; but are constrained to rest here, -- Though "clouds and darkness are round about him, righteousness and judgment are the habitation of his seat." [Ps. 97:2] Yea, often with regard to his dealings with themselves, doth their Lord say unto them, "What I do, thou knowest not now; but thou shalt know hereafter." [John 13:7] And how little do they know of what is ever before them, of even the visible works of his hands! -- How "he spreadeth the north over the empty place, and hangeth the earth upon nothing?" [Job 26:7] how he unites all the parts of this vast machine by a secret chain which cannot be broken? So great is the ignorance, so very little the knowledge, of even the best of men!

4. No one, then, is so perfect in this life, as to be free from ignorance. Nor, Secondly, from mistake; which indeed is almost an unavoidable consequence of it; seeing those who "know but in part" [1 Cor. 13:12] are ever liable to err touching the things which they know not. It is true, the children of God do not mistake as to the things essential to salvation: They do not "put darkness for light, or light for darkness;" [Isa. 5:20] neither "seek death in the error of their life." [Wisdom 1:12] For they are "taught of God," and the way which he teaches them, the way of holiness, is so plain, that "the wayfaring man, though a fool, need not err therein." [Isa. 35:8] But in things unessential to salvation they do err, and that frequently. The best and wisest of men are frequently mistaken even with regard to facts; believing those things not to have been which really were, or those to have been done which were not. Or, suppose they are not mistaken as to the fact itself, they may be with regard to its circumstances; believing them, or many of them, to have been quite different from what in truth, they were. And hence cannot but arise many farther mistakes. Hence they may believe either past or present actions which were or are evil, to be good; and such as were or are good, to be evil. Hence also they may judge not according to truth with regard to the characters of men; and that, not only by supposing good men to be better, or wicked men to be worse, than they are, but by believing them to have been or to be good men who were or are very wicked; or perhaps those to have been or to be wicked men, who were or are holy and unreprovable.

5. Nay, with regard to the Holy Scriptures themselves, as careful as they are to avoid it, the best of men are liable to mistake, and do mistake day by day; especially with respect to those parts thereof which less immediately relate to practice. Hence even the children of God are not agreed as to the interpretation of many places in holy writ: Nor is their difference of opinion any proof that they are not the children of God on either side; but it is a proof that we are no more to expect any living man to be infallible than to be omniscient.

6. If it be objected to what has been observed under this and the preceding head, that St. John, speaking to his brethren in the faith says, "Ye have an unction from the Holy One, and ye know all things:" (1 John 2:20:) The answer is plain: "Ye know all things that are needful for your souls' health." [cf. 3 John 2] That the Apostle never designed to extend this farther, that he could not speak it in an absolute sense, is clear, First from hence; -- that otherwise he would describe the disciple as "above his Master;" seeing Christ himself, as man, knew not all things: "Of that hour," saith he, "knoweth no man; no, not the Son, but the Father only." [Mark 13:32] It is clear, Secondly, from the Apostle's own words that follow: "These things have I written unto you concerning them that deceive you;" [cf. 1 John 3:7] as well as from his frequently repeated caution, "Let no man deceive you;" [see Mark 13:5; Eph. 5:6; 2 Thess. 2:3] which had been altogether needless, had not those very persons who had that unction from the Holy One [1 John 2:20] been liable, not to ignorance only, but to mistake also.

7. Even Christians, therefore, are not so perfect as to be free either from ignorance or error: We may, Thirdly, add, nor from infirmities. -- Only let us take care to understand this word aright: Only let us not give that soft title to known sins, as the manner of some is. So, one man tells us, "Every man has his infirmity, and mine is drunkenness;" Another has the infirmity of uncleanness; another of taking God's holy name in vain; and yet another has the infirmity of calling his brother, "Thou fool," [Matt. 5:22] or returning "railing for railing." [1 Pet. 3:9] It is plain that all you who thus speak, if ye repent not, shall, with your infirmities, go quick into hell! But I mean hereby, not only those which are properly termed bodily infirmities, but all those inward or outward imperfections which are not of a moral nature. Such are the weakness or slowness of understanding, dulness or confusedness of apprehension, incoherency of thought, irregular quickness or heaviness of imagination. Such (to mention no more of this kind) is the want of a ready or of a retentive memory. Such in another kind, are those which are commonly, in some measure, consequent upon these; namely, slowness of speech, impropriety of language, ungracefulness of pronunciation; to which one might add a thousand nameless defects, either in conversation or behaviour. These are the infirmities which are found in the best of men, in a larger or smaller proportion. And from these none can hope to be perfectly freed till the spirit returns to God that gave it. [Eccles. 12:7]

8. Nor can we expect, till then, to be wholly free from temptation. Such perfection belongeth not to this life. It is true, there are those who, being given up to work all uncleanness with greediness, [Eph. 4:19] scarce perceive the temptations which they resist not, and so seem to be without temptation. There are also many whom the wise enemy of souls, seeing to be fast asleep in the dead form of godliness, will not tempt to gross sin, lest they should awake before they drop into everlasting burnings. I know there are also children of God who, being now justified freely, [Rom. 5:1] having found redemption in the blood of Christ, [Eph. 1:7] for the present feel no temptation. God hath said to their enemies, "Touch not mine anointed, and do my children no harm." [see 1 Chron. 16:22] And for this season, it may be for weeks or months, he causeth them to "ride on high places;" [Deut. 32:13] he beareth them as on eagles' wings, [Exod. 19:4] above all the fiery darts of the wicked one. [Eph. 6:16] But this state will not last always; as we may learn from that single consideration, -- that the Son of God himself, in the days of his flesh, was tempted even to the end of his life. [Heb. 2:18; 4:15; 6:7] Therefore, so let his servant expect to be; for "it is enough that he be as his Master." [Luke 6:40]

9. Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance or mistake, or infirmities or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus every one that is perfect is holy, and every one that is holy is, in the Scripture sense, perfect. Yet we may, lastly, observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of a continual increase. So that how much soever any man hath attained, or in how high a degree soever he is perfect, he hath still need to "grow in grace," [2 Pet. 3:18] and daily to advance in the knowledge and love of God his Saviour. [see Phil. 1:9]

II. 1. In what sense, then, are Christians perfect? This is what I shall endeavor, in the Second place, to show. But it should be premised, that there are several stages in Christian life, as in natural; some of the children of God being but new-born babes; others having attained to more maturity. And accordingly St. John, in his first Epistle, (1 John 2:12.) applies himself severally to those he terms little children, those he styles young men, and those whom he entitles fathers. "I write unto you, little children," saith the Apostle, "because your sins are forgiven you:" Because thus far you have attained, -- being "justified freely," you "have peace with God, through Jesus Christ." [Rom. 5:1] "I write unto you, young men, because ye have overcome the wicked one;" or (as he afterwards addeth,) "because ye are strong, and the word of God abideth in you." [1 John 2:13, 14] Ye have quenched the fiery darts of the wicked one, [Eph. 6:16] the doubts and fears wherewith he disturbed your first peace; and the witness of God, that your sins are forgiven, now abideth in your heart. "I write unto you, fathers, because ye have known him that is from the beginning." [1 John 2:13] Ye have known both the Father and the Son and the Spirit of Christ, in your inmost soul. Ye are "perfect men, being grown up to the measure of the stature of the fulness of Christ." [Eph. 4:13]

2. It is of these chiefly I speak in the latter part of this discourse: For these only are properly Christians. But even babes in Christ are in such a sense perfect, or born of God, (an expression taken also in divers senses,) as, First, not to commit sin. If any doubt of this privilege of the sons of God, the question is not to be decided by abstract reasonings, which may be drawn out into an endless length, and leave the point just as it was before. Neither is it to be determined by the experience of this or that particular person. Many may suppose they do not commit sin, when they do; but this proves nothing either way. To the law and to the testimony we appeal. "Let God be true, and every man a liar." [Rom. 3:4] By his Word will we abide, and that alone. Hereby we ought to be judged.

3. Now the Word of God plainly declares, that even those who are justified, who are born again in the lowest sense, "do not continue in sin;" that they cannot "live any longer therein;" (Rom. 6:1, 2; ) that they are "planted together in the likeness of the death" of Christ; (Rom. 6:5; ) that their "old man is crucified with him," the body of sin being destroyed, so that henceforth they do not serve sin; that being dead with Christ, they are free from sin; (Rom. 6:6, 7; ) that they are "dead unto sin, and alive unto God;" (Rom. 6:11; ) that "sin hath no more dominion over them," who are "not under the law, but under grace;" but that these, "being free from sin, are become the servants of righteousness." (Rom. 6:14, 18)

4. The very least which can be implied in these words, is, that the persons spoken of therein, namely, all real Christians, or believers in Christ, are made free from outward sin. And the same freedom, which St. Paul here expresses in such variety of phrases, St. Peter expresses in that one: (1 Pet. 4:1, 2:) "He that hath suffered in the flesh hath ceased from sin, -- that he no longer should live to the desires of men, but to the will of God." For this ceasing from sin, if it be interpreted in the lowest sense, as regarding only the outward behaviour, must denote the ceasing from the outward act, from any outward transgression of the law.

5 . But most express are the well-known words of St. John, in the third chapter of his First Epistle, verse 8: "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: And he cannot sin because he is born of God." [1 John 3:8, 9] And those in the fifth: (1 John 5:18:) "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not."

6. Indeed it is said this means only, He sinneth not wilfully; or he doth not commit sin habitually; or, not as other men do; or, not as he did before. But by whom is this said? By St.John? No. There is no such word in the text; nor in the whole chapter; nor in all his Epistle; nor in any part of his writings whatsoever. Why then, the best way to answer a bold assertion is simply to deny it. And if any man can prove it from the Word of God, let him bring forth his strong reasons.

7. And a sort of reason there is, which has been frequently brought to support these strange assertions, drawn from the examples recorded in the Word of God: "What!" say they, "did not Abraham himself commit sin, -- prevaricating, and denying his wife? Did not Moses commit sin, when he provoked God at the waters of strife? Nay, to produce one for all, did not even David, the man after God's own heart,' commit sin, in the matter of Uriah the Hittite; even murder and adultery?" It is most sure he did. All this is true. But what is it you would infer from hence? It may be granted, First, that David, in the general course of his life, was one of the holiest men among the Jews; and, Secondly, that the holiest men among the Jews did sometimes commit sin. But if you would hence infer, that all Christians do and must commit sin as long as they live; this consequence we utterly deny: It will never follow from those premises.

8. Those who argue thus, seem never to have considered that declaration of our Lord: (Matt. 11:11:) "Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: Notwithstanding he that is least in the kingdom of heaven is greater than he." I fear, indeed, there are some who have imagined "the kingdom of heaven," here, to mean the kingdom of glory; as if the Son of God had just discovered to us, that the least glorified saint in heaven is greater than any man upon earth! To mention this is sufficiently to refute it. There can, therefore, no doubt be made, but "the kingdom of heaven," here, (as in the following verse, where it is said to be taken by force.) [Matt. 11:12] or, "the kingdom of God," as St. Luke expresses it, -- is that kingdom of God on earth whereunto all true believers in Christ, all real Christians, belong. In these words, then, our Lord declares two things: First, that before his coming in the flesh, among all the children of men there had not been one greater than John the Baptist; whence it evidently follows, that neither Abraham, David, nor any Jew was greater than John. Our Lord, Secondly, declares that he which is least in the kingdom of God (in that kingdom which he came to set up on earth, and which the violent now began to take by force) is greater than he: -- Not a greater Prophet as some have interpreted the word; for this is palpably false in fact; but greater in the grace of God, and the knowledge of our Lord Jesus Christ. Therefore, we cannot measure the privileges of real Christians by those formerly given to the Jews. Their "ministration," (or dispensation,) we allow "was glorious;" but ours "exceeds in glory." [2 Cor. 3:7-9] So that whosoever would bring down the Christian dispensation to the Jewish standard, whosoever gleans up the examples of weakness, recorded in the Law and the Prophets, and thence infers that they who have "put on Christ" [Gal. 3:27] are endued with no greater strength, doth greatly err, neither "knowing the Scriptures, nor the power of God." [Matt. 22:29]

9. "But are there not assertions in Scripture which prove the same thing, if it cannot be inferred from those examples? Does not the Scripture say expressly, "Even a just man sinneth seven times a day?" I answer, No. The Scripture says no such thing. There is no such text in all the Bible. That which seems to be intended is the sixteenth verse of the twenty-fourth chapter of the Proverbs the words of which are these: "A just man falleth seven times, and riseth up again." [Prov. 24:16] But this is quite another thing. For, First, the words "a day" are not in the text. So that if a just man falls seven times in his life, it is as much as is affirmed here. Secondly, here is no mention of falling into sin at all; what is here mentioned is falling into temporal affliction. This plainly appears from the verse before, the words of which are these: "Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place." [Prov. 24:15] It follows, "For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief." As if he had said, "God will deliver him out of his trouble; but when thou fallest, there shall be none to deliver thee."

10. "But, however, in other places," continue the objectors, "Solomon does assert plainly, There is no man that sinneth not;' (1 Kings 8:46; 2 Chron. 6:36; ) yea, "There is not a just man upon earth that doeth good, and sinneth not.' (Eccles. 7:20.)" I answer, Without doubt, thus it was in the days of Solomon. Yea, thus it was from Adam to Moses, from Moses to Solomon, and from Solomon to Christ. There was then no man that sinned not. Even from the day that sin entered into the world, there was not a just man upon earth that did good and sinned not, until the Son of God was manifested to take away our sins. It is unquestionably true, that "the heir, as long as he is a child, differeth nothing from a servant." [Gal. 4:1] And that even so they (all the holy men of old, who were under the Jewish dispensation) were, during that infant state of the Church, "in bondage under the elements of the world." [Gal. 4:3] "But when the fulness of the time was come, God sent forth his Son, made under the law, to redeem them that were under the law, that they might receive the adoption of sons;" [Gal. 4:4] -- that they might receive that "grace which is now made manifest by the appearing of our Saviour, Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel." (2 Tim. 1:10.) Now, therefore, they "are no more servants, but sons." [see Gal. 4:7] So that, whatsoever was the case of those under the law, we may safely affirm with St. John, that, since the gospel was given, "he that is born of God sinneth not." [1 John 5:18]

11. It is of great importance to observe, and that more carefully than is commonly done, the wide difference there is between the Jewish and the Christian dispensation; and that ground of it which the same Apostle assigns in the seventh chapter of his Gospel. (John 7:38) After he had there related, those words of our blessed Lord, "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water," he immediately subjoins, "This spake he of the Spirit," ou emellon lambanein hoi pisteuontes eis auton, which they who should believe on him were afterwards to receive. For the holy Ghost was not yet given, because that Jesus was not yet glorified. [John 7:39] Now, the Apostle cannot mean here, (as some have taught,) that the miracle-working power of the holy Ghost was not yet given. For this was given; our Lord had given it to all the Apostles, when he first sent them forth to preach the gospel. he then gave them power over unclean spirits to cast them out; power to heal the sick; yea, to raise the dead. [Mark 10:8] But the Holy Ghost was not yet given in his sanctifying graces, as he was after Jesus was glorified. It was then when he ascended up on high, and led captivity captive, that he received those gifts for men, yea, even for the rebellious, that the Lord God might dwell among them." [Ps. 68:18; cf. Eph. 4:8] And when the day of Pentecost was fully come, [Acts 2:1] then first it was, that they who "waited for the promise of the Father" [Acts 1:4] were made more than conquerors [Rom. 8:37] over sin by the Holy Ghost given unto them.

12. That this great salvation from sin was not given till Jesus was glorified, St. Peter also plainly testifies; where, speaking of his brethren in the flesh, as now "receiving the end of their faith, the salvation of their souls," he adds, (1 Peter 1:9, 10.) "of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace" that is, the gracious dispensation, "that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ. and the glory," the glorious salvation, "that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven;" [1 Pet. 1:12] viz., at the day of Pentecost, and so unto all generations, into the hearts of all true believers. on this ground, even "the grace which was brought unto them by the revelation of Jesus Christ," [1 Pet. 1:13] the Apostle might well build that strong exhortation, "Wherefore girding up the loins of your mind, as he which hath called you is holy, so be ye holy in all manner of conversation." [1 Pet. 1:13]

13. Those who have duly considered these things must allow, that the privileges of Christians are in no wise to be measured by what the old Testament records concerning those who were under the Jewish dispensation; seeing the fulness of times is now come; the Holy Ghost is now given; the great salvation of God is brought unto men, by the revelation of Jesus Christ. The kingdom of heaven is now set up on earth; concerning which the Spirit of God declared of old, (so far is David from being the pattern or standard of Christian perfection,) "He that is feeble among them at that day, shall be as David; and the house of David shall be as God, as the angel of the Lord before them." (Zech. 12:8.)

14. If, therefore, you would prove that the Apostles words, "He that is born of God sinneth not," [1 John 5:18] are not to be understood according to their plain, natural, obvious meaning, it is from the New Testament you are to bring your proofs, else you will fight as one that beateth the air. [1 Cor. 9:26] And the first of these which is usually brought is taken from the examples recorded in the New Testament. "The Apostles themselves," it is said, "committed sin; nay, the greatest of them, Peter and Paul: St. Paul, by his sharp contention with Barnabas; [Acts 15:39] and St. Peter, by his dissimulation at Antioch." [Gal. 2:11] Well: Suppose both Peter and Paul did then commit sin; what is it you would infer from hence? That all the other Apostles committed sin sometimes? There is no shadow of proof in this. or would you thence infer, that all the other Christians of the apostolic age committed sin? Worse and worse: This is such an inference as, one would imagine, a man in his senses could never have thought of. or will you argue thus: "If two of the Apostles did once commit sin, then all other Christians, in all ages, do and will commit sin as long as they live?" Alas, my brother! a child of common understanding would be ashamed of such reasoning as this. Least of all can you with any colour of argument infer, that any man must commit sin at all. No: God forbid we should thus speak! No necessity of sinning was laid upon them. The grace of God was surely sufficient for them. And it is sufficient for us at this day. With the temptation which fell on them, there was a way to escape; as there is to every soul of man in every temptation. So that whosoever is tempted to any sin, need not yield; for no man is tempted above that he is able to bear. [1 Cor. 10:13]

15. "But St. Paul besought the Lord thrice, and yet he could not escape from his temptation." Let us consider his own words literally translated: "There was given to me a thorn to the flesh, an angel" (or messenger) "of Satan, to buffet me. Touching this, I besought the Lord thrice, that it" (or he) "might depart from me. And he said unto me, My grace is sufficient for thee: For my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in" these "my weaknesses, that the strength of Christ may rest upon me. Therefore I take pleasure in weaknesses; -- for when I am weak, then am I strong." [2 Cor. 12:7-10]

16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it thoroughly. Let it be observed then, First, it does by no means appear that this thorn, whatsoever it was, occasioned St. Paul to commit sin; much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian must commit sin. Secondly, the ancient Fathers inform us, it was bodily pain: "a violent headache, saith Tertullian; (De Pudic.;) to which both Chrysostom and St. Jerome agree. St. Cyprian [De Mortalitate] expresses it, a little more generally, in those terms: "Many and grievous torments of the flesh and of the body." [Carnis et corporis multa ac gravia tormenta.] Thirdly, to this exactly agree the Apostles own words, "A thorn to the flesh to smite, beat, or buffet me." "My strength is made perfect in weakness:" -- Which same word occurs no less than four times in these two verses only. But, Fourthly, whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest, beyond all possible exception from the words that immediately follow: "Most gladly will I glory in" these "my weaknesses, that the strength of Christ may rest upon me." [2 Cor. 12:9] What! Did he glory in pride, in anger, in lust? Was it through these weaknesses, that the strength of Christ rested upon him? He goes on: "Therefore I take pleasure in weaknesses; for when I am weak, then am I strong;" [2 Cor. 12:10] that is, when I am weak in body, then am I strong in spirit. But will any man dare to say, "When I am weak by pride or lust, then am I strong in spirit?" I call you all to record this day, who find the strength of Christ resting upon you, can you glory in anger, or pride, or lust? Can you take pleasure in these infirmities? Do these weaknesses make you strong? Would you not leap into hell, were it possible, to escape them? even by yourselves, then, judge, whether the Apostle could glory and take pleasure in them! Let it be, Lastly, observed, that this thorn was given to St. Paul above fourteen years before he wrote this epistle; [2 Cor. 12:2] which itself was wrote several years before he finished his course. [see Acts 20:24; 2 Tim. 4:7] So that he had after this, a long course to run, many battles to fight, many victories to gain, and great increase to receive in all the gifts of God, and the knowledge of Jesus Christ. Therefore from any spiritual weakness (if such it had been) which he at that time felt, we could by no means infer that he was never made strong; that Paul the aged, the father in Christ, still laboured under the same weaknesses; that he was in no higher state till the day of his death. From all which it appears that this instance of St. Paul is quite foreign to the question, and does in no wise clash with the assertion of St. John, "He that is born of God sinneth not." [1 John 5:18]

17. "But does not St. James directly contradict this? His words are, In many things we offend all, (Jas. 3:2:) And is not offending the same as committing sin?" In this place, I allow it is: I allow the persons here spoken of did commit sin; yea, that they all committed many sins. But who are the persons here spoken of? Why, those many masters or teachers whom God had not sent; (probably the same vain men who taught that faith without works, which is so sharply reproved in the preceding chapter;) [Jas. 2] not the Apostle himself, nor any real Christian. That in the word we (used by a figure of speech common in all other, as well as the inspired, writings) the Apostle could not possibly include himself or any other true believer, appears evidently, First, from the same word in the ninth verse: -- "Therewith," saith he, "bless we God and therewith curse we men. Out of the same mouth proceedeth blessing and cursing." [Jas. 3:9] True; but not out of the mouth of the Apostle, nor of anyone who is in Christ a new creature. [2 Cor. 5:17] Secondly, from the verse immediately preceding the text, and manifestly connected with it: "My brethren, be not many masters," (or teachers,) "knowing that we shall receive the greater condemnation." "For in many things we offend all." [Jas. 3:1] We! Who? Not the Apostles, not true believers; but they who know they should receive the greater condemnation, because of those many offences. But this could not be spoke of the Apostle himself, or of any who trod in his steps, seeing "there is no condemnation to them who walk not after the flesh, but after the Spirit." [Rom. 8:2] Nay, Thirdly, the very verse itself proves, that "we offend all," cannot be spoken either of all men, or of all Christians: For in it there immediately follows the mention of a man who offends not, as the we first mentioned did; from whom, therefore, he is professedly contradistinguished, and pronounced a perfect man.

18. So clearly does St. James explain himself, and fix the meaning of his own words. Yet, lest any one should still remain in doubt, St. John, writing many years after St. James, puts the matter entirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise: How shall we reconcile St. John with himself? In one place he declares, "Whosoever is born of God doth not commit sin;" [1 John 3:9] and again, -- "We know that he which is born of God sinneth not:" [1 John 5:18] And yet in another he saith, "If we say that we have no sin, we deceive ourselves, and the truth is not in us;" [1 John 1:8] and again, -- "If we say that we have not sinned, we make him a liar, and his word is not in us." [1 John 1:10]

19. As great a difficulty as this may at first appear, it vanishes away, if we observe, First, that the tenth verse fixes the sense of the eighth: "If we say we have no sin," in the former, being explained by, "If we say we have not sinned," in the latter verse. [1 John 1:10, 8] Secondly, that the point under present consideration is not whether we have or have not sinned heretofore; and neither of these verses asserts that we do sin, or commit sin now. Thirdly, that the ninth verse explains both the eighth and tenth. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:" As if he had said, "I have before affirmed, The blood of Jesus Christ cleanseth us from all sin; but let no man say, I need it not; I have no sin to be cleansed from. If we say that we have no sin, that we have not sinned, we deceive ourselves, and make God a liar: But if we confess our sins, he is faithful and just,' not only to forgive our sins,' but also to cleanse us from all unrighteousness:' [1 John 1:8-10] that we may go and sin no more.'" [John 8:11]

20. St. John, therefore, is well consistent with himself, as well as with the other holy writers; as will yet more evidently appear if we place all his assertions touching this matter in one view: He declares, First, the blood of Jesus Christ cleanseth us from all sin. Secondly, no man can say, I have not sinned, I have no sin to be cleansed from. Thirdly, but God is ready both to forgive our past sins and to save us from them for the time to come. [1 John 1:7-10] Fourthly, "These things I write unto you," saith the Apostle, "that ye may not sin. But if any man" should "sin," or have sinned, (as the word might be rendered,) he need not continue in sin; seeing "we have an Advocate with the Father, Jesus Christ the righteous." [1 John 2:1-2] Thus far all is clear. But lest any doubt should remain in a point of so vast importance, the Apostle resumes this subject in the third chapter, and largely explains his own meaning. "Little children," saith he, "let no man deceive you:" (As though I had given any encouragement to those that continue in sin:) "He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin: For his seed remaineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil." (1 John 3:7-10.) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity, therefore, both to the doctrine of St. John, and to the whole tenor of the New Testament, we fix this conclusion -- A Christian is so far perfect, as not to commit sin.

21. This is the glorious privilege of every Christian; yea, though he be but a babe in Christ. But it is only of those who are strong in the Lord, "and "have overcome the wicked one," or rather of those who "have known him that is from the beginning," [1 John 2:13, 14] that it can be affirmed they are in such a sense perfect, as, Secondly, to be freed from evil thoughts and evil tempers. First, from evil or sinful thoughts. But here let it be observed, that thoughts concerning evil are not always evil thoughts; that a thought concerning sin, and a sinful thought, are widely different. A man, for instance, may think of a murder which another has committed; and yet this is no evil or sinful thought. So our blessed Lord himself doubtless thought of, or understood the thing spoken by the devil, when he said, "All these things will I give thee, if thou wilt fall down and worship me." [Matt. 4:9] Yet had he no evil or sinful thought; nor indeed was capable of having any. And even hence it follows, that neither have real Christians: for "every one that is perfect is as his Master." (Luke 6:40) Therefore, if He was free from evil or sinful thoughts, so are they likewise.

22. And, indeed, whence should evil thoughts proceed, in the servant who is as his Master? "Out of the heart of man" (if at all) "proceed evil thoughts." (Mark 7:21) If, therefore, his heart be no longer evil, then evil thoughts can no longer proceed out of it. If the tree were corrupt, so would be the fruit: But the tree is good; The fruit, therefore is good also; (Matt. 22:33) our Lord himself bearing witness, "every good tree bringeth forth good fruit. A good tree cannot bring forth evil fruit," as "a corrupt tree cannot bring forth good fruit." (Matt 7:17, 18)

23. The same happy privilege of real Christians, St. Paul asserts from his own experience. "The weapons of our warfare," saith he, "are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations" (or reasonings rather, for so the word logimous signifies; all the reasonings of pride and unbelief against the declarations, promises, or gifts of God) "and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." (2 Cor. 10:4.)

24. And as Christians indeed are freed from evil thoughts, so are they, Secondly, from evil tempers. This is evident from the above-mentioned declaration of our Lord himself: "The disciple is not above his Master; but every one that is perfect shall be as his Master." [Luke 6:40] He had been delivering, just before, some of the sublimest doctrines of Christianity, and some of the most grievous to flesh and blood. "I say unto you, love your enemies, do good to them which hate you; -- and unto him that smiteth thee on the one cheek, offer also the other." [Luke 6:29] Now these he well knew the world would not receive; and, therefore, immediately adds, "Can the blind lead the blind? Will they not both fall into the ditch?" [Luke 6:39] As if he had said, "Do not confer with flesh and blood touching these things, -- with men void of spiritual discernment, the eyes of whose understanding God hath not opened, -- lest they and you perish together." In the next verse he removes the two grand objections with which these wise fools meet us at every turn: "These things are too grievous to be borne," or, "They are too high to be attained," [Matt. 23:4] saying, "The disciple is not above his Master;' therefore, if I have suffered, be content to tread in my steps. And doubt ye not then, but I will fulfill my word: For every one that is perfect shall be as his Master.'" [Luke 6:40] But his Master was free from all sinful tempers. So, therefore, is his disciple, even every real Christian.

25. every one of these can say, with St. Paul, "I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me:" [Gal 2:20] -- Words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, I live not; (my evil nature, the body of sin, is destroyed;) and positively, Christ liveth in me; and, therefore, all that is holy, and just, and good. Indeed, both these, Christ liveth in me, and I live not, are inseparably connected; for "what communion hath light with darkness, or Christ with Belial?" [2 Cor. 6:15]

26. He, therefore, who liveth in true believers, hath "purified their hearts by faith;" [Acts 15:9] insomuch that every one that hath Christ in him the hope of glory, [Col. 1:27] "purifieth himself, even as he is pure" (1 John 3:3.) He is purified from pride; for Christ was lowly of heart. [Matt. 11:29] He is pure from self-will or desire; for Christ desired only to do the will of his Father, and to finish his work. [John 4:34; 5:30] And he is pure from anger, in the common sense of the word; for Christ was meek and gentle, patient and long-suffering. I say, in the common sense of the word; for all anger is not evil. We read of our Lord himself, (Mark 3:5, ) that he once "looked round with anger." But with what kind of anger? The next word shows, syllypoumenos, being, at the same time "grieved for the hardness of their hearts." [Mark 3:6] So then he was angry at the sin, and in the same moment grieved for the sinners; angry or displeased at the offence, but sorry for the offenders. With anger, yea, hatred, he looked upon the thing; with grief and love upon the persons. Go, thou that art perfect, and do likewise. Be thus angry, and thou sinnest not; [see Eph. 4:26] feeling a displacency at every offence against God, but only love and tender compassion to the offender.

27. Thus doth Jesus "save his people from their sins:" [Matt. 1:21] And not only from outward sins, but also from the sins of their hearts; from evil thoughts and from evil tempers. -- "True," say some, "we shall thus be saved from our sins; but not till death; not in this world." But how are we to reconcile this with the express words of St. John? -- "Herein is our love made perfect, that we may have boldness in the day of judgment. Because as he is, so are we in this world." The Apostle here, beyond all contradiction, speaks of himself and other living Christians, of whom (as though he had foreseen this very evasion, and set himself to overturn it from the foundation) he flatly affirms, that not only at or after death but in this world they are as their Master. (1 John 4:17.)

28. Exactly agreeable to this are his words in the first chapter of this Epistle, (1 John 1:5.) "God is light, and in him is no darkness at all. If we walk in the light, -- we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." And again, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." [1 John 1:9] Now it is evident, the Apostle here also speaks of a deliverance wrought in this world. For he saith not, the blood of Christ will cleanse at the hour of death, or in the day of judgment, but, it "cleanseth," at the time present, "us," living Christians, "from all sin." And it is equally evident, that if any sin remain, we are not cleansed from all sin: If any unrighteousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any sinner against his own soul say, that this relates to justification only, or the cleansing us from the guilt of sin. First, because this is confounding together what the Apostle clearly distinguishes, who mentions first, to forgive us our sins, and then to cleanse us from all unrighteousness. "Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward as well as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt; that is, are not justified, unless on condition of "walking in the light, as he is in the light." [1 John 1:7] It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers."

29. Thus hath the Lord fulfilled the things he spake by his holy prophets, which have been since the world began; -- by Moses in particular, saying, (Deut. 30:6.) I "will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul;" by David, crying out, "Create in me a clean heart, and renew a right spirit within me;" [Ps. 51:10] -- and most remarkably by Ezekiel, in those words: "Then will I sprinkle clean water upon you, and ye shall be clean; From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; -- and cause you to walk in my statutes, and ye shall keep my judgments, and do them. -- Ye shall be my people, and I will be your God. I will also save you from all your uncleannesses. -- Thus saith the Lord your God, In the day that I shall have cleansed you from all your iniquities, -- the Heathen shall know that I the Lord build the ruined places; -- I the Lord have spoken it, and I will do it." (Ezek. 36:25.)

30. "Having therefore these promises, dearly beloved," both in the Law and in the Prophets, and having the prophetic word confirmed unto us in the Gospel, by our blessed Lord and his Apostles; "let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." [2 Cor. 7:1] "Let us fear, lest" so many "promises being made us of entering into his rest," which he that hath entered into, has ceased from his own works, "any of us should come short of it." [Heb. 4:1] "This one thing let us do, forgetting those things which are behind, and reaching forth unto those things which are before, let us press toward the mark, for the prize of the high calling of God in Christ Jesus;" [Phil. 3:13, 14] crying unto him day and night, till we also are "delivered from the bondage of corruption, into the glorious liberty of the sons of God!" [Rom. 8:21]

The Promise of Sanctification (Ezekiel 36:25.) By the Rev. Charles Wesley.

1 God of all power, and truth, and grace,

Which shall from age to age endure;

Whose word, when heaven and earth shall pass,

Remains, and stands for ever sure:

2 Calmly to thee my soul looks up,

And waits thy promises to prove;

The object of my steadfast hope,

The seal of thine eternal love.

3 That I thy mercy may proclaim,

That all mankind thy truth may see,

Hallow thy great and glorious name,

And perfect holiness in me.

4 Chose from the world, if now I stand

Adorn'd in righteousness divine;

If, brought unto the promised land,

I justly call the Saviour mine;

5 Perform the work thou hast begun,

My inmost soul to thee convert:

Love me, for ever love thine own,

And sprinkle with thy blood my heart.

6 Thy sanctifying Spirit pour,

To quench my thirst, and wash me clean;

Now, Father, let the gracious shower

Descend, and make me pure from sin.

7 Purge me from every sinful blot;

My idols all be cast aside:

Cleanse me from every evil thought,

From all the filth of self and pride.

8 Give me a new, a perfect heart,

From doubt, and fear, and sorrow free;

The mind which was in Christ impart,

And let my spirit cleave to thee.

9 O take this heart of stone away,

(Thy rule it doth not, cannot own;)

In me no longer let it stay:

O take away this heart of stone.

10 The hatred of my carnal mind

Out of my flesh at once remove;

Give me a tender heart, resign'd,

And pure, and fill'd with faith and love.

11 Within me thy good Spirit place,

Spirit of health, and love and power;

Plant in me thy victorious grace,

And sin shall never enter more.

12 Cause me to walk in Christ my Way,

And I thy statutes shall fulfill;

In every point thy law obey.

And perfectly perform thy will.

13 Hast thou not said, who canst not lie,

That I thy law shall keep and do?

Lord, I believe, though men deny;

They all are false, but thou art true.

14 O that I now, from sin released,

Thy word might to the utmost prove!

Enter into the promised rest,

The Canaan of thy perfect love!

15 There let me ever, ever dwell;

By thou my God, and I will be

Thy servant: O set to thy seal!

Give me eternal life in thee.

16 From all remaining filth within

Let me in Thee salvation have:

From actual, and from inbred sin

My ransom'd soul persist to save.

17 Wash out my old original stain:

Tell me no more It cannot be,

Demons or men! The Lamb was slain

His blood was all poured out for me!

18 Sprinkle it, Jesu, on my heart:

One drop of thy all-cleansing blood

Shall make my sinfulness depart,

And fill me with the life of God.

19 Father, supply my every need:

Sustain the life thyself hast given;

Call for the corn, the living bread,

The manna that comes down from heaven.

20 The gracious fruits of righteousness,

Thy blessings' unexhausted store,

In me abundantly increase;

Nor let me ever hunger more.

21 Let me no more in deep complaint

"My leanness, O my leanness!" cry;

Alone consumed with pining want,

Of all my Father's children I!

22 The painful thirst, the fond desire,

Thy joyous presence shall remove;

While my full soul doth still require

Thy whole eternity of love.

23 Holy, and true, and righteous Lord,

I wait to prove thy perfect will;

Be mindful of thy gracious word,

And stamp me with thy Spirit's seal!

24 Thy faithful mercies let me find,

In which thou causest me to trust;

Give me the meek and lowly mind,

And lay my spirit in the dust.

25 Show me how foul my heart hath been,

When all renew'd by grace I am:

When thou hast emptied me of sin,

Show me the fulness of my shame.

26Open my faith's interior eye,

Display thy glory from above;

And all I am shall sink and die,

Lost in astonishment and love.

27 Confound, o'erpower me with thy grace:

I would be by myself abhorr'd;

(All might, all majesty, all praise,

All glory be to Christ my Lord!)

28 Now let me gain perfection's height!

Now let me into nothing fall!

Be less than nothing in thy sight,

And feel that Christ is all in all!

[46] [text of the 1872 edition]

Sermon 41: Wandering Thoughts

Sermon 41 [47]

Wandering Thoughts

"Bringing into captivity every thought to the obedience of Christ."

2 Cor. 10:5.

1. But will God so "bring every thought into captivity to the obedience of Christ," that no wandering thought will find a place in the mind, even while we remain in the body? So some have vehemently maintained; yea, have affirmed that none are perfected in love unless they are so far perfected in understanding, that all wandering thoughts are done away; unless not only every affection and temper be holy and just and good, but every individual thought which arises in the mind be wise and regular.

2. This is a question of no small importance. For how many of those who fear God, yea, and love him, perhaps with all their heart, have been greatly distressed on this account! How many, by not understanding it right, have not only been distressed, but greatly hurt in their souls; -- cast into unprofitable, yea, mischievous reasonings, such as slackened their motion towards God, and weakened them in running the race set before them! Nay, many, through misapprehensions of this very thing, have cast away the precious gift of God. They have been induced, first, to doubt of, and then to deny, the work God had wrought in their souls; and hereby have grieved the Spirit of God, till he withdrew and left them in utter darkness!

3. How is it then, that amidst the abundance of books which have been lately published almost on all subjects, we should have none upon wandering thoughts? at least none that will at all satisfy a calm and serious mind? In order to do this in some degree, I purpose to inquire,

I. What are the several sorts of wandering thoughts?

II. What are the general occasions of them?

III. Which of them are sinful, and which not?

IV. Which of them we may expect and pray to be delivered from?

I. 1. I purpose to inquire, First, What are the several sorts of wandering thoughts? The particular sorts are innumerable; but, in general, they are of two sorts: Thoughts that wander from God; and thoughts that wander from the particular point we have in hand.

2. With regard to the former, all our thoughts are naturally of this kind: For they are continually wandering from God: We think nothing about him: God is not in all our thoughts: We are, one and all, as the Apostle observes, "without God in the world." We think of what we love; but we do not love God; therefore, we think not of him. Or, if we are now and then constrained to think of him for a time, yet as we have not pleasure therein, nay, rather, as these thoughts are not only insipid, but distasteful and irksome to us, we drive them out as soon as we can, and return to what we love to think of. So that the world, and the things of the world, -- what we shall eat, what we shall drink, what we shall put on, -- what we shall see, what we shall hear, what we shall gain, -- how we shall please our senses or our imagination, -- takes up all our time, and engrosses all our thought. So long, therefore, as we love the world; that is, so long as we are in our natural state; all our thoughts, from morning to evening, and from evening to morning, are no other than wandering thoughts.

3. But many times we are not only "without God in the world," but also fighting against him; as there is in every man by nature a "carnal mind which is enmity against God:" No wonder, therefore, that men abound with unbelieving thoughts; either saying in their hearts, "There is no God," or questioning, if not denying, his power or wisdom, his mercy, or justice, or holiness. No wonder that they so often doubt of his providence, at least, of its extending to all events; or that, even though they allow it, they still entertain murmuring or repining thoughts. Nearly related to these, and frequently connected with them, are proud and vain imaginations. Again: Sometimes they are taken up with angry, malicious, or revengeful thoughts; at other times, with airy scenes of pleasure, whether of sense or imagination; whereby the earthly, sensual mind becomes more earthy and sensual still. Now by all these they make flat war with God: These are wandering thoughts of the highest kind.

4. Widely different from these are the other sort of wandering thoughts; in which the heart does not wander from God, but the understanding wanders from the particular point it had then in view. For instance: I sit down to consider those words in the verse preceding the text: "The weapons of our warfare are not carnal, but mighty through God." I think, "This ought to be the case with all that are called Christians. But how far is it otherwise! Look round into almost every part of what is termed the Christian world. What manner of weapons are these using? In what kind of warfare are they engaged;

While men, like fiends, each other tear;

In all the hellish rage of war?

See how these Christians love one another! Wherein are they preferable to Turks and Pagans? What abomination can be found among Mahometans or Heathens which is not found among Christians also?" And thus my mind runs off, before I am aware, from one circumstance to another. Now, all these are, in some sense, wandering thoughts: For although they do not wander from God, much less fight against him, yet they do wander from the particular point I had in view.

II. Such is the nature, such are the sorts (to speak rather usefully than philosophically) of wandering thoughts. But what are the general occasions of them? This we are, in the Second place, to consider.

1. And it is easy to observe, that the occasion of the former sort of thoughts, which oppose or wander from God, are, in general, sinful tempers. For instance: Why is not God in all the thoughts, in any of the thoughts of a natural man? For a plain reason: Be he rich or poor, learned or unlearned, he is an Atheist; (though not vulgarly so called;) he neither knows nor loves God. Why are his thoughts continually wandering after the world? Because he is an idolater. He does not indeed worship an image, or bow down to the stock of a tree; yet is he sunk into equally damnable idolatry: He loves, that is worships, the world. He seeks happiness in the things that are seen, in the pleasures that perish in the using. Why is it that his thoughts are perpetually wandering from the very end of his being, the knowledge of God in Christ? Because he is an unbeliever; because he has no faith; or at least, no more than a devil. So all these wandering thoughts easily and naturally spring from that evil root of unbelief.

2. The case is the same in other instances: Pride, anger, revenge, vanity, lust, covetousness, every one of them occasions thoughts suitable to its own nature. And so does every sinful temper of which the human mind is capable. The particulars it is hardly possible, nor is it needful, to enumerate: It suffices to observe, that as many evil tempers as find a place in any soul, so many ways that soul will depart from God, by the worst kind of wandering thoughts.

3. The occasions of the latter kind of wandering thoughts are exceeding various. Multitudes of them are occasioned by the natural union between the soul and body. How immediately and how deeply is the understanding affected by a diseased body! Let but the blood move irregularly in the brain, and all regular thinking is at an end. Raging madness ensues; and then farewell to all evenness of thought. Yea, let only the spirits be hurried or agitated to a certain degree, and a temporary madness, a delirium, prevents all settled thought. And is not the same irregularity of thought, in a measure, occasioned by every nervous disorder? So does the "corruptible body press down the soul, and cause it to muse about many things."

4. But does it only cause this in the time of sickness or preternatural disorder? Nay, but more or less, at all times, even in a state of perfect health. Let a man be ever so healthy, he will be more or less delirious every four-and-twenty hours. For does he not sleep? And while he sleeps, is he not liable to dream? And who then is master of his own thoughts, or able to preserve the order and consistency of them? Who can then keep them fixed to any one point, or prevent their wandering from pole to pole?

5. But suppose we are awake, are we always so awake that we can steadily govern our thoughts? Are we not unavoidably exposed to contrary extremes, by the very nature of this machine, the body? Sometimes we are too heavy, too dull and languid, to pursue any chain of thought. Sometimes, on the other hand, we are too lively. The imagination, without leave, starts to and fro, and carries us away hither and thither, whether we will or no; and all this from the merely natural motion of the spirits, or vibration of the nerves.

6. Farther: How many wanderings of thought may arise from those various associations of our ideas which are made entirely without our knowledge, and independently on our choice? How these connexions are formed, we cannot tell; but they are formed in a thousand different manners. Nor is it in the power of the wisest or holiest of men to break those associations, or prevent what is the necessary consequences of them, and matter of daily observation. Let the fire but touch one end of the train, and it immediately runs on to the other.

7. Once more: Let us fix our attention as studiously as we are able on any subject, yet let either pleasure or pain arise, especially if it be intense, and it will demand our immediate attention, and attach our thought to itself. It will interrupt the steadiest contemplation, and divert the mind from its favourite subject.

8. These occasions of wandering thoughts lie within, are wrought into our very nature. But they will likewise naturally and necessarily arise from the various impulse of outward objects. Whatever strikes upon the organ of sense, the eye or ear, will raise a perception in the mind. And, accordingly, whatever we see or hear will break in upon our former train of thought. Every man, therefore, that does anything in our sight, or speaks anything in our hearing, occasions our mind to wander, more or less, from the point it was thinking of before.

9. And there is no question but those evil spirits who are continually seeking whom they may devour make use of all the foregoing occasions to hurry and distract our minds. Sometimes by one, sometimes by another, of these means, they will harass and perplex us, and, so far as God permits, interrupt our thoughts, particularly when they are engaged on the best subjects. Nor is this at all strange: They will understand the very springs of thought; and know on which of the bodily organs the imagination, the understanding, and every other faculty of the mind more immediately depends. And hereby they know how, by affecting those organs, to affect the operations dependent on them. Add to this, that they can inject a thousand thoughts, without any of the preceding means; it being as natural for spirit to act upon spirit, as for matter to act upon matter. These things being considered, we cannot admire that our thought so often wanders from any point which we have in view.

III. 1. What kind of wandering thoughts are sinful, and what not, is the Third thing to be inquired into. And, First, all those thoughts which wander from God, which leave him no room in our minds, are undoubtedly sinful. For all these imply practical Atheism; and by these we are without God in the world. And so much more are all those which are contrary to God, which imply opposition or enmity to him. Such are all murmuring, discontented thoughts, which say, in effect, "We will not have thee to rule over us;" -- all unbelieving thoughts, whether with regard to his being, his attributes, or his providence. I mean, his particular providence over all things, as well as all persons, in the universe; that without which "not a sparrow falls to the ground," by which "the hairs of our head are all numbered;" for as to a general providence, (vulgarly so called,) contradistinguished from a particular, it is only a decent, well-sounding word, which means just nothing.

2. Again: All thoughts which spring from sinful tempers, are undoubtedly sinful. Such, for instance, are those that spring from a revengeful temper, from pride, or lust, or vanity. "An evil tree cannot bring forth good fruit:" Therefore if the tree be evil, so must the fruit be also.

3. And so must those be which either produce or feed any sinful temper; those which either give rise to pride or vanity, to anger or love of the world, or confirm and increase these or any other unholy temper, passion, or affection. For not only whatever flows from evil is evil; but also whatever leads to it; whatever tends to alienate the soul from God, and to make or keep it earthly, sensual, and devilish.

4. Hence, even those thoughts which are occasioned by weakness or disease, by the natural mechanism of the body, or by the laws of vital union, however innocent they may be in themselves, do nevertheless become sinful, when they either produce or cherish and increase in us any sinful temper; suppose the desire of the flesh, the desire of the eye, or the pride of life. In like manner, the wandering thoughts which are occasioned by the words or actions of other men, if they cause or feed any wrong disposition, then commence sinful. And the same we may observe of those which are suggested or injected by the devil. When they minister to any earthly or devilish temper, (which they do, whenever we give place to them, and thereby make them our own,) then they are equally sinful with the tempers to which they minister.

5. But, abstracting from these cases, wandering thoughts, in the latter sense of the word, that is, thoughts wherein our understanding wanders from the point it has in view, are no more sinful than the motion of the blood in our veins, or of the spirits in our brain. If they arise from an infirm constitution, or from some accidental weakness or distemper, they are as innocent as it is to have a weak constitution or a distempered body. And surely no one doubts but a bad state of nerves, a fever of any kind, and either a transient or a lasting delirium, may consist with perfect innocence. And if they should arise in a soul which is united to a healthful body, either from the natural union between the body and soul, or from any of ten thousand changes which may occur in those organs of the body that minister to thought; -- in any of these cases they are as perfectly innocent as the causes from which they spring. And so they are when they spring from the casual, involuntary associations of our ideas.

6. If our thoughts wander from the point we had in view, by means of other men variously affecting our senses, they are equally innocent still: For it is no more a sin to understand what I see and hear, and in many cases cannot help seeing, hearing, and understanding, than it is to have eyes and ears. "But if the devil injects wandering thoughts, are not those thoughts evil?" They are troublesome, and in that sense evil; but they are not sinful. I do not know that he spoke to our Lord with an audible voice; perhaps he spoke to his heart only when he said, "All these things will I give thee, if thou wilt fall down and worship me." But whether he spoke inwardly or outwardly, our Lord doubtless understood what he said. He had therefore a thought correspondent to those words. But was it a sinful thought? We know it was not. In him was no sin, either in action, or word, or thought. Nor is there any sin in a thousand thoughts of the same kind, which Satan may inject into any of our Lord's followers.

7. It follows that none of these wandering thoughts (whatever unwary persons have affirmed, thereby grieving whom the Lord had not grieved) are inconsistent with perfect love. Indeed, if they were, then not only sharp pain, but sleep itself, would be inconsistent with it: -- Sharp pain; for whenever this supervenes, whatever we were before thinking of, it will interrupt our thinking, and of course draw our thoughts into another channel: -- Yea, and sleep itself; as it is a state of insensibility and stupidity; and such as is generally mixed with thoughts wandering over the earth, loose, wild, and incoherent. Yet certainly these are consistent with perfect love: So then are all wandering thoughts of this kind.

IV. 1. From what has been observed, it is easy to give a clear answer to the last question, -- What kind of wandering thoughts we may expect and pray to be delivered from.

From the former sort of wandering thoughts, -- those wherein the heart wanders from God; from all that are contrary to his will, or that leave us without God in the world; every one that is perfected in love is unquestionably delivered. This deliverance, therefore, we may expect; this we may, we ought to pray for. Wandering thoughts of this kind imply unbelief, if not enmity against God; but both of these he will destroy, will bring utterly to an end. And indeed, from all sinful wandering thoughts we shall be absolutely delivered. All that are perfected in love are delivered from these; else they were not saved from sin. Men and devils will tempt them all manner of ways; but they cannot prevail over them.

2. With regard to the latter sort of wandering thoughts, the case is widely different. Till the cause is removed, we cannot in reason expect the effect should cease. But the causes or occasions of these will remain as long as we remain in the body. So long, therefore, we have all reason to believe the effects will remain also.

3. To be more particular: Suppose a soul, however holy, to dwell in a distempered body; suppose the brain be so thoroughly disordered, as that raging madness follows; will not all the thoughts be wild and unconnected as long as that disorder continues? Suppose a fever occasions that temporary madness which we term a delirium; can there be any just connexion of thought till that delirium is removed? Yea, suppose what is called a nervous disorder to rise to so high a degree as to occasion at least a partial madness; will there not be a thousand wandering thoughts? And must not these irregular thoughts continue as long as the disorder which occasions them?

4. Will not the case be the same with regard to those thoughts that necessarily arise from violent pain? They will more or less continue, while that pain continues, by the inviolable order of nature. This order, likewise, will obtain, where the thoughts are disturbed, broken, or interrupted, by any defect of the apprehension, judgement, or imagination, flowing from the natural constitution of the body. And how many interruptions may spring from the unaccountable and involuntary association of our ideas! Now, all these are directly or indirectly caused by the corruptible body pressing down the mind. Nor, therefore, can we expect them to be removed till "this corruptible shall put on incorruption."

5. And then only, when we lie down in the dust, shall we be delivered from those wandering thoughts which are occasioned by what we see and hear, among those by whom we are now surrounded. To avoid these, we must go out of the world: For as long as we remain therein, as long as there are men and women round about us, and we have eyes to see and ears to hear, the things which we daily see and hear will certainly affect our mind, and will more or less break in upon and interrupt our preceding thoughts.

6. And as long as evil spirits roam to and fro in a miserable, disordered world, so long they will assault (whether they can prevail or no) every inhabitant of flesh and blood. They will trouble even those whom they cannot destroy: They will attack, if they cannot conquer. And from these attacks of our restless, unwearied enemies, we must not look for an entire deliverance, till we are lodged "where the wicked cease from troubling, and where the weary are at rest."

7. To sum up the whole: To expect deliverance from those wandering thoughts which are occasioned by evil spirits is to expect that the devil should die or fall asleep, or, at least, should no more go about as a roaring lion. To expect deliverance from those which are occasioned by other men is to expect either that men should cease from the earth, or that we should be absolutely secluded from them, and have no intercourse with them; or that having eyes we should see, neither hear with our ears, but be as senseless as stocks or stones. And to pray for deliverance from those which are occasioned by the body is, in effect, to pray that we may leave the body: Otherwise it is praying for impossibilities and absurdities; praying that God would reconcile contradictions, by continuing our union with a corruptible body without the natural, necessary consequences of that union. It is as if we should pray to be angels and men, mortal and immortal, at the same time. Nay! -- but when that which is immortal is come, mortality is done away.

8. Rather let us pray, both with the spirit and with the understanding, that all these things may work together for our good; that we may suffer all the infirmities of our nature, all the interruptions of men, all the assaults and suggestions of evil spirits, and in all be "more than conquerors." Let us pray, that we may be delivered from all sin; that both the root and branch may be destroyed; that we may be "cleansed from all pollution of flesh and spirit," from every evil temper, and word, and work; that we may "love the Lord our God with all our heart, with all our mind, with all our soul, and with all our strength;" that all the fruit of the Spirit may be found in us, -- not only love, joy, peace, but also "long-suffering, gentleness, goodness, fidelity, meekness, temperance." Pray that all these things may flourish and abound, may increase in you more and more, till an abundant entrance be ministered unto you, into the everlasting kingdom of our Lord Jesus Christ!

[47] [text from the 1872 edition]

Sermon 42: Satan's Devices

Sermon 42 [48]

Satan's Devices

"We are not ignorant of his devices."

2 Cor. 2:11.

1. The devices whereby the subtle god of this world labours to destroy the children of God -- or at least to torment whom he cannot destroy, to perplex and hinder them in running the race which is set before them -- are numberless as the stars of heaven or the sand upon the sea-shore. But it is of one of them only that I now propose to speak, (although exerted in various ways,) whereby he endeavours to divide the gospel against itself, and by one part of it to overthrow the other.

2. The inward kingdom of heaven, which is set up in the heart of all that repent and believe the gospel, is no other than "righteousness and peace and joy in the Holy Ghost." Every babe in Christ knows we are made partakers of these, the very hour that we believe in Jesus. But these are only the first-fruits of his Spirit; the harvest is not yet. Although these blessings are inconceivably great, yet we trust to see greater than these. We trust to love the Lord our God, not only as we do now, with a weak though sincere affection, but "with all our heart, with all our mind, with all our soul, and with all our strength." We look for power to "rejoice evermore, to pray without ceasing, and in everything to give thanks;" knowing, "this is the will of God in Christ Jesus concerning us."

3. We expect to be "made perfect in love;" in that love which casts out all painful fear, and all desire but that of glorifying him we love, and of loving and serving him more and more. We look for such an increase in the experimental knowledge and love of God our Saviour as will enable us always "to walk in the light, as he is in the light." We believe the whole mind will be in us, "which was also in Christ Jesus;" that we shall love every man so as to be ready to lay down our life for his sake; so as, by this love, to be freed from anger, and pride, and from every unkind affection. We expect to be "cleansed from all our idols," "from all filthiness," whether "of flesh or spirit;" to be "saved from all our uncleannesses," inward or outward; to be "purified as He is pure."

4. We trust in his promise who cannot lie, that the time will surely come, when, in every word and work, we shall do his blessed will on earth, as it is done in heaven; when all our conversation shall be seasoned with salt, all meet to minister grace to the hearers; when, whether we eat or drink, or whatever we do, it shall be done to the glory of God; when all our words and deeds shall be "in the name of the Lord Jesus, giving thanks unto God, even the Father, through him."

5. Now this is the grand device of Satan, to destroy the first work of God in the soul, or at least to hinder its increase, by our expectation of that greater work. It is therefore my present design, First, to point out the several ways whereby he endeavours: this; And, secondly, to observe how we may retort these fiery darts of the wicked one, how we may rise the higher by what he intends for an occasion of our falling.

I. 1. I am, First, to point out the several ways whereby Satan endeavours to destroy the first work of God in the soul, or at least to hinder its increase by our expectation of that greater work. And, 1. He endeavours to damp our joy in the Lord by the consideration of our own vileness, sinfulness, unworthiness; added to this, that there must be a far greater change than is yet, or we cannot see the Lord. If we knew we must remain as we are even to the day of our death, we might possibly draw a kind of comfort, poor as it was, from that necessity. But as we know, we need not remain in this state, as we are assured there is a greater change to come, and that unless sin be all done away in this life we cannot see God in glory, -- that subtle adversary often damps the joy we should otherwise feel in what we have already attained, by a perverse representation of what we have not attained, and the absolute necessity of attaining it. So that we cannot rejoice in what we have, because there is more which we have not. We cannot rightly taste the goodness of God, who hath done so great things for us, because there are so much greater things which as yet he hath not done. Likewise, the deeper conviction God works in us of our present unholiness, and the more vehement desire we feel in our heart of the entire holiness he hath promised, the more are we tempted to think lightly of the present gifts of God, and to undervalue what we have already received because of what we have not received.

2. If he can prevail thus far, if he can damp our joy, he will soon attack our peace also. He will suggest, "Are you fit to see God? He is of purer eyes than to behold iniquity. How then can you flatter yourself, so as to imagine he beholds you with approbation? God is holy: You are unholy. What communion hath light with darkness? How is it possible that you, unclean as you are, should be in a state of acceptance with God? You see indeed the mark, the prize of your high calling; but do you not see it is afar off? How can you presume then to think that all your sins are already blotted out? How can this be, until you are brought nearer to God, until you bear more resemblance to him?" Thus will he endeavour not only to shake your peace, but even to overturn the very foundation of it; to bring you back, by insensible degrees, to the point from whence you set out first, even to seek for justification by works, or by your own righteousness, -- to make something in you the ground of your acceptance, or at least necessarily previous to it.

3. Or, if we hold fast, "Other foundation can no man lay than that which is laid, even Jesus Christ;" and, "I am justified freely by God's grace, through the redemption which is in Jesus;" yet he will not cease to urge, "But the tree is known by its fruits: And have you the fruits of justification? Is that mind in you which was in Christ Jesus? Are you dead unto sin, and alive unto righteousness? Are you made conformable to the death of Christ, and do you know the power of his resurrection?" And then, comparing the small fruits we feel in our souls with the fullness of the promises, we shall be ready to conclude: "Surely God hath not said that my sins are forgiven me! Surely I have not received the remission of my sins; for what lot have I among them that are sanctified?"

4. More especially in the time of sickness and pain he will press this with all his might: "Is it not the word of Him that cannot lie, Without holiness no man shall see the Lord?' But you are not holy. You know it well; you know holiness is the full image of God; and how far is this above, out of your sight? You cannot attain unto it. Therefore, all your labour has been in vain. All these things you have suffered in vain. You have spent your strength for nought. You are yet in your sins, and must therefore perish at the last." And thus, if your eye be not steadily fixed on Him who hath borne all your sins, he will bring you again under that "fear of death," whereby you was so long "subject unto bondage," and, by this means, impair, if not wholly destroy, your peace as, well as joy in the Lord.

5. But his master-piece of subtlety is still behind. Not content to strike at your peace and joy, he will carry his attempts farther yet: He will level his assault against your righteousness also. He will endeavour to shake, yea, if it be possible, to destroy the holiness you have already received by your very expectation of receiving more, of attaining all the image of God.

6. The manner wherein he attempts this, may partly appear from what has been already observed. For, First, by striking at our joy in the Lord, he strikes likewise at our holiness: Seeing joy in the Holy Ghost is a precious means of promoting every holy temper; a choice instrument of God whereby he carries on much of his work in a believing soul. And it is a considerable help not only to inward, but also to outward holiness. It strengthens our hands to go on in the work of faith, and in the labour of love; manfully to "fight the good fight of faith, and to lay hold on eternal life." It is peculiarly designed of God to be a balance both against inward and outward sufferings; to "lift up the hands that hang down, and confirm the feeble knees." Consequently, whatever damps our joy in the Lord proportionably obstructs our holiness. And therefore, so far as Satan shakes our joy he hinders our holiness also.

7. The same effect will ensue, if he can, by any means, either destroy or shake our peace. For the peace of God is another precious means of advancing the image of God in us. There is scarce a greater help to holiness than this, a continual tranquility of spirit, the evenness of a mind stayed upon God, a calm repose in the blood of Jesus. And without this, it is scarce possible to "grow in grace," and in the vital "knowledge of our Lord Jesus Christ." For all fear (unless the tender, filial fear) freezes and benumbs the soul. It binds up all the springs of spiritual life, and stops all motion of the heart toward God. And doubt, as it were, bemires the soul, so that it sticks fast in the deep clay. Therefore, in the same proportion as either of these prevail, our growth in holiness is hindered.

8. At the same time that our wise adversary endeavours to make our conviction of the necessity of perfect love an occasion of shaking our peace by doubts and fears, he endeavours to weaken, if not destroy, our faith. Indeed these are inseparably connected, so that they must stand or fall together. So long as faith subsists we remain in peace; our heart stands fast, while it believes in the Lord. But if we let go our faith, our filial confidence in a loving, pardoning God, our peace is at an end, the very foundation on which it stood being overthrown. And this is the only foundation of holiness, as well as of peace; consequently whatever strikes at this, strikes at the very root of all holiness: For without this faith, without an abiding sense that Christ loved me, and gave himself for me, without a continuing conviction that God for Christ's sake is merciful to me a sinner, it is impossible that I should love God: "We love him, because he first loved us;" and in proportion to the strength and clearness of our conviction that he hath loved us, and accepted us in his Son. And unless we love God, it is not possible that we should love our neighbour as ourselves; nor, consequently, that we should have any right affections, either toward God, or toward man. It evidently follows, that whatever weakens our faith, must, in the same degree obstruct our holiness: And this is not only the most effectual, but also the most compendious, way of destroying all holiness; seeing it does not affect any one Christian temper, any single grace or fruit of the Spirit, but, so far as it succeeds, tears up the very root of the whole work of God.

9. No marvel, therefore, that the ruler of the darkness of this world should here put forth all his strength. And so we find by experience. For it is far easier to conceive, than it is to express, the unspeakable violence wherewith this temptation is frequently urged on them who hunger and thirst after righteousness. When they see, in a strong and clear light, on the one hand, the desperate wickedness of their own hearts, -- on the other hand, the unspotted holiness to which they are called in Christ Jesus; on the one hand, the depth of their own corruption, of their total alienation from God, -- on the other, the height of the glory of God, that image of the Holy One, wherein they are to be renewed; there is, many times, no spirit left in them; they could almost cry out, "With God this is impossible!" They are ready to give up both faith and hope; to cast away that very confidence, whereby they are to overcome all things, and do all things, through Christ strengthening them; whereby, "after' they have done the will of God," they are to "receive the promise."

10. And if they "hold fast the beginning of their confidence steadfast unto the end," they shall undoubtedly receive the promise of God, reaching through both time and eternity. But here is another snare laid for our feet: While we earnestly pant for that part of the promise which is to be accomplished here, "for the glorious liberty of the children of God," we may be led unawares from the consideration of the glory which shall hereafter be revealed. Our eye may be insensibly turned aside from that crown which the righteous Judge hath promised to give at that day "to all that love his appearing;" and we may be drawn away from the view of that incorruptible inheritance which is reserved in heaven for us. But this also would be a loss to our souls, and an obstruction to our holiness. For to walk in the continual sight of our goal, is a needful help in our running the race that is set before us. This it was, the having "respect unto the recompense of reward," which of old time, encouraged Moses, rather "to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt." Nay, it is expressly said of a greater than he, that "for the joy that was set before him, he endured the cross, and despised the shame," till he "sat down at the right hand of the throne of God." Whence we may easily infer, how much more needful for us is the view of that joy set before us, that we may endure whatever cross the wisdom of God lays upon us, and press on through holiness to glory.

11. But while we are reaching to this, as well as to that glorious liberty which is preparatory to it, we may be in danger of falling into another snare of the devil, whereby he labours to entangle the children of God. We may take too much thought for tomorrow, so as to neglect the improvement of to-day. We may so expect perfect love, as not to use that which is already shed abroad in our hearts. There have not been wanting instances of those who have greatly suffered hereby. They were so taken up with what they were to receive hereafter, as utterly to neglect what they had already received. In expectation of having five talents more, they buried their one talent in the earth. At least, they did not improve it as they might have done, to the glory of God and the good of their own souls.

12. Thus does the subtle adversary of God and man endeavour to make void the counsel of God, by dividing the gospel against itself, and making one part of it overthrow the other; while the first work of God in the soul is destroyed by the expectation of his perfect work. We have seen several of the ways wherein he attempts this by cutting off, as it were, the springs of holiness. But this he likewise does more directly by making that blessed hope an occasion of unholy tempers.

13. Thus, whenever our heart is eagerly athirst for all the great and precious promises; when we pant after the fullness of God, as the hart after the water-brook; when our soul breaketh out in fervent desire, "Why are his chariot-wheels so long a-coming?" -- he will not neglect the opportunity of tempting us to murmur against God. He will use all his wisdom, and all his strength, if haply, in an unguarded hour, we may be influenced to repine at our Lord for thus delaying his coming. At least, he will labour to excite some degree of fretfulness or impatience; and, perhaps, of envy at those whom we believe to have already attained the prize of our high calling. He well knows, that, by giving way to any of these tempers, we are pulling down the very thing we would build up. By thus following after perfect holiness, we become more unholy than before. Yea, there is great danger that our last state should be worse than the first; like them of whom the Apostle speaks in those dreadful words, "It had been better they had never known the way of righteousness, than, after they had known it, to turn back from the holy commandment delivered to them."

14. And from hence he hopes to reap another advantage, even to bring up an evil report of the good way. He is sensible, how few are able to distinguish (and too many are not willing so to do) between the accidental abuse, and the natural tendency, of a doctrine. These, therefore, will he continually blend together, with regard to the doctrine of Christian perfection; in order to prejudice the minds of unwary men against the glorious promises of God. And how frequently, how generally, I had almost said how universally, has he prevailed herein! For who is there that observes any of these accidental ill effects of this doctrine, and does not immediately conclude, this is its natural tendency; and does not readily cry out, "See, these are the fruits (meaning the natural, necessary fruits) of such doctrine?" Not so: They are fruits which may accidentally spring from the abuse of a great and precious truth: But the abuse of this, or any other scriptural doctrine, does by no means destroy its use. Neither can the unfaithfulness of man perverting his right way, make the promise of God of none effect No: Let God be true, and every man a liar. The word of the Lord, it shall stand. "Faithful is he that hath promised: He also will do it." Let not us then be "removed from the hope of the gospel." Rather let us observe, which was the second thing proposed: How we may retort these fiery darts of the wicked one: How we may rise the higher by what he intends for an occasion of our falling.

II. 1. And, First, does Satan endeavour to damp your joy in the Lord, by the consideration of your sinfulness; added to this, that without entire, universal holiness, no man can see the Lord? You may cast back this dart upon his own head, while through the grace of God, the more you feel of your own vileness, the more you rejoice in confident hope, that all this shall be done away. While you hold fast this hope, every evil temper you feel, though you hate it with a perfect hatred, may be a means, not of lessening your humble joy, but rather of increasing it. "This and this," may you say, "shall likewise perish from the presence of the Lord. Like as the wax melteth at the fire, so shall this melt away before his face." By this means, the greater that change is which remains to be wrought in your soul, the more may you triumph in the Lord, and rejoice in the God of your salvation, who hath done so great things for you already, and will do so much greater things than these.

2. Secondly: The more vehemently he assaults your peace with that suggestion, "God is holy; you are unholy; You are immensely distant from that holiness, without which you cannot see God: How then can you be in the favour of God? How can you fancy you are justified?" -- take the more earnest heed to hold fast that, "Not by works of righteousness which I have done, I am found in him; I am accepted in the Beloved; not having my own righteousness, (as the cause, either in whole or in part, of our justification before God,) but that which is by faith in Christ, the righteousness which is of God by faith." O bind this about your neck: Write it upon the table of thy heart. Wear it as a bracelet upon thy arm, as frontlets between thine eyes: "I am justified freely by his grace, through the redemption that is in Jesus Christ." Value and esteem, more and more, that precious truth, "By grace we are saved through faith." Admire, more and more, the free grace of God, in so loving the world as to give "his only Son, that whosoever believeth on him might not perish, but have everlasting life." So shall the sense of the sinfulness you feel, on the one hand, and of the holiness you expect, on the other, both contribute to establish your peace, and to make it flow as a river. So shall that peace flow on with an even stream, in spite of all those mountains of ungodliness, which shall become a plain in the day when the Lord cometh to take full possession of your heart. Neither will sickness, or pain, or the approach of death, occasion any doubt or fear. You know a day, an hour, a moment with God, is as a thousand years. He cannot be straitened for time, wherein to work whatever remains to be done in your soul. And God's time is always the best time. Therefore be thou careful for nothing: Only make thy request known unto Him, and that, not with doubt or fear, but thanksgiving; as being previously assured, He cannot withhold from thee any manner of thing that is good.

3. Thirdly: The more you are tempted to give up your shield, to cast away your faith, your confidence in his love, so much the more take heed that you hold fast that whereunto you have attained; so much the more labour to stir up the gift of God which is in you. Never let that slip, "I have an Advocate with the Father, Jesus Christ the righteous;' and, The life I now live, I live by faith in the Son of God, who loved me and gave himself for me.'" Be this thy glory and crown of rejoicing. And see that no one take thy crown. Hold that fast: "I know that my Redeemer liveth, and shall stand at the latter day upon the earth;" and, "I now have redemption in his blood, even the forgiveness of sins.'" Thus, being filled with all peace and joy in believing, press on, in the peace and joy of faith to the renewal of thy whole soul in the image of him that created thee! Meanwhile, cry continually to God that thou mayest see that prize of thy high calling, not as Satan represents it, in a horrid dreadful shape, but in its genuine native beauty; not as something that must be, or thou wilt go to hell, but as what may be, to lead thee to heaven. Look upon it as the most desirable gift which is in all the stores of the rich mercies of God. Beholding it in this true point of light, thou wilt hunger after it more and more; thy whole soul will be athirst for God, and for this glorious conformity to his likeness; and having received a good hope of this, and strong consolation through grace, thou wilt no more be weary or faint in thy mind, but wilt follow on till thou attainest.

4. In the same power of faith, press on to glory. Indeed this is the same prospect still. God hath joined from the beginning pardon, holiness, heaven. And why should man put them asunder? O beware of this! Let not one link of the golden chain be broken. "God, for Christ's sake hath forgiven me. He is now renewing me in his own image. Shortly he will make me meet for himself, and take me to stand before his face. I, whom he hath justified through the blood of his Son, being thoroughly sanctified by his Spirit, shall quickly ascend to the New Jerusalem, the city of the living God.' Yet a little while, and I shall come to the general assembly and church of the first-born, and to God the Judge of all, and to Jesus the Mediator of the New Covenant.' How soon will these shadows flee away, and the day of eternity dawn upon me! How soon shall I drink of the river of the water of life, going out of the throne of God and of the Lamb! There all his servants shall praise him, and shall see his face, and his name shall be upon their foreheads. And no night shall be there; and they have no need of a candle or the light of the sun. For the Lord God enlighteneth them, and they shall reign for ever and ever.'"

5. And if you thus "taste of the good word, and of the powers of the world to come," you will not murmur against God, because you are not yet "meet for the inheritance of the saints in light." Instead of repining at your not being wholly delivered, you will praise God for thus far delivering you. You will magnify God for what he hath done, and take it as an earnest of what he will do. You will not fret against him, because you are not yet renewed, but bless him because you shall be; and because "now is your salvation" from all sin "nearer than when you" first "believed." Instead of uselessly tormenting yourself because the time is not fully come, you will calmly and quietly wait for it, knowing that it "will come, and will not tarry." You may, therefore, the more cheerfully endure, as yet, the burden of sin that still remains in you, because it will not always remain. Yet a little while, and it shall be clean gone. Only "tarry thou the Lord's leisure:" Be strong, and "he shall comfort thy heart;" and put thou thy trust in the Lord!

6. And if you see any who appear (so far as man can judge, but God alone searcheth the hearts) to be already partakers of their hope, already "made perfect in love;" far from envying the grace of God in them, let it rejoice and comfort your heart. Glorify God for their sake! "If one member is honoured," shall not "all the members rejoice with it?" Instead of jealousy or evil surmising concerning them, praise God for the consolation! Rejoice in having a fresh proof of the faithfulness of God in fulfilling all his promises; and stir yourself up the more, to "apprehend that for which you also are apprehended of Christ Jesus!"

7. In order to this, redeem the time. Improve the present moment. Buy up every opportunity of growing in grace, or of doing good. Let not the thought of receiving more grace to-morrow, make you negligent of to-day. You have one talent now: If you expect five more, so much the rather improve that you have. And the more you expect to receive hereafter, the more labour for God now. Sufficient for the day is the grace thereof. God is now pouring his benefits upon you: Now approve yourself a faithful steward of the present grace of God. Whatever may be to-morrow, give all diligence to-day, to "add to your faith courage, temperance, patience, brotherly-kindness," and the fear of God, till you attain that pure and perfect love! Let these things be now "in you and abound!" Be not now slothful or unfruitful: "So shall an entrance be ministered into the everlasting kingdom of our Lord Jesus Christ!"

8. Lastly: If in time past you have abused this blessed hope of being holy as he is holy, yet do not therefore cast it away. Let the abuse cease, the use remain. Use it now to the more abundant glory of God, and profit of your own soul. In steadfast faith, in calm tranquility of spirit, in full assurance of hope, rejoicing evermore for what God hath done, press ye on unto perfection! Daily growing in the knowledge of our Lord Jesus Christ, and going on from strength to strength, in resignation, in patience, in humble thankfulness for what ye have attained, and for what ye shall, run the race set before you, "looking unto Jesus," till, through perfect love, ye enter into his glory!

[48] [text from the 1872 edition]

Sermon 43: The Scripture Way of Salvation

Sermon 43

The Scripture Way of Salvation

"Ye are saved through faith."

Ephesians 2:8.

1. Nothing can be more intricate, complex, and hard to be understood, than religion, as it has been often described. And this is not only true concerning the religion of the Heathens, even many of the wisest of them, but concerning the religion of those also who were, in some sense, Christians; yea, and men of great name in the Christian world; men who seemed to be pillars thereof. Yet how easy to be understood, how plain and simple a thing, is the genuine religion of Jesus Christ; provided only that we take it in its native form, just as it is described in the oracles of God! It is exactly suited, by the wise Creator and Governor of the world, to the weak understanding and narrow capacity of man in his present state. How observable is this, both with regard to the end it proposes, and the means to attain that end! The end is, in one word, salvation; the means to attain it, faith.

2. It is easily discerned, that these two little words, I mean faith and salvation, include the substance of all the Bible, the marrow, as it were, of the whole Scripture. So much the more should we take all possible care to avoid all mistake concerning them, and to form a true and accurate judgement concerning both the one and the other.

3. Let us then seriously inquire,

I. What is Salvation?

II. What is that faith whereby we are saved? And,

III. How are we saved by it?

1. I. And, first, let us inquire, What is salvation? The salvation which is here spoken of is not what is frequently understood by that word, the going to heaven, eternal happiness. It is not the soul's going to paradise, termed by our Lord, "Abraham's bosom." It is not a blessing which lies on the other side death; or, as we usually speak, in the other world. The very words of the text itself put this beyond all question: "Ye are saved." It is not something at a distance: it is a present thing; a blessing which, through the free mercy of God, ye are now in possession of. Nay, the words may be rendered, and that with equal propriety, "Ye have been saved": so that the salvation which is here spoken of might be extended to the entire work of God, from the first dawning of grace in the soul, till it is consummated in glory.

2. If we take this in its utmost extent, it will include all that is wrought in the soul by what is frequently termed "natural conscience," but more properly, "preventing grace"; --all the drawings of the Father; the desires after God, which, if we yield to them, increase more and more; --all that light wherewith the Son of God "enlighteneth every one that cometh into the world;" showing every man "to do justly, to love mercy, and to walk humbly with his God"; --all the convictions which His Spirit, from time to time, works in every child of man--although it is true, the generality of men stifle them as soon as possible, and after a while forget, or at least deny, that they ever had them at all.

3. But we are at present concerned only with that salvation which the Apostle is directly speaking of. And this consists of two general parts, justification and sanctification.

Justification is another word for pardon. It is the forgiveness of all our sins; and , what is necessarily implied therein, our acceptance with God. The price whereby this hath been procured for us (commonly termed "the meritorious cause of our justification"), is the blood and righteousness of Christ; or, to express it a little more clearly, all that Christ hath done and suffered for us, till He "poured out His soul for the transgressors." The immediate effects of justification are, the peace of God, a "peace that passeth all understanding," and a "rejoicing in hope of the glory of God" "with joy unspeakable and full of glory."

4. And at the same time that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again, born from above, born of the Spirit: there is a real as well as a relative change. We are inwardly renewed by the power of God. We feel "the love of God shed abroad in our heart by the Holy Ghost which is given unto us"; producing love to all mankind, and more especially to the children of God; expelling the love of the world, the love of pleasure, of ease, of honour, of money, together with pride, anger, self-will, and every other evil temper; in a word, changing the earthly, sensual, devilish mind, into "the mind which was in Christ Jesus."

5. How naturally do those who experience such a change imagine that all sin is gone; that it is utterly rooted out of their heart, and has no more any place therein! How easily do they draw that inference, "I feel no sin; therefore, I have none: it does not stir; therefore it does not exist: it has no motion; therefore, it has no being!"

6. But it is seldom long before they are undeceived, finding sin was only suspended, not destroyed. Temptations return, and sin revives; showing it was but stunned before, not dead. They now feel two principles in themselves, plainly contrary to each other; "the flesh lusting against the Spirit"; nature opposing the grace of God. They cannot deny, that although they still feel power to believe in Christ, and to love God; and although His "Spirit" still "witnesses with their spirits, that they are children of God"; yet they feel in themselves sometimes pride or self-will, sometimes anger or unbelief. They find one or more of these frequently stirring in their heart, though not conquering; yea, perhaps, "thrusting sore at them that they may fall"; but the Lord is their help.

7. How exactly did Macarius, fourteen hundred years ago, describe the present experience of the children of God: "The unskilful," or unexperienced, "when grace operates, presently imagine they have no more sin. Whereas they that have discretion cannot deny, that even we who have the grace of God may be molested again. For we have often had instances of some among the brethren, who have experienced such grace as to affirm that they had no sin in them; and yet, after all, when they thought themselves entirely freed from it, the corruption that lurked within was stirred up anew, and they were wellnigh burned up."

8. From the time of our being born again, the gradual work of sanctification takes place. We are enabled "by the Spirit" to "mortify the deeds of the body," of our evil nature; and as we are more and more dead to sin, we are more and more alive to God. We so on from grace to grace, while we are careful to "abstain from all appearance of evil," and are "zealous of good works," as we have opportunity, doing good to all men; while we walk in all His ordinances blameless, therein worshipping Him in spirit and in truth; while we take up our cross, and deny ourselves every pleasure that does not lead us to God.

9. It is thus that we wait for entire sanctification; for a full salvation from all our sins, --from pride, self-will, anger, unbelief; or, as the Apostle expresses it, "go unto perfection." But what is perfection? The word has various senses: here it means perfect love. It is love excluding sin; love filling the heart, taking up the whole capacity of the soul. It is love "rejoicing evermore, praying without ceasing, in everything giving thanks."

II. But what is faith through which we are saved? This is the second point to be considered.

1. Faith, in general, is defined by the Apostle, oprgmaton elegchos ou blepomenon. An evidence, a divine evidence and conviction (the word means both) of things not seen; not visible, not perceivable either by sight, or by any other of the external senses. It implies both a supernatural evidence of God, and of the things of God; a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof. Accordingly, the Scripture speaks of Gods giving sometimes light, sometimes a power of discerning it. So St. Paul: God, who commanded light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ. And elsewhere the same Apostle speaks of the eyes of our understanding being opened. By this two-fold operation of the holy Spirit, having the eyes of our soul both opened and enlightened, we see the things which the natural "eye hath not seen, neither the ear heard." We have a prospect of the invisible things of God; we see the spiritual world, which is all round about us, and yet no more discerned by our natural faculties than if it had no being. And we see the eternal world; piercing through the veil which hangs between time and eternity. Clouds and darkness then rest upon it no more, but we already see the glory which shall be revealed.

2. Taking the word in a more particular sense, faith is a divine evidence and conviction not only that "God was in Christ, reconciling the world unto himself," but also that Christ loved me, and gave himself for me. It is by this faith (whether we term it the essence, or rather a property thereof) that we receive Christ; that we receive Him in all His offices, as our Prophet, Priest, and King. It is by this that He is "made of God unto us wisdom, and righteousness, and sanctification, and redemption."

3. "But is this the faith of assurance, or faith of adherence?" The Scripture mentions no such distinction. The Apostle says, "There is one faith, and one hope of our calling"; one Christian, saving faith; "as there is one Lord," in whom we believe, and "one God and Father of us all." And it is certain, this faith necessarily implies an assurance (which is here only another word for evidence, it being hard to tell the difference between them) that Christ loved me, and gave Himself for me. For "he that believeth" with the true living faith "hath the witness in himself": "the Spirit witnesseth with his spirit that he is a child of God." "Because he is a son, God hath sent forth the Spirit of His Son into his heart, crying, Abba, Father"; giving him an assurance that he is so, and a childlike confidence in Him. But let it be observed, that, in the very nature of the thing, the assurance goes before the confidence. For a man cannot have a childlike confidence in God till he knows he is a child of God. Therefore, confidence, trust, reliance, adherence, or whatever else it be called, is not the first, as some have supposed, but the second, branch or act of faith.

4. It is by this faith we are saved, justified, and sanctified; taking that word in its highest sense. But how are we justified and sanctified by faith? This is our third head of inquiry. And this being the main point in question, and a point of no ordinary importance, it will not be improper to five it a more distinct and particular consideration.

III. 1. And, first, how are we justified by faith? In what sense is this to be understood? I answer, Faith is the condition, and the only condition, of justification. It is the condition: none is justified but he that believes: without faith no man is justified. And it is the only condition: this alone is sufficient for justification. every one that believes is justified, whatever else he has or has not. In other words: no man is justified till he believes; every man when he believes is justified.

2. "But does not God command us to repent also? Yea, and to bring forth fruits meet for repentance'to cease, for instance, from doing evil, and learn to do well? And is not both the one and the other of the utmost necessity, insomuch that if we willingly neglect either, we cannot reasonably expect to be justified at all? But if this be so, how can it be said that faith is the only condition of justification?" God does undoubtedly command us both to repent, and to bring forth fruits meet for repentance; which if we willingly neglect, we cannot reasonably expect to be justified at all: therefore both repentance, and fruits meet for repentance, are, in some sense, necessary to justification. But they are not necessary in the same sense with faith, nor in the same degree. Not in the same degree; for those fruits are only necessary conditionally; if there be time and opportunity for them. otherwise a man may be justified without them, as was the thief upon the cross (if we may call him so; for a late writer has discovered that he was no thief, but a very honest and respectable person!); but he cannot be justified without faith; this is impossible. Likewise, let a man have ever so much repentance, or ever so many of the fruits meet for repentance, yet all this does not at all avail; he is not justified till he believes. But the moment he believes, with or without those fruits, yea, with more or less repentance, he is justified. Not in the same sense; for repentance and its fruits are only remotely necessary; necessary in order to faith; whereas faith is immediately necessary to justification. It remains, that faith is the only condition, which is immediately and proximately necessary to justification.

3. "But do you believe we are sanctified by faith? We know you believe that we are justified by faith; but do not you believe, and accordingly teach, that we are sanctified by our works?" So it has been roundly and vehemently affirmed for these five-and-twenty years: but I have constantly declared just the contrary; and that in all manner of ways. I have continually testified in private and in public, that we are sanctified as well as justified by faith. And indeed the one of those great truths does exceedingly illustrate the other. exactly as we are justified by faith, so are we sanctified by faith. Faith is the condition, and the only condition, of sanctification, exactly as it is of justification. It is the condition: none is sanctified but he that believes; with out faith no man is sanctified. And it is the only condition: this alone is sufficient for sanctification. every one that believes is sanctified, whatever else he has or has not. In other words, no man is sanctified till he believes: every man when he believes is sanctified.

4. "But is there not a repentance consequent upon, as well as a repentance previous to, justification? And is it not incumbent on all that are justified to be zealous of good works'? Yea, are not these so necessary, that if a man willingly neglect them he cannot reasonably expect that he shall ever be sanctified in the full sense; that is, perfected in love? Nay, can he grow at all in grace, in the loving knowledge of our Lord Jesus Christ? Yea, can he retain the grace which God has already given him? Can he continue in the faith which he has received, or in the favour of God. Do not you yourself allow all this, and continually assert it? But, if this be so, how can it be said that faith is the only condition of sanctification?"

5. I do allow all this, and continually maintain it as the truth of God. I allow there is a repentance consequent upon, as well as a repentance previous to, justification. It is incumbent on all that are justified to be zealous of good works. And there are so necessary, that if a man willingly neglect them, he cannot reasonably expect that he shall ever be sanctified; he cannot grow in grace, in the image of God, the mind which was in Christ Jesus; nay, he cannot retain the grace he has received; he cannot continue in faith, or in the favour of God. What is the inference we mist draw herefrom? Why, that both repentance, rightly understood, and the practice of all good works, --works of piety, as well as works of mercy (now properly so called, since they spring from faith), are, in some sense, necessary to sanctification.

6. I say, "repentance rightly understood"; for this must not be confounded with the former repentance. The repentance consequent upon justification is widely different from that which is antecedent to it. This implies no guilt, no sense of condemnation, no consciousness of the wrath of God. It does not suppose any doubt of the favour of God, or any "fear that hath torment." It is properly a conviction, wrought by the Holy Ghost, of the sin which still remains in our heart; of the phronema sarkos, the carnal mind, which "does still remain" (as our Church speaks) "even in them that are regenerate"; although it does no longer reign; it has not now dominion over them. It is a conviction of our proneness to evil, of an heart bent to backsliding, of the still continuing tendency of the flesh to lust against the spirit. Sometimes, unless we continually watch and pray, it lusteth to pride, sometimes to anger, sometimes to love of the world, love of ease, love of honour, or love of pleasure more than of God. It is a conviction of the tendency of our heart to self-will, to Atheism, or idolatry; and above all, to unbelief; whereby, in a thousand ways, and under a thousand pretenses, we are ever departing, more or less, from the living God.

7. With this conviction of the sin remaining in our hearts, there is joined a clear conviction of the sin remaining in our lives; still cleaving to all our words and actions. In the best of these we now discern a mixture of evil, either in the spirit, the matter, or the manner of them; something that could not endure the righteous judgement of God, were He extreme to mark what is done amiss. Where we least suspected it, we find a taint of pride or self-will, of unbelief or idolatry; so that we are now more ashamed of our best duties than formerly of our worst sins: and hence we cannot but feel that these are so far from having anything meritorious in them, yea, so far from being able to stand in sight of the divine justice, that for those also we should be guilty before God, were it not for the blood of the covenant.

8. Experience shows that, together with this conviction of sin remaining in our hearts, and cleaving to all our words and actions; as well as the guilt which on account thereof we should incur, were we not continually sprinkled with the atoning blood; one thing more is implied in this repentance; namely, a conviction of our helplessness, of our utter inability to think one good thought, or to form one good desire; and much more to speak one word aright, or to perform one good action, but through His free, almighty grace, first preventing us, and then accompanying us every moment.

9. "But what good works are those, the practice of which you affirm to be necessary to sanctification?" First, all works of piety; such as public prayer, family prayer, and praying in our closet; receiving the supper of the Lord; searching the Scriptures, by hearing, reading, meditating; and using such a measure of fasting or abstinence as our bodily health allows.

10. Secondly, all works of mercy; whether they relate to the bodies or souls of men; such as feeding the hungry, clothing the naked, entertaining the stranger, visiting those that are in prison, or sick, or variously afflicted; such as the endeavouring to instruct the ignorant, to awaken the stupid sinner, to quicken the lukewarm, to confirm the wavering, to comfort the feeble-minded, to succour the tempted, or contribute in any manner to the saving of souls from death. This is the repentance, and these the "fruits meet for repentance," which are necessary to full sanctification. This is the way wherein God hath appointed His children to wait for complete salvation.

11. Hence may appear the extreme mischievousness of that seemingly innocent opinion, that there is no sin in a believer; that all sin is destroyed, root and branch, the moment a man is justified. By totally preventing that repentance, it quite blocks up the way to sanctification. There is no place for repentance in him who believes there is no sin either in his life or heart: consequently, there is no place for his being perfected in love, to which that repentance is indispensably necessary.

12. Hence it may likewise appear, that there is no possible danger in thus expecting full salvation. For suppose we were mistaken, suppose no such blessing ever was or can be attained, yet we lose nothing: nay, that very expectation quickens us in using all the talents which God has given us; yea, in improving them all; so that when our Lord cometh, He will receive His own with increase.

13. But to return. though it be allowed, that both this repentance and its fruits are necessary to full salvation; yet they are not necessary either in the same sense with faith, or in the same degree: --Not in the same degree; for these fruits are only necessary conditionally, if there be time and opportunity for them; otherwise a man may be sanctified without them. But he cannot be sanctified without faith. likewise, let a man have ever so much of this repentance, or ever so many good works, yet all this does not at all avail: he is not sanctified till he believes. But the moment he believes, with or without those fruits, yea, with more or less of this repentance, he is sanctified. --Not in the same sense; for this repentance and these fruits are only remotely necessary, --necessary in order to the continuance of his faith, as well as the increase of it; whereas faith is immediately and directly necessary to sanctification. It remains, that faith is the only condition which is immediately and proximately necessary to sanctification.

14. "But what is that faith whereby we are sanctified, --saved from sin, and perfected in love?" It is a divine evidence and conviction, first, that God hath promised it in the holy Scripture. Till we are thoroughly satisfied of this, there in no moving one step further. And one would imagine there needed not one word more to satisfy a reasonable man of this, than the ancient promise, "Then will I circumcise thy heart, and the heart of thy seed, to love the Lord they God with all thy heart, and with all thy soul, and with all thy mind." How clearly does this express the being perfected in love! --how strongly imply the being saved from all sin! For as long as love takes up the whole heart, what room is there for sin therein?

15. It is a divine evidence and conviction, secondly, that what God hath promised He is able to perform. Admitting, therefore, that "with men it is impossible" to "bring a clean thing out of an unclean," to purify the heart from all sin, and to till it with all holiness; yet this creates no difficulty in the case, seeing "with God all things are possible." And surely no one ever imagined it was possible to any power less than that of the Almighty! But if God speaks, it shall be done. God saith, "Let there be light; and there" is "light"!

16. It is, thirdly, a divine evidence and conviction that He is able and willing to do it now. And why not? Is not a moment to Him the same as a thousand years? He cannot want more time to accomplish whatever is His will. And He cannot want or stay for any more worthiness or fitness in the persons He is pleased to honour. We may therefore boldly say, at any point of time, "Now is the day of salvation!" "To-day, if ye will hear His voice, harden not your hearts!" "Behold, all things are now ready; come unto the marriage!"

17. To this confidence, that God is both able and willing to sanctify us now, there needs to be added one thing more, --a divine evidence and conviction that He doeth it. In that hour it is done: God says to the inmost soul, "According to thy faith be it unto thee!" Then the soul is pure from every spot of sin; it is clean "from all unrighteousness." The believer then experiences the deep meaning of those solemn words, "If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin."

18. "But does God work this great work in the soul gradually or instantaneously?" Perhaps it may be gradually wrought in some; I mean in this sense, --they do not advert to the particular moment wherein sin ceases to be. But it us infinitely desirable, were it the will of God, that it should be done instantaneously; that the Lord should destroy sin "by the breath of His mouth," in a moment, in the twinkling of an eye. And so He generally does; a plain fact, of which there is evidence enough to satisfy any unprejudiced person. Thou therefore look for it every moment! Look for it in the way above described; in all those good works whereunto thou art "created anew in Christ Jesus." There in then no danger: you can be no worse, if you are no better, for that expectation. For were you to be disappointed of your hope, still you lose nothing. But you shall not be disappointed of your hope: it will come, and will not tarry. Look for it then every day, every hour, every moment! Why not this hour, this moment? Certainly you may look for it now, if you believe it is by faith. And by this token you may surely know whether you seek it by faith or by works. If by works, you want something to be done first, before you are sanctified. You think, I must first be or do thus or thus. Then you are seeking it by works unto this day. If you seek it by faith, you may expect it as you are; and expect it now. It is of importance to observe, that there is an inseparable connexion between these three points, --expect it by faith; expect it as you are; and expect it now! To deny one of them, is to deny them all; to allow one, is to allow them all. Do you believe we are sanctified by faith? Be true then to your principle; and look for this blessing just as you are, neither better nor worse; as a poor sinner that has still nothing to pay, nothing to plead, but "Christ died." And if you look for it as you are, then expect it now. Stay for nothing: why should you? Christ is ready; and He is all you want. He is waiting for you: He is at the door! Let your inmost soul cry out,

Come in, come in, thou heavenly Guest!

Nor hence again remove;

But sup with me, and let the feast

Be everlasting love.

Sermon 44: Original Sin

Sermon 44 [49]

Original Sin

"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."

Gen. 6:5.

1. How widely different is this from the fair pictures of human nature which men have drawn in all ages! The writings of many of the ancients abound with gay descriptions of the dignity of man; whom some of them paint as having all virtue and happiness in his composition, or, at least, entirely in his power, without being beholden to any other being; yea, as self-sufficient, able to live on his own stock, and little inferior to God himself.

2. Nor have Heathens alone, men who are guided in their researches by little more than the dim light of reason, but many likewise of them that bear the name of Christ, and to whom are entrusted the oracles of God, spoken as magnificently concerning the nature of man, as if it were all innocence and perfection. Accounts of this kind have particularly abounded in the present century; and perhaps in no part of the world more than in our own country. Here not a few persons of strong understanding, as well as extensive learning, have employed their utmost abilities to show, what they termed, "the fair side of human nature." And it must he acknowledged, that, if their accounts of him be just, man is still but "a little lower than the angels;" or, as the words may be more literally rendered, "a little less than God."

3. Is it any wonder, that these accounts are very readily received by the generality of men? For who is not easily persuaded to think favourably of himself? Accordingly, writers of this kind are most universally read, admired, applauded. And innumerable are the converts they have made, not only in the gay, but the learned world. So that it is now quite unfashionable to talk otherwise, to say any thing to the disparagement of human nature; which is generally allowed, notwithstanding a few infirmities, to be very innocent, and wise, and virtuous!

4. But, in the mean time, what must we do with our Bibles? -- for they will never agree with this. These accounts, however pleasing to flesh and blood, are utterly irreconcilable with the scriptural. The Scripture avers, that "by one man's disobedience all men were constituted sinners;" that "in Adam all died," spiritually died, lost the life and the image of God; that fallen, sinful Adam then "begat a son in his own likeness;" -- nor was it possible he should beget him in any other; for "who can bring a clean thing out of an unclean?" -- that consequently we, as well as other men, were by nature "dead in trespasses and sins," "without hope, without God in the world," and therefore "children of wrath;" that every man may say, "I was shapen in wickedness, and in sin did my mother conceive me;" that "there is no difference," in that "all have sinned and come short of the glory of God," of that glorious image of God wherein man was originally created. And hence, when "the Lord looked down from heaven upon the children of men, he saw they were all gone out of the way; they were altogether become abominable, there was none righteous, no, not one," none that truly sought after God: Just agreeable this, to what is declared by the Holy Ghost in the words above recited, "God saw," when he looked down from heaven before, "that the wickedness of man was great in the earth;" so great, that "every imagination of the thoughts of his heart was only evil continually."

This is God's account of man: From which I shall take occasion, First, to show what men were before the flood: Secondly, to inquire, whether they are not the same now: And, Thirdly, to add some inferences.

I. 1. I am, First, by opening the words of the text, to show what men were before the flood. And we may fully depend on the account here given: For God saw it, and he cannot be deceived. He "saw that the wickedness of man was great:" -- Not of this or that man; not of a few men only; not barely of the greater part, but of man in general; of men universally. The word includes the whole human race, every partaker of human nature. And it is not easy for us to compute their numbers, to tell how many thousands and millions they were. The earth then retained much of its primeval beauty and original fruitfulness. The face of the globe was not rent and torn as it is now; and spring and summer went hand in hand. It is therefore probable, it afforded sustenance for far more inhabitants than it is now capable of sustaining; and these must be immensely multiplied, while men begat sons and daughters for seven or eight hundred years together. Yet, among all this inconceivable number, only "Noah found favour with God." He alone (perhaps including part of his household) was an exception from the universal wickedness, which, by the just judgment of God, in a short time after brought on universal destruction. All the rest were partakers in the same guilt, as they were in the same punishment.

2. "God saw all the imaginations of the thoughts of his heart;" -- of his soul, his inward man, the spirit within him, the principle of all his inward and outward motions. He "saw all the imaginations:" It is not possible to find a word of a more extensive signification. It includes whatever is formed, made, fabricated within; all that is or passes in the soul; every inclination, affection, passion, appetite; every temper, design, thought. It must of consequence include every word and action, as naturally flowing from these fountains, and being either good or evil according to the fountain from which they severally flow.

3. Now God saw that all this, the whole thereof, was evil; -- contrary to moral rectitude; contrary to the nature of God, which necessarily includes all good; contrary to the divine will, the eternal standard of good and evil; contrary to the pure, holy image of God, wherein man was originally created, and wherein he stood when God, surveying the works of his hands, saw them all to be very good; contrary to justice, mercy, and truth, and to the essential relations which each man bore to his Creator and his fellow-creatures.

4. But was there not good mingled with the evil? Was there not light intermixed with the darkness? No; none at all: "God saw that the whole imagination of the heart of man was only evil." It cannot indeed be denied, but many of them, perhaps all, had good motions put into their hearts; for the Spirit of God did then also "strive with man," if haply he might repent, more especially during that gracious reprieve, the hundred and twenty years, while the ark was preparing. But still "in his flesh dwelt no good thing;" all his nature was purely evil: It was wholly consistent with itself, and unmixed with anything of an opposite nature.

5. However, it may still be matter of inquiry, "Was there no intermission of this evil? Were there no lucid intervals, wherein something good might be found in the heart of man?" We are not here to consider, what the grace of God might occasionally work in his soul; and, abstracted from this, we have no reason to believe, there was any intermission of that evil. For God, who "saw the whole imagination of the thoughts of his heart to be only evil," saw likewise, that it was always the same, that it "was only evil continually;" every year, every day, every hour, every moment. He never deviated into good.

II. Such is the authentic account of the whole race of mankind which He who knoweth what is in man, who searcheth the heart and trieth the reins, hath left upon record for our instruction. Such were all men before God brought the flood upon the earth. We are, Secondly, to inquire, whether they are the same now.

1. And this is certain, the Scripture gives us no reason to think any otherwise of them. On the contrary, all the above cited passages of Scripture refer to those who lived after the flood. It was above a thousand years after, that God declared by David concerning the children of men, "They are all gone out of the way, of truth and holiness; "there is none righteous, no, not one." And to this bear all the Prophets witness, in their several generations. So Isaiah, concerning God's peculiar people, (and certainly the Heathens were in no better condition,) "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness; but wounds, and bruises, and putrifying sores." The same account is given by all the Apostles, yea, by the whole tenor of the oracles of God. From all these we learn, concerning man in his natural state, unassisted by the grace of God, that "every imagination of the thoughts of his heart is" still "evil, only evil," and that "continually."

2. And this account of the present state of man is confirmed by daily experience. It is true, the natural man discerns it not: And this is not to be wondered at. So long as a man born blind continues so, he is scarce sensible of his want: Much less, could we suppose a place where all were born without sight, would they be sensible of the want of it. In like manner, so long as men remain in their natural blindness of understanding, they are not sensible of their spiritual wants, and of this in particular. But as soon as God opens the eyes of their understanding, they see the state they were in before; they are then deeply convinced, that "every man living," themselves especially, are, by nature, "altogether vanity;" that is, folly and ignorance, sin and wickedness.

3. We see, when God opens our eyes, that we were before atheoi en toi kosmoi without God, or, rather, Atheists, in the world. We had, by nature, no knowledge of God, no acquaintance with him. It is true, as soon as we came to the use of reason, we learned the invisible things of God, even his eternal power and Godhead, from the things that are made. From the things that are seen we inferred the existence of an eternal, powerful Being, that is not seen. But still, although we acknowledged his being we had no acquaintance with him. As we know there is an emperor of China, whom yet we do not know; so we knew there was a King of all the earth, yet we knew him not. Indeed we could not by any of our natural faculties. By none of these could we attain the knowledge of God. We could no more perceive him by our natural understanding, than we could see him with our eyes. For no one knoweth the Father but the Son, and he to whom the Son willeth to reveal him. And no one knoweth the Son but the Father, and he to whom the Father revealeth him.

4. We read of an ancient king, who, being desirous to know what was the natural language of men, in order to bring the matter to a certain issue, made the following experiment: he ordered two infants, as soon as they were born, to be conveyed to a place prepared for them, where they were brought up without any instruction at all, and without ever hearing a human voice. And what was the event? Why that when they were at length brought out of their confinement, they spoke no language at all; they uttered only inarticulate sounds, like those of other animals. Were two infants in like manner to be brought up from the womb without being instructed in any religion, there is little room to doubt but (unless the grace of God interposed) the event would be just the same. They would have no religion at all: Thy would have no more knowledge of God than the beasts of the field, than the wild asss colt. Such is natural religion, abstracted from traditional, and from the influences of Gods Spirit!

5. And having no knowledge, we can have no love of God: We cannot love him we know not. Most men talk indeed of loving God, and perhaps imagine they do; at least, few will acknowledge they do not love him: But the fact is too plain to be denied. No man loves God by nature, any more than he does a stone, or the earth he treads upon. What we love we delight in: But no man has naturally any delight in God. In our natural state we cannot conceive how any one should delight in him. We take no pleasure in him at all; he is utterly tasteless to us. To love God! it is far above, out of our sight. We cannot, naturally, attain unto it.

6. We have by nature, not only no love, but no fear of God. It is allowed, indeed, that most men have, sooner or later, a kind of senseless, irrational fear, properly called superstition; though the blundering epicureans gave it the name of religion. Yet even this is not natural, but acquired; chiefly by conversation or from example. By nature God is not in all our thoughts: We leave him to manage his own affairs, to sit quietly, as we imagine, in heaven, and leave us on earth to manage ours; so that we have no more of the fear of God before our eyes, than of the love of God in our hearts.

7. Thus are all men "Atheists in the world." But Atheism itself does not screen us from idolatry. In his natural state, every man born into the world is a rank idolater. Perhaps, indeed, we may not be such in the vulgar sense of the word. We do no, like the idolatrous heathens, worship molten or graven images. We do not bow down to the stock of a tree, to the work of our own hands. We do not pray to the angels or saints in heaven, any more than to the saints that are upon the earth. But what then? We have set up our idols in our hearts; and to these we bow down and worship them: We worship ourselves, when we pay that honour to ourselves which is due to God only. Therefore all pride is idolatry; it is ascribing to ourselves what is due to God alone. And although pride was not made for man, yet where is the man that is born without it? But hereby we rob god of his unalienable right, and idolatrously usurp his glory.

8. But pride is not the only sort of idolatry which we are all by nature guilty of. Satan has stamped his own image on our heart in self-will also. "I will," said he, before he was cast out of heaven, "I will sit upon the sides of the north;" I will do my own will and pleasure, independently on that of my Creator. the same does every man born into the world say, and that in a thousand instances; nay, and avow it too, without ever blushing upon the account, without either fear or shame. Ask the man, "Why did you do this?" he answers, "Because I had a mind to it." What is this but, "Because it was my will;" that is, in effect, because the devil and I agreed; because Satan and I govern our actions by one and the same principle. The will of God, mean time, is not in his thoughts, is not considered in the least degree; although it be the supreme rule of every intelligent creature, whether in heaven or earth, resulting from the essential, unalterable relation which all creature bear to their Creator.

9. So far we bear the image of the devil, and tread in his steps. But at the next step we leave Satan behind; we run into an idolatry whereof he is not guilty: I mean love of the world; which is now as natural to every man, as to love his own will. What is more natural to us than to seek happiness in the creature, instead of the Creator? to seek that satisfaction in the works of his hands, which can be found in God only? What more natural than "the desire of the flesh?" that is, of the pleasure of sense in every kind? Men indeed talk magnificently of despising these low pleasures, particularly men of learning and education. They affect to sit loose to the gratification of these appetites wherein they stand on a level with the beasts that perish. But it is mere affectation; for every man is conscious to himself, that in this respect he is, by nature, a very beast. Sensual appetites, even those of the lowest kind, have, more or less, the dominion over him. They lead him captive; they drag him to and fro, in spite of his boasted reason. The man, with all his good breeding, and other accomplishments, has no pre-eminence over the goat: Nay, it is much to be doubted, whether the beast has not the pre-eminence over him. Certainly he has, if we may hearken to one of their modern oracles, who very decently tells us,

once in a season beasts too taste of love;

only the beast of reason is its slave,

And in that folly drudges all the year.

A considerable difference indeed, it must be allowed, there is between man and man, arising (beside that wrought by preventing grace) from difference of constitution and of education. But, notwithstanding this, who, that is not utterly ignorant of himself, can here cast the first stone at another? Who can abide the test of our blessed Lords comment on the Seventh Commandment: "He that looketh on a woman to lust after her hath committed adultery with her already in his heart?" So that one knows not which to wonder at most, the ignorance or the insolence of those men who speak with such disdain of them that are overcome by desires which every man has felt in his own breast; the desire of every pleasure of sense, innocent or not, being natural to every child of man.

10. And so is "the desire of the eye;" the desire of the pleasures of the imagination. These arise either from great, or beautiful, or uncommon objects; -- if the two former do not coincide with the latter; for perhaps it would appear, upon a diligent inquiry, that neither grand nor beautiful objects please any longer than they are new; that when the novelty of them is over, the greatest part, at least, of the pleasure they give is over; and in the same proportion as they become familiar, they become flat and insipid. But let us experience this ever so often, the same desire will remain still. The inbred thirst continues fixed in the soul; nay, the more it is indulged, the more it increases, and incites us to follow after another, and yet another object; although we leave every one with an abortive hope, and a deluded expectation. Yea,

The hoary fool, who many days

Has struggled with continued sorrow,

Renews his hope, and fondly lays

The desperate bet upon tomorrow!

To-morrow comes! Tis noon! Tis night!

This day, like all the former, flies:

Yet on he goes, to seek delight

To-morrow, till to-night he dies!

11. A third symptom of this fatal disease, the love of the world, which is so deeply rooted in our nature, is "the pride of life;" the desire of praise, of the honour that cometh of men. This the greatest admirers of human nature allow to be strictly natural; as natural as the sight, or hearing, or any other of the external senses. And are they ashamed of it, even men of letters, men of refined and improved understanding? So far from it that they glory therein! They applaud themselves for their love of applause! Yea, eminent Christians, so called, make no difficulty of adopting the saying of the old, vain Heathen, _Animi dissoluti est et nequam negligere quid de se homines sentiant: "Not to regard what men think of us is the mark of a wicked and abandoned mind." So that to go calm and unmoved through honour and dishonour, through evil report and good report, is with them a sign of one that is, indeed, not fit to live: "Away with such a flow from the earth!" But would one imagine that these men had ever heard of Jesus Christ or his Apostles; or that they knew who it was that said, "How can ye believe who receive honour one of another, and seek not the honour which cometh of God only?" But if this is really so, if it be impossible to believe, and consequently to please God, so long as we receive or seek honour one of another, and seek not the honour which cometh of God only; then in what a condition are all mankind! the Christians as well as Heathens! since they all seek honour one of another! since it is as natural for them so to do, themselves being the judges, as it is to see the light which strikes upon their eye, or to hear the sound which enters their ear; yea, since they account it a sign of a virtuous mind, to seek the praise of men, and of a vicious one, to be content with the honour that cometh of God only!

III. 1. I proceed to draw a few inferences from what has been said. And, First, from hence we may learn one grand fundamental difference between Christianity, considered as a system of doctrines, and the most refined Heathenism. Many of the ancient Heathens have largely described the vices of particular men. They have spoken much against their covetousness, or cruelty; their luxury, or prodigality. Some have dared to say that "no man is born without vices of one kind or another." But still as none of them were apprized of the fall of man, so none of them knew of his total corruption. They knew not that all men were empty of all good, and filled with all manner of evil. They were wholly ignorant of the entire depravation of the whole human nature, of every man born into the world, in every faculty of his soul, not so much by those particular vices which reign in particular persons, as by the general flood of Atheism and idolatry, of pride, self-will, and love of the world. This, therefore, is the first grand distinguishing point between Heathenism and Christianity. The one acknowledges that many men are infected with many vices, and even born with a proneness to them; but supposes withal, that in some the natural good much over-balances the evil: The other declares that all men are conceived in sin," and "shapen in wickedness;" -- that hence there is in every man a "carnal mind, which is enmity against God, which is not, cannot be, subject to" his "law;" and which so infects the whole soul, that "there dwelleth in" him, "in his flesh," in his natural state, "no good thing;" but "every imagination of the thoughts of his heart is evil," only evil, and that "continually."

2. Hence we may, Secondly, learn, that all who deny this, call it original sin, or by any other title, are put Heathens still, in the fundamental point which differences Heathenism from Christianity. They may, indeed, allow, that men have many vices; that some are born with us; and that, consequently, we are not born altogether so wise or so virtuous as we should be; there being few that will roundly affirm, "We are born with as much propensity to good as to evil, and that every man is, by nature, as virtuous and wise as Adam was at his creation." But here is the shibboleth: Is man by nature filled with all manner of evil? Is he void of all good? Is he wholly fallen? Is his soul totally corrupted? or, to come back to the text, is "every imagination of the thoughts of his heart only evil continually?" Allow this, and you are so far a Christian. Deny it, and you are but an Heathen still.

3. We may learn from hence, in the Third place, what is the proper nature of religion, of the religion of Jesus Christ. It is therapeia psyches, God's method of healing a soul which is thus diseased. Hereby the great Physician of souls applies medicines to heal this sickness; to restore human nature, totally corrupted in all its faculties. God heals all our Atheism by the knowledge of Himself, and of Jesus Christ whom he hath sent; by giving us faith, a divine evidence and conviction of God, and of the things of God, -- in particular, of this important truth, "Christ loved me" -- and gave himself for me." By repentance and lowliness of heart, the deadly disease of pride is healed; that of self-will by resignation, a meek and thankful submission to the will of God; and for the love of the world in all its branches, the love of God is the sovereign remedy. Now, this is properly religion, "faith" thus "working by love;" working the genuine meek humility, entire deadness to the world, with a loving, thankful acquiescence in, and conformity to, the whole will and word of God.

4. Indeed, if man were not thus fallen, there would be no need of all this. There would be no occasion for this work in the heart, this renewal in the spirit of our mind. The superfluity of godliness would then be a more proper expression than the "superfluity of naughtiness." For an outside religion, without any godliness at all, would suffice to all rational intents and purposes. It does, accordingly, suffice, in the judgment of those who deny this corruption of our nature. They make very little more of religion than the famous Mr. Hobbes did of reason. According to him, reason is only "a well-ordered train of words:" According to them, religion is only a well-ordered train of words and actions. And they speak consistently with themselves; for if the inside be not full of wickedness, if this be clean already, what remains, but to "cleanse the outside of the cup?" Outward reformation, if their supposition be just, is indeed the one thing needful.

5. But ye have not so learned the oracles of God. Ye know, that He who seeth what is in man gives a far different account both of nature and grace, of our fall and our recovery. Ye know that the great end of religion is, to renew our hearts in the image of God, to repair that total loss of righteousness and true holiness which we sustained by the sin of our first parent. Ye know that all religion which does not answer this end, all that stops short of this, the renewal of our soul in the image of God, after the likeness of Him that created it, is no other than a poor farce, and a mere mockery of God, to the destruction of our own soul. O beware of all those teachers of lies, who would palm this upon you for Christianity! Regard them not, although they should come unto you with all the deceivableness of unrighteousness; with all smoothness of language, all decency, yea, beauty and elegance of expression, all professions of earnest good will to you, and reverence for the Holy Scriptures. Keep to the plain, old faith, "once delivered to the saints," and delivered by the Spirit of God to our hearts. Know your disease! Know your cure! Ye were born in sin: Therefore, "ye must be born again," born of God. By nature ye are wholly corrupted. By grace ye shall be wholly renewed. In Adam ye all died: In the second Adam, in Christ, ye all are made alive. "You that were dead in sins hath he quickened:" He hath already given you a principle of life, even faith in him who loved you and gave himself for you! Now, "go on from faith to faith," until your whole sickness be healed; and all that "mind be in you which was also in Christ Jesus!"

[49] [text from the 1872 edition]

Sermon 45: The New Birth

Sermon 45 [50]

The New Birth

"Ye must be born again."

John 3:7.

1. If any doctrines within the whole compass of Christianity may be properly termed fundamental, they are doubtless these two, -- the doctrine of justification, and that of the new birth: The former relating to that great work which God does for us, in forgiving our sins; the latter, to the great work which God does in us, in renewing our fallen nature. In order of time, neither of these is before the other: in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also "born of the Spirit;" but in order of thinking, as it is termed, justification precedes the new birth. We first conceive his wrath to be turned away, and then his Spirit to work in our hearts.

2. How great importance then must it be of, to every child of man, throughly to understand these fundamental doctrines! From a full conviction of this, many excellent men have wrote very largely concerning justification, explaining every point relating thereto, and opening the Scriptures which treat upon it. Many likewise have wrote on the new birth: And some of them largely enough; but yet not so clearly as might have been desired, nor so deeply and accurately; having either given a dark, abstruse account of it, or a slight and superficial one. Therefore a full, and at the same time a clear, account of the new birth, seems to be wanting still; such as may enable us to give a satisfactory answer to these three questions: First, Why must we be born again? What is the foundation of this doctrine of the new birth? Secondly, How must we be born again? What is the nature of the new birth? And, Thirdly, Wherefore must we be born again? To what end is it necessary? These questions, by the assistance of God, I shall briefly and plainly answer; and then subjoin a few inferences which will naturally follow.

I. 1. And, First, Why must we be born again? What is the foundation of this doctrine? The foundation of it lies near as deep as the creation of the world; in the scriptural account whereof we read, "And God," the three-one God, "said, Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him:" (Gen. 1:26, 27:) -- Not barely in his natural image, a picture of his own immortality; a spiritual being, endued with understanding, freedom of will, and various affections; -- nor merely in his political image, the governor of this lower world, having "dominion over the fishes of the sea, and over all the earth;" -- but chiefly in his moral image; which, according to the Apostle, is "righteousness and true holiness." (Eph. 4:24.) in this image of God was man made. "God is love:" Accordingly, man at his creation was full of love; which was the sole principle of all his tempers, thoughts, words, and actions. God is full of justice, mercy, and truth; so was man as he came from the hands of his Creator. God is spotless purity; and so man was in the beginning pure from every sinful blot; otherwise God could not have pronounced him, as well as all the other work of his hands, "very good" (Gen. 1:31.) This he could not have been, had he not been pure from sin, and filled with righteousness and true holiness. For there is no medium: If we suppose and intelligent creature not to love God, not to be righteous and holy, we necessarily suppose him not to be good at all; much less to be "very good."

2. But, although man was made in the image of God, yet he was not made immutable. This would have been inconsistent with the state of trial in which God was pleased to place him. He was therefore created able to stand, and yet liable to fall. And this God himself apprized him of, and gave him a solemn warning against it. Nevertheless, man did not abide in honour: He fell from his high estate. He "ate of the tree whereof the Lord had commanded him, Thou shalt not eat thereof." By this wilful act of disobedience to his Creator, this flat rebellion against his Sovereign, he openly declared that he would no longer have God to rule over him; That he would be governed by his own will, and not the will of Him that created him; and that he would not seek his happiness in God, but in the world, in the works of his hands. Now, God had told him before, "In the day that thou eatest" of that fruit, "thou shalt surely die." And the word of the Lord cannot be broken. Accordingly, in that day he did die: He died to God, -- the most dreadful of all deaths. He lost the life of God: He was separated from Him, in union with whom his spiritual life consisted. The body dies when it is separated from the soul; the soul, when it is separated from God. But this separation from God, Adam sustained in the day, the hour, he ate of the forbidden fruit. And of this he gave immediate proof; presently showing by his behaviour, that the love of God was extinguished in his soul, which was now "alienated from the life of God." Instead of this, he was now under the power of servile fear, so that he fled from the presence of the Lord. Yea, so little did he retain even of the knowledge of Him who filleth heaven and earth, that he endeavored to "hide himself from the Lord God among the trees of the garden:" (Gen. 3:8:) So had he lost both the knowledge and the love of God, without which the image of God could not subsist. Of this, therefore, he was deprived at the same time, and became unholy as well as unhappy. In the room of this, he had sunk into pride and self-will, the very image of the devil; and into sensual appetites and desires, the image of the beasts that perish.

3. If it be said, "Nay, but that threatening, In the day that thou eatest thereof, thou shalt surely die,' refers to temporal death, and that alone, to the death of the body only;" the answer is plain: To affirm this is flatly and palpably to make God a liar; to aver that the God of truth positively affirmed a thing contrary to truth. For it is evident, Adam did not die in this sense, "in the day that he ate thereof." He lived, in the sense opposite to this death, above nine hundred years after. So that this cannot possibly be understood of the death of the body, without impeaching the veracity of God. It must therefore be understood of spiritual death, the loss of the life and image of God.

4. And in Adam all died, all human kind, all the children of men who were then in Adam's loins. The natural consequence of this is, that every one descended from him comes into the world spiritually dead, dead to God, wholly dead in sin; entirely void of the life of God; void of the image of God, of all that righteousness and holiness wherein Adam was created. Instead of this, every man born into the world now bears the image of the devil in pride and self-will; the image of the beast, in sensual appetites and desires. This, then, is the foundation of the new birth, -- the entire corruption of our nature. Hence it is, that, being born in sin, we must be "born again." Hence every one that is born of a woman must be born of the Spirit of God.

II. 1. But how must a man be born again? What is the nature of the new birth? This is the Second question. And a question it is of the highest moment that can be conceived. We ought not, therefore, in so weighty a concern, to be content with a slight inquiry; but to examine it with all possible care, and to ponder it in our hearts, till we fully understand this important point, and clearly see how we are to be born again.

2. Not that we are to expect any minute, philosophical account of the manner how this is done. Our Lord sufficiently guards us against any such expectation, by the words immediately following the text; wherein he reminds Nicodemus of as indisputable a fact as any in the whole compass of nature, which, notwithstanding, the wisest man under the sun is not able fully to explain. "The wind bloweth where it listeth," -- not by thy power or wisdom; "and thou hearest the sound thereof;" -- thou art absolutely assured, beyond all doubt, that it doth blow; "but thou canst not tell whence it cometh, nor whither it goeth;" -- the precise manner how it begins and ends, rises and falls, no man can tell. "So is every one that is born of the Spirit:" -- Thou mayest be as absolutely assured of the fact, as of the blowing of the wind; but the precise manner how it is done, how the Holy Spirit works this in the soul, neither thou nor the wisest of the children of men is able to explain.

3. However, it suffices for every rational and Christian purpose, that, without descending into curious, critical inquiries, we can give a plain scriptural account of the nature of the new birth. This will satisfy every reasonable man, who desires only the salvation of his soul. The expression, "being born again," was not first used by our Lord in his conversation with Nicodemus: It was well known before that time, and was in common use among the Jews when our Saviour appeared among them. When an adult Heathen was convinced that the Jewish religion was of God, and desired to join therein, it was the custom to baptize him first, before he was admitted to circumcision. And when he was baptized, he was said to be born again; by which they meant, that he who was before a child of the devil was now adopted into the family of God, and accounted one of his children. This expression, therefore, which Nicodemus, being "a Teacher in Israel," ought to have understood well, our Lord uses in conversing with him; only in a stronger sense than he was accustomed to. And this might be the reason of his asking, "How can these things be?" They cannot be literally: -- A man cannot "enter a second time into his mother's womb, and be born:" -- But they may spiritually: A man may be born from above, born of God, born of the Spirit, in a manner which bears a very near analogy to the natural birth.

4. Before a child is born into the world he has eyes, but sees not; he has ears, but does not hear. He has a very imperfect use of any other sense. He has no knowledge of any of the things of the world, or any natural understanding. To that manner of existence which he then has, we do not even give the name of life. It is then only when a man is born, that we say he begins to live. For as soon as he is born, be begins to see the light, and the various objects with which he is encompassed. His ears are then opened, and he hears the sounds which successively strike upon them. At the same time, all the other organs of sense begin to be exercised upon their proper objects. He likewise breathes, and lives in a manner wholly different from what he did before. How exactly doth the parallel hold in all these instances! While a man is in a mere natural state, before he is born of God, he has, in a spiritual sense, eyes and sees not; a thick impenetrable veil lies upon them; he has ears, but hears not; he is utterly deaf to what he is most of all concerned to hear. His other spiritual senses are all locked up: He is in the same condition as if he had them not. Hence he has no knowledge of God; no intercourse with him; he is not at all acquainted with him. He has no true knowledge of the things of God, either of spiritual or eternal things; therefore, though he is a living man, he is a dead Christian. But as soon as he is born of God, there is a total change in all these particulars. The "eyes of his understanding are opened;" (such is the language of the great Apostle;) and, He who of old "commanded light to shine out of darkness shining on his heart, he sees the light of the glory of God," his glorious love, "in the face of Jesus Christ." His ears being opened, he is now capable of hearing the inward voice of God, saying, "Be of good cheer; thy sins are forgiven thee;" "go and sin no more." This is the purport of what God speaks to his heart; although perhaps not in these very words. He is now ready to hear whatsoever "He that teacheth man knowledge" is pleased, from time to time, to reveal to him. He "feels in his heart," to use the language of our Church, "the mighty working of the Spirit of God;" not in a gross, carnal sense as the men of the world stupidly and wilfully misunderstand the expression; though they have been told again and again, we mean thereby neither more nor less than this: He feels, is inwardly sensible of, the graces which the Spirit of god works in his heart. He feels, he is conscious of, a "peace which passeth all understanding." He many times feels such a joy in God as is "unspeakable, and full of glory." He feels "the love of God shed abroad in his heart by the Holy Ghost which is given unto him;" and all his spiritual senses are then exercised to discern spiritual good and evil. By the use of these, he is daily increasing in the knowledge of God, of Jesus Christ whom he hath sent and to all the things pertaining to his inward kingdom. And now he may be properly said to live: God having quickened him by his Spirit, he is alive to God through Jesus Christ. He lives a life which the world knoweth not of, a "life which is hid with Christ in God." God is continually breathing, as it were, upon the soul; and his soul is breathing unto God. Grace is descending into his heart; and prayer and praise ascending to heaven: And by this intercourse between God and man, this fellowship with the Father and the Son, as by a kind of spiritual respiration, the life of God in the soul is sustained; and the child of God grows up, till he comes to the "full measure of the stature of Christ."

5. From hence it manifestly appears, what is the nature of the new birth. It is that great change which God works in the soul when he brings it into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God when it is "created anew in Christ Jesus;" when it is "renewed after the image of God, in righteousness and true holiness;" when the love of the world is changed into the love of God; pride into humility; passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into the "mind which was in Christ Jesus." This is the nature of the new birth: "So is every one that is born of the Spirit."

III. 1. It is not difficult for any who has considered these things, to see the necessity of the new birth, and to answer the Third question, Wherefore, to what end, is it necessary that we should be born again? It is very easily discerned, that this is necessary, First, in order to holiness. For what is holiness according to the oracles of God? Not a bare external religion, a round of outward duties, how many soever they be, and how exactly soever performed. No: Gospel holiness is no less than the image of God stamped upon the heart; it is no other than the whole mind which was in Christ Jesus; it consists of all heavenly affections and tempers mingled together in one. It implies such a continual, thankful love to Him who hath not withheld from us his Son, his only son, as makes it natural, and in a manner necessary to us, to love every child of man; as fills us "with bowels of mercies, kindness, gentleness, long-suffering:" It is such a love of God as teaches us to be blameless in all manner of conversation; as enables us to present our souls and bodies, all we are and all we have, all our thoughts, words, and actions, a continual sacrifice to God, acceptable through Christ Jesus. Now, this holiness can have no existence till we are renewed in the image of our mind. It cannot commence in the soul till that change be wrought; till, by the power of the Highest overshadowing us, we are "brought from darkness to light, from the power of Satan unto God;" that is, till we are born again; which, therefore, is absolutely necessary in order to holiness.

2. But "without holiness no man shall see the Lord," shall see the face of God in glory. Of consequence, the new birth is absolutely necessary in order to eternal salvation. Men may indeed flatter themselves (so desperately wicked and so deceitful is the heart of man!) that they may live in their sins till they come to the last gasp, and yet afterwards live with God; and thousands do really believe, that they have found a broad way which leadeth not to destruction. "What danger," say they, "can a woman be in that is so harmless and so virtuous? What fear is there that so honest a man, one of so strict morality, should miss of heaven; especially if, over and above all this, they constantly attend on church and sacrament?" One of these will ask with all assurance, "What! Shall not I do as well as my neighbours?" Yes as well as your unholy neighbours; as well as your neighbours that die in their sins! For you will all drop into the pit together, into the nethermost hell! You will all lie together in the lake of fire; "the lake of fire burning with brimstone." Then, at length, you will see (but God grant you may see it before!) the necessity of holiness in order to glory; and, consequently, of the new birth, since none can be holy, except he be born again.

3. For the same reason, except he be born again, none can be happy even in this world. For it is not possible, in the nature of things, that a man should be happy who is not holy. Even the poor, ungodly poet could tell us, Nemo malus felix: "no wicked man is happy." The reason is plain: All unholy tempers are uneasy tempers: Not only malice, hatred, envy jealousy, revenge, create a present hell in the breast; but even the softer passions, if not kept within due bounds, give a thousand times more pain than pleasure. Even "hope," when "deferred," (and how often must this be the case!) "maketh the heart sick;" and every desire which is not according to the will of God is liable to "pierce" us "through with many sorrows:" And all those general sources of sin -- pride, self-will, and idolatry -- are, in the same proportion as they prevail, general sources of misery. Therefore, as long as these reign in any soul, happiness has no place there. But they must reign till the bent of our nature is changed, that is, till we are born again; consequently, the new birth is absolutely necessary in order to happiness in this world, as well as in the world to come.

IV. I proposed in the Last place to subjoin a few inferences, which naturally follow from the preceding observations.

1. And, First, it follows, that baptism is not the new birth: They are not one and the same thing. Many indeed seem to imagine that they are just the same; at least, they speak as if they thought so; but I do not know that this opinion is publicly avowed by any denomination of Christians whatever. Certainly it is not by any within these kingdoms, whether of the established Church, or dissenting from it. The judgment of the latter is clearly declared in the large Catechism: [Q. 163, 165. -- Ed.] -- Q. "What are the parts of a sacrament? A. The parts of a sacrament are two: The one an outward and sensible sign; the other, and inward and spiritual grace, thereby signified. -- Q. What is baptism? A. Baptism is a sacrament, wherein Christ hath ordained the washing with water, to be a sign and seal of regeneration by his Spirit." Here it is manifest, baptism, the sign, is spoken of as distinct from regeneration, the thing signified.

In the Church Catechism likewise, the judgment of our Church is declared with the utmost clearness: "What meanest thou by this word, sacrament? A. I mean an outward and visible sign of an inward and spiritual grace. Q. What is the outward part or form in baptism? A. Water, wherein the person is baptized, in the name of the Father, Son, and Holy Ghost. Q. What is the inward part, or thing signified? A. A death unto sin, and a new birth unto righteousness." Nothing, therefore, is plainer than that, according to the Church of England, baptism is not the new birth.

But indeed the reason of the thing is so clear and evident, as not to need any other authority. For what can be more plain, than the one is a visible, the and invisible thing, and therefore wholly different from each other? -- the one being an act of man, purifying the body; the other a change wrought by God in the soul: So that the former is just as distinguishable from the latter, as the soul from the body, or water from the Holy Ghost.

2. From the preceding reflections we may, Secondly, observe, that as the new birth is not the same thing with baptism, so it does not always accompany baptism: They do not constantly go together. A man my possibly be "born of water," and yet not be "born of the Spirit." There may sometimes be the outward sign, where there is not the inward grace. I do not now speak with regard to infants: It is certain our Church supposes that all who are baptized in their infancy are at the same time born again; and it is allowed that the whole Office for the Baptism of Infants proceeds upon this supposition. Nor is it an objection of any weight against this, that we cannot comprehend how this work can be wrought I infants. For neither can we comprehend how it is wrought in a person of riper years. But whatever be the case with infants, it is sure all of riper years who are baptized are not at the same time born again. "The tree is known by its fruits:" And hereby it appears too plain to be denied, that divers of those who were children of the devil before they were baptized continue the same after baptism: "for the works of their father they do:" They continue servants of sin, without any pretence either to inward or outward holiness.

3. A Third inference which we may draw from what has been observed, is, that the new birth is not the same with sanctification. This is indeed taken for granted by many; particularly by an eminent writer, in his late treatise on "The Nature and Grounds of Christian Regeneration." To wave several other weighty objections which might be made to that tract, this is a palpable one: It all along speaks of regeneration as a progressive work, carried on in the soul by slow degrees, from the time of our first turning to God. This is undeniably true of sanctification; but of regeneration, the new birth, it is not true. This is a part of sanctification, not the whole; it is the gate to it, the entrance into it. When we are born again, then our sanctification, our inward and outward holiness, begins; and thenceforward we are gradually to "grow up in Him who is our Head." This expression of the Apostle admirably illustrates the difference between one and the other, and farther points out the exact analogy there is between natural and spiritual things. A child is born of a woman in a moment, or at least in a very short time: Afterward he gradually and slowly grows, till he attains to the stature of a man. In like manner, a child is born of God in a short time, if not in a moment. But it is by slow degrees that he afterward grows up to the measure of the full stature of Christ. The same relation, therefore, which there is between our natural birth and our growth, there is also between our new birth and our sanctification.

4. One point more we may learn from the preceding observations. But it is a point of so great importance, as my excuse the considering it the more carefully, and prosecuting it at some length. What must one who loves the souls of men, and is grieved that any of them should perish, say to one whom he sees living in sabbath-breaking, drunkenness, or any other wilful sin? What can he say, if the foregoing observations are true, but, "You must be born again?" "No," says a zealous man, "that cannot be. How can you talk so uncharitably to the man? Has he not been baptized already? He cannot be born again now." Can he not be born again? Do you affirm this? Then he cannot be saved. Though he be as old as Nicodemus was, yet "except he be born again, he cannot see the kingdom of God." Therefore in saying, "He cannot be born again," you in effect deliver him over to damnation. And where lies the uncharitableness now? -- on my side, or on yours? I say, he may be born again, and so become an heir of salvation. You say, "He cannot be born again:" And if so, he must inevitably perish! So you utterly block up his way to salvation, and send him to hell, out of mere charity!

But perhaps the sinner himself, to whom in real charity we say, "You must be born again," has been taught to say, "I defy your new doctrine; I need not be born again: I was born again when I was baptized. What! Would you have me deny my baptism?" I answer, First, There is nothing under heaven which can excuse a lie; otherwise I should say to an open sinner, If you have been baptized, do not own it. For how highly does this aggravate your guilt! How will it increase your damnation! Was you devoted to God at eight days old, and have you been all these years devoting yourself to the devil? Was you, even before you had the use of reason, consecrated to God the Father, the son, and the Holy Ghost? And have you, ever since you had the use of it, been flying in the face of God, and consecrating yourself to Satan? Does the abomination of desolation -- the love of the word, pride, anger, lust, foolish desire, and a whole train of vile affections -- stand where it ought not? Have you set up all the accursed things in that soul which was once a temple of the Holy Ghost; set apart for an "habitation of God, through the Spirit;" yea, solemnly given up to him? And do you glory in this, that you once belonged to God? O be ashamed ! blush ! hide yourself in the earth ! Never boast more of what ought to fill you with confusion, to make you ashamed before God and man! I answer, Secondly, You have already denied your baptism; and that in the most effectual manner. You have denied it a thousand and a thousand times; and you do so still, day by day. For in your baptism you renounced the devil and all his works. Whenever, therefore, you give place to him again, whenever you do any of the works of the devil, then you deny your baptism. Therefore you deny it by every wilful sin; by every act of uncleanness, drunkenness, or revenge; by every obscene or profane word; by every oath that comes out of your mouth. Every time you profane the day of the Lord, you thereby deny your baptism; yea, every time you do any thing to another which you would not he should do to you. I answer, Thirdly, Be you baptized or unbaptized, "you must be born again;" otherwise it is not possible you should be inwardly holy; and without inward as well as outward holiness, you cannot be happy, even in this world, much less in the world to come. Do you say, "Nay, but I do no harm to any man; I am honest and just in all my dealings; I do not curse, or take the Lord's name in vain; I do not profane the Lord's day; I am no drunkard; I do not slander my neighbour, nor live in any wilful sin?" If this be so, it were much to be wished that all men went as far as you do. But you must go farther yet, or you cannot be saved: Still, "you must be born again." Do you add, "I do go farther yet; for I not only do no harm, but do all the good I can?" I doubt that fact; I fear you have had a thousand opportunities of doing good which you have suffered to pass by unimproved, and for which therefore you are accountable to God. But if you had improved them all, if you really had done all the good you possibly could to all men, yet this does not at all alter the case; still, "you must be born again." Without this nothing will do any good to your poor, sinful, polluted soul. "Nay, but I constantly attend all the ordinances of God: I keep to my church and sacrament." It is well you do: But all this will not keep you from hell, except you be born again. Go to church twice a day; go to the Lord's table every week; say ever so many prayers in private; hear ever so many good sermons; read ever so many good books; still, "you must be born again:" None of these things will stand in the place of the new birth; no, nor any thing under heaven. Let this therefore, if you have not already experienced this inward work of God, be your continual prayer: "Lord, add this to all thy blessings, -- let me be born again! Deny whatever thou pleasest, but deny not this; let me be born from above!' Take away whatsoever seemeth thee good, -- reputation, fortune, friends, health, -- only give me this, to be born of the Spirit, to be received among the children of God! Let me be born, not of corruptible seed, but incorruptible, by the word of God, which liveth and abideth for ever;' and then let be daily grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ!'"

[50] (text of the 1872 ed.)

Sermon 46: The Wilderness State

Sermon 46 [51]

The Wilderness State

"Ye now have sorrow: But I will see you again, and your heart shall rejoice, and your joy no man taketh from you."

John 16:22.

1. After God had wrought a great deliverance for Israel, by bringing them out of the house of bondage, they did not immediately enter into the land which he had promised to their fathers; but "wandered out of the way in the wilderness," and were variously tempted and distressed. In like manner, after God has delivered them that fear him from the bondage of sin and Satan; after they are "justified freely by his grace, through the redemption that is in Jesus," yet not many of them immediately enter into "the rest which remaineth for the people of God." The greater part of them wander, more or less, out of the good way into which he hath brought them. They come, as it were, into a "waste and howling desert," where they are variously tempted and tormented: And this, some, in allusion to the case of the Israelites, have termed "a wilderness state."

2. Certain it is, that the condition wherein these are has a right the tenderest compassion. They labour under an evil and sore disease; though one that is not commonly understood; and for this very reason it is the more difficult for them to find a remedy. Being in darkness themselves, they cannot be supposed to understand the nature of their own disorder; and few of their brethren, nay, perhaps, of their teachers, know either what their sickness is, or how to heal it. So much the more need there is to inquire, First, What is the nature of this disease? Secondly, What is the cause? and, Thirdly, What is the cure of it?

I. 1. And, First, what is the nature of this disease, into which so many fall after they have believed? Wherein does it properly consist; and what are the genuine symptoms of it? It properly consists in the loss of that faith which God once wrought in their heart. They that are in the wilderness, have not now that divine "evidence," that satisfactory conviction "of things not seen," which they once enjoyed. They have not now that inward demonstration of the Spirit which before enabled each of them to say, "The life I live, I live by faith in the Son of God, who loved me, and gave himself for me." The light of heaven does not now "shine in their hearts," neither do they "see him that is invisible;" but darkness is again on the face of their souls, and blindness on the eyes of their understanding. The Spirit no longer "witnesses with their spirits, that they are the children of God;" neither does he continue as the Spirit of adoption, "crying" in their hearts, "Abba, Father." They have not now a sure trust in his love, and a liberty of approaching him with holy boldness. "Though he slay me, yet will I trust in him," is no more the language of their heart; but they are shorn of their strength, and become weak and feeble-minded, even as other men.

2. Hence, Secondly, proceeds the loss of love; which cannot but rise or fall, at the same time, and in the same proportion, with true, living faith. Accordingly, they that are deprived of their faith, are deprived of the love of God also. They cannot now say, "Lord, thou knowest all things, thou knowest that I love thee." They are not now happy in God, as everyone is that truly loves him. They do not delight in him as in time past, and "smell the odour of his ointments." Once, all their "desire was unto him, and to the remembrance of his name;" but now even their desires are cold and dead, if not utterly extinguished. And as their love of God is waxed cold, so is also their love of their neighbour. They have not now that zeal for the souls of men, that longing after their welfare, that fervent, restless, active desire of their being reconciled to God. They do not feel those "bowels of mercies" for the sheep that are lost, -- that tender "compassion for the ignorant, and them that are out of the way." Once they were "gentle toward all men," meekly instructing such as opposed the truth; and, "if any was overtaken in a fault, restoring such an one in the spirit of meekness:" But, after a suspense, perhaps of many days, anger begins to regain its power; yea, peevishness and impatience thrust sore at them that they may fall; and it is well if they are not sometimes driven, even to "render evil for evil and railing for railing."

3. In consequence of the loss of faith and love, follows, Thirdly, loss of joy in the Holy Ghost. For if the loving consciousness of pardon be no more, the joy resulting therefrom cannot remain. If the Spirit does not witness with our spirit that we are the children of God, the joy that flowed from that inward witness must also be at an end. And, in like manner, they who once "rejoiced with joy unspeakable," "in hope of the glory of God," now they are deprived of that "hope full of immortality," are deprived of the joy it occasioned; as also of that which resulted from a consciousness of "the love of God," then "shed abroad in their hearts." For the cause being removed, so is the effect: The fountain being dammed up, those living waters spring no more to refresh the thirsty soul.

4. With loss of faith, and love, and joy there is also joined, Fourthly, the loss of that peace which once passed all understanding. That sweet tranquillity of mind, that composure of spirit, is gone. Painful doubt returns; doubt, whether we ever did, and perhaps whether we ever shall, believe. We begin to doubt, whether we ever did find in our hearts the real testimony of the Spirit; whether we did not rather deceive our own souls, and mistake the voice of nature for the voice of God. Nay, and perhaps, whether we shall ever hear his voice, and find favour in his sight. And these doubts are again joined with servile fear, with that fear which hath torment. We fear the wrath of God, even as before we believed: We fear, lest we should be cast out of his presence; and thence sink again into that fear of death, from which we were before wholly delivered.

5. But even this is not all; for loss of peace is accompanied with loss of power. We know everyone who has peace with God, through Jesus Christ, has power over all sin. But whenever he loses the peace of God, he loses also the power over sin. While that peace remained, power also remained, even over the besetting sin, whether it were the sin of his nature, his constitution, of his education, or that of his profession; yea, and over those evil tempers and desires which, till then, he could not conquer Sin had then no more dominion over him; but he hath now no more dominion over sin. He may struggle, indeed, but he cannot overcome; the crown is fallen from his head. His enemies again prevail over him, and, more or less, bring him into bondage. The glory is departed from him, even the kingdom of God which was in his heart. He is dispossessed of righteousness, as well as of peace and joy in the Holy Ghost.

II. 1. Such is the nature of what many have termed, and not improperly, "The wilderness state." But the nature of it may be more fully understood by inquiring, Secondly, What are the causes of it? These indeed are various. But I dare not rank among these the bare, arbitrary, sovereign will of God. He "rejoiceth in the prosperity of his servants: He delighteth not to afflict or grieve the children of men." His invariable will is our sanctification, attended with "peace and joy in the Holy Ghost." These are his own free gifts; and we are assured "the gifts of God are," on his part, "without repentance." He never repenteth of what he hath given, or desires to withdraw them from us. Therefore he never deserts us, as some speak; it is we only that desert him.

(I.) 2. The most usual cause of inward darkness is sin, of one kind or another. This it is which generally occasions what is often a complication of sin and misery. And, First, sin of commission. This may frequently be observed to darken the soul in a moment; especially if it be a known, a wilful, or presumptuous sin. If, for instance, a person, who is now walking in the clear light of God's countenance, should be any way prevailed on to commit a single act of drunkenness, or uncleanness, it would be no wonder, if, in that very hour, he fell into utter darkness. It is true, there have been some very rare cases, wherein God has prevented this, by an extraordinary display of his pardoning mercy, almost in the very instant. But in general, such an abuse of the goodness of God, so gross an insult on his love, occasions an immediate estrangement from God, and a "darkness that may be felt."

3. But it may be hoped this case is not very frequent; that there are not many who so despise the riches of his goodness as, while they walk in his light, so grossly and presumptuously to rebel against him. That light is much more frequently lost by giving way to sins of omission. This, indeed, does not immediately quench the Spirit, but gradually and slowly. The former may be compared to pouring water upon a fire; the latter to withdrawing the fuel from it. And many times will that loving Spirit reprove our neglect, before he departs from us. Many are the inward checks, the secret notices, he gives, before his influences are withdrawn. So that only a train of omissions, wilfully persisted in, can bring us into utter darkness.

4. Perhaps no sin of omission more frequently occasions this than the neglect of private prayer; the want whereof cannot be supplied by any other ordinance whatever. Nothing can be more plain, than that the life of God in the soul does not continue, much less increase, unless we use all opportunities of communing with God, and pouring out our hearts before him. If therefore we are negligent of this, if we suffer business, company, or any avocation whatever, to prevent these secret exercises of the soul, (or, which comes to the same thing, to make us hurry them over in a slight and careless manner,) that life will surely decay. And if we long or frequently intermit them, it will gradually die away.

5. Another sin of omission, which frequently brings the soul of a believer into darkness, is the neglect of what was so strongly enjoined, even under the Jewish dispensation: "Thou shalt, in anywise, rebuke thy neighbour, and not suffer sin upon him: Thou shalt not hate thy brother in thy heart." Now, if we do hate our brother in our heart, if we do not rebuke him when we see him in a fault, but suffer sin upon him, this will soon bring leanness to our own soul; seeing hereby we are partakers of his sin. By neglecting to reprove our neighbour, we make his sin our own: We become accountable for it to God: We saw his danger, and gave him no warning: So, "if he perish in his iniquity," God may justly require "his blood at our hands." No wonder then, if by thus grieving the Spirit, we lose the light of his countenance.

6. A Third cause of our losing this is, the giving way to some kind of inward sin. For example: We know, every one that is "proud in heart is an abomination to the Lord;" and that, although this pride of heart should not appear in the outward conversation. Now, how easily may a soul filled with peace and joy fall into this snare of the devil! How natural is it for him to imagine that he has more grace, more wisdom or strength, than he really has to "think more highly of himself than he ought to think!" How natural to glory in something he has received, as if he had not received it! But seeing God continually "resisteth the proud, and giveth grace" only "to the humble," this must certainly obscure, if not wholly destroy, the light which before shone on his heart.

7. The same effect may be produced by giving place to anger, whatever the provocation or occasion be; yea, though it were coloured over with the name of zeal for the truth, or for the glory of God. Indeed all zeal which is any other than the flame of love is "earthly, animal, devilish." It is the flame of wrath: It is flat, sinful anger, neither better nor worse. And nothing is a greater enemy to the mild, gentle love of God than this: They never did, they never can, subsist together in one breast. In the same proportion as this prevails, love and joy in the Holy Ghost decrease. This is particularly observable in the case of offence; I mean, anger at any of our brethren, at any of those who are united with us either by civil or religious ties. If we give way to the spirit of offence but one hour, we lose the sweet influences of the Holy Spirit; so that, instead of amending them, we destroy ourselves, and become an easy prey to any enemy that assaults us.

8. But suppose we are aware of this snare of the devil, we may be attacked from another quarter. When fierceness and anger are asleep, and love alone is waking, we may be no less endangered by desire, which equally tends to darken the soul. This is the sure effect of any foolish desire, any vain or inordinate affection. If we set our affection on things of the earth, on any person or thing under the sun; if we desire anything but God, and what tends to God; if we seek happiness in any creature; the jealous God will surely contend with us, for he can admit of no rival. And if we will not hear his warning voice, and return to him with our whole soul, we continue to grieve him with our idols, and running after other gods, we shall soon be cold, barren, and dry; and the god of this world will blind and darken our hearts.

9. But this he frequently does, even when we do not give way to any positive sin. It is enough, it gives him sufficient advantage, if we do not "stir up the gift of God which is in us;" if we do not agonize continually "to enter in at the strait gate;" if we do not earnestly "strive for the mastery," and "take the kingdom of heaven by violence." There needs no more than not to fight, and we are sure to be conquered. Let us only be careless or "faint in our mind," let us be easy and indolent, and our natural darkness will soon return, and overspread our soul. It is enough, therefore, if we give way to spiritual sloth; this will effectually darken the soul: It will as surely destroy the light of God, if not so swiftly, as murder or adultery.

10. But it is well to be observed, that the cause of our darkness (whatsoever it be, whether omission or commission, whether inward or outward sin) is not always nigh at hand. Sometimes the sin which occasioned the present distress may lie at a considerable distance. It might be committed days, or weeks, or months before. And that God now withdraws his light and peace on account of what was done so long ago is not (as one might at first imagine) an instance of his severity, but rather a proof of his longsuffering and tender mercy. He waited all this time if haply we would see, acknowledge, and correct what was amiss. And in default of this he at length shows his displeasure, if thus, at last, he may bring us to repentance.

(II). 1. Another general cause of this darkness is ignorance; which is likewise of various kinds. If men know not the Scriptures, if they imagine there are passages either in the Old or New Testament which assert, that all believers without exception, must sometimes be in darkness; this ignorance will naturally bring upon them the darkness which they expect. And how common a case has this been among us! How few are there that do not expect it! And no wonder, seeing they are taught to expect it; seeing their guides lead them into this way. Not only the mystic writers of the Romish Church, but many of the most spiritual and experimental in our own, (very few of the last century excepted,) lay it down with all assurance as a plain, unquestionable Scripture doctrine, and cite many texts to prove it.

2. Ignorance also of the work of God in the soul frequent occasions this darkness. Men imagine (because so they have been taught, particularly by writers of the Romish communion, whose plausible assertions too many Protestants have received without due examination) that they are not always to walk in luminous faith; that this is only a lower dispensation; that as they rise higher they are to leave those sensible comforts, and to live by naked faith (naked indeed, if it be stripped both of love, and peace, and joy in the Holy Ghost!) that a state of light and joy is good, but a state of darkness and dryness is better; that it is by these alone we can be purified from pride, love of the world, and inordinate self-love; and that, therefore, we ought neither to expect nor desire to walk in the light always. Hence it is, (though other reasons may concur.) that the main body of pious men in the Romish Church generally walk in a dark uncomfortable way, and if ever they receive, soon lose the light of God.

(III). 1. A Third general cause of this darkness is temptation. When the candle of the Lord first shines on our head, temptation frequently flees away, and totally disappears. All is calm within; perhaps without too, while God makes our enemies to be at peace with us. It is then very natural to suppose that we shall not see war any more. And there are instances wherein this calm has continued, not only for weeks, but for months or years. But commonly it is otherwise: In a short time "the winds blow, the rains descend, and the floods arise" anew. They who know not either the Son or the Father, and consequently hate his children, when God slackens the bridle which is in their teeth , will show that hatred in various instances. As of old, "he that was born after the flesh persecuted him that was born after the Spirit, even so it is now;" the same cause still producing the same effect. The evil which yet remains in the heart will then also move afresh; anger, and many other roots of bitterness will endeavour to spring up. At the same time, Satan will not be wanting to cast in his fiery darts; and the soul will have to wrestle, not only with the world, not only "with flesh and blood, but with principalities and powers, with the rulers of the darkness of this world, with wicked spirits in high places." Now, when so various assaults are made at once, and perhaps with the utmost violence, it is not strange if it should occasion, not only heaviness, but even darkness in a weak believer; -- more especially if he was not watching; if these assaults are made in an hour when he looked not for them; if he expected nothing less, but had fondly told himself, -- the day of evil would return no more.

2. The force of those temptations which arise from within will be exceedingly heightened if we before thought too highly of ourselves, as if we had been cleansed from all sin. And how naturally do we imagine this during the warmth of our first love! How ready are we to believe that God has "fulfilled in us the" whole "work of faith with power!" that because we feel no sin, we have none in us; but the soul is all love! And well may a sharp attack from an enemy whom we supposed to be not only conquered but slain, throw us into much heaviness of soul; yea, sometimes, into utter darkness: Particularly when we reason with this enemy, instead of instantly calling upon God, and casting ourselves upon Him, by simple faith, who "alone knoweth how to deliver" his "out of temptation."

III. These are the usual causes of this second darkness. Inquire we, Thirdly, What is the cure of it?

1. To suppose that this is one and the same in all cases is a and fatal mistake; and yet extremely common, even among many, who pass for experienced Christians, yea, perhaps take upon them to be teachers in Israel, to be the guides of other souls. Accordingly, they know and use but one medicine, whatever be the cause of the distemper. They begin immediately to apply the promises; to preach the gospel, as they call it. To give comfort is the single point at which they aim; in order to which they say many soft and tender things, concerning the love of God to poor helpless sinners, and the efficacy of the blood of Christ. Now this is quackery indeed, and that of the worse sort, as it tends, if not to kill men's bodies, yet without the peculiar mercy of God, "to destroy both their bodies and souls in hell." It is hard to speak of these "daubers with untempered mortar," these promise-mongers, as they deserve. They well deserve the title, which has been ignorantly given to others: They are spiritual mountebanks. They do, in effect, make "the blood of the covenant an unholy thing." They vilely prostitute the promises of God by thus applying them to all without distinction. Whereas, indeed, the cure of spiritual, as of bodily diseases, must be as various as are the causes of them. The first thing, therefore, is to find out the cause; and this will naturally point out the cure.

2. For instance: Is it sin which occasions darkness? What sin? Is it outward sin of any kind? Does your conscience accuse you of committing any sin, whereby you grieve the Holy Spirit of God? Is it on this account that he is departed from you, and that joy and peace are departed with him? And how can you expect they should return, till you put away the accursed thing? "Let the wicked forsake his way;" "cleanse your hands, ye sinners;" "put away the evil of your doings;" so shall your "light break out of obscurity;" the Lord will return and "abundantly pardon."

3. If, upon the closest search, you can find no sin of commission which causes the cloud upon your soul, inquire next, if there be not some sin of omission which separates between God and you. Do you "not suffer sin upon your brother?" Do you reprove them that sin in your sight? Do you walk in all the ordinances of God? in public, family, private prayer? If not, if you habitually neglect any one of these known duties, how can you expect that the light of his countenance should continue to shine upon you? Make haste to "strengthen the things that remain;" then your soul shall live. "Today, if ye will hear his voice," by his grace supply what is lacking. When you hear a voice behind you saying, "This is the way, walk thou in it," harden not your heart; be no more "disobedient to the heavenly calling." Till the sin, whether of omission or commission, be removed, all comfort is false and deceitful. It is only skinning the wound over, which still festers and rankles beneath. Look for no peace within, till you are at peace with God; which cannot be without "fruits meet for repentance."

4. But perhaps you are not conscious of even any sin of omission which impairs your peace and joy in the Holy Ghost. Is there not then some inward sin, which as a root of bitterness, springs up in your heart to trouble you? Is not your dryness, and barrenness of soul, occasioned by your heart's "departing from the living God?" Has not "the foot of pride come against" you? Have you not thought of yourself "more highly than you ought to think?" Have you not, in any respect, "sacrificed to your own net, and burned incense to your own drag?" Have you not ascribed your success in any undertaking to your own courage, or strength, or wisdom? Have you not boasted of something "you have received, as though you had not received it?" Have you not gloried in anything, "save the cross of our Lord Jesus Christ?" Have you not sought after or desired the praise of men? Have you not taken pleasure in it? If so, you see the way you are to take. If you have fallen by pride, "humble yourself under the mighty hand of God, and he will exalt you in due time." Have you not forced him to depart from you, by giving place to anger? Have you not "fretted yourself because of the ungodly" or "been envious against the evil-doers?" Have you not been offended at any of your brethren, looking at their (real or imagined) sin, so as to sin yourself against the great law of love, by estranging your heart from them? Then look unto the Lord, that you may renew your strength; that all this sharpness and coldness may be done away; that love and peace and joy may return together, and you may be invariably kind to each other, and "tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Have not you given way to any foolish desire? To any kind or degree of inordinate affection? How then can the love of God have place in your heart, till you put away your idols? "Be not deceived: God is not mocked:" He will not dwell in a divided heart. As long, therefore, as you cherish Delilah in your bosom he has no place there. It is vain to hope for a recovery of his light, till you pluck out the right eye, and cast it from you. O let there be no longer delay! Cry to Him, that he may enable you so to do! Bewail your own impotence and helplessness; and, the Lord being your helper, enter in at the strait gate; take the kingdom of heaven by violence! Cast out every idol from his sanctuary, and the glory of the Lord shall soon appear.

5. Perhaps it is this very thing, the want of striving, spiritual sloth, which keeps your soul in darkness. You dwell at ease in the land; there is no war in your coasts; and so you are quiet and unconcerned. You go on in the same even track of outward duties, and are content there to abide. And do you wonder, meantime, that your soul is dead? O stir yourself up before the Lord! Arise, and shake yourself from the dust; wrestle with God for the mighty blessing; pour out your soul unto God in prayer, and continue therein with all perseverance! Watch! Awake out of sleep; and keep awake! Otherwise there is nothing to be expected, but that you will be alienated more and more from the light and life of God.

6. If, upon the fullest and most impartial examination of yourself, you cannot discern that you at present give way either to spiritual sloth, or any other inward or outward sin, then call to mind the time that is past. Consider your former tempers, words, and actions. Have these been right before the Lord? "Commune with him in your chamber, and be still;" and desire of him to try the ground of your heart, and bring to your remembrance whatever has at any time offended the eyes of his glory. If the guilt of any unrepented sin remain on our soul, it cannot be but you will remain in darkness, till, having been renewed by repentance, you are again washed by faith in the "fountain opened for sin and uncleanness."

7. Entirely different will be the manner of the cure, if the cause of the disease be not sin, but ignorance. It may be, ignorance of the meaning of Scripture; perhaps occasioned by ignorant commentators; ignorant, at least, in this respect, however knowing and learned they may be in other particulars. And, in this case that ignorance must be removed before we can remove the darkness arising from it. We must show the true meaning of those texts which have been misunderstood. My design does not permit me to consider all the passages of Scripture which have been pressed into this service. I shall just mention two or three, which are frequently brought to prove that all believers must, sooner or later, "walk in darkness."

8 One of these is Isaiah 50:10: "Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord and stay upon his God." But how does it appear, either from the text or context, that the person here spoken of ever had light? One who is convinced of sin, "feareth the Lord, and obeyeth voice of his servant." And him we should advise, though he was still dark of soul, and had never seen the light of God's countenance, yet to "trust in the name of the Lord, and stay upon his God." This text, therefore, proves nothing less than that believer in Christ "must sometimes walk in darkness."

9. Another text which has been supposed to speak the same doctrine is Hosea 2:14: "I will allure her, and bring her into the wilderness, and speak comfortably unto her." Hence it has been inferred, that God will bring every believer into the wilderness, into a state of deadness and darkness. But it is certain the text speaks no such thing; for it does not appear that it speaks of particular believers at all: It manifestly refers to the Jewish nation; and, perhaps, to that only. But if it be applicable to particular persons, the plain meaning of it is this: -- I will draw him by love; I will next convince him of sin; and then comfort him by pardoning mercy.

10. A third Scripture from whence the same inference has been drawn is that above recited, "Ye now have sorrow: But I will see you again, and your heart shall rejoice, and your joy no man taketh from you." This has been supposed to imply, that God would after a time withdraw himself from all believers; and that they could not, till after they had thus sorrowed, have the joy which no man could take from them. But the whole context shows that our Lord is here speaking personally to the Apostles, and no others; and that he is speaking concerning those particular events, his own death and resurrection. "A little while," says he, "and ye shall not see me;" viz., whilst I am in the grave: "And again, a little while, and ye shall see me;" when I am risen from the dead. Ye will weep and lament, and the world will rejoice: But your sorrow shall be turned into joy." -- "Ye now have sorrow," because I am about to be taken from your head; "but I will see you again," after my resurrection, "and your heart shall rejoice; and your joy," which I will then give you, "no man taketh from you." All this we know was literally fulfilled in the particular case of the Apostles. But no inference can be drawn from hence with regard to God's dealings with believers in general.

11. A fourth text (to mention no more) which has been frequently cited in proof of the same doctrine, is 1 Peter 4:12: "Beloved, think it not strange concerning the fiery trial which is to try you." But this is full as foreign to the point as the preceding. The text, literally rendered, runs thus: "Beloved, wonder not at the burning which is among you, which is for your trial." Now, however, this may be accommodated to inward trials, in a secondary sense; yet, primarily, it doubtless refers to martyrdom, and the sufferings connected with it. Neither, therefore, is this text anything at all to the purpose for which it is cited. And we may challenge all men to bring one text, either from the Old or New Testament, which is any more to the purpose than this.

12. "But is not darkness much more profitable for the soul than light? Is not the work of God in the heart most swiftly and effectually carried on during a state of inward suffering? Is not a believer more swiftly and thoroughly purified by sorrow, than by joy? -- by anguish, and pain, and distress, and spiritual martyrdoms, than by continual peace?" So the Mystics teach; so it is written in their books; but not in the oracles of God. The Scripture nowhere says, that the absence of God best perfects his work in the heart! Rather, his presence, and a clear communion with the Father and the Son: A strong consciousness of this will do more an hour, than his absence in an age. Joy in the Holy Ghost will far more effectually purify the soul than the want of that joy; and the peace of God is the best means of refining the soul from the dross of earthly affections. Away then with the idle conceit, that the kingdom of God is divided against itself; that the peace of God, and joy in the Holy Ghost, are obstructive of righteousness; and that we are saved, not by faith, but by unbelief; not by hope, but by despair!

13. So long as men dream thus, they may well "walk in darkness:" Nor can the effect cease, till the cause is removed. But yet we must not imagine it will immediately cease, even when the cause is no more. When either ignorance or sin has caused darkness, one or the other may be removed, and yet the light which was obstructed thereby may not immediately return. As it is the free gift of God, he may restore it, sooner or later, as it pleases him. In the case of sin, we cannot reasonably expect that it should immediately return. The sin began before the punishment, which may, therefore, justly remain after the sin is at an end. And even in the natural course of things, though a wound cannot be healed while the dart is sticking in the flesh; yet neither is it healed as soon as that is drawn out, but soreness and pain may remain long after.

14. Lastly. If darkness be occasioned by manifold and heavy and unexpected temptations, the best way of removing and preventing this is, to teach believers always to expect temptation, seeing they dwell in an evil world, among wicked, subtle, malicious spirits, and have an heart capable of all evil. Convince them that the whole work of sanctification is not, as they imagined, wrought at once; that when they first believe the are but as new-born babes, who are gradually to grow up, and may expect many storms before they come to the full stature of Christ. Above all, let them be instructed, when the storm is upon them, not to reason with the devil, but to pray; to pour out their souls before God, and show him of their trouble. And these are the persons unto whom, chiefly, we are to apply the great and precious promises; not to the ignorant, till the ignorance is removed, much less to the impenitent sinner. To these we may largely and affectionately declare the loving kindness of God our Saviour, expatiate upon his tender mercies, which have been ever of old. Here we may dwell upon the faithfulness of God, whose "word is tried to the uttermost;" and upon the virtue of that blood which was shed for us, to "cleanse us from all sin:" And God will then bear witness to his word, and bring their souls out of trouble. He will say, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." Yea, and that light, if thou walk humbly and closely with God, will "shine more and more unto the perfect day."

[51] (text from the 1872 edition)

Sermon 47: Heaviness through Manifold Temptations

Sermon 47 [52]

Heaviness through Manifold Temptations

"Now for a season, if need be, ye are in heaviness through manifold temptations."

1 Pet. 1:6.

1. In the preceding discourse I have particularly spoken of that darkness of mind into which those are often observed to fall who once walked in the light of God's countenance. Nearly related to this is the heaviness of soul which is still more common, even among believers. Indeed, almost all the children of God experience this, in an higher or lower degree. And so great is the resemblance between one and the other, that they are frequently confounded together; and we are apt to say, indifferently, "Such an one is in darkness," or "Such an one is in heaviness;" -- as if they were equivalent terms, one of which implied no more than the other. But they are far, very far from it. Darkness is one thing; heaviness is another. There is a difference, yea, a wide an essential difference, between the former and the latter. And such a difference it is as all the children of God are deeply concerned to understand: Otherwise nothing will be more easy than for them to slide out of heaviness into darkness. In order to prevent this, I will endeavor to show,

I. What manner of persons those were to whom the Apostle says, "Ye are in heaviness."

II. What kind of heaviness they were in:

III. What were the causes: and,

IV. What were the ends of it. I shall conclude with some inferences.

I. 1. I am, in the first place, to show what manner of persons those were to whom the Apostle says, "Ye are in heaviness." And, first, it is beyond all dispute, that they were believers at the time the Apostle thus addressed them: For so he expressly says, (1 Pet. 1:5, ) "Ye who are kept through the power of God by faith unto salvation." Again, (1 Pet. 1:7, ) he mentions "the trial of their faith, much more precious than that of gold which perisheth." And yet again, (1 Pet. 1:9, ) he speaks of their "receiving the end of their faith, the salvation of their souls." At the same time, therefore, that they were "in heaviness," they were possessed of living faith. Their heaviness did not destroy their faith: They still "endured, as seeing him that is invisible."

2. Neither did their heaviness destroy their peace; the "peace that passeth all understanding;" which is inseparable from true, living faith. This we may easily gather from the second verse, wherein the Apostle prays, not that grace and peace may be given them, but only that it may "be multiplied unto them;" that the blessing which they already enjoyed might be more abundantly bestowed upon them.

3. The persons to whom the Apostle here speaks were also full of a living hope. For thus he speaks, (1 Pet. 1:3, ) "Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again," -- me and you, all of us who are "sanctified by the Spirit," and enjoy the "sprinkling of the blood of Jesus Christ" -- "unto a living hope, unto an inheritance," -- that is, unto a living hope of an inheritance, "incorruptible, undefiled, and that fadeth not away." So that, notwithstanding their heaviness, they still retained an hope full of immortality.

4. And they still "rejoiced in hope of the glory of God." They were filled with joy in the Holy Ghost. So, (1 Pet. 1:8), the Apostle, having just mentioned the final "revelation of Jesus Christ" (namely, when he cometh to judge the world,) immediately adds, "In whom, though now ye see him not," not with your bodily eyes, "yet believing, ye rejoice with joy unspeakable and full of glory." Their heaviness, therefore, was not only consistent with living hope, but also with joy unspeakable: At the same time they were thus heavy, they nevertheless rejoiced with joy full of glory.

5. In the midst of their heaviness they likewise still enjoyed the love of God, which had been shed abroad in their hearts; -- "whom," says the Apostle, "having not seen, ye love." Though ye have not yet seen him face to face; yet, knowing him by faith, ye have obeyed his word, "My son, give me thy heart. "He is your God, and your love, the desire of your eyes, and your "exceeding great reward." Ye have sought and found happiness in Him; ye "delight in the Lord," and he hath given you your "hearts' desire."

6. Once more: Though they were heavy, yet were they holy; they retained the same power over sin. They were still "kept" from this, "by the power of God;" they were "obedient children, not fashioned according to their former desires;" but "as He that had called them is holy," so were they "holy in all manner of conversation." Knowing they were "redeemed by the precious blood of Christ, as a Lamb without spot and without blemish," they had, through the faith and hope which they had in God, "purified their souls by the Spirit." So that, upon the whole, their heaviness well consisted with faith, with hope, with love of God and man, with the peace of God, with joy in the Holy Ghost, with inward and outward holiness. It did no way impair, much less destroy, any part of the work of God in their hearts. It did not at all interfere with that "sanctification of the Spirit" which is the root of all true obedience; neither with the happiness which must needs result from grace and peace reigning in the heart.

II. 1. Hence we may easily learn what kind of heaviness they were in; -- the Second thing which I shall endeavor to show. The word in the original, is lupethentes, made sorry, grieved; from lupe, grief or sorrow. This is the constant, literal meaning of the word: And, this being observed, there is no ambiguity in the expression, nor any difficulty in understanding it. The persons spoken of here were grieved: The heaviness they were in was neither more nor less than sorrow or grief; -- a passion which every child of man is well acquainted with.

2. It is probable our translators rendered it heaviness (though a less common word,) to denote two things: First, the degree, and next, the continuance, of it. It does indeed, seem that it is not a slight or inconsiderable degree of grief which is here spoken of; but such as makes a strong impression upon, and sinks deep into, the soul. Neither does this appear to be a transient sorrow, such as passes away in an hour; but rather, such as, having taken fast hold of the heart, is not presently shaken off, but continues for some time, as a settled temper, rather than a passion, -- even in them that have living faith in Christ, and the genuine love of God in their hearts.

3. even in these, this heaviness may sometimes be so deep as to overshadow the whole soul; to give a colour, as it were, to all the affections; such as will appear in the whole behavior. It may likewise have an influence over the body; particularly in those that are either of a naturally weak constitution, or weakened by some accidental disorder, especially of the nervous kind. In many cases, we find the corruptible body presses down the soul. In this, the soul rather presses down the body, and weakens it more and more. Nay, I will not say that deep and lasting sorrow of heart may not sometimes weaken a strong constitution, and lay the foundation of such bodily disorders as are not easily removed: And yet, all this may consist with a measure of that faith which still worketh by love.

4. This may well be termed a fiery trial: And though it is not the same with that the Apostle speaks of in the fourth chapter [1 Pet. 4], yet many of the expressions there used concerning outward sufferings may be accommodated to this inward affliction. They cannot, indeed, with any propriety, be applied to them that are in darkness: These do not, cannot rejoice; neither is it true, that the Spirit of glory and of God resteth upon them. But he frequently doth on those that are in heaviness; so that, though sorrowful, yet are they always rejoicing.

III. 1. But to proceed to the Third point: What are the causes of such sorrow or heaviness in a true believer? The Apostle tells us clearly: "Ye are in heaviness," says he, "through manifold temptations," poikilois, manifold, not only many in number, but of many kinds. They may be varied and diversified a thousand ways, by the change or addition of numberless circumstances. And this very diversity and variety makes it more difficult to guard against them. Among these we may rank all bodily disorders; particularly acute diseases, and violent pain of every kind, whether affecting the whole body or the smallest part of it. It is true, some who have enjoyed uninterrupted health, and have felt none of these, may make light of them, and wonder that sickness, or pain of body, should bring heaviness upon the mind. And perhaps one in a thousand is of so peculiar a constitution as not to feel pain like other men. So hath it pleased God to show his almighty power by producing some of these prodigies of nature, who have seemed not to regard pain at all, though of the severest kind; if that contempt of pain was not owing partly to the force of education, partly to a preternatural cause, to the power either of good or evil spirits, who raised those men above the state of mere nature. But, abstracting from these particular cases, it is, in general, a just observation, that

Pain is perfect misery, and extreme

Quite overturns all patience.

And even where this is prevented by the grace of God, where men do "possess their souls in patience," it may, nevertheless, occasion much inward heaviness; the soul sympathizing with the body.

2. All diseases of long continuance, though less painful, are apt to produce the same effect. When God appoints over us consumption, or the chilling and burning ague, if it be not speedily removed it will not only "consume the eyes," but "cause sorrow of heart." This is eminently the case with regard to all those which are termed nervous disorders. And faith does not overturn the course of nature: Natural causes still produce natural effects. Faith no more hinders the sinking of the spirits (as it is called) in an hysteric illness than the rising of the pulse in a fever.

3. Again: When "calamity cometh as a whirlwind, and poverty as an armed man;" is this a little temptation? Is it strange if it occasion sorrow and heaviness? Although this also may appear but a small thing to those who stand at a distance, or who look, and "pass by on the other side;" yet it is otherwise to them who feel it. "having food and raiment," (indeed the latter word, skepasmata, implies lodging as well as apparel,) we may, if the love of God is in our hearts, "be therewith content." But what shall they do who have none of these? who, as it were, "embrace the rock for a shelter?" who have only the earth to lie upon, and only the sky to cover them? who have not a dry, or warm, much less a clean, abode for themselves and their little ones: no, nor clothing to keep themselves, or those they love next themselves, from pinching cold, either by day or night? I laugh at the stupid Heathen, crying out,

Nil habet, Jelix paupertas durtus tn se,

Quam quod ndiculos homines facit!

Has poverty nothing worse in it than this, that it makes men liable to be laughed at? It is a sign this idle poet talked by rote of the things which he knew not. Is not want of food something worse than this? God pronounced it as a curse upon man, that he should earn it "by the sweat of his brow." But how many are there in this Christian country, that toil, and labour, and sweat, and have it not at last, but struggle with weariness and hunger together? Is it not worse for one, after an hard day's labour, to come back to a poor, cold, dirty, uncomfortable lodging, and to find there not even the food which is needful to repair his wasted strength? You that live at ease in the earth, that want nothing but eyes to see, ears to hear, and hearts to understand how well God has dealt with you, -- is it not worse to seek bread day by day, and find none? perhaps to find the comfort also of five or six children, crying for what he has not to give! Were it not that he is restrained by an unseen hand, would he not soon "curse God and die?" O want of bread! want of bread! Who can tell what this means unless he hath felt it himself? I am astonished it occasions no more than heaviness even in them that believe!

4. Perhaps, next to this, we may place the death of those who were near and dear unto us; of a tender parent, and one not much declined into the vale of years; of a beloved child, just rising into life, and clasping about our heart; of a friend that was as our own soul, -- next the grace of God, the last, best gift of Heaven. And a thousand circumstances may enhance the distress. Perhaps the child, the friend, died in our embrace! -- perhaps, was snatched away when we looked not for it! flourishing, cut down like a flower! In all these cases, we not only may, but ought to, be affected: It is the design of God that we should. He would not have us stocks and stones. He would have our affections regulated, not extinguished. Therefore, -- "Nature unreproved may drop a tear." There may be sorrow without sin.

5. A still deeper sorrow we may feel for those who are dead while they live; on account of the unkindness, ingratitude, apostasy, of those who were united to us in the closest ties. Who can express what a lover of souls may feel for a friend, a brother, dead to God? for an husband, a wife, a parent, a child rushing into sin, as an horse into the battle; and, in spite of all arguments and persuasions, hasting to work out his own damnation? And this anguish of spirit may be heightened to an inconceivable degree, by the consideration, that he who is now posting to destruction once ran well in the way of life. Whatever he was in time past, serves now to no other purpose, than to make our reflections on what he is more piercing and afflictive.

6. In all these circumstances, we may be assured, our great adversary will not be wanting to improve his opportunity. He, who is always "walking about, seeking whom he may devour," will then, especially, use all his power, all his skill, if haply he may gain any advantage over the soul that is already cast down. He will not be sparing of his fiery darts, such as are most likely to find an entrance, and to fix most deeply in the heart, by their suitableness to the temptation that assaults it. He will labour to inject unbelieving, or blasphemous, or repining thoughts. He will suggest that God does not regard, does not govern, the earth; or, at least, that he does not govern it aright, not by the rules of justice and mercy. He will endeavor to stir up the heart against God, to renew our natural enmity against him. And if we attempt to fight him with his own weapons, if we begin to reason with him, more and more heaviness will undoubtedly ensue, if not utter darkness.

7. It has been frequently supposed, that there is another cause; if not of darkness, at least, of heaviness; namely, God's withdrawing himself from the soul, because it is his sovereign will. Certainly he will do this, if we grieve his Holy Spirit, either by outward or inward sin; either by doing evil, or neglecting to do good; by giving way either to pride or anger, to spiritual sloth, to foolish desire, or inordinate affection. But that he ever withdraws himself because he will, merely because it is his good pleasure, I absolutely deny. There is no text in all the Bible which gives any colour for such a supposition. Nay, it is a supposition contrary, not only to many particular texts, but to the whole tenor of Scripture. It is repugnant to the very nature of God: It is utterly beneath his majesty and wisdom, (as an eminent writer strongly expresses it,) "to play at bo-peep with his creatures." It is inconsistent both with his justice and mercy, and with the sound experience of all his children.

8. One more cause of heaviness is mentioned by many of those who are termed Mystic authors. And the notion has crept in, I know not how, even among plain people who have no acquaintance with them. I cannot better explain this, than in the words of a late writer, who relates this as her own experience: -- "I continued so happy in my Beloved, that, although I should have been forced to live a vagabond in a desert, I should have found no difficulty in it. This state had not lasted long, when, in effect, I found myself led into a desert. I found myself in a forlorn condition, altogether poor, wretched, and miserable. The proper source of this grief is, the knowledge of ourselves; by which we find that there is an extreme unlikeness between God and us. We see ourselves most opposite to him; and that our inmost soul is entirely corrupted, depraved, and full of all kind of evil and malignity, of the world and the flesh, and all sorts of abominations." -- From hence it has been inferred, that the knowledge of ourselves, without which we should perish everlastingly, must, even after we have attained justifying faith, occasion the deepest heaviness.

9. But upon this I would observe, (1.) In the preceding paragraph, this writer says, "Hearing I had not a true faith in Christ, I offered myself up to God, and immediately felt his love." It may be so; and yet it does not appear that this was justification. It is more probable, it was no more than what are usually termed, the "drawings of the Father." And if so, the heaviness and darkness which followed was no other than conviction of sin; which in the nature of things, must precede that faith whereby we are justified. (2.) Suppose she was justified almost the same moment she was convinced of wanting faith, there was then no time for that gradually-increasing self-knowledge which uses to precede justification: In this case, therefore, it came after, and was probably the more severe, the less it was expected. (3.) It is allowed, there will be a far deeper, a far clearer and fuller knowledge of our inbred sin, of our total corruption by nature, after justification, than ever there was before it. But this need not occasion darkness of soul: I will not say, that it must bring us into heaviness. Were it so, the Apostle would not have used that expression, if need be for there would be an absolute, indispensable need of it, for all that would know themselves; that is, in effect, for all that would know the perfect love of God, and be thereby "made meet to be partakers of the inheritance of the saints in light." But this is by no means the case. On the contrary, God may increase the knowledge of ourselves to any degree, and increase in the same proportion, the knowledge of himself and the experience of his love. And in this case there would be no "desert, no misery, no forlorn condition;" but love, and peace, and joy, gradually springing up into everlasting life.

IV. 1. For what ends, then, (which was the Fourth thing to be considered,) does God permit heaviness to befall so many of his children? The Apostle gives us a plain and direct answer to this important question: "That the trial of their faith, which is much more precious than gold that perisheth, though it be tried by fire, may be found unto praise, and honour, and glory, at the revelation of Jesus Christ."(1 Pet. 1:7.) There may be an allusion to this, in that well-known passage of the fourth chapter; (Although it primarily relates to quite another thing, as has been already observed:) "Think it not strange concerning the fiery trial which is to try you: But rejoice that ye are partakers of the sufferings of Christ; that, when his glory shall be revealed, ye may likewise rejoice with exceeding great joy." (1 Pet. 4:12.)

2. Hence we learn, that the first and great end of God's permitting the temptations which bring heaviness on his children, Is the trial of their faith, which is tried by these, even as gold by the fire. Now we know, gold tried in the fire is purified thereby; is separated from its dross. And so is faith in the fire of temptation; the more it is tried, the more it is purified; -- yea, and not only purified, but also strengthened, confirmed, increased abundantly, by so many more proofs of the wisdom and power, the love and faithfulness, of God. This, then, -- to increase our faith, -- is one gracious end of God's permitting those manifold temptations.

3. They serve to try, to purify, to confirm, and increase that living hope also, where unto "the God and Father of our Lord Jesus Christ hath begotten us again of his abundant mercy." Indeed our hope cannot but increase in the same proportion with our faith. On this foundation it stands: Believing in his name, living by faith in the Son of God, we hope for, we have a confident expectation of, the glory which shall be revealed; And, consequently, whatever strengthens our faith, increases our hope also. At the same time it increases our joy in the Lord, which cannot but attend an hope full of immortality. In this view the Apostle exhorts believers in the other chapter: "Rejoice that ye are partakers of the sufferings of Christ." On this very account, "happy are you; for the Spirit of glory and of God resteth upon you:" And hereby ye are enabled, even in the midst of sufferings, to "rejoice with joy unspeakable and full of glory."

4. They rejoice the more, because the trials which increase their faith and hope increase their love also; both their gratitude to God for all his mercies, and their good-will to all mankind. Accordingly, the more deeply sensible they are of the loving-kindness of God their Saviour, the more is their heart inflamed with love to him who "first loved us." The clearer and stronger evidence they have of the glory that shall be revealed, the more do they love Him who hath purchased it for them, and "given them the earnest" thereof "in their hearts." And this, the increase of their love, is another end of the temptations permitted to come upon them.

5. Yet another is, their advance in holiness: holiness of heart, and holiness of conversation; the latter naturally resulting from the former; for a good tree will bring forth good fruit. And all inward holiness is the immediate fruit of the faith that worketh by love. By this the blessed Spirit purifies the heart from pride, self-will, passion; from love of the world, from foolish and hurtful desires, from vile and vain affections. Beside that, sanctified afflictions have, through the grace of God, an immediate and direct tendency to holiness. Through the operation of his Spirit, they humble, more and more, and abase the soul before God. They calm and meeken our turbulent spirit, tame the fierceness of our nature, soften our obstinacy and self-will, crucify us to the world, and bring us to expect all our strength from, and to seek all our happiness in, God.

6. And all these terminate in that great end, that our faith, hope, love, and holiness "may be found," if it doth not yet appear, "unto praise" from God himself, "and honour" from men and angels, "and glory," assigned by the great Judge to all that have endured unto the end. And this will be assigned in that awful day to every man, "according to his works;" according to the work which God had wrought in his heart, and the outward works which he has wrought for God; and likewise according to what he had suffered; So that all these trials are unspeakable gain. So many ways do these "light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"

7. Add to this the advantage which others may receive by seeing our behavior under affliction. We find by experience, example frequently makes a deeper impression upon us than precept. And what examples have a stronger influence, not only on those who are partakers of like precious faith, but even on them who have not known God, than that of a soul calm and serene in the midst of storms; sorrowful, yet always rejoicing; meekly accepting whatever is the will of God, however grievous it may be to nature; saying, in sickness and pain, "The cup which my Father hath given me, shall I not drink it?" -- in loss or want, "The Lord gave; the Lord hath taken away; blessed be the name of the Lord!"

V. 1. I am to conclude with some inferences. And, First, how wide is the difference between darkness of soul, and heaviness; which, nevertheless, are so generally confounded with each other, even by experienced Christians! Darkness, or the wilderness-state, implies a total loss of joy in the Holy Ghost: Heaviness does not; in the midst of this we may "rejoice with joy unspeakable." They that are in darkness have lost the peace of God; They that are in heaviness have not; So far from it, that at the very time "peace," as well as "grace," may "be multiplied" unto them. In the former, the love of God is waxed cold, if it be not utterly extinguished; in the latter, it retains its full force, or, rather, increases daily. In these, faith itself, if not totally lost, is, however, grievously decayed: Their evidence and conviction of things not seen, particularly of the pardoning love of God, is not so clear or strong as in time past: and their trust in him is proportionably weakened: Those, though they see him not, yet have a clear, unshaken confidence in God, and an abiding evidence of that love whereby all their sins are blotted out. So that as long as we can distinguish faith from unbelief, hope from despair, peace from war, the love of God from the love of the world, we may infallibly distinguish heaviness from darkness!

2. We may learn from hence, Secondly, that there may be need of heaviness, but there can be no need of darkness. There may be need of our being in "heaviness for a season," in order to the ends above recited; at least, in this sense, as it is a natural result of those "manifold temptations" which are needful to try and increase our faith, to confirm and enlarge our hope, to purify our heart from all unholy tempers, and to perfect us in love. And, by consequence, they are needful in order to brighten our crown, and add to our eternal weight of glory. But we cannot say, that darkness is needful in order to any of these ends. It is no way conducive to them: The loss of faith, hope, love, is surely neither conducive to holiness, nor to the increase of that reward in heaven which will be in proportion to our holiness on earth.

3. From the Apostle's manner of speaking we may gather, Thirdly, that even heaviness is not always needful. "Now, for a season, if need be;" So it is not needful for all persons; nor for any person at all times. God is able, he has both power and wisdom, to work, when he pleases, the same work of grace in any soul, by other means. And in some instances he does so; he causes those whom it pleaseth him to go on from strength to strength, even till they "perfect holiness in his fear," with scarce any heaviness at all; as having an absolute power over the heart of man, and moving all the springs of it at his pleasure. But these cases are rare: God generally sees good to try "acceptable men in the furnace of affliction." So that manifold temptations and heaviness, more or less, are usually the portion of his dearest children.

4. We ought, therefore, Lastly, to watch and pray, and use our utmost endeavours to avoid falling into darkness. But we need not be solicitous how to avoid so much as how to improve by heaviness. Our great care should be, so to behave ourselves under it, so to wait upon the Lord therein, that it may fully answer all the design of his love, in permitting it to come upon us; that it may be a means of increasing our faith, of confirming our hope, of perfecting us in all holiness. Whenever it comes, let us have an eye to these gracious ends for which it is permitted, and use all diligence that we may not make void the counsel of God against ourselves. Let us earnestly work together with him, by the grace which he is continually giving us, in "purifying ourselves from all pollution, both of flesh and spirit," and daily growing in the grace of our Lord Jesus Christ, till we are received into his everlasting kingdom!

[52] [text from the 1872 edition]

Sermon 48: Self-denial

Sermon 48

Self-denial

"And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me."

Luke 9:23

1. It has been frequently imagined, that the direction here given related chiefly, if not wholly, to the Apostles; at least, to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake; For although our blessed Lord is here directing his discourse more immediately to his Apostles, and those other disciples who attended him in the days of his flesh; yet, in them he speaks to us, and to all mankind, without any exception or limitation. The very reason of the thing puts it beyond dispute, that the duty which is here enjoined is not peculiar to them, or to the Christians of the early ages. It no more regards any particular order of men, or particular time, than any particular country. No: It is of the most universal nature, respecting all times, and all persons, yea, and all things; not meats and drinks only, and things pertaining to the senses. The meaning is, "If any man," of whatever rank, station, circumstances, in any nation, in any age of the world, "will" effectually "come after me, let him deny himself" in all things; let him "take up his cross" of whatever kind; yea, and that "daily; and follow me."

2. The denying ourselves and the taking up our cross, in the full extent of the expression, is not a thing of small concern: It is not expedient only, as are some of the circumstantials of religion; but it is absolutely, indispensably necessary, either to our becoming or continuing his disciples. It is absolutely necessary, in the very nature of the thing, to our coming after Him and following Him; insomuch that, as far as we do not practise it, we are not his disciples. If we do not continually deny ourselves, we do not learn of Him, but of other masters. If we do not take up our cross daily, we do not come after Him, but after the world, or the prince of the world, or our own fleshly mind. If we are not walking in the way of the cross, we are not following Him; we are not treading in his steps; but going back from, or at least wide of, Him.

3. It is for this reason, that so many Ministers of Christ, in almost every age and nation, particularly since the Reformation of the Church from the innovations and corruptions gradually crept into it, have wrote and spoke so largely on this important duty, both in their public discourses and private exhortations. This induced them to disperse abroad many tracts upon the subject; and some in our own nation. They knew both from the oracles of God, and from the testimony of their own experience, how impossible it was not to deny our Master, unless we will deny ourselves; and how vainly we attempt to follow Him that was crucified, unless we take up our cross daily.

4. But may not this very consideration make it reasonable to inquire, If much has been said and wrote on the subject already, what need is there to say or write any more? I answer, There are no inconsiderable numbers, even of people fearing God, who have not had the opportunity either of hearing what has been spoke, or reading what has been wrote, upon it. And, perhaps, if they had read much of what has been written, they would not have been so much profited. Many who have wrote, (some of them large volumes,) do by no means appear to have understood the subject. Either they had imperfect views of the very nature of it, (and then they could never explain it to others,) or they were unacquainted with the due extent of it; they did not see how exceeding broad this command is; or they were not sensible of the absolute, the indispensable necessity of it. Others speak of it in so dark, so perplexed, so intricate, so mystical a manner, as if they designed rather to conceal it from the vulgar, than to explain it to common readers. Others speak admirably well, with great clearness and strength, on the necessity of self-denial; but then they deal in generals only, without coming to particular instances, and so are of little use to the bulk of mankind, to men of ordinary capacity and education. And if some of them do descend to particulars, it is to those particulars only which do not affect the generality of men, since they seldom, if ever, occur in common life; -- such as the enduring imprisonment, or tortures; the giving up, in a literal sense, their houses or lands, their husbands or wives, children, or life itself; to none of which we are called, nor are likely to be, unless God should permit times of public persecution to return. In the meantime, I know of no writer in the English tongue who has described the nature of self-denial in plain and intelligible terms, such as lie level with common understandings, and applied it to those little particulars which daily occur in common life. A discourse of this kind is wanted still; and it is wanted the more, because in every stage of the spiritual life, although there is a variety of particular hinderances of our attaining grace or growing therein, yet are all resolvable into these general ones, -- either we do not deny ourselves, or we do not take up our cross.

In order to supply this defect in some degree, I shall endeavour to show, First, what it is for a man to deny himself, and what to take up his cross; and, Secondly, that if a man be not fully Christ's disciple, it is always owing to the want of this.

I. 1. I shall, First, endeavour to show, what it is for a man to "deny himself, and take up his cross daily." This is a point which is, of all others, most necessary to be considered and throughly understood, even on this account, that it is, of all others, most opposed by numerous and powerful enemies. All our nature must certainly rise up against this, even in its own defence; the world, consequently, the men who take nature, not grace, for their guide, abhor the very sound of it. And the great enemy of our souls, well knowing its importance, cannot but move every stone against it. But this is not all: Even those who have in some measure shaken off the yoke of the devil, who have experienced, especially of late years, a real work of grace in their hearts, yet are no friends to this grand doctrine of Christianity, though it is so peculiarly insisted on by their Master. Some of them are as deeply and totally ignorant concerning it, as if there was not one word about it in the Bible. Others are farther off still, having unawares imbibed strong prejudices against it. These they have received partly from outside Christians, men of a fair speech and behaviour, who want nothing of godliness but the power, nothing of religion but the spirit; -- and partly from those who did once, if they do not now, "taste of the powers of the world to come." But are there any of these who do not both practise self-denial themselves, and recommend it to others? You are little acquainted with mankind, if you doubt of this. There are whole bodies of men who only do not declare war against it. To go no farther than London: Look upon the whole body of Predestinarians, who by the free mercy of God have lately been called out of the darkness of nature into the light of faith. Are they patterns of self-denial? How few of them even profess to practise it at all! How few of them recommend it themselves, or are pleased with them that do! Rather, do they not continually represent it in the most odious colours, as if it were seeking "salvation by works," or seeking "to establish our own righteousness?" And how readily do Antinomians of all kinds, from the smooth Moravian, to the boisterous, foul-mouthed Ranter, join the cry, with their silly, unmeaning cant of legality, and preaching the law! Therefore you are in constant danger of being wheedled, hectored, or ridiculed out of this important gospel-doctrine, either by false teachers, or false brethren, (more or less beguiled from the simplicity of the gospel,) if you are not deeply grounded therein. Let fervent prayer, then, go before, accompany, and follow what you are now about to read, that it may be written in your heart by the finger of God, so as never to be erased.

2. But what is self-denial? Wherein are we to deny ourselves? And whence does the necessity of this arise? I answer, The will of God is the supreme, unalterable rule for every intelligent creature; equally binding every angel in heaven, and every man upon earth. Nor can it be otherwise: This is the natural, necessary result of the relation between creatures and their Creator. But if the will of God be our one rule of action in every thing, great and small, it follows, by undeniable consequence, that we are not to do our own will in anything. Here, therefore, we see at once the nature, with the ground and reason, of self-denial. We see the nature of self-denial: It is the denying or refusing to follow ours own will, from a conviction that the will of God is the only rule of action to us. And we see the reason thereof, because we are creatures; because "it is he that hath made us, and not we ourselves."

3. This reason for self-denial must hold, even with regard to the angels of God in heaven; and with regard to man, innocent and holy, as he came out of the hands of his Creator. But a farther reason for it arises from the condition wherein all men are since the Fall. We are all now "shapen in wickedness, and in sin did our mother conceive us." Our nature is altogether corrupt, in every power and faculty. And our will, depraved equally with the rest, is wholly bent to indulge our natural corruption. On the other hand, it is the will of God that we resist and counteract that corruption, not at some times, or in some things only, but at all times and in all things. Here, therefore, is a farther ground for constant and universal self-denial.

4. To illustrate this a little further: The will of God is a path leading straight to God. The will of man, which once ran parallel with it, is now another path, not only different from it, but in our present state, directly contrary to it: It leads from God. If, therefore, we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed, a man of faint heart and feeble hands may go in two ways, one after the other. But he cannot walk in two ways at the same time: He cannot, at one and the same time, follow his own will, and follow the will of God: He must choose the one or the other; denying God's will, to follow his own; or denying himself, to follow the will of God.

5 . Now, it is undoubtedly pleasing, for the time, to follow our own will, by indulging, in any instance that offers, the corruption of our nature: But by following it in anything, we so far strengthen the perverseness of our will; and by indulging it, we continually increase the corruption of our nature. So, by the food which is agreeable to the palate, we often increase a bodily disease: It gratifies the taste, but it inflames the disorder. it brings pleasure, but it also brings death.

6. On the whole, then, to deny ourselves, is, to deny our own will, where it does not fall in with the will of God; and that however pleasing it may be. It is, to deny ourselves any pleasure which does not spring from, and lead to, God; that is, in effect, to refuse going out of our way, though into a pleasant, flowery path; to refuse what we know to be deadly poison, though agreeable to the taste.

7. And every one that would follow Christ, that would be his real disciple, must not only deny himself, but take up his cross also. A cross is anything contrary to our will, anything displeasing to our nature. So that taking up our cross goes a little farther than denying ourselves; it rises a little higher, and is a more difficult task to flesh and blood; -- it being more easy to forego pleasure, than to endure pain.

8. Now, in running "the race which is set before us," according to the will of God, there is often a cross lying in the way; that is, something which is not only not joyous, but grievous; something which is contrary to our will, which is displeasing to our nature. What then is to be done? The choice is plain: Either we must take up our cross, or we must turn aside from the way of God, "from the holy commandment delivered to us;" if we do not stop altogether, or turn back to everlasting perdition!

9. In order to the healing of that corruption, that evil disease, which every man brings with him into the world, it is often needful to pluck out, as it were, a right eye, to cut off a right hand; -- so painful is either the thing itself which must be done, or the only means of doing it; the parting, suppose, with a foolish desire, with an inordinate affection; or a separation from the object of it, without which it can never be extinguished. In the former kind, the tearing away such a desire or affection, when it is deeply rooted in the soul, is often like the piercing of a sword, yea, like "the dividing asunder of the soul and spirit, the joints and marrow." The Lord then sits upon the soul as a refiner's fire, to burn all the dross thereof. And this is a cross indeed; it is essentially painful; it must be so, in the very nature of the thing. The soul cannot be thus torn asunder, it cannot pass through the fire, without pain.

10. In the latter kind, the means to heal a sin-sick soul, to cure a foolish desire, an inordinate affection, are often painful, not in the nature of the thing, but from the nature of the disease. So when our Lord said to the rich young man, "Go, sell that thou hast, and give it to the poor," (as well knowing, this was the only means of healing his covetousness,) the very thought of it gave him so much pain, that "he went away sorrowful;" choosing rather to part with his hope of heaven, than his possessions on earth. This was a burden he could not consent to lift, a cross he would not take up. And in the one kind or the other, every follower of Christ will surely have need to "take up his cross daily."

11. The "taking up" differs a little from "bearing his cross." We are then properly said to "bear our cross," when we endure what is laid upon us without our choice, with meekness and resignation. Whereas, we do not properly "take up our cross," but when we voluntarily suffer what it is in our power to avoid; when we willingly embrace the will of God, though contrary to our own; when we choose what is painful, because it is the will of our wise and gracious Creator.

12. And thus it behoves every disciple of Christ to take up, as well as to bear, his cross. Indeed, in one sense, it is not his alone; it is common to him, and many others; seeing there is no temptation befals any man, ei me anthropinos, -- "but such as is common to men;" such as is incident and adapted to their common nature and situation in the present world. But, in another sense, as it is considered with all its circumstances, it is his; peculiar to himself: It is prepared of God for him; it is given by God to him, as a token of his love. And if he receives it as such, and, after using such means to remove the pressure as Christian wisdom directs, lies as clay in the potter's hand; it is disposed and ordered by God for his good, both with regard to the quality of it, and in respect to its quantity and degree, its duration, and every other circumstance.

13. In all this, we may easily conceive our blessed Lord to act as the Physician of our souls, not merely "for his own pleasure, but for our profit, that we may be partakers of his holiness." If, in searching our wounds, he puts us to pain, it is only in order to heal them. He cuts away what is putrified or unsound, in order to preserve the sound part. And if we freely choose the loss of a limb, rather than the whole body should perish; how much more should we choose, figuratively, to cut off a right hand, rather than the whole soul should be cast into hell!

14. We see plainly then both the nature and ground of taking up our cross. It does not imply the disciplining ourselves; (as some speak;) the literally tearing our own flesh: the wearing hair-cloth, or iron-girdles, or anything else that would impair our bodily health; (although we know not what allowance God may make for those who act thus through involuntary ignorance;) but the embracing the will of God, though contrary to our own; the choosing wholesome, though bitter medicines; the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure.

II. 1. I am, Secondly, to show, that it is always owing to the want either of self-denial, or taking up his cross, that any man does not throughly follow Him, is not fully a disciple of Christ.

It is true, this may be partly owing, in some cases, to the want of the means of grace; of hearing the true word of God spoken with power; of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hindrance of our receiving or growing in the grace of God is always the want of denying ourselves, or taking up our cross.

2. A few instances will make this plain. A man hears the word which is able to save his soul: He is well pleased with what he hears, acknowledges the truth, and is a little affected by it; yet he remains "dead in trespasses and sins," senseless and unawakened. Why is this? Because he will not part with his bosom-sin, though he now knows it is an abomination to the Lord. He came to hear, full of lust and unholy desires; and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: That is, he is still senseless and unawakened, because he will not deny himself.

3. Suppose he begins to awake out of sleep, and his eyes are a little opened, why are they so quickly closed again? Why does he again sink into the sleep of death? Because he again yields to his bosom-sin; he drinks again of the pleasing poison. Therefore it is impossible that any lasting impression should be made upon his heart: That is, he relapses into his fatal insensibility, because he will not deny himself.

4. But this is not the case with all. We have many instances of those who when once awakened sleep no more. The impressions once received do not wear away: They are not only deep, but lasting. And yet, many of these have not found what they seek: They mourn, and yet are not comforted. Now, why is this? It is because they do not "bring forth fruits meet for repentance;" because they do not, according to the grace they have received, "cease from evil, and do good." They do not cease from the easily besetting sin, the sin of their constitution, of their education, or of their profession; or they omit doing the good they may, and know they ought to do, because of some disagreeable circumstance attending it: That is, they do not attain faith, because they will not "deny themselves," or "take up their cross."

5. But this man did receive "the heavenly gift;" he did "taste of the powers of the world to come;" he saw "the light of the glory of God in the face of Jesus Christ;" the "peace which passeth all understanding" did "rule his heart and mind; and "the love of God was shed abroad" therein, "by the Holy Ghost which was given unto him;" -- yet he is now weak as another man; he again relishes the things of earth, and has more taste for the things which are seen than for those which are not seen; the eye of his understanding is closed again, so that he cannot "see Him that is invisible;" his love is waxed cold, and the peace of God no longer rules in his heart. And no marvel: for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly, to some pleasing sin, if not in outward act, yet in heart. He has given place to pride, or anger, or desire, to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of "praying always, and watching thereunto with all perseverance:" That is, he made shipwreck of the faith, for want of self-denial, and taking up his cross daily.

6. But perhaps he has not made shipwreck of the faith: He has still a measure of the Spirit of adoption, which continues to witness with his spirit that he is a child of God. However, he is not "going on to perfection;" he is not, as once, hungering and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook. Rather he is weary and faint in his mind, and, as it were, hovering between life and death. And why is he thus, but because he hath forgotten the word of God, -- "By works is faith made perfect?" He does not use all diligence in working the works of God. He does not "continue instant in prayer," private as well as public; in communicating, hearing, meditation, fasting, and religious conference. If he does not wholly neglect some of these means, at least he does not use them all with his might. Or he is not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord by doing good to men, in every kind and in every degree he can, to their souls as well as their bodies. And why does he not continue in prayer? Because in time of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities, because sleep is sweet; or it is cold, or dark, or rainy. But why does he not continue in works of mercy? Because he cannot feed the hungry, or clothe the naked, unless he retrench the expense of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick, or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof, in particular. He would reprove his neighbour; but sometimes shame, sometimes fear, comes between: For he may expose himself, not only to ridicule, but to heavier inconveniences too. Upon these and the like considerations, he omits one or more, if not all, works of mercy and piety. Therefore, his faith is not made perfect, neither can he grow in grace; namely, because he will not deny himself, and take up his daily cross.

7. It manifestly follows, that it is always owing to the want either of self-denial, or taking up his cross, that a man does not throughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he who is dead in sin does not awake, though the trumpet be blown; that he who begins to awake out of sleep, yet has no deep or lasting conviction; that he who is deeply and lastingly convinced of sin does not attain remission of sins; that some who have received this heavenly gift retain it not, but make shipwreck of the faith; and that others, if they do not draw back to perdition, yet are weary and faint in their mind, and do not reach the mark of the prize of the high calling of God in Christ Jesus.

III. 1. How easily may we learn hence, that they know neither the Scripture nor the power of God, who directly or indirectly, in public or in private, oppose the doctrine of self-denial and the daily cross! How totally ignorant are these men of an hundred particular texts, as well as of the general tenor of the whole oracles of God! And how entirely unacquainted must they be with true, genuine, Christian experience; -- of the manner wherein the Holy Spirit ever did, and does at this day, work in the souls of men! They may talk, indeed, very loudly and confidently, (a natural fruit of ignorance,) as though they were the only men who understood either the word of God, or the experience of his children. but their words are, in every sense, vain words; they are weighed in the balance, and found wanting.

2. We may learn from hence, Secondly, the real cause why not only many particular persons, but even bodies of men, who were once burning and shining lights, have now lost both their light and heat. If they did not hate and oppose, they at least lightly esteemed, this precious gospel doctrine. If they did not boldly say, Abnegationem omnem proculcamus, internecioni damus-' "We trample all self-denial under foot, we devote it to destruction;" yet they neither valued it according to its high importance, nor took any pains in practising it.Hanc mystici docent,_ said that great, bad man: "The mystic writers teach self-denial." -- No; the inspired writers! And God teaches it to every soul who is willing to hear his voice!

3. We may learn from hence, Thirdly, that it is not enough for a Minister of the gospel not to oppose the doctrine of self-denial, to say nothing concerning it. Nay, he cannot satisfy his duty by saying a little in favour of it. If he would, indeed, be pure from the blood of all men, he must speak of it frequently and largely; he must inculcate the necessity of it in the clearest and strongest manner; he must press it with his might, on all persons, at all times, and in all places; laying "line upon line, line upon line, precept upon precept, precept upon precept:" So shall he have a conscience void of offence; so shall he save his own soul and those that hear him.

4. Lastly: See that you apply this, every one of you, to your own soul. Meditate upon it when you are in secret: Ponder it in your heart! Take care not only to understand it throughly, but to remember it to your lives' end! Cry unto the Strong for strength, that you may no sooner understand, than enter upon the practice of it. Delay not the time, but practise it immediately, from this very hour! Practise it universally, on every one of the thousand occasions which will occur in all circumstances of life! Practise it daily, without intermission, from the hour you first set your hand to the plough, and enduring therein to the end, till your spirit returns to God!

Sermon 49: The Cure of Evil-speaking

Sermon 49

The Cure of Evil-speaking

"If thy brother shall sin against thee, go and tell him his fault between thee and him alone: If he shall hear thee, thou hast gained thy brother. But if he will not hear, take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he will not hear them, tell it to the Church. But if he does not hear the church, let him be to thee as an heathen man and a publican."

Matt. 18:15-17

1. "Speak evil of no man," says the great Apostle: -- As plain a command as, "Thou shalt do no murder." But who, even among Christians, regards this command? Yea, how few are there that so much as understand it? What is evil-speaking? It is not, as some suppose, the same with lying or slandering. All a man says may be as true as the Bible; and yet the saying of it is evil-speaking. For evil-speaking is neither more nor less than speaking evil of an absent person; relating something evil, which was really done or said by one that is not present when it is related. Suppose, having seen a man drunk, or heard him curse or swear, I tell this when he is absent; it is evil-speaking. In our language this is also, by an extremely proper name, termed backbiting. Nor is there any material difference between this and what we usually style tale-bearing. If the tale be delivered in a soft and quiet manner (perhaps with expressions of good-will to the person, and of hope that things may not be quite so bad,) then we call it whispering. But in whatever manner it be done, the thing is the same; -- the same in substance, if not in circumstance. Still it is evil-speaking; still this command, "Speak evil of no man," is trampled under foot; if we relate to another the fault of a third person, when he is not present to answer for himself.

2. And how extremely common is this sin, among all orders and degrees of men! How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually! Persons who differ from each other in all things else, nevertheless agree in this. How few are there that can testify before God, "I am clear in this matter; I have always set a watch before my mouth, and kept the door of my lips!" What conversation do you hear, of any considerable length, whereof evil-speaking is not one ingredient? and that even among persons who, in the general, have the fear of God before their eyes, and do really desire to have a conscience void of offence toward God and toward man.

3. And the very commonness of this sin makes it difficult to be avoided. As we are encompassed with it on every side, so, if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were, in a conspiracy against us. And their example steals upon us, we know not how; so that we insensibly slide into the imitation of it. Besides, it is recommended from within as well as from without. There is scarce any wrong temper in the mind of man, which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our pride, to relate those faults of others whereof we think ourselves not to be guilty. Anger, resentment, and all unkind tempers, are indulged by speaking against those with whom we are displeased; and, in many cases, by reciting the sins of their neighbors, men indulge their own foolish and hurtful desires.

4. Evil-speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus out of a noble, generous (it is well if we do not say,) holy indignation, against these vile creatures! We commit sin from mere hatred of sin! We serve the devil out of pure zeal for God! It is merely in order to punish the wicked that we run into this wickedness. "So do the passions" (as one speaks) "all justify themselves," and palm sin upon us under the veil of holiness!

5. But is there no way to avoid the snare? Unquestionably there is. Our blessed Lord has marked out a plain way for His followers, in the words above recited. None, who warily and steadily walk in this path, will ever fall into evil-speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses, our Lord had said, "Woe to the world, because of offences," -- unspeakable misery will arise in the world from this baleful fountain: (Offences are all things whereby anyone is turned out of, or hindered in, the ways of God.): "For it must be that offenses come," -- Such is the nature of things; such the wickedness, folly, and weakness of mankind: "But woe to that man," -- miserable is that man, "by whom the offense cometh." "Wherefore if thy hand, thy foot, thine eye, cause thee to offend," -- if the most dear enjoyment, the most beloved and useful person, turn thee out of or hinder thee in the way, "pluck it out," -- cut them off, and cast them from thee. But how can we avoid giving offense to some, and being offended at others? Especially, suppose they are quite in the wrong, and we see it with our own eyes? Our Lord here teaches us how: He lays down a sure method of avoiding offenses and evil-speaking together. "If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone: If he will hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses every word may be established. And if he will not hear them, tell it to the church: But if he will not hear the Church, let him be to thee as an heathen man and a publican."

I. 1. First, "If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone." The most literal way of following this first rule, where it is practicable, is the best: Therefore, if thou seest with thine own eyes a brother, a fellow Christian, commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: Take the very first opportunity of going to him; and, if thou canst have access, "tell him of his fault between thee and him alone." Indeed, great care is to be taken that this is done in a right spirit, and in a right manner. The success of a reproof greatly depends on the spirit wherein it is given. Be not, therefore, wanting in earnest prayer to God, that it may be given in a lowly spirit; with a deep, piercing conviction, that it is God alone who maketh thee to differ; and that if any good be done by what is now spoken, God doeth it himself. Pray that he would guard thy heart, enlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit; for the wrath of man worketh not the righteousness of God." If he be "overtaken in a fault," he can no otherwise be restored, than "in the spirit of meekness." If he opposes the truth, yet he cannot be brought to the knowledge thereof, but by gentleness. Still speak in a spirit of tender love, "which many waters cannot quench." If love is not conquered, it conquers all things. Who can tell the force of love?

Love can bow down the stubborn neck,

The stone to flesh convert;

Soften, and melt, and pierce and break

An adamantine heart.

Confirm, then, your love toward him, and you will thereby "heap coals of fire upon his head."

2. But see that the manner also wherein you speak be according to the Gospel of Christ. Avoid everything in look, gesture, word, and tone of voice, that savors of pride or self-sufficiency. Studiously avoid everything magisterial or dogmatical, everything that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or contempt. With equal care avoid all appearance of anger; and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth but that of love. Above all, let there be no shadow of hate or ill-will, no bitterness or sourness of expression; but use the air and language of sweetness, as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner; as far as may be, in the very words of the oracles of God (for there are none like them,) and as under the eye of Him who is coming to judge the quick and dead.

3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose prudence, as well as uprightness, you can thoroughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and, in a good degree, supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross; neither take it for granted that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another, than not at all: This way is better than none.

4. But what, if you can neither speak yourself, nor find such a messenger as you can confide in? If this is really the case, it then only remains to write. And there may be some circumstances which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do is of so warm and impetuous a temper as does not easily bear reproof, especially from an equal or inferior. But it may be so introduced and softened in writing as to make it far more tolerable. Besides, many will read the very same words, which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honor. And suppose it makes little impression at first, they will, perhaps, give it a second reading, and, upon farther consideration, lay to heart what before they disregarded. If you add your name, this is nearly the same thing as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.

5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, no choice of anything else: This is the way; walk thou in it. It is true, he enjoins us, if need require, to take two other steps; but they are to be taken successively after this step, and neither of them before it: Much less are we to take any other step, either before or beside this. To do anything else, or not to do this, is, therefore, equally inexcusable.

6. Do not think to excuse yourself for taking an entirely different step, by saying, "Why, I did not speak to anyone, till I was so burdened that I could not refrain." You was burdened! It was no wonder you should, unless your conscience was seared; for you was under the guilt of sin, of disobeying a plain commandment of God! You ought immediately to have gone, and told "your brother of his fault between you and him alone." If you did not, how should you be other than burdened (unless your heart was utterly hardened,) while you was trampling the command of God under foot, and "hating your brother in your heart?" And what a way have you found to unburden yourself? God reproves you for a sin of omission, for not telling your brother of his fault; and you comfort yourself under His reproof by a sin of commission, by telling your brother's fault to another person! Ease bought by sin is a dear purchase! I trust in God, you will have no ease, but will be burdened so much the more, till you "go to your brother and tell him," and no one else.

7. I know but of one exception to this rule: There may be a peculiar case, wherein it is necessary to accuse the guilty, though absent, in order to preserve the innocent. For instance: You are acquainted with the design which a man has against the property or life of his neighbor. Now, the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known, without delay, to him against whom it is laid. In this case, therefore, this rule is set aside, as is that of the Apostle, "Speak evil of no man:" and it is lawful, yea, it is our bounden duty, to speak evil of an absent person, in order to prevent his doing evil to others and himself at the same time. But remember, meanwhile that all evil-speaking is, in its own nature, deadly poison. Therefore if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling; seeing it is so dangerous a medicine, that nothing but absolute necessity can excuse your using it at all. Accordingly, use it as seldom as possible; never but when there is such a necessity: And even then use as little of it as is possible; only so much as is necessary for the end proposed. At all other times, "go and tell him of his fault between thee and him alone."

II. 1. But what, "if he will not hear?" If he repay evil for good? If he be enraged rather than convinced? What, if he hear to no purpose, and go on still in the evil of his way? We must expect this will frequently be the case; the mildest and tenderest reproof will have no effect; but the blessing we wished for another will return into our own bosom. And what are we to do then? Our Lord has given us a clear and full direction. Then "take with thee one or two more:" This is the second step. Take one or two whom you know to be of a loving spirit, lovers of God and of their neighbor. See, likewise, that they be of a lowly spirit, and "clothed with humility." Let them also be such as are meek and gentle, patient and longsuffering; not apt to "return evil for evil, or railing for railing, but contrariwise blessing." Let them be men of understanding, such as are endued with wisdom from above; and men unbiased, free from partiality, free from prejudice of any kind. Care should likewise be taken, that both the persons and their characters be well known to him: And let those that are acceptable to him be chosen preferable to any others.

2. Love will dictate the manner wherein they should proceed, according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But perhaps, in general, one might advise, before they enter upon the thing itself, let them mildly and affectionately declare that they have no anger or prejudice toward him, and that it is merely from a principle of goodwill that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend to your repetition of your former conversation with him, and to what he said in his own defense, before they attempted to determine anything. After this they would be better able to judge in what manner to proceed, "that by the mouth of two or three witnesses, every word might be established;" that whatever you have said may have its full force by the additional weight of their authority.

3. In order to this, may they not, (1.) Briefly repeat what you spoke, and what he answered? (2.) Enlarge upon, open, and confirm the reasons which you had given? (3.) Give weight to your reproof, showing how just, how kind, and how seasonable it was? And, lastly, enforce the advices and persuasions which you had annexed to it? And these may likewise hereafter, if need should require, bear witness of what was spoken.

4. With regard to this, as well as the preceding rule, we may observe that our Lord gives us no choice, leaves us no alternative, but expressly commands us to do this, and nothing else in the place of it. He likewise directs us when to do this; neither sooner nor later; namely, after we have taken the first, and before we have taken the third step. It is then only that we are authorized to relate the evil another has done, to those whom we desire to bear a part with us in this great instance of brotherly love. But let us have a care how we relate it to any other person, till both these steps have been taken. If we neglect to take these, or if we take any others, what wonder if we are burdened still? For we are sinners against God, and against our neighbor; and how fairly soever we may color it, yet, if we have any conscience, our sin will find us out, and bring a burden upon our soul.

III. 1. That we may be thoroughly instructed in this weighty affair, our Lord has given us a still farther direction: "If he will not hear them," then, and not till then, "tell it to the church." This is the third step. All the question is, how this word, "the church," is here to be understood. But the very nature of the thing will determine this beyond all reasonable doubt. You cannot tell it to the national Church, the whole body of men termed "the Church of England." Neither would it answer any Christian end if you could; this, therefore, is not the meaning of the word. Neither can you tell it to that whole body of people in England with whom you have a more immediate connection. Nor, indeed, would this answer any good end: The word, therefore, is not to be understood thus. It would not answer any valuable end to tell the faults of every particular member to the church (if you would so term it,) the congregation or society, united together in London. It remains that you tell it to the elder or elders of the church, to those who are overseers of that flock of Christ to which you both belong, who watch over yours and his soul, "as they that must give account." And this should be done, if it conveniently can, in the presence of the person concerned, and, though plainly, yet with all the tenderness and love which the nature of the thing will admit. It properly belongs to their office, to determine concerning the behavior of those under their care, and to rebuke, according to the demerit of the offense, "with all authority." When, therefore, you have done this, you have done all which the Word of God, or the law of love, requireth of you: You are not now partaker of his sin; but if he perish, his blood is on his own head.

2. Here, also, let it be observed, that this, and no other, is the third step which we are to take; and that we are to take it in its order after the other two; not before the second, much less the first, unless in some very particular circumstance. Indeed, in one case, the second step may coincide with this: They may be, in a manner, one and the same. The elder or elders of the church may be so connected with the offending brother, that they may set aside the necessity, and supply the place, of the one or two witnesses; so that it may suffice to tell it to them, after you have told it to your brother, "between you and him alone."

3. When you have done this, you have delivered your own soul. "If he will not hear the church," if he persist in his sin, "let him be to thee as an heathen man and a publican." You are under no obligation to think of him any more; only when you commend him to God in prayer. You need not speak of him any more, but leave him to his own Master. Indeed, you still owe to him, as to all other heathens, earnest, tender goodwill. You owe him courtesy, and, as occasion offers, all the offices of humanity. But have no friendship, no familiarity with him; no other intercourse than with an open Heathen.

4. But if this be the rule by which Christians walk, which is the land where Christians live? A few you may possibly find scattered up and down, who make a conscience of observing it. But how very few! How thinly scattered upon the face of the earth! And where is there any body of men that universally walk thereby? Can we find them in Europe? Or, to go no farther, in Great Britain or Ireland? I fear not: I fear we may search these kingdoms throughout, and yet search in vain. Alas for the Christian world! Alas for Protestants, for Reformed Christians! O, "who will rise up with me against the wicked?" "Who will take God's part" against the evil-speakers? Art thou the man? By the grace of God, wilt thou be one who art not carried away by the torrent? Art thou fully determined, God being thy helper, from this very hour to set a watch, a continual "watch, before thy mouth, and keep the door of thy lips?" From this hour wilt thou walk by this rule, "Speaking evil of no man?" If thou seest thy brother do evil, wilt thou "tell him of his fault between thee and him alone?" Afterwards, "take one or two witnesses," and then only "tell it to the church?" If this be the full purpose of thy heart, then learn one lesson well, "Hear evil of no man." If there were no hearers, there would be no speakers, of evil. And is not (according to the vulgar proverb) the receiver as bad as the thief? If, then, any begin to speak evil in thy hearing, check him immediately. Refuse to hear the voice of the charmer, charm he never so sweetly; let him use ever so soft a manner, so mild an accent, ever so many professions of goodwill for him whom he is stabbing in the dark, whom he smiteth under the fifth rib! Resolutely refuse to hear, though the whisperer complain of being "burdened till he speak." Burdened! thou fool! dost thou travail with thy cursed secret, as a woman travaileth with child? Go, then, and be delivered of thy burden in the way the Lord hath ordained! First, "go and tell thy brother of his fault between thee and him alone.:" next, "take with thee one or two" common friends, and tell him in their presence: If neither of these steps take effect, then "tell it to the church." But, at the peril of thy soul, tell it to no one else, either before or after, unless in that one exempt case, when it is absolutely needful to preserve the innocent! Why shouldst thou burden another as well as thyself, by making him partaker of thy sin?

5. O that all you who bear the reproach of Christ, who are in derision called Methodists, would set an example to the Christian world, so called, at least in this one instance! Put ye away evil-speaking, talebearing, whispering: Let none of them proceed out of your mouth! See that you "speak evil of no man;" of the absent, nothing but good. If ye must be distinguished, whether ye will or no, let this be the distinguishing mark of a Methodist: "He censures no man behind his back: By this fruit ye may know him." What a blessed effect of this self-denial should we quickly feel in our hearts! How would our "peace flow as a river," when we thus "followed peace with all men!" How would the love of God abound in our own souls, while we thus confirmed our love to our brethren! And what an effect would it have on all that were united together in the name of the Lord Jesus! How would brotherly love continually increase, when this grand hindrance of it was removed! All the members of Christ's mystical body would then naturally care for each other. "If one member suffered, all would suffer with it; if one was honored, all would rejoice with it;" and everyone would love his brother "with a pure heart fervently." Nor is this all: But what an effect might this have, even on the wild unthinking world! How soon would they descry in us, what they could not find among all the thousands of their brethren, and cry (as Julian the Apostate to his heathen courtiers,) "See how these Christians love one another!" By this chiefly would God convince the world, and prepare them also for His kingdom; as we may easily learn from those remarkable words in our Lord's last, solemn prayer: "I pray for them who will believe in me, that they all may be one, as thou, Father, art in me, and I in thee; that the world may believe that thou hast sent me!" [John 17:21] The Lord hasten the time! The Lord enable us thus to love one another, not only "in word and in tongue, but in deed and in truth," even as Christ hath loved us.

Sermon 50: The Use of Money

Sermon 50 [53]

The Use of Money

"I say unto you, Make unto yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into the everlasting habitations."

Luke 16:9.

1. Our Lord, having finished the beautiful parable of the Prodigal Son, which he had particularly addressed to those who murmured at his receiving publicans and sinners, adds another relation of a different kind, addressed rather to the children of God. "He said unto his disciples," not so much to the scribes and Pharisees to whom he had been speaking before, -- "There was a certain rich man, who had a steward, and he was accused to him of wasting his goods. And calling him, he said, Give an account of thy stewardship, for thou canst be no longer steward." (Luke 16:1, 2.) After reciting the method which the bad steward used to provide against the day of necessity, our Saviour adds, "His lord commended the unjust steward" namely, in this respect, that he used timely precaution; and subjoins this weighty reflection, "The children of this world are wiser in their generation than the children of light:" (Luke 16:8:) Those who seek no other portion than this world "are wiser" (not absolutely; for they are one and all the veriest fools, the most egregious madmen under heaven; but, "in their generation," in their own way; they are more consistent with themselves; they are truer to their acknowledged principles; they more steadily pursue their end) "than the children of light;" -- than they who see "the light of the glory of God in the face of Jesus Christ." Then follow the words above recited: "And I," -- the only-begotten Son of God, the Creator, Lord, and Possessor of heaven and earth and all that is therein; the Judge of all, to whom ye are to "give an account of your stewardship," when ye "can be no longer stewards;" "I say unto you," -- learn in this respect, even of the unjust steward, -- "make yourselves friends," by wise, timely precaution, "of the mammon of unrighteousness." "Mammon" means riches or money. It is termed "the mammon of unrighteousness," because of the unrighteous manner wherein it frequently procured, and wherein even that which was honestly procured is generally employed. "Make yourselves friends" of this, by doing all possible good, particularly to the children of God; "that, when ye fail," -- when ye return to dust, when ye have no more place under the sun, -- those of them who are gone before "may receive you," may welcome you, into the "everlasting habitations."

2. An excellent branch of Christian wisdom is here inculcated by our Lord on all his followers, namely, the right use of money -- a subject largely spoken of, after their manner, by men of the world; but not sufficiently considered by those whom God hath chosen out of the world. These, generally, do not consider, as the importance of the subject requires, the use of this excellent talent. Neither do they understand how to employ it to the greatest advantage; the introduction of which into the world is one admirable instance of the wise and gracious providence of God. It has, indeed, been the manner of poets, orators, and philosophers, in almost all ages and nations, to rail at this, as the grand corrupter of the world, the bane of virtue, the pest of human society. Hence nothing so commonly heard, as:

Nocens ferrum, ferroque nocentius aurum:

And gold, more mischievous than keenest steel.

Hence the lamentable complaint,

Effodiuntur opes, irritamenta malorum.

Wealth is dug up, incentive to all ill.

Nay, one celebrated writer gravely exhorts his countrymen, in order to banish all vice at once, to "throw all their money into the sea:"

. . . in mare proximum [. . .]

Summi materiem mali!

But is not all this mere empty rant? Is there any solid reason therein? By no means. For, let the world be as corrupt as it will, is gold or silver to blame? "The love of money," we know, "is the root of all evil;" but not the thing itself. The fault does not lie in the money, but in them that use it. It may be used ill: and what may not? But it may likewise be used well: It is full as applicable to the best, as to the worst uses. It is of unspeakable service to all civilized nations, in all the common affairs of life: It is a most compendious instrument of transacting all manner of business, and (if we use it according to Christian wisdom) of doing all manner of good. It is true, were man in a state of innocence, or were all men "filled with the Holy Ghost," so that, like the infant Church at Jerusalem, "no man counted anything he had his own," but "distribution was made to everyone as he had need," the use of it would be superseded; as we cannot conceive there is anything of the kind among the inhabitants of heaven. But, in the present state of mankind, it is an excellent gift of God, answering the noblest ends. In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked: It gives to the traveller and the stranger where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We maybe a defence for the oppressed, a means of health to the sick, of ease to them that are in pain; it may be as eyes to the blind, as feet to the lame; yea, a lifter up from the gates of death!

3. It is therefore of the highest concern that all who fear God know how to employ this valuable talent; that they be instructed how it may answer these glorious ends, and in the highest degree. And, perhaps, all the instructions which are necessary for this may be reduced to three plain rules, by the exact observance whereof we may approve ourselves faithful stewards of "the mammon of unrighteousness."

I. 1. The first of these is (he that heareth, let him understand!) "Gain all you can." Here we may speak like the children of the world: We meet them on their own ground. And it is our bounden duty to do this: We ought to gain all we can gain, without buying gold too dear, without paying more for it than it is worth. But this it is certain we ought not to do; we ought not to gain money at the expense of life, nor (which is in effect the same thing) at the expense of our health. Therefore, no gain whatsoever should induce us to enter into, or to continue in, any employ, which is of such a kind, or is attended with so hard or so long labour, as to impair our constitution. Neither should we begin or continue in any business which necessarily deprives us of proper seasons for food and sleep, in such a proportion as our nature requires. Indeed, there is a great difference here. Some employments are absolutely and totally unhealthy; as those which imply the dealing much with arsenic, or other equally hurtful minerals, or the breathing an air tainted with steams of melting lead, which must at length destroy the firmest constitution. Others may not be absolutely unhealthy, but only to persons of a weak constitution. Such are those which require many hours to be spent in writing; especially if a person write sitting, and lean upon his stomach, or remain long in an uneasy posture. But whatever it is which reason or experience shows to be destructive of health or strength, that we may not submit to; seeing "the life is more" valuable "than meat, and the body than raiment." And if we are already engaged in such an employ, we should exchange it as soon as possible for some which, if it lessen our gain, will, however not lessen our health.

2. We are, Secondly, to gain all we can without hurting our mind any more than our body. For neither may we hurt this. We must preserve, at all events, the spirit of an healthful mind. Therefore we may not engage or continue in any sinful trade, any that is contrary to the law of God, or of our country. Such are all that necessarily imply our robbing or defrauding the king of his lawful customs. For it is at least as sinful to defraud the king of his right, as to rob our fellow subjects. And the king has full as much right, to his customs as we have to our houses and apparel. Other businesses there are, which however innocent in themselves, cannot be followed with innocence now at least, not in England; such, for instance, as will not afford a competent maintenance without cheating or lying, or conformity to some custom which not consistent with a good conscience: These, likewise, are sacredly to be avoided, whatever gain they may be attended with provided we follow the custom of the trade; for to gain money we must not lose our souls. There are yet others which many pursue with perfect innocence, without hurting either their body or mind; And yet perhaps you cannot: Either they may entangle you in that company which would destroy your soul; and by repeated experiments it may appear that you cannot separate the one from the other; or there may be an idiosyncrasy, -- a peculiarity in your constitution of soul, (as there is in the bodily constitution of many,) by reason whereof that employment is deadly to you, which another may safely follow. So I am convinced, from many experiments, I could not study, to any degree of perfection, either mathematics, arithmetic, or algebra, without being a Deist, if not an Atheist: And yet others may study them all their lives without sustaining any inconvenience. None therefore can here determine for another; but every man must judge for himself, and abstain from whatever he in particular finds to be hurtful to his soul.

3. We are. Thirdly, to gain all we can without hurting our neighbour. But this we may not, cannot do, if we love our neighbour as ourselves. We cannot, if we love everyone as ourselves, hurt anyone in his substance. We cannot devour the increase of his lands, and perhaps the lands and houses themselves, by gaming, by overgrown bills (whether on account of physic, or law, or anything else,) or by requiring or taking such interest as even the laws of our country forbid. Hereby all pawn-broking is excluded: Seeing, whatever good we might do thereby, all unprejudiced men see with grief to be abundantly overbalanced by the evil. And if it were otherwise, yet we are not allowed to "do evil that good may come." We cannot, consistent with brotherly love, sell our goods below the market price; we cannot study to ruin our neighbour's trade, in order to advance our own; much less can we entice away or receive any of his servants or workmen whom he has need of. None can gain by swallowing up his neighbour's substance, without gaining the damnation of hell!

4. Neither may we gain by hurting our neighbour in his body. Therefore we may not sell anything which tends to impair health. Such is, eminently, all that liquid fire, commonly called drams or spirituous liquors. It is true, these may have a place in medicine; they may be of use in some bodily disorders; although there would rarely be occasion for them were it not for the unskillfulness of the practitioner. Therefore, such as prepare and sell them only for this end may keep their conscience clear. But who are they? Who prepare and sell them only for this end? Do you know ten such distillers in England? Then excuse these. But all who sell them in the common way, to any that will buy, are poisoners general. They murder His Majesty's subjects by wholesale, neither does their eye pity or spare. They drive them to hell like sheep. And what is their gain? Is it not the blood of these men? Who then would envy their large estates and sumptuous palaces? A curse is in the midst of them: The curse of God cleaves to the stones, the timber, the furniture of them. The curse of God is in their gardens, their walks, their groves; a fire that burns to the nethermost hell! Blood, blood is there: The foundation, the floor, the walls, the roof are stained with blood! And canst thou hope, O thou man of blood, though thou art "clothed in scarlet and fine linen, and farest sumptuously every day;" canst thou hope to deliver down thy fields of blood to the third generation? Not so; for there is a God in heaven: Therefore, thy name shall soon be rooted out. Like as those whom thou hast destroyed, body and soul, "thy memorial shall perish with thee!"

5. And are not they partakers of the same guilt, though in a lower degree, whether Surgeons, Apothecaries, or Physicians, who play with the lives or health of men, to enlarge their own gain? Who purposely lengthen the pain or disease which they are able to remove speedily? who protract the cure of their patient's body in order to plunder his substance? Can any man be clear before God who does not shorten every disorder "as much as he can," and remove all sickness and pain "as soon as he can?" He cannot: For nothing can be more clear than that he does not "love his neighbour as himself;" than that he does not "do unto others as he would they should do unto himself."

6. This is dear-bought gain. And so is whatever is procured by hurting our neighbour in his soul; by ministering, suppose, either directly or indirectly, to his unchastity, or intemperance, which certainly none can do, who has any fear of God, or any real desire of pleasing Him. It nearly concerns all those to consider this, who have anything to do with taverns, victualling-houses, opera-houses, play-houses, or any other places of public, fashionable diversion. If these profit the souls of men, you are clear; your employment is good, and your gain innocent; but if they are either sinful in themselves, or natural inlets to sin of various kinds, then, it is to be feared, you have a sad account to make. O beware, lest God say in that day, "These have perished in their iniquity, but their blood do I require at thy hands!"

7. These cautions and restrictions being observed, it is the bounden duty of all who are engaged in worldly business to observe that first and great rule of Christian wisdom with respect to money, "Gain all you can." Gain all you can by honest industry. Use all possible diligence in your calling. Lose no time. If you understand yourself and your relation to God and man, you know you have none to spare. If you understand your particular calling as you ought, you will have no time that hangs upon your hands. Every business will afford some employment sufficient for every day and every hour. That wherein you are placed, if you follow it in earnest, will leave you no leisure for silly, unprofitable diversions. You have always something better to do, something that will profit you, more or less. And "whatsoever thy hand findeth to do, do it with thy might." Do it as soon as possible: No delay! No putting off from day to day, or from hour to hour! Never leave anything till to-morrow, which you can do to-day. And do it as well as possible. Do not sleep or yawn over it: Put your whole strength to the work. Spare no pains. Let nothing be done by halves, or in a slight and careless manner. Let nothing in your business be left undone if it can be done by labour or patience.

8. Gain all you can, by common sense, by using in your business all the understanding which God has given you. It is amazing to observe, how few do this; how men run on in the same dull track with their forefathers. But whatever they do who know not God, this is no rule for you. It is a shame for a Christian not to improve upon them, in whatever he takes in hand. You should be continually learning, from the experience of others, or from your own experience, reading, and reflection, to do everything you have to do better to-day than you did yesterday. And see that you practise whatever you learn, that you may make the best of all that is in your hands.

II. 1. Having gained all you can, by honest wisdom and unwearied diligence, the second rule of Christian prudence is," Save all you can." Do not throw the precious talent into the sea: Leave that folly to heathen philosophers. Do not throw it away in idle expenses, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life.

2. Do not waste any part of so precious a talent merely in gratifying the desires of the flesh; in procuring the pleasures of sense of whatever kind; particularly, in enlarging the pleasure of tasting. I do not mean, avoid gluttony and drunkenness only: An honest heathen would condemn these. But there is a regular, reputable kind of sensuality, an elegant epicurism, which does not immediately disorder the stomach, nor (sensibly, at least) impair the understanding. And yet (to mention no other effects of it now) it cannot be maintained without considerable expense. Cut off all this expense! Despise delicacy and variety, and be content with what plain nature requires.

3. Do not waste any part of so precious a talent merely in gratifying the desire of the eye by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses; in superfluous or expensive furniture; in costly pictures, painting, gilding, books; in elegant rather than useful gardens. Let your neighbours, who know nothing better, do this: "Let the dead bury their dead." But "what is that to thee?" says our Lord: "Follow thou me." Are you willing? Then you are able so to do.

4. Lay out nothing to gratify the pride of life, to gain the admiration or praise of men. This motive of expense is frequently interwoven with one or both of the former. Men are expensive in diet, or apparel, or furniture, not barely to please their appetite, or to gratify their eye, their imagination, but their vanity too. "So long as thou dost well unto thyself, men will speak good of thee." So long as thou art "clothed in purple and fine linen, and farest sumptuously" every day," no doubt many will applaud thy elegance of taste, thy generosity and hospitality. But do not buy their applause so dear. Rather be content with the honour that cometh from God.

5. Who would expend anything in gratifying these desires if he considered that to gratify them is to increase them? Nothing can be more certain than this: Daily experience shows, the more they are indulged, they increase the more. Whenever, therefore, you expend anything to please your taste or other senses, you pay so much for sensuality. When you lay out money to please your eye, you give so much for an increase of curiosity, -- for a stronger attachment to these pleasures which perish in the using. While you are purchasing anything which men use to applaud, you are purchasing more vanity. Had you not then enough of vanity, sensuality, curiosity before? Was there need of any addition? And would you pay for it, too? What manner of wisdom is this? Would not the literally throwing your money into the sea be a less mischievous folly?

6. And why should you throw away money upon your children, any more than upon yourself, in delicate food, in gay or costly apparel, in superfluities of any kind? Why should you purchase for them more pride or lust, more vanity, or foolish and hurtful desires? They do not want any more; they have enough already; nature has made ample provision for them: Why should you be at farther expense to increase their temptations and snares, and to pierce them through with more sorrows?

7. Do not leave it to them to throw away. If you have good reason to believe that they would waste what is now in your possession in gratifying and thereby increasing the desire of the flesh, the desire of the eye, or the pride of life at the peril of theirs and your own soul, do not set these traps in their way. Do not offer your sons or your daughters unto Belial, any more than unto Moloch. Have pity upon them, and remove out of their way what you may easily foresee would increase their sins, and consequently plunge them deeper into everlasting perdition! How amazing then is the infatuation of those parents who think they can never leave their children enough! What! cannot you leave them enough of arrows, firebrands, and death? Not enough of foolish and hurtful desires? Not enough of pride, lust, ambition vanity? not enough of everlasting burnings? Poor wretch! thou fearest where no fear is. Surely both thou and they, when ye are lifting up your eyes in hell, will have enough both of the "worm that never dieth," and of "the fire that never shall be quenched!"

8. "What then would you do, if you was in my case? If you had a considerable fortune to leave?" Whether I would do it or no, I know what I ought to do: This will admit of no reasonable question. If I had one child, elder or younger, who knew the value of money; one who I believed, would put it to the true use, I should think it my absolute, indispensable duty to leave that child the bulk of my fortune; and to the rest just so much as would enable them to live in the manner they had been accustomed to do. "But what, if all your children were equally ignorant of the true use of money?" I ought then (hard saying! who can hear it?) to give each what would keep him above want, and to bestow all the rest in such a manner as I judged would be most for the glory of God.

III. 1. But let not any man imagine that he has done anything, barely by going thus far, by "gaining and saving all he can," if he were to stop here. All this is nothing, if a man go not forward, if he does not point all this at a farther end. Nor, indeed, can a man properly be said to save anything, if he only lays it up. You may as well throw your money into the sea, as bury it in the earth. And you may as well bury it in the earth, as in your chest, or in the Bank of England. Not to use, is effectually to throw it away. If, therefore, you would indeed "make yourselves friends of the mammon of unrighteousness," add the Third rule to the two preceding. Having, First, gained all you can, and, Secondly saved all you can, Then "give all you can."

2. In order to see the ground and reason of this, consider, when the Possessor of heaven and earth brought you into being, and placed you in this world, he placed you here not as a proprietor, but a steward: As such he entrusted you, for a season, with goods of various kinds; but the sole property of these still rests in him, nor can be alienated from him. As you yourself are not your own, but his, such is, likewise, all that you enjoy. Such is your soul and your body, not your own, but God's. And so is your substance in particular. And he has told you, in the most clear and express terms, how you are to employ it for him, in such a manner, that it may be all an holy sacrifice, acceptable through Christ Jesus. And this light, easy service, he has promised to reward with an eternal weight of glory.

3. The directions which God has given us, touching the use of our worldly substance, may be comprised in the following particulars. If you desire to be a faithful and a wise steward, out of that portion of your Lord's goods which he has for the present lodged in your hands, but with the right of resuming whenever it pleases him, First, provide things needful for yourself; food to eat, raiment to put on, whatever nature moderately requires for preserving the body in health and strength. Secondly, provide these for your wife, your children, your servants, or any others who pertain to your household. If when this is done there be an overplus left, then "do good to them that are of the household of faith." If there be an overplus still, "as you have opportunity, do good unto all men." In so doing, you give all you can; nay, in a sound sense, all you have: For all that is laid out in this manner is really given to God. You "render unto God the things that are God's," not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household.

4. If, then, a doubt should at any time arise in your mind concerning what you are going to expend, either on yourself or any part of your family, you have an easy way to remove it. Calmly and seriously inquire, "(1.) In expending this, am I acting according to my character? Am I acting herein, not as a proprietor, but as a steward of my Lord's goods? (2.) Am I doing this in obedience to his Word? In what Scripture does he require me so to do? (3.) Can I offer up this action, this expense, as a sacrifice to God through Jesus Christ? (4.) Have I reason to believe that for this very work I shall have a reward at the resurrection of the just?" You will seldom need anything more to remove any doubt which arises on this head; but by this four-fold consideration you will receive clear light as to the way wherein you should go.

5. If any doubt still remain, you may farther examine yourself by prayer according to those heads of inquiry. Try whether you can say to the Searcher of hearts, your conscience not condemning you, "Lord, thou seest I am going to expend this sum on that food, apparel, furniture. And thou knowest, I act herein with a single eye as a steward of thy goods, expending this portion of them thus in pursuance of the design thou hadst in entrusting me with them. Thou knowest I do this in obedience to the Lord, as thou commandest, and because thou commandest it. Let this, I beseech thee, be an holy sacrifice, acceptable through Jesus Christ! And give me a witness in myself that for this labour of love I shall have a recompense when thou rewardest every man according to his works." Now if your conscience bear you witness in the Holy Ghost that this prayer is well-pleasing to God, then have you no reason to doubt but that expense is right and good, and such as will never make you ashamed.

6. You see then what it is to "make yourselves friends of the mammon of unrighteousness," and by what means you may procure, "that when ye fail they may receive you into the everlasting habitations." You see the nature and extent of truly Christian prudence so far as it relates to the use of that great talent, money. Gain all you can, without hurting either yourself or your neighbour, in soul or body, by applying hereto with unintermitted diligence, and with all the understanding which God has given you; -- save all you can, by cutting off every expense which serves only to indulge foolish desire; to gratify either the desire of flesh, the desire of the eye, or the pride of life; waste nothing, living or dying, on sin or folly, whether for yourself or your children; -- and then, give all you can, or, in other words, give all you have to God. Do not stint yourself, like a Jew rather than a Christian, to this or that proportion. "Render unto God," not a tenth, not a third, not half, but all that is God's, be it more or less; by employing all on yourself, your household, the household of faith, and all mankind, in such a manner, that you may give a good account of your stewardship when ye can be no longer stewards; in such a manner as the oracles of God direct, both by general and particular precepts; in such a manner, that whatever ye do may be "a sacrifice of a sweet-smelling savour to God," and that every act may be rewarded in that day when the Lord cometh with all his saints.

7. Brethren, can we be either wise or faithful stewards unless we thus manage our Lord's goods? We cannot, as not only the oracles of God, but our own conscience beareth witness. Then why should we delay? Why should we confer any longer with flesh and blood, or men of the world? Our kingdom, our wisdom is not of this world: Heathen custom is nothing to us. We follow no men any farther than they are followers of Christ. Hear ye him. Yea, to-day, while it is called to-day, hear and obey his voice! At this hour, and from this hour, do his will: Fulfil his word, in this and in all things! I entreat you, in the name of the Lord Jesus, act up to the dignity of your calling! No more sloth! Whatsoever your hand findeth to do, do it with your might! No more waste! Cut off every expense which fashion, caprice, or flesh and blood demand! No more covetousness! But employ whatever God has entrusted you with, in doing good, all possible good, in every possible kind and degree to the household of faith, to all men! This is no small part of "the wisdom of the just." Give all ye have, as well as all ye are, a spiritual sacrifice to Him who withheld not from you his Son, his only Son: So "laying up in store for yourselves a good foundation against the time to come, that ye may attain eternal life!"

[53] [text from the 1872 edition]

Sermon 51: The Good Steward

Sermon 51 [54]

The Good Steward

"Give an account of thy stewardship; for thou mayest be no longer steward."

Luke 16:2.

1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, he "took upon Him the form of a servant, being made in the likeness of men."

2. But no character more exactly agrees with the present state of man, than that of a steward. Our blessed Lord frequently represents him as such; and there is a peculiar propriety in the representation. It is only in one particular respect, namely, as he is a sinner, that he is styled a debtor; and when he is styled a servant, the appellation is general and indeterminate: But a steward is a servant of a particular kind; such a one as man is in all respects. This appellation is exactly expressive of his situation in the present world; specifying what kind of servant he is to God, and what kind of service his Divine Master expects from him.

It may be of use, then, to consider this point thoroughly, and to make our full improvement of it. In order to this, let us, First, inquire, in what respects we are now God's stewards. Let us, Secondly, observe, that when he requires our souls of us, we "can be no longer stewards." It will then only remain, as we may, in the third place, observe, to "give an account of our stewardship."

I. 1. And, first, we are to inquire, in what respects we are now God's stewards. We are now indebted to Him for all we have; but although a debtor is obliged to return what he has received, yet until the time of payment comes, he is at liberty to use it as he pleases. It is not so with a steward; he is not at liberty to use what is lodged in his hands as he pleases, but as his master pleases. He has no right to dispose of anything which is in his hands, but according to the will of his lord. For he is not the proprietor of any of these things, but barely entrusted with them by another; and entrusted on this express condition, -- that he shall dispose of all as his master orders. Now, this is exactly the case of every man, with relation to God. We are not at liberty to use what he has lodged in our hands as we please, but as he pleases, who alone is the possessor of heaven and earth, and the Lord of every creature. We have no right to dispose of anything we have, but according to His will, seeing we are not proprietors of any of these things; they are all, as our Lord speaks, allotria, belonging to another person; nor is anything properly our own, in the land of our pilgrimage. We shall not receive ta idia, our own things, till we come to our own country. Eternal things only are our own: With all these temporal things we are barely entrusted by another, the Disposer and Lord of all. And he entrusts us with them on this express condition, -- that we use them only as our Master's goods, and according to the particular directions which he has given us in his Word.

2. On this condition he hath entrusted us with our souls, our bodies, our goods, and whatever other talents we have received: But in order to impress this weighty truth on our hearts, it will be needful to come to particulars.

And, first, God has entrusted us with our soul, an immortal spirit, made in the image of God; together with all the powers and faculties thereof, understanding, imagination, memory, will, and a train of affections, either included in it or closely dependent upon it, -- love and hatred, joy and sorrow, respecting present good and evil; desire and aversion, hope and fear, respecting that which is to come. All these St. Paul seems to include in two words, when he says, "The peace of God shall keep your hearts and minds." Perhaps, indeed, the latter word, noemata, might rather be rendered thoughts, provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive.

3. Now, of all these, it is certain, we are only stewards. God has entrusted us with these powers and faculties, not that we may employ them according to our own will, but according to the express orders which he has given us; although it is true that, in doing his will, we most effectually secure our own happiness; seeing it is herein only that we can be happy, either in time or in eternity. Thus we are to use our understanding, our imagination, our memory, wholly to the glory of him that gave them. Thus our will is to be wholly given up to him, and all our affections to be regulated as he directs. We are to love and hate, to rejoice and grieve, to desire and shun, to hope and fear, according to the rule which he prescribes whose we are, and whom we are to serve in all things. even our thoughts are not our own, in this sense; they are not at our own disposal; but for every deliberate motion of our mind we are accountable to our great Master.

4. God has, Secondly, entrusted us with our bodies (those exquisitely wrought machines, so fearfully and wonderfully made,) with all the powers and members thereof. He has entrusted us with the organs of sense; of sight, hearing, and the rest: But none of these are given us as our own, to be employed according to our own will. None of these are lent us in such a sense as to leave us at liberty to use them as we please for a season. No: We have received them on these very terms, that, as long as they abide with us, we should employ them all in that very manner, and no other, which he appoints.

5. It is on the same terms that he has imparted to us that most excellent talent of speech. Thou hast given me a tongue, says the ancient writer, that I may praise Thee therewith. For this purpose was it given to all the children of men, to be employed in glorifying God. Nothing, therefore, is more ungrateful or more absurd, than to think or say, "our tongues are our own." That cannot be, unless we have created ourselves, and so are independent on the Most High. Nay, but "it is he that hath made us, and not we ourselves;" the manifest consequence is, that he is still Lord over us, in this as in all other respects. It follows, that there is not a word of our tongue for which we are not accountable to Him.

6. To Him we are equally accountable for the use of our hands and feet, and all the members of our body. These are so many talents which are committed to our trust, until the time appointed by the Father. Until then, we have the use of all these; but as stewards, not as proprietors; to the end we should "render them, not as instruments of unrighteousness unto sin, but as instruments of righteousness unto God."

7. God has entrusted us, Thirdly, with a portion of worldly goods; with food to eat, raiment to put on, and a place where to lay our head; with not only the necessaries, but the conveniences, of life. Above all, he has committed to our charge that precious talent which contains all the rest, -- money: Indeed it is unspeakably precious, if we are wise and faithful stewards of it; if we employ every part of it for such purposes as our blessed Lord has commanded us to do.

8. God has entrusted us, Fourthly, with several talents which do not properly come under any of these heads. Such is bodily strength; such are health, a pleasing person, an agreeable address; such are learning and knowledge, in their various degrees, with all the other advantages of education. Such is the influence which we have over others, whether by their love and esteem of us, or by power; power to do them good or hurt, to help or hinder them in the circumstances of life. Add to these, that invaluable talent of time, with which God entrusts us from moment to moment. Add, lastly, that on which all the rest depend, and without which they would all be curses, not blessings; namely, the grace of God, the power of his Holy Spirit, which alone worketh in us all that is acceptable in his sight.

II. 1. In so many respects are the children of men stewards of the Lord, the Possessor of heaven and earth: So large a portion of His goods, of various kinds, hath he committed to their charge. But it is not for ever, nor indeed for any considerable time: We have this trust reposed in us only during the short, uncertain space that we sojourn here below; only so long as we remain on earth, as this fleeting breath is in our nostrils. The hour is swiftly approaching, it is just at hand, when we "can be no longer stewards!" The moment the body "returns to the dust as it was, and the spirit to God that gave it," we bear that character no more; the time of our stewardship is at an end. Part of those goods wherewith we were before entrusted are now come to an end; at least, they are so with regard to us; nor are we longer entrusted with them: And that part which remains can no longer be employed or improved as it was before.

2. Part of what we were entrusted with before is at an end, at least with regard to us. What have we to do, after this life, with food, and raiment, and houses, and earthly possessions? The food of the dead is the dust of the earth; they are clothed only with worms and rottenness. They dwell in the house prepared for all flesh; their lands know them no more: All their worldly goods are delivered into other hands, and they have "no more portion under the sun."

3. The case is the same with regard to the body. The moment the spirit returns to God, we are no longer stewards of this machine, which is then sown in corruption and dishonour. All the parts and members of which it was composed lie mouldering in the clay. The hands have no longer power to move; the feet have forgot their office; the flesh, sinews, and bones, are all hastening to be dissolved into common dust.

4. Here end also the talents of a mixed nature; our strength, our health, our beauty, our eloquence, and address, our faculty of pleasing or persuading, or convincing others. Here end, likewise, all the honours we once enjoyed, all the power which was lodged in our hands, all the influence which we once had over others, either by the love or the esteem which they bore us. our love, our hatred, our desire, is perished: None regard how we were once affected toward them. They look upon the dead as neither able to help nor hurt them; so that "a living dog is better than a dead lion."

5. Perhaps a doubt may remain concerning some of the other talents wherewith we are now entrusted, whether they will cease to exist when the body returns to dust or only cease to be improvable. Indeed, there is no doubt but the kind of speech which we now use, by means of these bodily organs, will then be entirely at an end, when those organs are destroyed. It is certain, the tongue will no more occasion any vibrations in the air; neither will the ear convey these tremulous motions to the common sensory. even the sonus exilis, the low, shrill voice, which the poet supposes to belong to a separate spirit, we cannot allow to have a real being; it is a mere flight of imagination. Indeed, it cannot be questioned, but separate spirits have some way to communicate their sentiments to each other; but what inhabitant of flesh and blood can explain that way? What we term "speech," they cannot have: So that we can no longer be stewards of this talent when we are numbered with the dead.

6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease -- the feeling, the smell, the taste -- as they have a more immediate reference to the body, and are chiefly, if not wholly, intended for the preservation of it? But will not some kind of sight remain, although the eye be closed in death? And will there not be something in the soul equivalent to the present sense of hearing? Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner, than now, when the soul, disentangled from its clay, is no longer "a dying sparkle in a cloudy place;" when it no longer "looks through the windows of the eye and ear;" but rather is all eye, all ear, all sense, in a manner we cannot yet conceive? And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear? yea, and earnest of it continually? For does not the soul see, in the clearest manner, when the eye is of no use; namely, in dreams? Does she not then enjoy the faculty of hearing, without any help from the ear? But however this be, certain it is, that neither will our senses, any more than our speech, be entrusted to us in the manner they are now, when the body lies in the silent grave.

7. How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then; whether it be not a plain sober truth, not a mere poetical fiction, that

All these shadows which for things we take,

Are but the empty dreams, which in deaths sleep we make;

only excepting those things which God Himself has been pleased to reveal to man. I will speak for one. After having sought for truth, with some diligence, for half a century, I am, at this day, hardly sure of anything but what I learn from the Bible. Nay, I positively affirm, I know nothing else so certainly, that I would dare to stake my salvation upon it.

So much, however, we may learn from Solomons words, that "there is no" such "knowledge or wisdom in the grave," as will be of any use to an unhappy spirit; "there is no device" there, whereby he can now improve those talents with which he was once entrusted. For time is no more; the time of our trial for everlasting happiness or misery is past. our day, the day of man, is over; the day of salvation is ended! Nothing now remains but the "day of the Lord," ushering in wide, unchangeable eternity!

8. But still, our souls, being incorruptible and immortal, of a nature "little lower than the angels" (even if we are to understand that phrase of our original nature, which may well admit of a doubt,) when our bodies are mouldered into earth, will remain with all their faculties. our memory, our understanding, will be so far from being destroyed, yea, or impaired, by the dissolution of the body, that, on the contrary, we have reason to believe, they will be inconceivably strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects which now naturally result from the union of the soul with the corruptible body? It is highly probable, that, from the time these are disunited, our memory will let nothing slip; yea, that it will faithfully exhibit everything to our view which was ever committed to it. It is true, that the invisible world is, in Scripture, termed "the land of forgetfulness;" or, as it is still more strongly expressed in the old translation, "the land where all things are forgotten." They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is "the land of forgetfulness." All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget anything.

9. In like manner, the understanding will, doubtless, be freed from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, Humanum est errare et nescire; -- ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true with regard to living men; and holds no longer than while "the corruptible body presses down the soul." Ignorance, indeed, belongs to every finite understanding (seeing there is none beside God that knoweth all things;) but not mistake: When the body is laid aside, this also is laid aside, for ever.

10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even sight or hearing,) but no memory or understanding; no thought or perception; not so much as a consciousness of their own existence! that they are in a dead sleep from death to the resurrection! Consanguineus lethi sopor indeed! Such a sleep we may call "a near kinsman of death," if it be not the same thing. What can we say, but that ingenious men have strange dreams; and these they sometimes mistake for realities?

11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire, perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves we have no reason to believe that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.

12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropped off; yet, in this respect, they are as though they were not -- we are no longer stewards of them. The things continue, but our stewardship does not: We no more act in that capacity. even the grace which was formerly entrusted with us, in order to enable us to be faithful and wise stewards, is now no longer entrusted for that purpose. The days of our stewardship are ended.

III. 1. It now remains, that, being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the Church of Rome does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment; as it is no longer possible to be deceived in the judgment which we pass upon ourselves. But the Scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God which affirms any such thing. That which has been frequently alleged for this purpose seems rather to prove the contrary; namely (Heb. 9:27, ) "It is appointed for men once to die, and after this the judgment:" For, in all reason, the word "once" is here to be applied to judgment as well as death. So that the fair inference to be drawn from this very text is, not that there are two judgments, a particular and a general; but that we are to be judged, as well as to die, once only: Not once immediately after death, and again after the general resurrection; but then only "when the Son of man shall come in His glory, and all His holy angels with Him." The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written Word of God the whole and sole standard of their faith.

2. The time then when we are to give this account is, when the "great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." It is then "the dead, small and great, will stand before God; and the books will be opened:" -- The book of Scripture, to them who were entrusted therewith; the book of conscience to all mankind. The "book of remembrance," likewise (to use another scriptural expression,) which had been writing from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God the Judge of all, thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lords goods!

3. The Judge of all will then inquire, "How didst thou employ thy soul? I entrusted thee with an immortal spirit, endowed with various powers and faculties, with understanding, imagination, memory, will, affections. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy understanding, as far as it was capable, according to those directions; namely, in the knowledge of thyself and me -- my nature, my attributes? -- my works, whether of creation, of providence, or of grace? -- in acquainting thyself with my word? -- in using every means to increase thy knowledge thereof? -- in meditating thereon day and night? Didst thou employ thy memory, according to my will, in treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word; and whatever experience thou hadst gained of my wisdom, truth, power, and mercy? Was thy imagination employed, not in painting vain images, much less such as nourished "foolish and hurtful desires;" but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy will? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy affections placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing, but what grieved my spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy thoughts employed according to my will -- not in ranging to the ends of the earth, not on folly, or sin; but on whatsoever things were pure, whatsoever things were holy;' on whatsoever was conducive to my glory, and to peace and good-will among men?'"

4. Thy Lord will then inquire, "How didst thou employ the body wherewith I entrusted thee? I gave thee a tongue to praise me therewith: Didst thou use it to the end for which it was given? Didst thou employ it, not in evil speaking or idle speaking, not in uncharitable or unprofitable conversation; but in such as was good, as was necessary or useful either to thyself or others? such as always tended, directly or indirectly, to minister grace to the hearers?' I gave thee, together with thy other senses, those grand avenues of knowledge, sight, and hearing: were these employed to those excellent purposes for which they were bestowed upon thee? in bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet, and various members, wherewith to perform the works which were prepared for thee: were they employed, not in doing the will of the flesh,' of thy evil nature; or the will of the mind; (the things to which thy reason or fancy led thee;) but "the will of Him that sent" thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, as instruments of righteousness?'"

5. The Lord of all will next inquire, "How didst thou employ the worldly goods which I lodged in thy hands? Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve thy body in health, in strength and vigour, a fit instrument for the soul? Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather? Didst thou prepare and use thy house, and all other conveniences, with a single eye to my glory -- in every point seeking not thy own honour, but mine; studying to please, not thyself, but me? once more: in what manner didst thou employ that comprehensive talent, money? -- not in gratifying the desire of the flesh, the desire of the eye, or the pride of life; not squandering it away in vain expenses -- the same as throwing it into the sea; not hoarding it up to leave behind thee -- the same as burying it in the earth; but first supplying thy own reasonable wants, together with those of thy family; then restoring the remainder to me, through the poor, whom I had appointed to receive it; looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance which I had placed in thy hands for this purpose; leaving thee the right of being supplied first, and the blessedness of giving rather than receiving? Wast thou accordingly a general benefactor to mankind? feeding the hungry, clothing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities? Wast thou eyes to the blind, and feet to the lame, a father to the fatherless, and an husband to the widow? And didst thou labour to improve all outward works of mercy, as means of saving souls from death?"

6. Thy Lord will farther inquire, "Hast thou been a wise and faithful steward with regard to the talents of a mixed nature which I lent thee? Didst thou employ thy health and strength, not in folly or sin, not in the pleasures which perished in the using, not in making provision for the flesh, to fulfil the desires thereof,' but in a vigorous pursuit of that better part which none could take away from thee? Didst thou employ whatever was pleasing in thy person or address, whatever advantages thou hadst by education, whatever share of learning, whatever knowledge of things or men, was committed thee, for the promoting of virtue in the world, for the enlargement of my kingdom? Didst thou employ whatever share of power thou hadst, whatever influence over others, by the love or esteem of thee which they had conceived, for the increase of their wisdom and holiness? Didst thou employ that inestimable talent of time, with wariness and circumspection, as duly weighing the value of every moment, and knowing that all were numbered in eternity? Above all, wast thou a good steward of my grace, preventing, accompanying, and following thee? Didst thou duly observe, and carefully improve, all the influences of my Spirit -- every good desire, every measure of light, all His sharp or gentle reproofs? How didst thou profit by the Spirit of bondage and fear,' which was previous to the Spirit of adoption?' And when thou wast made a partaker of this Spirit, crying in thy heart, "Abba, Father," didst thou stand fast in the glorious liberty wherewith I made thee free? Didst thou from thenceforth present thy soul and body, all thy thoughts, thy words, and actions, in one flame of love, as a holy sacrifice, glorifying me with thy body and thy spirit? Then well done, good and faithful servant! enter thou into the joy of thy Lord!'"

And what will remain, either to the faithful or unfaithful steward? Nothing but the execution of that sentence which has been passed by the righteous Judge; fixing thee in a state which admits of no change through everlasting ages! It remains only that thou be rewarded, to all eternity, according to thy works.

IV. 1. From these plain considerations we may learn, First, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it!

The least of these a serious care demands;

For though they're little, they are golden sands!

How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils!

2. We learn from hence, Secondly, that there is no employment of our time, no action or conversation, that is purely indifferent. All is good or bad, because all our time, as everything we have, is not our own. All these are, as our Lord speaks, ta allotria -- the property of another; of God our Creator. Now, these either are or are not employed according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is His will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work, whereby this knowledge is increased, whereby we grow in grace, is good; and every one whereby this knowledge is not increased, is truly and properly evil.

3. We learn from hence, Thirdly, that there are no works of supererogation; that we can never do more than our duty; seeing all we have is not our own, but God's; all we can do is due to Him. We have not received this or that, or many things only, but everything from Him: therefore, everything is His due. He that gives us all, must needs have a right to all: so that if we pay Him anything less than all, we cannot be faithful stewards. And considering, "every man shall receive his own reward, according to his own labour," we cannot be wise stewards unless we labour to the uttermost of our power; not leaving anything undone which we possibly can do, but putting forth all our strength.

4. Brethren, "who is an understanding man and endued with knowledge among you?" Let him show the wisdom from above, by walking suitably to his character. If he so account of himself as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works, be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy; far more than ever you had by nature, but not more than you may have by grace. For His grace is sufficient for you; and "all things," you know, "are possible to him that believeth." By faith, then, "put on the Lord Jesus Christ;" "put on the whole armour of God;" and you shall be enabled to glorify Him in all your words and works; yea, to bring every thought into captivity to the obedience of Christ!

Edinburgh, May 14, 1768

[54] [text of the 1872 edition]

Sermon 52 [55] [56]

"Who will rise up with me against the wicked?"

Ps. 94:16.

1. In all ages, men who neither feared God nor regarded man have combined together, and formed confederacies, to carry on the works of darkness. And herein they have shown themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father the devil, than otherwise they could I have done. On the other hand, men who did fear God, and desire the happiness of their fellow-creatures, have, in every age, found it needful to join together, in order to oppose the works of darkness, to spread the knowledge of God their Saviour, and to promote his kingdom upon earth. Indeed He himself has instructed them so to do. From the time that men were upon the earth, he hath taught them to join together in his service, and has united them in one body by one Spirit. And for this very end he has joined them together, "that he might destroy the works of the devil;" first in them that are already united, and by them in all that care round about them.

2. This is the original design of the Church of Christ. It is a body of men compacted together, in order, first, to save each his own soul; then to assist each other in working out their salvation; and, afterwards, as far as in them lies, to save all men from present and future misery, to overturn the kingdom of Satan, and set up the kingdom of Christ. And this ought to be the continued care and endeavour of every member of his Church; otherwise he is not worthy to be called a member thereof, as he is not a living member of Christ.

3. Accordingly, this ought to be the constant care and endeavour of all those who are united together in these kingdoms, and are commonly called, The Church of England. They are united together for this very end, to oppose the devil and all his works, and to wage war against the world and the flesh, his constant and faithful allies. But do they, in fact, answer the end of their union? Are all who style themselves "members of the Church of England" heartily engaged in opposing the works of the devil, and fighting against the world and the flesh? Alas! we cannot say this. So far from it, that a great part, I fear the greater part of them, are themselves the world, -- the people that know not God to any saving purpose; are indulging, day by day, instead of "mortifying the flesh, with its affections and desires;" and doing, themselves, those works of the devil, which they are peculiarly engaged to destroy.

4. There is, therefore, still need, even in this Christian county, (as we courteously style Great Britain,) yea, in this Christian church, (if we may give that title to the bulk of our nation,) of some to "rise up against the wicked," and join together "against the evil doers." Nay, there was never more need than there is at this day, for them "that fear the Lord to speak often together" on this very head, how they may "lift up a standard against the iniquity" which overflows the land. There is abundant cause for all the servants of God to join together against the works of the devil; with united hearts and counsels and endeavours to make a stand for God, an to repress, as much as in them lies, these "floods of ungodliness."

5. For this end a few persons in London, towards the close of the last century, united together, and after a while, were termed, The Society for Reformation of Manners; and incredible good was done by them for near forty years. But then, most of the original members being gone to their reward, those who succeeded them grew faint in their mind, and departed from the work: So that a few years ago the Society ceased; nor did any of the kind remain in the kingdom.

6. It is a society of the same nature which has been lately formed. I purpose to show, First, the nature of their design, and the steps they have hitherto taken: Secondly, the excellency of it; with the various objections which have been raised against it: Thirdly, what manner of men they ought to be who engage in such a design: And, Fourthly, with what spirit, and in what manner, they should proceed in the prosecution of it. I shall conclude with an application both to them, and to all that fear God.

I. 1. I am, First, to show the nature of their design, and the steps they have hitherto taken.

It was on a Lord's Day, in August, 1757, that, in a small company who were met for prayer and religious conversation, mention was made of the gross and open profanation of that sacred day, by persons buying and selling, keeping open shop, tippling in alehouses, and standing or sitting in the streets, roads, or fields, vending their wares as on common days; especially in Moorfields, which was then full of them every Sunday, from one end to the other. It was considered, what method could be taken to redress these grievances; and it was agreed, that six of them should, in the morning, wait upon Sir John Fielding for instruction. They did so: He approved of the design, and directed them how to carry it into execution.

2. They first delivered petitions to the Right Honourable the Lord Mayor, and the Court of Aldermen; to the Justices sitting at Hick's Hall; and those in Westminster; and they received from all these honourable benches much encouragement to proceed.

3. It was next judged proper to signify their design to many persons of eminent rank, and to the body of the Clergy, as well as the Ministers of other denominations, belonging to the several churches and meetings in and about the cities of London and Westminster; and they had the satisfaction to meet with a hearty consent and universal approbation from them.

4. They then printed and dispersed, at their own expense, several thousand books of instruction to Constables and other Parish Officers, explaining and enforcing their several duties: And to prevent, as far as possible, the necessity of proceeding to an actual execution of the laws, they likewise printed and dispersed in all parts of the town dissuasives from Sabbath-breaking, extract from Acts of Parliament against it, and notices to the offenders.

5. The way being paved by these precautions, it was in the beginning of the year 1758, that, after notices delivered again and again, which were as often set at naught, actual informations were made to Magistrates against persons profaning the Lord's day. By this means they first cleared the streets and fields of those notorious offenders who, without any regard either to God or the king, were selling their wares from morning to night. They proceeded to a more difficult attempt, the preventing tippling on the Lord's day, spending the time in alehouses, which ought to be spent in the more immediate worship of God. Herein they were exposed to abundance of reproach, to insult and abuse of every kind; having not only the tipplers, and those who entertained them, the alehouse keepers, to contend with, but rich and honourable men, partly the landlords of those alehouse keepers, partly those who furnished them with drink, and, in general, all who gained by their sins. Some of these were not only men of substance, but men in authority; nay, in more instances than one, they were the very persons before whom the delinquents were brought. And the treatment they gave those who laid the informations naturally encouraged "the beasts of the people" to follow their example, and to use them as fellows not fit to live upon the earth. Hence they made no scruple, not only to treat them with the basest language, not only to throw at them mud or stones, or whatever came to hand, but many times to beat them without mercy, and to drag them over the stones, or through the kennels. And that they did not murder them was not for want of will; but the bridle was in their teeth.

6. Having, therefore, received help from God, they went on to restrain bakers likewise, from spending so great a part of the Lord's day in exercising the work of their calling. But many of these were more noble than the victuallers. They were so far from resenting this, or looking upon it as an affront, that several, who had been hurried down the stream of custom to act contrary to their own conscience, sincerely thanked them for their labour, and acknowledged it as a real kindness.

7. In clearing the streets, fields, and alehouses of Sabbath-breakers, they fell upon another sort of offenders, as mischievous to society as any; namely, gamesters of various kinds. Some of these were of the lowest and vilest class, commonly called gamblers; who make a trade of seizing on young and unexperienced men, and tricking them out of all their money; and after they have beggared them, they frequently teach them the same mystery of iniquity. Several nests of these they have rooted out, and constrained not a few of them honestly to earn their bread by the sweat of their brow and the labour of their hands.

8. Increasing in number and strength, they extended their views, and began, not only to repress profane swearing, but to remove out of our streets another public nuisance, and scandal of the Christian name, common prostitutes. Many of these were stopped in their mid career of audacious wickedness. And in order to go to the root of the disease, many of the houses that entertained them have been detected, prosecuted according to law, and totally suppressed. And some of the poor desolate women themselves, though fallen to

The lowest line of human infamy,

have acknowledged the gracious providence of God, and broke off their sins by lasting repentance. Several of these have been placed out, and several received into the Magdalene Hospital.

9. If a little digression may be allowed, who can sufficiently admire the wisdom of Divine Providence, in the disposal of the times and seasons so as to suit one occurrence to another? For instance: Just at a time when many of these poor creatures, being stopped in their course of sin, found a desire of leading a better life, as it were in answer to that sad question, "But if I quit the way I now am in, what can I do to live? For I am not mistress of any trade; and I have no friends that will receive me:" -- I say, just at this time, God has prepared the Magdalen Hospital. Here those who have no trade, nor any friends to receive them, are received with all tenderness; yea, they may live, and that with comfort, being provided with all things that are needful "for life and godliness."

10. But to return. The number of persons brought to justice, from August, 1757, to August, 1762, is......................9,596

From thence to the present time: --

For unlawful gaming, and profane swearing

40

For Sabbath-breaking

400

Lewd women, and keepers of ill houses

550

For offering to sale obscene prints

2

In all

10,588

11. In the admission of members into the Society, no regard is had to any particular sect or party. Whoever is found, upon inquiry, to be a good man is readily admitted. And none who has selfish or pecuniary views, will long continue therein; not only because he can gain nothing thereby, but because he would quickly be a loser, inasmuch as he must commence subscriber as soon as he is a member. Indeed, the vulgar cry is, "These are all Whitefieldites." But it is a great mistake. About twenty of the constantly subscribing members are all that are in connection with Mr. Whitefield; about fifty are in connexion with Mr. Wesley; about twenty, who are of the Established Church, have no connexion with either; and about seventy are Dissenters; who make, in all, an hundred and sixty. There are, indeed, many more who assist in the work by occasional subscriptions.

II. 1. These are the steps which have been hitherto taken in prosecution of this design. I am, in the Second place, to show the excellent thereof, notwithstanding the objections which have been raised against it. Now this may appear from several considerations. And, First, from hence, -- that the making an open stand against all the ungodliness and unrighteousness which overspread our land as a flood is one of the noblest ways of confessing Christ in the face of his enemies. It is giving glory to God, and showing mankind that even in these dregs of time,

There are, who faith prefer

Though few, and piety to God.

And what more excellent than to render to God the honour due unto his name? To declare by a stronger proof than words, even by suffering, and running all hazards, "Verily there is a reward for the righteous; doubtless there is a God that judgeth the earth."

2. How excellent is the design to prevent in any degree the dishonour done to his glorious name, the contempt which is poured on his authority, and the scandal brought upon our holy religion by the gross, flagrant wickedness of those who are still called by the name of Christ! To stem in any degree the torrent of vice, to repress the floods of ungodliness, to remove in an leisure those occasions of blaspheming the worthy name hereby we are called, is one of the noblest designs it can possibly enter into the heart of man to conceive.

3. And as this design thus evidently tends to bring "glory to God in the highest," so it no less manifestly conduces to the establishing "peace upon earth." For as all sin directly tends both to destroy our peace with God by setting him at open defiance, to banish peace from our own breasts, and to set every man's sword against his neighbour; so whatever prevents or removes sin does in the same degree, promote peace, -- both peace in our own soul, peace with God, and peace with one another . Such are the genuine fruits of this design, even in the present world. But why should we confine our views to the narrow bounds of time and space? Rather pass over these into eternity. And what fruit of it shall we find there? Let the Apostle speak: "Brethren, if one of you err from the truth, and one convert him" (not to this or that Opinion, but to God!) "let him know that he who converteth a sinner from the error of his way shall save a soul from death, and hide a multitude of sins." (Jam 5:19, 20.)

4.Nor is it to individuals only, whether those who betray other into sin or those that are liable to be betrayed and destroyed by them, that the benefit of this design redounds, but to the whole community whereof we are members. For is it not a sure observation, "righteousness exalteth a nation?" And is it not as sure on the other hand that "sin is a reproach to any people?" Yea, and bringeth down the curse of God upon them? So far therefore as righteousness in any branch is promoted, so far is the national interest advanced. So far as sin, especially open sin, is restrained, the curse and reproach are removed from us. Whoever therefore they are that labour herein, they are general benefactors. They are the truest friends of their king and country. And in the same proportion as their design takes place, there can be no doubt but God will give national prosperity, in accomplishment of his faithful word, "Them that honour me, I will honour."

5. But it is objected, "However excellent a design this is, it does not concern you. For are there not persons to whom there pressing these offenses and punishing the offenders properly belong? Are there not Constables, and other Parish Officers, who are bound by oath to this very thing?" There are. Constables and Churchwardens, in particular, are engaged by solemn oaths to give due information against profaners of the Lord's day, and all other scandalous sinners. But if they leave it undone, -- if, notwithstanding their oaths, they trouble not themselves about the matter, it concerns all that fear God, that love mankind, and that wish well to their king and country, to pursue this design with the very same vigour as if there were no such Officers existing; it being just the same thing, if they are of no use, as if they had no being.

6. "But this is only a pretence: Their real design is to get money by giving informations." So it has frequently and roundly been affirmed; but without the least shadow of truth. The contrary maybe proved by a thousand instances: No member of the Society takes any part of the money which is by the law allotted to the informer. They never did from the beginning; nor does any of them ever receive anything to suppress or withdraw their information. This is another mistake, if not wilful slander, for which there is not the least foundation.

7. "But the design is impracticable. Vice is risen to such an head that it is impossible to suppress it; especially by such means. For what can an handful of poor people do in opposition to all the world?" "With men this is impossible, but not with God." And they trust, not in themselves, but him. Be then the patrons of vice ever so strong, to him they are no more than grasshoppers. And all means are alike to Him: It is the same thing with God "to deliver by many or by few." The small number, therefore, of those who are on the Lord's side is nothing; neither the great number of those that are against him. Still He doth whatever pleaseth him; and "there is no counsel or strength against the Lord."

8. "But if the end you aim at be really to reform sinners, you choose the wrong means. It is the Word of God must effect this, and not human laws; and it is the work of Ministers, not of Magistrates; therefore, the applying to these can only produce an outward reformation. It makes no change in the heart."

It is true the Word of God is the chief, ordinary means, whereby he changes both the hearts and lives of sinners; and he does this chiefly by the Ministers of the gospel. But it is likewise true, that the Magistrate is "the minister of God;" and that he is designed of God "to be a terror to evil-doers," by executing human laws upon them. If this does not change the heart, yet to prevent outward sin is one valuable point gained. There is so much the less dishonour done to God, less scandal brought on our holy religion; less curse and reproach upon our nation; less temptation laid in the way of others; yea, and less wrath heaped up by the sinners themselves against the day of wrath.

9. "Nay, rather more; for it makes many of them hypocrites, pretending to be what they are not. Others, by exposing them to shame, and putting them to expense, are made impudent and desperate in wickedness; so that in reality none of them are any better, if they are not worse than they were before."

This is a mistake all over. For, (1.) where are these hypocrites? We know none who have pretended to be what they were not. (2.) The exposing obstinate offenders to shame, and putting them to expense, does not make them desperate in offending, but afraid to offend. (3.) Some of them, far from being worse, are substantially better, the whole tenor of their lives being changed. Yea, (4.) some are inwardly changed, even "from darkness to light, and from the power of Satan unto God."

10. "But many are not convinced that buying or selling on the Lord's day is a sin."

If they are not convinced, they ought to be: it is high time they should. The case is as plain as plain can be. For if an open, wilful breach both of the law of God and the law of the land is not sin, pray what is? And if such a breach both of divine and human laws is not to be punished because a man is not convinced it is a sin, there is an end of all execution of justice, and all men may live as they list.

11. "But mild methods ought to be tried first." They ought: And so they are. A mild admonition is given to every offender before the law is put in execution against him; nor is any man prosecuted till he has express notice that this will be the case unless he will prevent that prosecution by removing the cause of it. In every case the mildest method is used which the nature of the case will bear; nor are severer means ever applied, but when they are absolutely necessary to the end.

12. "Well, but after all this stir about reformation, what real good has been done?" Unspeakable good; and abundantly more than anyone could have expected in so short a time, considering the small number of the instruments, and the difficulties they had to encounter. Much evil has been already prevented, and much has been removed. Many sinners have been outwardly reformed some have been inwardly changed. The honour of him whose name we bear, so openly affronted, has been openly defended. And it is not easy to determine how many and how great blessing seven this little stand, made for God and his cause against his daring enemies, may already have derived upon our whole nation. On the whole, then, after all the objections that can be made, reasonable men may still conclude, a more excellent design could scarce ever enter into the heart of man.

III. 1. But what manner of men ought they to be who engage in such a design? Some may imagine, any that are willing to assist therein ought readily to be admitted; and that the greater the number of members, the greater will be their influence. But this is by no means true: Matter of fact undeniably proves the contrary. While the former Society for Reformation of Manners consisted of chosen members only, though neither many, rich, nor powerful, they broke through all opposition, and were eminently successful in every branch of their undertaking; but when a number of men less carefully chosen, were received into that Society, they grew less and less useful, till, by insensible degrees, they dwindled into nothing.

2. The number, therefore, of the members is no more to be attended to than the riches or eminence. This is a work of God. It is undertaken in the name of God, and for his sake. It follows, that men who neither love nor fear God have no part or lot in this matter. "Why takest thou my covenant in thy mouth?" may God say to any of these; "whereas thou" thyself "hatest to be reformed, and have cast my words behind thee?" Whoever, therefore, lives in any known sin is not fit to engage in reforming sinners: More especially if he is guilty, in any instance, or in the least degree, of profaning the name of God, of buying, selling, or doing any unnecessary work on the Lord's day; or offending in any other of those instances which this Society is peculiarly designed to reform. No; let none who stands himself in need of this reformation presume to meddle with such an undertaking. First let him "pull the beam out of his own eye:" Let him be himself unblamable in all things.

3. Not that this will suffice: Everyone engaging herein, should be more than a harmless man. He should be a man of faith; having at least, such a degree of that "evidence of things not seen," as to "aim not at the things that are seen, which are temporal, but at those that are not seen, which are eternal;" such a faith as produces a steady fear of God, with a lasting resolution, by his grace, to abstain from all that he has forbidden, and to do all that he has commanded. He will more especially need that particular branch of faith, -- confidence in God. It is this faith which "removes mountains;" which "quenches the violence of fire;" which breaks through all opposition; and enables one to stand against and "chase a thousand," knowing in whom his strength lies, and, even when he has "the sentence of death in himself, trusting in Him who raiseth the dead."

4. He that has faith and confidence in God, will, of consequence, be a man of courage. And such it is highly needful every man should be, who engages in this undertaking: For many things will occur in the prosecution thereof, which are terrible to nature; indeed, so terrible, that all who "confer with flesh and blood" will be afraid to encounter them. Here, therefore, true courage has its proper place, and is necessary in the highest degree. And this, faith only can supply. A believer can say,

I fear no denial; no danger I fear;

Nor start from the trial; -- For Jesus is near.

5. To courage patience is nearly allied; the one regarding future, the other present, evils. And whoever joins in carrying on a design of this nature, will have great occasion for this. For, notwithstanding all his unblameableness, he will find himself just in Ishmael's situation, -- "his hand against every man, and everyman's hand against him." And no wonder: If it be true, that "all who will live godly shall suffer persecution," how eminently must this be fulfilled in them who, not content to live godly themselves, compel the ungodly to do so too, or at least to refrain from notorious ungodliness! Is not this declaring war against all the world? setting all the children of the devil at defiance? And will not Satan himself, "the prince of this world, the ruler of the darkness" thereof, exert all his subtlety and all his force in support of his tottering kingdom? Who can expect the roaring lion will tamely submit to have the prey plucked out of his teeth? "Ye have," therefore, "need of patience; that, after ye have done the will of God, ye may receive the promise."

6. And ye have need of steadiness, that ye may "hold fast" this "profession of your faith without wavering." This also should be found in all that unite in this Society; which is not a task for a "double-minded man," -- for one that "is unstable in his ways." He that is as a reed shaken with the wind is not fit for this warfare; which demands a firm purpose of soul, a constant, determined resolution. One that is wanting in this may "set his hand to the plough;" but how soon will he "look back!" He may, indeed, "endure for a time; but when persecution or tribulation," public or private troubles, "arise because of the work, immediately he is offended."

7. Indeed, it is hard for any to persevere in so unpleasing a work, unless love overpowers both pain and fear. And, therefore, it is highly expedient, that all engaged therein have "the love of God shed abroad in their hearts;" that they should all be able to declare, "we love him, because he first loved us." The presence of Him whom their soul loveth will then make their labour light. They can then say, not from the wildness of an heated imagination, but with the utmost truth and soberness, --

With thee conversing, I forget

All time, and toil, and care:

Labour is rest, and pain is sweet,

While thou, my God, art here.

8. What adds a still greater sweetness, even to labour and pain, is the Christian "love of our neighbour." When they "love their neighbour," that is, every soul of man, "as themselves," as their own souls; when "the love of Christ constrains" them to love one another, "even as he loved us;" when, as he "tasted death for every man," so they are "ready to lay down their life for their brethren;" (including in that number every man, every soul for which Christ died,) what prospect of danger will then be able to fright them from their "labour of love?" What suffering will they not be ready to undergo to save one soul from everlasting burnings? What continuance of labour, disappointment, pain, will vanquish their fixed resolution? Will they not be

Gainst all repulses steel'd, nor ever tired

With toilsome day, or ill-succeeding night?

So love both "hopeth" and "endureth all things:" So "charity never faileth."

9. Love is necessary for all the members of such a Society, on another account likewise; even because it "is not puffed up:" It produces not only courage and patience, but humility. And O how needful is this for all who are so employed! What can be of more importance, than that they should be little and mean and base and vile in their own eyes? For, otherwise, should they think themselves anything, should they impute anything to themselves, should they admit anything of a Pharisaic spirit, "trusting in themselves that they were righteous, and despising others;" nothing could more directly tend to overthrow the whole design. For then they would not only have all the world, but also God himself, to contend with; seeing he "resisteth the proud, and giveth grace" only "to the humble." Deeply conscious, therefore, should every member of this society be of his own foolishness, weakness, helplessness; continually hanging, with his whole soul upon Him who alone hath wisdom and strength, with an unspeakable conviction that "the help which is done upon earth, God doth it himself;" and that it is He alone "who worketh in us, both to will and to do of his good pleasure."

10. One point more whoever engages in this design should have deeply impressed on his heart, namely, that "the wrath of man worketh not the righteousness of God." Let him, therefore, learn of Him who was meek, as well as lowly; and let him abide in meekness, as well as humility: "With all lowliness and meekness," let him "walk worthy of the vocation wherewith he is called." Let them be "gentle toward all men," good or bad, for his own sake, for their sake, for Christ's sake. Are any "ignorant, and out of the way?" Let him have "compassion" upon them. Do they even oppose the word and the work of God; yea, set themselves in battle array against it? So much the more hath he need "in meekness to instruct those who thus oppose themselves;" if haply they may "escape out of the snare of the devil," and no more be "taken captive at his will."

IV. 1. From the qualifications of those who are proper to engage in such an undertaking as this I proceed to show, Fourthly, with what spirit and in what manner it ought to be pursued. First, with what spirit. Now this first regards the motive, which is to be preserved in every step that is taken; for if, at any time "the light which is in thee be darkness, how great is that darkness! But if thine eye be single, thy whole body shall be full of light." This is, therefore, continually to be remembered, and carried into every word and action. Nothing is to be spoke or done, either great or small, with a view to any temporal advantage; nothing with a view to the favour or esteem, the love or the praise, of men. But the intention, the eye of the mind, is always to be fixed on the glory of God and good of man.

2. But the spirit with which everything is to be done regards the temper as well as the motive. And this is no other than that which has been described above. For the same courage, patience, steadiness, which qualify a man for the work, are to be exercised therein. Above all let him "take the shield of faith:" This will quench a thousand fiery darts. Let him exert all the faith which God has given him, in every trying hour. And let all his doings be done in love: Never let this be wrested from him. Neither must many waters quench this love, nor the floods of ingratitude drown it. Let, likewise, that lowly mind be in him, which was also in Christ Jesus; yea, and let him "be clothed with humility," filling his heart, and adorning his whole behaviour. At the same time, let him "put on bowels of mercies, gentleness, longsuffering;" avoiding the least appearance of malice, bitterness, anger, or resentment; knowing it is our calling, not to be "overcome of evil, but to overcome evil with good." In order to preserve this humble, gentle love, it is needful to do all things with recollection of spirit; watching against all hurry, or dissipation of thought, as well as against pride, wrath, or surliness. But this can be no otherwise preserved than by "continuing instant in prayer," both before and after he comes into the field, and during the whole action; and by doing all in the spirit of sacrifice, offering all to God, through the Son of his love.

3. As to the outward manner of acting, a general rule is, Let it be expressive of these inward tempers. But to be more particular: (1.) Let every man beware not to "do evil that good may come." Therefore, "putting away all lying, let every man speak the truth to his neighbour." Use no fraud or guile, either in order to detect or to punish any man, but "by simplicity and godly sincerity" "commend yourself to men's consciences in the sight of God." It is probable that, by your adhering to these rules, fewer offenders will be convicted; but so much the more will the blessing of God accompany the whole undertaking.

4. But let innocence be joined with prudence, properly so called; -- not that offspring of hell which the world calls prudence, which is mere craft, cunning, dissimulation; but with that "wisdom from above" which our Lord peculiarly recommends to all who would promote his kingdom upon earth. "Be ye therefore wise as serpents," while ye are "harmless as doves." This wisdom will instruct you how to suit your words and whole behaviour, to the persons with whom you have to do; to the time, place, and all other circumstances. It will teach you to cut off occasion of offense, even from those who seek occasion, and to do things of the most offensive nature in the least offensive manner that is possible.

5. Your manner of speaking, particularly to offenders, should be at all times deeply serious (lest it appear like insulting or triumphing over them,) rather inclining to sad; showing that you pity them for what they do, and sympathize with them in what they suffer. Let your air and tone of voice, as well as words, be dispassionate, calm, mild; yea, where it would not appear like dissimulation, even kind and friendly. In some cases, where it will probably be received as it is meant, you may profess the goodwill you bear them; but at the same time, (that it may not be thought to proceed from fear, or any wrong inclination,) professing your intrepidity, and inflexible resolution to oppose and punish vice to the uttermost.

V. 1. It remains only to make some application of what has been said, partly to you who are already engaged in this work, partly to all that fear God; and more especially to them that love as well as fear him.

With regard to you who are already engaged in this work, the First advice I would give you is, calmly and deeply to consider the nature of your undertaking. Know what you are about; be thoroughly acquainted with what you have in hand; consider the objections which are made to the whole of your undertaking; and before you proceed, be satisfied that those objections have no real weight: Then may every man act as he is fully persuaded in his own mind.

2. I advise you, Secondly, be not in haste to increase your number: And, in adding thereto, regard not wealth, rank, or any outward circumstance; only regard the qualifications above described. Inquire diligently, whether the person proposed be of an unblamable carriage, and whether he be a man of faith, courage, patience, steadiness; whether he be a lover of God and man. If so, he will add to your strength, as well as number: If not, you will lose by him more than you gain; for you will displease God. And be not afraid to purge out from among you any who do not answer the preceding character. By thus lessening your number, you will increase your strength: You will be "vessels meet for your Master's use."

3. I would, Thirdly, advise you narrowly to observe from what motive you at any time act or speak. Beware that your intention be not stained with any regard either to profit or praise. Whatever you do, "do it to the Lord; as the servants of Christ. Do not aim at pleasing yourself in any point, but pleasing Him whose you are and whom you serve. Let your eye be single, from first to last; eye God alone in every word and work.

4. I advise you, in the Fourth place, see that you do everything in a right temper; with lowliness and meekness, with patience and gentleness, worthy the gospel of Christ. Take every step, trusting in God, and in the most tender, loving spirit you are able. Meantime, watch always against all hurry and dissipation of spirit; and pray always, with all earnestness and perseverance, that your faith fail not. And let nothing interrupt that spirit of sacrifice which you make of all you have and are, of all you suffer and do, that it may be an offering of a sweet-smelling savour to God, through Jesus Christ!

5. As to the manner of acting and speaking, I advise you to do it with all innocence and simplicity, prudence and seriousness. Add to these, all possible calmness and mildness; nay, all the tenderness which the case will bear. You are not to behave as butchers or hangmen; but as surgeons rather, who put the patient to no more pain than is necessary in order to the cure. For this purpose, each of you, likewise, has need of "a lady's hand with a lion's heart." So shall many, even of them you are constrained to punish, "glorify God in the day of visitation."

6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (though you knew it not) "even to fight against God," do not, on any account, reason, or pretence whatsoever, either directly or indirectly, oppose or hinder so merciful a design, and one so conducive to his glory. But this is not all: If you are lovers of mankind, if you long to lessen the sins and miseries of your fellow-creatures, can you satisfy yourselves, can you be clear before God, by barely not opposing it? Are not you also bound by the most sacred ties, "as you have opportunity to do good to all men?" And is not here an opportunity of doing good to many, even good of the highest kind? In the name of God, then, embrace the opportunity! Assist in doing this good, if no otherwise, yet by your earnest prayers for them who are immediately employed therein. Assist them, according to your ability, to defray the expense which necessarily attends it, and which, without the assistance of charitable persons, would be a burden they could not bear. Assist them, if you can without inconvenience, by quarterly or yearly subscriptions. At least, assist them now; use the present hour, doing what God puts into your heart. Let it not be said that you saw your brethren laboring for God, and would not help them with one of your fingers. In this way, however, "come to the help of the Lord, to the help of the Lord against the mighty!"

7. I have an higher demand upon you who love, as well as fear, God. He whom you fear, whom you love, has qualified you for promoting his work in a more excellent way. Because you love God, you love your brother also: You love, not only your friends, but your enemies; not only the friends, but even the enemies, of God. You have "put on, as the elect of God, lowliness, gentleness, long-suffering." You have faith in God, and in Jesus Christ whom he hath sent; faith which overcometh the world: And hereby you conquer both evil shame, and that "fear of man which bringeth a snare;" so that you can stand with boldness before them that despise you, and make no account of your labors. Qualified, then, as you are, and armed for the fight, will you be like the children of Ephraim, "who, being harnessed, and carrying bows, turned back in the day of battle?" Will you leave a few of your brethren to stand alone, against all the hosts of the aliens? O say not, "This is too heavy a cross; I have not strength or courage to bear it!" True; not of yourself: But you that believe "can do all things through Christ strengthening you." "If thou canst believe, all things are possible to him that believeth." No cross is too heavy for him to bear; knowing that they that "suffer with him, shall reign with him." Say not, "Nay, but I cannot bear to be singular." Then you cannot enter into the kingdom of heaven. No one enters there but through the narrow way; and all that walk in this are singular. Say not, "But I cannot endure the reproach, the odious name of an informer." And did any man ever save his soul, that was not a by-word, and a proverb of reproach? Neither canst thou ever save thine, unless thou art willing that men should say all manner of evil of thee. Say not, "But if I am active in this work, I shall lose not only my reputation, but my friends, my customers, my business, my livelihood; so that I shall be brought to poverty." Thou shalt not; thou canst not: It is absolutely impossible, unless God himself chooseth it; for his "kingdom ruleth over all," and "the very hairs of thy head are all numbered." But if the wise, the gracious God choose it for thee, wilt thou murmur or complain? Wilt thou not rather say, "The cup which my Father hath given me, shall I not drink it? If you "suffer for Christ, happy are you; the Spirit of glory and of God" shall "rest upon you." Say not, "I would suffer all things, but my wife will not consent to it; and, certainly, a man ought to leave father and mother and all, and cleave to his wife." True; all but God; all but Christ: But he ought not to leave him for his wife! He is not to leave any duty undone, for the dearest relative. Our Lord himself hath said in this very sense, "If any man loveth father, or mother, or wife, or children, more than me, he is not worthy of me!" Say not, "Well, I would forsake all for Christ; but one duty must not hinder another; and this would frequently hinder my attending public worship." Sometimes it probably would. "Go, then, and learn what that meaneth, I will have mercy and not sacrifice." And whatever is lost by showing this mercy, God will repay seven-fold into thy bosom. Say not, "But I shall hurt my own soul. I am a young man; and by taking up loose women I should expose myself to temptation." Yes, if you did this in your own strength, or for your own pleasure. But that is not the case. You trust in God; and you aim at pleasing him only. And if he should call you even into the midst of a burning fiery furnace, "though thou walkest through the fire, thou shalt not be burned; neither shall the flames kindle upon thee." "True; if he called me into the furnace; but I do not see that I am called to this." Perhaps thou art not willing to see it. However, if thou wast not called before, I call thee now, in the name of Christ: Take up thy cross, and follow him! Reason no more with flesh and blood, but now resolve to cast in thy lot with the most despised, the most infamous, of his followers; the filth and offscouring of the world! I call thee in particular, who didst once strengthen their hands, but since art drawn back. Take courage! Be strong! Fulfil their joy, by returning with heart and hand! Let it appear thou "departedst for a season, that they might receive thee again for ever." O be "not disobedient to the heavenly calling!" And, as for all of you who know whereunto ye are called, count ye all things loss, so ye may save one soul for which Christ died! And therein "take no thought for the morrow," but "cast all your care on Him that careth for you!" Commit your souls, bodies, substance, all to him, "as unto a merciful and faithful Creator!"

[After this Society had subsisted several years, and done unspeakable good, it was wholly destroyed by a verdict given against it in the King's Bench, with three hundred pounds damages. I doubt a severe account remains for the witnesses, the jury, and all who were concerned in that dreadful affair!]

[55] [text from the 1872 edition]

[56] Preached before the Society for Reformation of Manners on Sunday, January 30, 1763 at the Chapel in West-Street, Seven-Dials

Sermon 53: On the Death of the Rev. Mr. George Whitefield

Sermon 53 [57]

On the Death of the Rev. Mr. George Whitefield

Preached at the Chapel in Tottenham-Court Road and at the Tabernacle, near Moorfields, on Sunday, November 18, 1770.

"Let me die the death of the righteous, and let my last end be like his!"

Num. 23:10.

1. "Let my last end be like his!" How many of you join in this wish? Perhaps there are few of you who do not, even in this numerous congregation! And O that this wish may rest upon your minds! -- that it may not die away till your souls also are lodged "where the wicked cease from troubling, and where the weary are at rest!"

2. An elaborate exposition of the text will not be expected on this occasion. It would detain you too long from the sadly-pleasing thought of your beloved brother, friend, and pastor; yea, and father too: for how many are here whom he hath "begotten in the Lord!" Will it not, then, be more suitable to your inclinations, as well as to this solemnity, directly to speak of this man of God, whom you have so often heard speaking in this place? -- the end of whose conversation ye know, "Jesus Christ, the same yesterday, and to-day, and for ever." And may we not,

I. Observe a few particulars of his life and death?

II. Take some view of his character? and,

III. Inquire how we may improve this awful providence, his sudden removal from us?

1. We may, in the first place, observe a few particulars of his life and death. He was born at Gloucester, in December, 1714, and put to a grammar-school there, when about twelve years old. When he was seventeen, he began to be seriously religious, and served God to the best of his knowledge. About eighteen he removed to the University, and was admitted at Pembroke College in Oxford; and about a year after he became acquainted with the Methodists (so called), whom from that time he loved as his own soul.

2. By them he was convinced that we "must be born again," or outward religion will profit us nothing. He joined with them in fasting on Wednesdays and Fridays; in visiting the sick and the prisoners; and in gathering up the very fragments of time, that no moment might be lost: and he changed the course of his studies; reading chiefly such books as entered into the heart of religion, and led directly to an experimental knowledge of Jesus Christ, and Him crucified.

3. He was soon tried as with fire. Not only his reputation was lost, and some of his dearest friends forsook him; but he was exercised with inward trials, and those of the severest kind. Many nights he lay sleepless upon his bed; many days, prostrate on the ground. But after he had groaned several months under "the spirit of bondage," God was pleased to remove the heavy load, by giving him "the Spirit of adoption;" enabling him through a living faith, to lay hold on "the Son of His Love."

4. However, it was thought needful, for the recovery of his health, which was much impaired, that he should go into the country. He accordingly went to Gloucester, where God enabled him to awaken several young persons. These soon formed themselves into a little society, and were some of the first-fruits of his labor. Shortly after, he began to read, twice or thrice a week, to some poor people in the town; and every day to read to and pray with the prisoners in the county jail.

5. Being now about twenty-one years of age, he was solicited to enter into holy orders. Of this he was greatly afraid, being deeply sensible of his own insufficiency. But the Bishop himself sending for him, and telling him, "Though I had purposed to ordain none under three-and-twenty, yet I will ordain you whenever you come" -- and several other providential circumstances concurring -- he submitted, and was ordained on Trinity Sunday, 1736. The next Sunday he preached to a crowded auditory, in the church wherein he was baptized. The week following he returned to Oxford, and took his Bachelor's degree: and he was now fully employed; the care of the prisoners and the poor lying chiefly on him.

6. But it was not long before he was invited to London, to serve the cure of a friend going into the country. He continued there two months, lodging in the Tower, reading prayers in the chapel twice a week, catechizing and preaching once, beside visiting the soldiers in the barracks and the infirmary. He also read prayers every evening at Wapping chapel, and preached at Ludgate prison every Tuesday. While he was here, letters came from his friends in Georgia, which made him long to go and help them: but not seeing his call clear, at the appointed time he returned to his little charge at Oxford, where several youths met daily at his room, to build up each other in their most holy faith.

7. But he was quickly called from hence again, to supply the cure of Dummer, in Hampshire. Here he read prayers twice a day; early in the morning, and in the evening after the people came from work. He also daily catechized the children, and visited from house to house. He now divided the day into three parts, allotting eight hours for sleep and meals, eight for study and retirement, and eight for reading prayers, catechizing, and visiting the people. Is there a more excellent way for a servant of Christ and His Church? If not, who will "go and do likewise?"

8. Yet his mind still ran on going abroad; and being now fully convinced he was called of God thereto, he set all things in order, and, in January, 1737, went down to take leave of his friends in Gloucester. It was in this journey that God began to bless his ministry in an uncommon manner. Wherever he preached, amazing multitudes of hearers flocked together, in Gloucester, in Stonehouse, in Bath, in Bristol; so that the heat of the churches was scarce supportable: and the impressions made on the minds of many were no less extraordinary. After his return to London, while he was detained by General Oglethorpe, from week to week, and from month to month, it pleased God to bless his word still more. And he was indefatigable in his labor: generally on Sunday he preached four times, to exceeding large auditories; beside reading prayers twice or thrice, and walking to and fro often ten or twelve miles.

9. On December 28 he left London. It was on the 29th that he first preached without notes. December 30, he went on board; but it was above a month before they cleared the land. One happy effect of their very slow passage he mentions in April following: "Blessed be God, we now live very comfortably in the great cabin. We talk of little else but God and Christ; and scarce a word is heard among us when together, but what has reference to our fall in the first, and our new birth in the Second, Adam." It seems, likewise, to have been a peculiar providence, that he should spend a little time at Gibraltar; where both citizens and soldiers, high and low, young and old, acknowledged the day of their visitation.

10. From Sunday, May 7, 1738, till the latter end of August following, he "made full proof of his ministry" in Georgia, particularly at Savannah: he read prayers and expounded twice a day, and visited the sick daily. On Sunday he expounded at five in the morning; at ten read prayers and preached, and at three in the afternoon; and at seven in the evening expounded the Church Catechism. How much easier is it for our brethren in the ministry, either in England, Scotland, or Ireland, to find fault: with such a laborer in our Lord's vineyard, than to tread in his steps!

11. It was now that he observed the deplorable condition of many children here; and that God put into his heart the first thought of founding an Orphan-house, for which he determined to raise contributions in England, if God should give him a safe return thither. In December following, he did return to London; and on Sunday, January 14, 1739, he was ordained priest at Christ Church, Oxford. The next day he came to London again; and on Sunday, the 21st, preached twice. But though the churches were large, and crowded exceedingly, yet many hundreds stood in the churchyard, and hundreds more returned home. This put him upon the first thought of preaching in the open air. But when he mentioned it to some of his friends, they judged it to be mere madness: so he did not carry it into execution till after he, had left London. It was on Wednesday, February 21, that, finding all the church doors to be shut in Bristol (beside, that no church was able to contain one half of the congregation), at three in the afternoon he went to Kingswood, and preached abroad to near two thousand people. On Friday he preached there to four or five thousand; and on Sunday to, it was supposed, ten thousand! The number continually increased all the time he stayed at Bristol; and a flame of holy love was kindled, which will not easily be put out. The same was afterwards kindled in various parts of Wales, of Gloucestershire, and Worcestershire. Indeed, wherever he went, God abundantly confirmed the word of his messenger.

12. On Sunday, April 29, he preached the first time in Moorfields, and on Kennington Common; and the thousands of hearers were as quiet as they could have been in a church. Being again detained in England from month to month, he made little excursions into several counties, and received the contributions of willing multitudes for an Orphan-house in Georgia. The embargo which was now laid on the shipping gave him leisure for more journeys through various parts of England, for which many will have reason to bless God to all eternity. At length, on August 14, he embarked: but he did not land in Pennsylvania till October 30. Afterwards he went through Pennsylvania, the Jerseys, New York, Maryland, Virginia, North and South Carolina; preaching all along to immense congregations, with full as great effect as in England. On January 10, 1740, he arrived at Savannah.

13. January 29, he added three desolate orphans to near twenty which he had in his house before. The next day he laid out the ground for the house, about ten miles from Savannah. February 11, he took in four orphans more; and set out for Frederica, in order to fetch the orphans that were in the southern parts of the colony. In his return he fixed a school, both for children and grown persons, at Darien, and took four orphans thence. March 25, he laid the first stone of the Orphan-house; to which, with great propriety, he gave the name of Bethesda; a work for which the children yet unborn shall praise the Lord. He had now about forty orphans, so that there was near a hundred mouths to be fed daily. But he was "careful for nothing," casting his care on Him who feed the young ravens that call upon Him.

14. In April he made another tour through Pennsylvania, the Jerseys, and New York. Incredible multitudes flocked to hear, among whom were abundance of Negroes. In all places the greater part of the hearers were affected to an amazing degree. Many were deeply convinced of their lost state, many truly converted to God. In some places, thousands cried out aloud; many as in the agonies of death; most were drowned in tears; some turned pale as death; others were wringing their hands; others lying on the ground; others sinking into the arms of their friends; almost all lifting up their eyes, and calling for mercy.

15. He returned to Savannah, June 5. The next evening, during the public service, the whole congregation, young and old, were dissolved in tears: after service, several of the parishioners, and all his family, particularly the little children, returned home crying along the street, and some could not help praying aloud. The groans and cries of the children continued all night, and great part of the next day.

16. In August he set out again, and through various provinces came to Boston. While he was here, and in the neighboring places, he was extremely weak in body: yet the multitudes of hearers were so great, and the effects wrought on them so astonishing, as the oldest men then alive in the town had never seen before. The same power attended his preaching at New York, particularly on Sunday, November 2: almost as soon as he began, crying, weeping, and wailing were to be heard on every side. Many sunk down to the ground, cut to the heart; and many were filled with divine consolation. Toward the close of his journey he made this reflection: "It is the seventy-fifth day since I arrived at Rhode Island, exceeding weak in body; yet God has enabled me to preach an hundred and seventy-five times in public, besides exhorting frequently in private! Never did God vouchsafe me greater comforts: never did I perform my journeys with less fatigue, or see such a continuance of the divine presence in the congregations to whom I preached." In December he returned to Savannah, and in the March following arrived in England.

17. You may easily observe, that the preceding account is chiefly extracted from his own journals, which, for their artless and unaffected simplicity, may vie with any writings of the kind. And how exact a specimen is this of his labors both in Europe and America, for the honor of his beloved Master, during the thirty years that followed, as well as of the uninterrupted shower of blessings wherewith God was pleased to succeed his labors! Is it not much to be lamented, that anything should have prevented his continuing this account, till at least near the time when he was called by his Lord to enjoy the fruit of his labor? If he has left any papers of this kind, and his friends account me worthy of the honor, it would be my glory and joy to methodize, transcribe, and prepare them for the public view.

18. A particular account of the last scene of his life is thus given by a gentleman of Boston: --

"After being about a month with us in Boston and its vicinity, and preaching every day, he went to Old York; preached on Thursday, September 27, there; proceeded to Portsmouth, and preached there on Friday. On Saturday morning he set out for Boston; but before he came to Newbury, where he had engaged to preach the next morning, he was importuned to preach by the way. The house not being large enough to contain the people, he preached in an open field. But having been infirm for several weeks, this so exhausted his strength, that when he came to Newbury he could not get out of the ferry-boat without the help of two men. In the evening, however, he recovered his spirits, and appeared with his usual cheerfulness. He went to his chamber at nine, his fixed time, which no company could divert him from, and slept better than he had done for some weeks before. He rose at four in the morning, September 30, and went into his closet; and his companion observed he was unusually long in private. He left his closet, returned to his companion, threw himself on the bed, and lay about ten minutes. Then he fell upon his knees, and prayed most fervently to God that if it was consistent with His will, he might that day finish his Master's work. He then desired his man to call Mr. Parsons, the clergyman, at whose house he was; but, in a minute, before Mr. Parsons could reach him, died, without a sigh or groan. On the news of his death, six gentlemen set out for Newbury, in order to bring his remains hither: but he could not be moved; so that his precious ashes must remain at Newbury. Hundreds would have gone from this town to attend his funeral, had they not expected he would have been interred here.... May this stroke be sanctified to the Church of God in general, and to this province in particular!"

II. 1. We are, in the second place, to take some view of his character. A little sketch of this was soon after published in the Boston Gazette; an extract of which is subjoined: -- ["Little can be said of him but what every friend to vital Christianity who has sat under his ministry will attest."]

"In his public labors he has, for many years, astonished the world with his eloquence and devotion. With what divine pathos did he persuade the impenitent sinner to embrace the practice of piety and virtue! [Filled with the spirit of grace, he] spoke from the heart, and, with a fervency of zeal perhaps unequalled since the day of the Apostles, [adorned the truths he delivered with the most graceful charms of rhetoric and oratory.] From the pulpit he was unrivalled in the command of an ever-crowded auditory. Nor was he less agreeable and instructive in his private conversation; happy in a remarkable ease of address, willing to communicate, studious to edify. May the rising generation catch a spark of that flame which shone, with such distinguished luster, in the spirit and practice of this faithful servant of the most high God!"

2. A more particular, and equally just, character of him has appeared in one of the English papers. It may not be disagreeable to you to add the substance of this likewise: --

"The character of this truly pious person must be [deeply] impressed on the heart of every friend to vital religion. In spite of a tender [and delicate] constitution, he continued to the last day of his life, preaching with a frequency and fervor that seemed to exceed the natural strength of the most robust. Being called to the exercise of his function at an age when most young men are only beginning to qualify themselves for it, he had not time to make a very considerable progress in the learned languages. But this defect was amply supplied by a lively and fertile genius, by fervent zeal, and by a forcible and most persuasive delivery. And though in the pulpit he often found it needful by "the terrors of the Lord" to "persuade men," he had nothing gloomy in his nature; being singularly cheerful, as well as charitable and tender-hearted. He was as ready to relieve the bodily as the spiritual necessities of those that applied to him. It ought also to be observed, that he constantly enforced upon his audience every moral duty; particularly industry in their several callings, and obedience to their superiors. He endeavored, by the most extraordinary efforts of preaching, in different places, and even in the open fields, to rouse the lower class of people from the last degree of inattention and ignorance to a sense of religion. For this, and his other labors, the name of GEORGE WHITEFIELD will long be remembered with esteem and veneration."

3. That both these accounts are just and impartial, will readily be allowed; that is, as far as they go. But they go little farther than the outside of his character. They show you the preacher, but not the man, the Christian, the saint of God. May I be permitted to add a little on this head, from a personal knowledge of near forty years? Indeed, I am thoroughly sensible how difficult it is to speak on so delicate a subject; what prudence is required to avoid both extremes, to say neither too little nor too much! Nay, I know it is impossible to speak at all, to say either less or more, without incurring from some the former, from others the latter censure. Some will seriously think that too little is said; and others, that it is too much. But without attending to this, I will speak just what I know, before Him to whom we are all to give an account.

4. Mention has already been made of his unparalleled zeal, his indefatigable activity, his tender-heartedness to the afflicted, and charitableness toward the poor. But should we not likewise mention his deep gratitude to all whom God had used as instruments of good to him? -- of whom he did not cease to speak in the most respectful manner, even to his dying day. Should we not mention, that he had a heart susceptible of the most generous and the most tender friendship? I have frequently thought that this, of all others, was the distinguishing part of his character. How few have we known of so kind a temper, of such large and flowing affections! Was it not principally by this, that the hearts of others were so strangely drawn and knit to him? Can anything but love beget love? This shone in his very countenance, and continually breathed in all his words, whether in public or private. Was it not this, which, quick and penetrating as lightning, flew from heart to heart? which gave that life to his sermons, his conversations, his letters? Ye are witnesses!

5. But away with the vile misconstruction of men of corrupt minds, who know of no love but what is earthly and sensual! Be it remembered, at the same time, that he was endued with the most nice and unblemished modesty. His office called him to converse very frequently and largely with women as well as men; and those of every age and condition. But his whole behavior towards them was a practical comment on that advice of St. Paul to Timothy: "Entreat the elder women as mothers, the younger as sisters, with all purity."

6. Meantime, how suitable to the friendliness of his spirit was the frankness and openness of his conversation! -- although it was as far removed from rudeness on the one hand, as from guile [and disguise] on the other. Was not this frankness at once a fruit and a proof of his courage and intrepidity? Armed with these, he feared not the faces of men, but "used great plainness of speech" to persons of every rank and condition, high and low, rich and poor; endeavoring only "by manifestation of the truth to commend himself to every man's conscience in the sight of God."

7. Neither was he afraid of labor or pain, any more than of "what man [could] do unto him;" being equally

Patient in bearing ill and doing well.

And this appeared in the steadiness wherewith he pursued whatever he undertook for his Master's sake. Witness one instance for all, -- the Orphan-house in Georgia; which he began and perfected, in spite of all discouragements. Indeed, in whatever concerned himself he was pliant and flexible. In this case he was "easy to be entreated;" easy to be either convinced or persuaded. But he was immovable in the things of God, or wherever his conscience was concerned. None could persuade, any more than affright, him to vary, in the least point, from that integrity which was inseparable from his whole character, and regulated all his words and actions. Herein he did

Stand as an iron pillar strong,

And steadfast as a wall of brass.

8. If it be inquired what was the foundation of this integrity, or of his sincerity, courage, patience, and every other valuable and amiable quality; it is easy to give the answer. It was not the excellence of his natural temper, not the strength of his understanding; it was not the force of education; no, nor the advice of his friends: it was no other than faith in a bleeding Lord; "faith of the operation of God." It was "a lively hope of an inheritance incorruptible, undefiled, and that fadeth not away." It was "the love of God shed abroad in his heart by the Holy Ghost which was given unto him," filling his soul with tender, disinterested love to every child of man. From this source arose that torrent of eloquence which frequently bore down all before it; from this, that astonishing force of persuasion which the most hardened sinners could not resist. This it was which often made his "head as waters, and his eyes a fountain of tears." This it was which enabled him to pour out his soul in prayer, in a manner peculiar to himself, with such fullness and ease united together, with such strength and variety both of sentiment and expression.

9. I may close this head with observing what an honor it pleased God to put upon His faithful servant, by allowing him to declare His everlasting gospel in so many various countries, to such numbers of people, and with so great an effect on so many of their precious souls! Have we read or heard of any person since the Apostles, who testified the gospel of the grace of God through so widely extended a space, through so large a part of the habitable world? Have we read or heard of any person who called so many thousands, so many myriads, of sinners to repentance? Above all, have we read or heard of any who has been a blessed instrument in His hand of bringing so many sinners from "darkness to light, and from the power of Satan unto God?" It is true, were we to talk thus to the gay world, we should be judged to speak as barbarians. But you understand the language of the country to which you are going, and whither our dear friend is gone a little before us.

III. But how shall we improve this awful providence? This is the third thing which we have to consider. And the answer to this important question is easy (may God write it in all our hearts!). By keeping close to the grand doctrines which he delivered; and by drinking into his spirit.

1. And, first, let us keep close to the grand scriptural doctrines which he everywhere delivered. There are many doctrines of a less essential nature, with regard to which even the sincere children of God (such is the present weakness of human understanding) are and have been divided for many ages. In these we may think and let think; we may "agree to disagree." But, meantime, let us hold fast the essentials of "the faith which was once delivered to the saints;" and which this champion of God so strongly insisted on, at all times, and in all places!

2. His fundamental point was, "Give God all the glory of whatever is good in man;" and, "In the business of salvation, set Christ as high and man as low as possible." With this point, he and his friends at Oxford, the original Methodists, so called, set out. Their grand principle was, there is no power (by nature) and no merit in man. They insisted, all power to think, speak, or act aright, is in and from the Spirit of Christ; and all merit is (not in man, how high soever in grace, but merely) in the blood of Christ. So he and they taught: there is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all men are sick of sin: no, we are all "dead in trespasses and sins." It follows, that all the children of men are, "by nature, children of wrath." We are all "guilty before God," liable to death temporal and eternal.

3. And we are all helpless, both with regard to the power and to the guilt of sin. "For who can bring a clean thing out of an unclean?" None less than the Almighty. Who can raise those that are dead, spiritually dead in sin? None but He who raised us from the dust of the earth. But on what consideration will He do this? "Not for works of righteousness that we have done." "The dead cannot praise Thee, O Lord;" nor do anything for the sake of which they should be raised to life. Whatever, therefore, God does, He does it merely for the sake of His well-beloved Son: "He was wounded for our transgressions, He was bruised for our iniquities." He Himself "bore" all "our sins in His own body upon the tree." He "was delivered for our offences, and was raised again for our justification." Here then is the sole meritorious cause of every blessing we do or can enjoy; in particular of our pardon and acceptance with God, of our full and free justification. But by what means do we become interested in what Christ has done and suffered? "Not by works, lest any man should boast;" but by faith alone. "We conclude," says the Apostle, "that a man is justified by faith, without the works of the law." And "to as many as" thus "receive Him, giveth He power to become the sons of God, even to those that believe in His name; who are born, not of the will of man, but of God."

4. And "except a man be" thus "born again, he cannot see the kingdom of God." But all who are thus "born of the Spirit" have "the kingdom of God within them." Christ sets up His kingdom in their hearts; "righteousness, peace, and joy in the Holy Ghost." That "mind is in them, which was in Christ Jesus," enabling them to "walk as Christ also walked." His indwelling Spirit makes them both holy in heart, and "holy in all manner of conversation." But still, seeing all this is a free gift, through the righteousness and blood of Christ, there is eternally the same reason to remember, "He that glorieth, let him glory in the Lord."

5. You are not ignorant that these are the fundamental doctrines which he everywhere insisted on. And may they not be summed up, as it were, in two words, -- the new birth, and justification by faith? These let us insist upon with all boldness, at all times, and in all places; -- in public (those of us who are called thereto), and at all opportunities in private. Keep close to these good, old, unfashionable doctrines, how many soever contradict and blaspheme. Go on, my brethren, in the "name of the Lord, and in the power of His might." With all care and diligence, "keep that safe which is committed to your trust;" knowing that "heaven and earth shall pass away, but this truth shall not pass away."

6. But will it be sufficient to keep close to his doctrines, how pure soever they are? Is there not a point of still greater importance than this, namely, to drink into his spirit? -- herein to be a follower of him, even as he was of Christ? Without this, the purity of our doctrines would only increase our condemnation. This, therefore, is the principal thing -- to copy after his spirit. And allowing that in some points we must be content to admire what we cannot imitate; yet in many others we may, through the same free grace, be partakers of the same blessing. Conscious then of your own wants and of His bounteous love, who "giveth liberally and upbraids not," cry to Him that works all in all for a measure of the same precious faith; of the same zeal and activity; the same tender-heartedness, charitableness, bowels of mercies. Wrestle with God for some degree of the same grateful, friendly, affectionate temper; of the same openness, simplicity, and godly sincerity; "love without dissimulation." Wrestle on, till the power from on high works in you the same steady courage and patience; and above all, because it is the crown of all, the same invariable integrity!

7. Is there any other fruit of the grace of God with which he was eminently endowed, and the want of which among the children of God he frequently and passionately lamented? There is one, that is, catholic love; that sincere and tender affection which is due to all those who, we have reason to believe, are children of God by faith; in other words, all those, in every persuasion, who "fear God and work righteousness." He longed to see all who had "tasted of the good word," of a true catholic spirit; a word little understood, and still less experienced, by many who have it frequently in their mouth. Who is he that answers this character? Who is the man of a catholic spirit? One who loves as friends, as brethren in the Lord, as joint partakers of the present kingdom of heaven, and fellow heirs of His eternal kingdom, all, of whatever opinion, mode of worship, or congregation, who believe in the Lord Jesus; who love God and man; who, rejoicing to please and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is a man of a truly catholic spirit, who bears all these continually upon his heart; who, having an unspeakable tenderness for their persons, and an earnest desire of their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labors, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power, in all things, spiritual and temporal; he is ready to "spend and be spent" for them; yea, "to lay down his life for his brethren."

8. How amiable a character is this! How desirable to every child of God! But why is it then so rarely found? How is it that there are so few instances of it? Indeed, supposing we have tasted of the love of God, how can any of us rest till it is our own? Why, there is a delicate device, whereby Satan persuades thousands that they may stop short of it and yet be guiltless. It is well if many here present are not in this "snare of the devil, taken captive at his will." "O yes," says one, "I have all this love for those I believe to be children of God; but I will never believe he is a child of God, who belongs to that vile congregation! Can he, do you think, be a child of God, who holds such detestable opinions? or he that joins in such senseless and superstitious, if not idolatrous, worship?" So we may justify ourselves in one sin by adding a second to it! We excuse the want of love in ourselves by laying the blame on others! To color our own devilish temper, we pronounce our brethren children of the devil! O beware of this! -- and if you are already taken in the snare, escape out of it as soon as possible! Go and learn that truly catholic love which "is not rash," or hasty in judging; that love which "thinks no evil;" which "believes and hopes all things;" which makes all the allowances for others that we desire others should make for us! Then we shall take knowledge of the grace of God which is in every man, whatever be his opinion or mode of worship: then will all that fear God be near and dear unto us "in the bowels of Jesus Christ."

9. Was not this the spirit of our dear friend? And why should it not be ours? O Thou God of love, how long shall Thy people be a by-word among the Heathen? How long shall they laugh us to scorn, and say, "See how these Christians love one another!" When wilt Thou roll away our reproach? Shall the sword devour for ever? How long will it be ere Thou bid Thy people return from "following each other?" Now, at least, "let all the people stand still, and pursue after their brethren no more!" But what ever others do, let all of us, my brethren, hear the voice of him that, being dead, yet speaks! Suppose ye hear him say, "Now, at least, be ye followers of me as I was of Christ! Let brother "no more lift up sword against brother, neither know ye war any more!" Rather put ye on, as the elect of God, bowels of mercies, humbleness of mild, brotherly kindness, gentleness, long- suffering, forbearing one another in love. Let the time past suffice for strife, envy, contention; for biting and devouring one another. Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace."

10. O God, with Thee no word is impossible! Thou does whatsoever please Thee! O that Thou would cause the mantle of Thy prophet, whom Thou hast taken up, now to fall upon us that remain! "Where is the Lord God of Elijah?" Let his spirit rest upon these Thy servants! Show Thou art the God that answers by fire! Let the fire of Thy love fall on every heart! And because we love Thee, let us love one another with a "love stronger than death!" Take away from us "all anger, and wrath, and bitterness; all clamor and evil speaking!" Let Thy Spirit so rest upon us, that from this hour we may be "kind to each other, tender-hearted, forgiving one another, even as God, for Christ's sake hath forgiven us!"

An Hymn

1 Servant of God, well done!

Thy glorious warfare's past;

The battle's fought, the race is won,

And thou art crown'd at last;

Of all thy heart's desire

Triumphantly possess'd,

Lodged by the ministerial choir

In thy Redeemer's breast.

2 In condescending love,

Thy ceaseless prayer He heard;

And bade thee suddenly remove

To thy complete reward:

Ready to bring the peace,

Thy beauteous feet were shod,

When mercy sign'd thy soul's release,

And caught thee up to God.

3 With saints enthroned on high,

Thou dost thy Lord proclaim,

And still To God salvation cry,

Salvation to the Lamb!

O happy, happy soul!

In ecstasies of praise,

Long as eternal ages roll,

Thou seest thy Saviour's face!

4 Redeem'd from earth and pain,

Ah! when shall we ascend,

And all in Jesu's presence reign

With our translated friend?

Come, Lord, and quickly come!

And, when in Thee complete,

Receive Thy longing servants home,

To triumph at Thy feet!

[57] (text of the 1872 edition)

Second Series

Sermon 54: On Eternity

Sermon 54 [58]

On Eternity

"From everlasting to everlasting thou art God."

Psalm 90:2

1. I would fain speak of that awful subject, -- eternity. But how can we grasp it in our thought? It is so vast, that the narrow mind of man is utterly unable to comprehend it. But does it not bear some affinity to another incomprehensible thing, -- immensity? May not space, though an unsubstantial thing, be compared with another unsubstantial thing, -- duration? But what is immensity? It is boundless space. And what is eternity? It is boundless duration.

2. Eternity has generally been considered as divisible into two parts; which have been termed eternity a parte ante, and eternity a parte post, -- that is, in plain English, that eternity which is past, and that eternity which is to come. And does there not seem to be an intimation of this distinction in the text? "Thou art God from everlasting:" -- Here is an expression of that eternity which is past: "To everlasting:" -- Here is an expression of that eternity which is to come. Perhaps, indeed, some may think it is not strictly proper to say, there is an eternity that is past. But the meaning is easily understood: We mean thereby duration which had no beginning; as by eternity to come, we mean that duration which will have no end.

3. It is God alone who (to use the exalted language of Scripture) "inhabiteth eternity," in both these senses. The great Creator alone (not any of his creatures) is "from everlasting to everlasting:" His duration alone, as it had no beginning, so it cannot have any end. On this consideration it is, that one speaks thus, in addressing Immanuel, God with us: --

Hail, God the Son, with glory crown'd

Ere time began to be;

Throned with thy Sire through half the round

Of wide eternity!

And again: --

Hail, God the Son, with glory crown'd

Ere time shall cease to be;

Throned with the Father through the round

Of whole eternity!

4. "Ere time began to be." -- But what is time? It is not easy to say, as frequently as we have had the word in our mouth. We know not what it properly is. We cannot well tell how to define it. But is it not, in some sense, a fragment of eternity, broken off at both ends? -- that portion of duration which commenced when the world began, which will continue as long as this world endures, and then expire for ever? -- that portion of it, which is at present measured by the revolution of the sun and planets; lying (so to speak) between two eternities, that which is past, and that which is to come. But as soon as the heavens and the earth flee away from the face of Him that sitteth on the great white throne, time will be no more; but sink for ever into the ocean of eternity!

5. But by what means can a mortal man, the creature of a day, form any idea of eternity? What can we find within the compass of nature to illustrate it by? With what comparison shall we compare it? What is there that bears any resemblance to it? Does there not seem to be some sort of analogy between boundless duration and boundless space? The great Creator, the infinite Spirit, inhabits both the one and the other. This is one of his peculiar prerogatives: "Do not I fill heaven and earth, saith the Lord?" -- yea, not only the utmost regions of creation, but all the expanse of boundless space! Meantime, how many of the children of men may say,

Lo, on a narrow neck of land,

Midst two unbounded seas I stand,

Secure, insensible!

A point of time, a moments' space,

Removes me to that heavenly place,

Or shuts me up in hell!

6. But leaving one of these unbounded seas to the Father of eternity, to whom alone duration without beginning belongs, let us turn our thoughts on duration without end. This is not an incommunicable attribute of the great Creator; but he has been graciously pleased to make innumerable multitudes of his creatures partakers of it. He has imparted this not only to angels, and archangels, and all the companies of heaven, who are not intended to die, but to glorify him, and live in his presences for ever; but also to the inhabitants of the earth, who dwell in houses of clay. Their bodies, indeed, are "crushed before the moth;" but their souls will never die, God made them, as an ancient writer speaks, to be "pictures of his own eternity." Indeed all spirits, we have reason to believe, are clothed with immortality; having no inward principle of corruption, and being liable to no external violence.

7. Perhaps we may go a step farther still: Is not matter itself, as well as spirit, in one sense eternal? Not indeed a parte ante, as some senseless philosophers, both ancient and modern, have dreamed. Not that anything had existed from eternity; seeing, if so, it must be God; yea, it must by the One God; for it is impossible there should be two Gods, or two Eternals. But although nothing beside the great God can have existed from everlasting, -- none else can be eternal a parte ante; yet there is no absurdity in supposing that all creatures are eternal a parte post. All matter indeed is continually changing, and that into ten thousand forms; but that it is changeable, does in nowise imply that it is perishable. The substance may remain one and the same, though under innumerable different forms. It is very possible any portion of matter may be resolved into the atoms of which it was originally composed: But what reason have we to believe that one of these atoms ever was, or ever will be, annihilated? It never can, unless by the uncontrollable power of its almighty Creator. And is it probable that ever He will exert this power in unmaking any of the things that he hath made? In this also, God is not "a son of man that he should repent." Indeed, every creature under heaven does, and must, continually change its form, which we can now easily account for; as it clearly appears, from late discoveries, that ethereal fire enters into the composition of every part of the creation. Now, this is essentially edax rerum: It is the universal menstruum, the discohere of all things under the sun. By the force of this, even the strongest, the firmest bodies are dissolved. It appears from the experiment repeatedly made by the great Lord Bacon, that even diamonds, by a high degree of heat, may be turned into dust: and that, in a still higher degree, (strange as it may seem,) they will totally flame away. Yea, by this the heavens themselves will be dissolved; "the elements shall melt with fervent heat." But they will be only dissolved, not destroyed; they will belt, but they will not perish. Though they lose their present form, yet not a particle of them will ever lose its existence; but every atom of them will remain, under one form or other, to all eternity.

8. But still we should inquire, What is this eternity? How shall we pour any light upon this abstruse subject? It cannot be the object of our understanding. And with what comparison shall we compare it? How infinitely does it transcend all these! What are any temporal things, placed in comparison with those that are eternal? What is the duration of the longlived oak, of the ancient castle, of Trajan's Pillar, of Pompey's Amphitheatre? What is the antiquity of the Tuscan Urns, though probably older than the foundation of Rome; yea, of the Pyramids of Egypt, suppose they have remained upwards of three thousand years; -- when laid in the balance with eternity? It vanishes into nothing. Nay, what is the duration of "the everlasting hills," figuratively so called, which have remained ever since the general deluge, if not from the foundation of the world, in comparison of eternity? No more than an insignificant cipher. Go farther yet: Consider the duration, from the creation of the first-born sons of God, of Michael the Archangel in particular, to the hour when he shall be commissioned to sound his trumpet, and to utter his mighty voice through the vault of heaven, "Arise, ye dead, and come to judgement!" Is it not a moment, a point, a nothing, in comparison of unfathomable eternity? Add to this a thousand, a million of years, add a million of million of ages, "before the mountains were brought forth, or the earth and the round world were made:" What is all this in comparison of that eternity which is past? Is it not less, infinitely less, than a single drop of water to the whole ocean? -- yea, immeasurably less than a day, an hour, a moment, to a million of ages! Go back a thousand millions still; yet you are no nearer the beginning of eternity.

9. Are we able to form a more adequate conception of eternity to come? In order to this, let us compare it with the several degrees of duration which we are acquainted with: -- An ephemeron fly lives six hours; from six in the evening, to twelve. This is a short life compared with that of a man, which continues threescore or fourscore years; and this itself is short, if it be compared to the nine hundred and sixty-nine years of Methuselah. Yet what are these years, yea, all that have succeeded each other, from the time that the heavens, and the earth were erected, to the time when the heavens shall pass away, and the earth with the works of it shall be burned up, if we compare it to the length of that duration which never shall have an end?

10. In order to illustrate this, a late author has repeated that striking thought of St. Cyprian: -- "Suppose there were a ball of sand as large as the globe of earth: suppose a grain of this sand were to be annihilated, reduced to nothing, in a thousand years: yet that whole space of duration, wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear infinitely less proportion to eternity, duration without end, than a single grain of sand would bear to all the mass!"

11. To infix this important point the more deeply in your mind, consider another comparison: -- Suppose the ocean to be so enlarged, as to include all the space between the earth and the starry heavens. Suppose a drop of this were to be annihilated once in a thousand years; yet that whole space of duration, wherein this ocean would be annihilating, at the rate of one drop in a thousand years, would be infinitely less in proportion to eternity, than one drop of water to that whole ocean.

Look then at those immortal spirits, whether they are in this or the other world. When they shall have lived thousands of thousands of years, yea, millions of millions of ages, their duration will be but just begun: They will be only upon the threshold of eternity!

12. But besides this division of eternity into that which is past, and that which is to come, there is another division of eternity, which is of unspeakable importance: That which is to come, as it relates to immortal spirits, is either a happy or a miserable eternity.

13. See the spirits of the righteous that are already praising God in a happy eternity! We are ready to say, How short will it appear to those who drink of the rivers of pleasure at God's right hand! We are ready to cry out,

A day without night

They dwell in his sight,

And eternity seems as a day!

But this is only speaking after the manner of men: For the measures of long and short are only applicable to time which admits of bound, and not to unbounded duration. This roles on (according to our low conceptions) with unutterable, inconceivable swiftness; if one would not rather say, it does not roll or move at all, but is one still immovable ocean. ;For the inhabitants of heaven "rest not day and night," but continually cry, "Holy, holy, holy, is the Lord, the God, the Almighty, who saw, and who is, and who is to come!" And when millions of millions of ages are elapsed, their eternity is but just begun.

14. On the other hand, in what a condition are those immortal spirits who have made choice of a miserable eternity! I say, made choice; for it is impossible this should be the lot of any creature but by his own act and deed. The day is coming when every soul will be constrained to acknowledge, in the sight of men and angels,

No dire decree of thine did seal

Or fix the unalterable doom

Consign my unborn soul to hell,

Or damn me from my mother's womb.

In what condition will such a spirit be after the sentence is executed, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" Suppose him to be just now plunged into "the lake of fire burning with brimstone," where "they have no rest, day or night, but the smoke of their torment ascendeth up for ever and ever." "For ever and ever!" Why, if we were only to be chained down one day, yea, one hour, in a lake of fire, how amazing long would one day or one hour appear! I know not if it would not seem as a thousand years. But (astonishing thought!) after thousands of thousands, he has but just tasted of his bitter cup! After millions, it will be no nearer the end than it was the moment it began!

15. What then is he -- how foolish, how mad, in how unutterable a degree of distraction -- who, seeming to have the understanding of a man, deliberately prefers temporal things to eternal? who (allowing that absurd, impossible opposition, that wickedness is happiness, -- a supposition utterly contrary to all reason, as well as to matter fact) prefers the happiness of a year, say a thousand years, to the happiness of eternity, in comparison of which, a thousand ages are infinitely less than a year, a day, a moment? especially when we take this into the consideration, (which, indeed should never be forgotten,) that the refusing a happy eternity, implies the choosing of a miserable eternity: For there is not, cannot be, any medium between everlasting joy and everlasting pain. It is a vain thought which some have entertained, that death will put an end to neither the one nor the other; it will only alter the manner of their existence. But when the body "returns to the dust as it was, the spirit will return to God that gave it." Therefore, at the moment of death, it must be unspeakably happy, or unspeakably miserable: And that misery will never end.

Never! Where sinks the soul at that dread sound?

Into a gulf how dark, and how profound!

How often would he who had made the wretched choice wish for the death both of his soul and body! It is not impossible he might pray in some such manner as Dr. Young supposes:

When I have writhed ten thousand years in fire,

Ten thousand thousand, let me then expire!

16. Yet this unspeakable folly, this unutterable madness, of preferring present things to eternal, is the disease of every man born into the world, while in his natural state. For such is the constitution of our nature, that as the eye sees only such a portion of space at once, so the mind sees only such a portion of time at once. And as all the space that lies beyond that compass is invisible to the mind. So that we do not perceive either the space or the time which is at a distance from us. The eye sees distinctly the space that is near it, with the objects which it contains: In like manner, the mind sees distinctly those objects which are within such a distance of time. The eye does not see the beauties of China: They are at too great a distance: There is too great a space between us and them: There fore we are not affected by them. They are as nothing to us: It is just the same to us as if they had no being. For the same reason, the mind does not see either the beauties or the terrors of eternity. We are not at all affected by them, because they are so distant from us. On this account it is, that they appear to us as nothing: just as if they had no existence. Meantime, we are wholly taken up with things present, whether in time or space; and things appear less and less, as they are more and more distant from us, either in one respect or the other. And so it must be; such is the constitution of our nature; till nature is changed by almighty grace. but this is no manner of excuse for those who continue in their natural blindness to futurity; because a remedy for it is provided, which is found by all that seek it: Yea, it is freely given to all that sincerely ask it.

17. This remedy is faith. I do not mean that which is the faith of a Heathen, who believes that there is a God, and that he is a rewarder of them that diligently seek him; but that which is defined by the Apostle, "an evidence," or conviction "of things not seen," a divine evidence and conviction of the invisible and eternal world. This alone opens the eyes of the understanding, to see God and the things of God. This, as it were, takes away, or renders transparent, the impenetrable veil,

Which hangs twixt mortal and immortal being.

When

Faith lends its realizing light,

The clouds disperse, the shadows fly;

The invisible appears in sight,

And God is seen by mortal eye.

Accordingly, a believer, in the scriptural sense, lives in eternity, and walks in eternity. His prospect is enlarged: His view is not any longer bounded by present things: No, nor by an earthly hemisphere; though it were, as Milton speaks, "ten-fold the length of this terrene." Faith places the unseen, the eternal world continually before his face. consequently, he looks not at "the things that are seen;" --

Wealth, honour, pleasure, or what else

This short-enduring world can give;

these are not his aim, the object of his pursuit, his desire or happiness; -- but at "the things that are not seen;" at the favour, the image, and the glory of God; as well knowing that "the things which are seen are temporal," -- a vapour, a shadow, a dream that vanishes away; whereas "the things that are not seen are eternal;" real, solid, unchangeable.

18. What, then, can be a fitter employment for a wise man than to meditate upon these things? frequently to expand his thoughts "beyond the bounds of this diurnal sphere," and to expatiate above even the starry heavens, in the field of eternity? What a means might it be to confirm his contempt of the poor, little things of earth! When a man of huge possessions was boasting to his friend of the largeness of his estate, Socrates desired him to bring a map of the earth, and to point out Attica therein. When this was done, (although not very easily, as it was a small country,) he next desired Alcibiades to point out his own estate therein. When he could not do this, it was easy to observe how trifling the possessions were in which he so prided himself, in comparison of the whole earth. How applicable is this to the present case! Does any one value himself on his earthly possessions? Alas, what is the whole globe of earth to the infinity of space! A mere speck of creation. And what is the life of man, yea, the duration of the earth itself, but a speck of time, if it be compared to the length of eternity! Think of this: Let it sink into your thought, till you have some conception, however imperfect, of that

Boundless, fathomless abyss,

Without a bottom or a shore.

19. But if naked eternity, so to speak, be so vast, so astonishing an abject, as even to overwhelm your thought, how does it still enlarge the idea to behold it clothed with either happiness or misery! eternal bliss or pain! everlasting happiness, or everlasting misery! One would think it would swallow up every other thought in every reasonable creature. Allow me only this, -- "Thou art on the brink of either a happy or miserable eternity; thy Creator bids thee now stretch out thy hand either to the one or the other;" -- and one would imagine no rational creature could think on anything else. One would suppose that this single point would engross his whole attention. Certainly it ought so to do: Certainly, if these things are so, there can be but one thing needful. O let you and I, at least, whatever others do, choose that better part which shall never be taken away from us!

20. Before I close this subject, permit me to touch upon two remarkable passages in the Psalms, (one in the eighth, the other in the hundred and forty-forth,) which bear a near relation to it. The former is, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? or the son of man, that thou visitest him?" Here man is considered as a cipher, a point, compared to immensity. The latter is, "Lord, what is man, that thou hast such respect unto him? Man is like a thing of nought His time passeth away like a shadow!" In the new translation the words are stronger still: "What is man, that thou takest knowledge of him!" Here the Psalmist seems to consider the life of man as a moment, a nothing, compared to eternity. Is not the purport of the former, "How can He that filleth heaven and earth take knowledge of such an atom as man? How is it that he is not utterly lost in the immensity of God's works?" Is not the purport of the latter, "How can He that inhabiteth eternity stoop to regard the creature of a day, -- one whose life passeth away like a shadow?" Is not this a thought which has struck many serious minds, as well as it did David's, and created a kind of fear arise from a kind of supposition that God is such an one as ourselves? If we consider boundless space, or boundless duration, we shrink into nothing before it. But God is not a man. A day, and million of ages, are the same with him. Therefore, there is the same disproportion between Him and any finite being, as between Him and the creature of a day. Therefore, whenever that thought recurs, whenever you are tempted to fear lest you should be forgotten before the immense, the eternal God, remember that nothing is little or great, that no duration is long or short, before Him. Remember that God ita praesidet singulis sicut universis, et universis sicut singulis: That he "presides over every individual as over the universe; and the universe, as over each individual." So that you may boldly say,

Father, how wide thy glories shine,

Lord of the universe -- and mine!

Thy goodness watches o'er the whole,

As all the world were but one soul;

Yet counts my every sacred hair,

As I remain'd thy single care!

[58] (text from the 1872 edition)

Sermon 55: On the Trinity

Sermon 55 [59]

On the Trinity

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"There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."

1 John 5:7.

1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, on the other hand, persons may be truly religious, who hold many wrong opinions. Can any one possibly doubt of this, while there are Romanists in the world? For who can deny, not only that many of them formerly have been truly religious, as Thomas a Kempis, Gregory Lopez, and the Marquis de Renty; but that many of them, even at this day, are real inward Christians? And yet what a heap of erroneous opinions do they hold, delivered by tradition from their fathers! Nay, who can doubt of it while there are Calvinists in the world, -- assertors of absolute predestination? For who will dare to affirm that none of these are truly religious men? Not only many of them in the last century were burning and shining lights, but many of them are now real Christians, loving God and all mankind. And yet what are all the absurd opinions of all the Romanists in the world, compared to that one, that the God of love, the wise, just, merciful Father of the spirits of all flesh, has, from all eternity, fixed an absolute, unchangeable, irresistible, decree, that part of all mankind shall be saved, do what they will; and the rest damned, do what they can!

2. Hence, we cannot but infer, that there are ten thousand mistakes which may consist with real religion; with regard to which every candid, considerate man will think and let think. But there are some truths more important than others. It seems there are some which are of deep importance. I do not term them fundamental truths; because that is an ambiguous word: And hence there have been so many warm disputes about the number of fundamentals. But surely there are some which it nearly concerns us to know, as having a close connexion with vital religion. And doubtless we may rank among these that

contained in the words above cited: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one.

3. I do not mean that it is of importance to believe this or that explication of these words. I know not that any well judging man would attempt to explain them at all. One of the best tracts which that great man, Dean Swift, ever wrote, was his Sermon upon the Trinity. Herein he shows, that all who endeavored to explain it at all, have utterly lost their way; have, above all other persons hurt the cause which they intended to promote; having only, as Job speaks, "darkened counsel by words without knowledge." It was in an evil hour that these explainers began their fruitless work I insist upon no explication at all; no, not even on the best I ever saw; I mean, that which is given us in the creed commonly ascribed to Athanasius. I am far from saying, he who does not assent to this shall without doubt perish everlastingly." For the sake of that and another clause, I, for some time, scrupled subscribing to that creed; till I considered (1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) that they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it.

4. I dare not insist upon any one's using the word Trinity, or Person. I use them myself without any scruple, because I know of none better: But if any man has any scruple concerning them, who shall constrain him to use them? I cannot: Much less would I burn a man alive, and that with moist, green wood, for saying, Though I believe the Father is God, the Son is God, and the Holy Ghost is God; yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible." These are the words which merciful John Calvin cites as wrote by Servitus in a letter to himself. I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."

5. "As they lie in the text :" -- but here arises a question: Is that text genuine? Was it originally written by the Apostle, or inserted in later ages? Many have doubted of this; and, in particular, the great light of the Christian church, lately removed to the Church above, Bengelius, -- the most pious, the most judicious, and the most laborious, of all the modern Commentators on the New Testament. For some time he stood in doubt of its authenticity, because it is wanting in many of the ancient copies. But his doubts were removed by three considerations: (1.) That though it is wanting in many copies, yet it is found in more; and those copies of the greatest authority: -- ( 2.) That it is cited by a whole gain of ancient writers, from the time of St. John to that of Constantine. This argument is conclusive: For they could not have cited it, had it not been in the sacred canon: -- (3.) That we can easily account for its being, after that time, wanting in many copies, when we remember that Constantine's successor was a zealous Arian, who used every means to promote his bad cause, to spread Arianism throughout the empire; in particular the erasing this text out of as many copies as fell into his hands. And he so far prevailed, that the age in which he lived is commonly styled, Seculum Aranium, -- "the Arian age;" there being then only one eminent man who opposed him at the peril of his life. So that it was a proverb, Athanasius contra mundum: "Athanasius against the world."

6. But it is objected: "Whatever becomes of the text, we cannot believe what we cannot comprehend. When, therefore, you require us to believe mysteries, we pray you to have us excused."

Here is a two-fold mistake: (1.) We do not require you to believe any mystery in this; whereas; you suppose the contrary. But, (2.) You do already believe many things which you cannot comprehend.

7. To begin with the latter: You do already believe many things which you cannot comprehend. For you believe there is a sun over your head. But whether he stands still in the midst of his system, or not only revolves on his own axis, but rejoiceth as a giant to run his course; you cannot comprehend either one or the other: How he moves, or how he rests. By what power, what natural, mechanical power, is he upheld in the fluid either? You cannot deny the fact: Yet you cannot account for it, so as you satisfy any rational inquirer. You may indeed give us the hypothesis of Ptolemy, Tycho Brahe, Copernicus, and twenty more. I have read them over and over: I am sick of them; I care not three straws for them all.

Each new solution but once more affords

New change of terms, and scaffolding of words:

In other garb my question I receive,

And take my doubt the very same I gave.

Still I insist, the fact you believe, you cannot deny; but the manner you cannot comprehend.

8. You believe there is such a thing as light, whether flowing from the sun, or any other luminous body; but you cannot comprehend either its nature. or the manner wherein it flows. How does it move from Jupiter to the earth in eight minutes; two hundred thousand miles in a moment? How do the rays of the candle, brought into the room, instantly disperse into every corner? Again: Here are three candles, yet there is but one light. I explain this, and I will explain the Three-One God.

9. You believe there is such a thing as air. It both covers you as a garment, and,

Wide interfused,

Embraces round this florid earth.

But can you comprehend how? Can you give me a satisfactory account of its nature, or the cause of its properties? Think only of one, its elasticity: Can you account for this? It may be owing to electric fire attached to each particle of it; it may not; and neither you nor I can tell. But if we will not breathe it till we can comprehend it, our life is very near its period.

10. You believe there is such a thing as earth. Here you fix your foot upon it: You are supported by it. But do you comprehend what it is that supports the earth? "O, an elephant, says a Malabarian philosopher "and a bull supports him." But what supports the bull? The Indian and the Briton are equally at a loss for an answer. We know it is God that "spreadeth the north over the empty space, and hangeth the earth upon nothing. This is the fact. But how? Who can account for this? Perhaps angelic but not human creatures.

I know what is plausibly said concerning the powers of projection and attraction. But spin as fine as we can, matter of fact sweeps away our cobweb hypothesis. Connect the force of projection and attraction how you can, they will never produce a circular motion. The moment the projected steel comes within the attraction of the magnet, it does not form a curve, but drops down.

11. You believe you have a soul. "Hold there," says the Doctor; I believe no such thing. "If you have an immaterial soul so have the brutes too." I will not quarrel with any that think they have; nay, I wish he could prove it: And surely I would rather allow them souls, than I would give up my own. In this I cordially concur in the sentiment of the honest Heathen. Si erro, libenter erro; et me redargui valde recusem. "If I err, I err willingly; and I vehemently refuse to be convinced of it." And I trust most of those who do not belie a Trinity are of the same mind. Permit me then to go on. You believe you have a soul connected with this house of clay. But can you comprehend how? What are the ties that unite the heavenly flame with the earthly clod? You understand just nothing of the matter. So it is; but how none can tell.

12. You surely believe you have a body, together with your soul, and that each is dependent on the other. Run only a thorn into your hand; immediately pain is felt in your soul. On the other side is shame felt in your soul? Instantly a blush overspreads your cheek. Does the soul feel fear or violent anger? Presently the body trembles. These also are facts which you cannot deny; nor can you account for them.

13. I bring but one instance more: At the command of your soul, your hand is lifted up. But who is able to account for this? For the connexion between the act of the mind, and the outward actions? Nay, who can account for muscular motion at all; in any instance of it whatever? When one of the most ingenious Physicians in England had finished his lecture upon that head, he added, Now, gentlemen, I have told you all the discoveries of our enlightened age; and now, if you understand one jot of the matter, you understand more than I do." The short of the matter is this: Those who will not believe anything but what they can comprehend, must not believe that there is a sun in the firmament; that there is light shining around them; that there is air, though it encompasses them on every side; that there is any earth, though they stand upon it. They must not believe they have a soul; no, nor that they have a body.

14. But, secondly, as strange as it may seem. in requiring you to believe, "there arc three that bear record in heaven the Father, the Word, and the Holy Ghost: And these three are one;" you are not required to believe any mystery. Nay, that, great and good man, Dr. Peter Browne, sometime Bishop of Cork, has proved at large that the Bible does not require you to believe any mystery at all. Thee Bible barely requires you to believe such facts; not the manner of them. Now the mystery does not lie in the fact, but altogether in the manner.

For instance: God said, let there be light: And there was light." I believe it: I believe the plain fact: There is no mystery at all in this. The mystery lies in the manner of it. But of this I believe nothing at all; nor does God require it of me.

Again: "The Word was made flesh." I Believe this fact also. There is no mystery in it; but as to the manner how he was made flesh, wherein the mystery lies, I know nothing about it; I believe nothing about it: It is no more the object of my faith, than it is of my understanding.

15. To apply this to the case before us: There are three that bear record in heaven: And these three are One. I believe this fact also, (if I may use the expression,) that God is Three and One. But the manner how I do not comprehend and I do not believe it. Now in this, in the manner, lies the mystery; and so it may; I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this, the manner, he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed.

16. This is a point much to be observed. There are many things "which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive. Part of these God Hath "revealed to us by his Spirit:" -- "Revealed;" that is, unveiled, uncovered: That part he requires us to believe. Part of them he has not revealed: That we need not, and indeed cannot, believe: It is far above, out of our sight.

Now, where is the wisdom of rejecting what is revealed, because we do not understand what is not revealed? of denying the fact which God has unveiled, because we cannot see the manner, which is veiled still?

17. Especially when we consider that what God has been pleased to reveal upon his head, is far from being a point of indifference, is a truth of the last importance. It enters into the very heart of Christianity: It lies at the heart of all vital religion.

Unless these Three are One, how can "all men honour the Son, even as they honour the Father?" "I know not what to do," says Socinus in a letter to his friend, with my untoward followers: They will not worship Jesus Christ. I tell them it is written, Let all the angels of God worship him.' They answer, However that be, if he is not God, we dare not worship him. For it is written, Thou shalt worship the lord thy God, and him only shalt thou serve.'"

But the thing, which I here particularly mean is this: The knowledge of the Three-One God is interwoven with all true Christian faith; with all vital religion.

I do not say that every real Christian can say with the Marquis de Renty, "I bear about with me continually an experimental verity, and a plenitude of the presence of the ever-blessed Trinity."I apprehend this is not the experience of babes," but, rather, "fathers in Christ."

But I know not how any one can be a Christian believer till he "hath," as St. John speaks, "the witness in himself;" till "the Spirit of God witnesses with his spirit, that he is a child of God;" that is, in effect, till God the holy Ghost witnesses that God the Father has accepted him through the merits of God the Son: And, having this witness, he honours the Son, and the blessed Spirit, "even as he honours the Father."

18. Not that every Christian believer adverts to this; perhaps, at first, not one in twenty: But if you ask any of them a few questions, you will easily find it is implied in what he believes. Therefore, I do not see how it is possible for any to have vital religion who denies that these Three are one. And all my hope for them is, not that they will he saved during their unbelief, (unless on the footing of honest Heathens, upon the plea of invincible ignorance,) but that God, before they go hence, "will bring them to the knowledge of the truth."

[59] (text from the 1872 edition)

[60] Some days since I was desired to preach on this text. I did so yesterday morning. In the afternoon I was pressed to write down and print my sermon, if possible, before I left Cork. I have wrote it this morning; but I must beg the reader to make allowance for the disadvantages I am under; as I have not here any books to consult, nor indeed any time to consult them. --Cork, May 8, 1775.

Sermon 56: God's Approbation of His Works

Sermon 56 [61]

God's Approbation of His Works

"And God saw every thing that he had made, and, behold, it was very good."

Gen. 1:31.

1. When God created the heavens and the earth, and all that is therein, at the conclusion of each day's work it is said, "And God saw that it was good." Whatever was created was good in its kind; suited to the end for which it was designed; adapted to promote the good of the whole and the glory of the great Creator. This sentence it pleased God to pass with regard to each particular creature. But there is a remarkable variation of the expression, with regard to all the parts of the universe, taken in connection with each other, and constituting one system: "And God saw everything that he had made, and, behold, it was very good."

2. How small a part of this great work of God is man able to understand! But it is our duty to contemplate what he has wrought, and to understand as much of it as we are able. For "the merciful Lord," as the Psalmist observes, "hath so done his marvellous works" of creation, as well as of providence, "that they ought to be had in remembrance" by all that fear him; which they cannot well be, unless they are understood. Let us, then, by the assistance of that Spirit who giveth unto man understanding, endeavour to take a general survey of the works which God made in this lower world, as they were before they were disordered and depraved in consequence of the sin of man: We shall then easily see, that as every creature was good in its primeval state; so, when all were compacted in one general system, "behold, they were very good." I do not remember to have seen any attempt of this kind, unless in that truly excellent poem, (termed by Mr. Hutchinson, "That wicked farce!") Milton's "Paradise Lost."

I. 1. "In the beginning God created the matter of the heavens and the earth." (So the words, as a great man observes, may properly be translated.) He first created the four elements, out of which the whole universe was composed; earth, water, air, and fire, all mingled together in one common mass. The grossest parts of this, the earth and water, were utterly without form, till God infused a principle of motion, commanding the air to move "upon the face of the waters." In the next place, "the Lord God said, Let there be light: And there was light." Here were the four constituent parts of the universe; the true, original, simple elements. They were all essentially distinct from each other; and yet so intimately mixed together, in all compound bodies, that we cannot find any, be it ever so minute, which does not contain them all.

2. "And God saw that" every one of these "was good;" was perfect in its kind. The earth was good. The whole surface of it was beautiful in a high degree. To make it more agreeable,

He clothed

The universal face with pleasant green.

He adorned it with flowers of every hue, and with shrubs and trees of every kind. And every part was fertile as well as beautiful; it was no way deformed by rough or ragged rocks; it did not shock the view with horrid precipices, huge chasms, or dreary caverns; with deep, impassable morasses, or deserts of barren sand. But we have not any authority to say, with some learned and ingenious authors, that there were no mountains on the original earth, no unevenness on its surface. It is not easy to reconcile this hypothesis with those words of Moses: "The waters prevailed; and all the high hills that were under the whole heaven were covered. Fifteen cubits upward" above the highest "did the waters prevail; and the mountains were covered." (Gen. 7:19, 20.) We have no reason to believe that these mountains were produced by the deluge itself: Not the least intimation of this is given: Therefore, we cannot doubt but they existed before it. -- Indeed, they answered many excellent purposes, besides greatly increasing the beauty of the creation, by a variety of prospects, which had been totally lost had the earth been one extended plain. Yet we need not suppose their sides were abrupt, or difficult of ascent. It is highly probable that they rose and fell by almost insensible degrees.

3. As to the internal parts of the earth, even to this day, we have scarce any knowledge of them. Many have supposed the centre of the globe to be surrounded with an abyss of fire. Many others have imagined it to be encompassed with an abyss of water; which they supposed to be termed in Scripture, "the great deep;" (Gen. 7:11; ) all the fountains of which were broken up, in order to the General Deluge. But, however this was, we are sure all things were disposed therein with the most perfect order and harmony. Hence there were no agitations within the bowels of the globe, no violent convulsions, no concussions of the earth, no earthquakes; but all was unmoved as the pillars of heaven! There were then no such things as eruptions of fire; there were no volcanoes, or burning mountains. Neither Vesuvius, Etna, or Hecla, if they had any being, then poured out smoke and flame, but were covered with a verdant mantle from the top to the bottom.

4. The element of water, it is probable, was then mostly confined within the great abyss. In the new earth, (as we are informed by the Apostle, Rev. 21:1, ) there will be "no more sea;" none covering as now the face of the earth, and rendering so large a part of it uninhabitable by man. Hence it is probable, there was no external sea in the paradisiacal earth; none, until the great deep burst the barriers which were originally appointed for it. -- Indeed there was not then that need of the ocean for navigation which there is now: For either, as the poet supposes,

Omnis tuli omnia tellus;

every country produced whatever was requisite either for the necessity or comfort of its inhabitants; or man, being then (as he will be again at the resurrection) equal to angels, was able to convey himself, at his pleasure, to any given distance; over and above that, those flaming messengers were always ready to minister to the heirs of salvation. But whether there was sea or not, there were rivers sufficient to water the earth, and make it very plenteous. These answered all the purposes of convenience and pleasure by

Liquid lapse of murmuring stream;

to which were added gentle, genial showers, with salutary mists and exhalations. But there were no putrid lakes, no turbid or stagnating waters; but only such as

Bore imprest

Fair nature's image on their placid breast.

5. The element of air was then always serene, and always friendly to man. It contained no frightful meteor, no unwholesome vapours, no poisonous exhalations. There were no tempests, but only cool and gentle breezes, --

genitabilis aura Favoni,--

fanning both man and beast, and wafting the fragrant odours on their silent wings.

6. The sun, the fountain of fire, Of this great world both eye and soul, was situated at the most exact distance from the earth, so as to yield a sufficient quantity of heat (neither too little nor too much) to every part of it. God had not yet

Bid his angels turn askance

This oblique globe.

There was, therefore, then no country that groaned under

The rage of Arctos, and eternal frost.

There was no violent winter, or sultry summer; no extreme, either of heat or cold. No soil was burned up by the solar heat; none uninhabitable through the want of it. Thus earth, water, air, and fire, all conspired together to the welfare and pleasure of man!

7. To the same purpose served the grateful vicissitude of light and darkness, -- day and night. For as the human body, though not liable to death or pain, yet needed continual sustenance by food; so, although it was not liable to weariness, yet it needed continual reparation by sleep. By this the springs of the animal machine were wound up from time to time, and kept always fit for the pleasing labour for which man was designed by his Creator. Accordingly, "the evening and the morning were the first day," before sin or pain was in the world. The first natural day had one part dark for a season of repose; one part light for a season of labour. And even in paradise "Adam slept," (Gen. 2:21, ) before he sinned: Sleep, therefore, belonged to innocent human nature. Yet I do not apprehend it can be inferred from hence, that there is either darkness or sleep in heaven. Surely there is no darkness in that city of God. Is it not expressly said, (Rev. 22:5, ) "There shall be no night there?" Indeed they have no light from the sun; but "the Lord giveth them light." So it is all day in heaven, as it is all night in hell! On earth we have a mixture of both. Day and night succeed each other, till earth shall be turned to heaven. Neither can we at all credit the account given by the ancient poet, concerning sleep in heaven; although he allows "cloud-compelling Jove" to remain awake while the inferior gods were sleeping. It is pity, therefore, that our great poet should copy so servilely after the old Heathen, as to tell us,

Sleep had seal'd

All but the unsleeping eyes of God himself.

Not so: They are "before the throne of God serve him day and night," speaking after the manner of men, "in his temple;" (Rev. 7:15; ) that is, without any interval. As wicked spirits are tormented day and night without any intermission of their misery; so holy spirits enjoy God day and night without any intermission of their happiness.

8. On the second day God encompassed the terraqueous globe with that noble appendage, the atmosphere, consisting chiefly of air; but replete with earthly particles of various kinds, and with huge volumes of water, sometimes invisible, sometimes visible, buoyed up by that ethereal fire, a particle of which cleaves to every particle of air. By this the water was divided ed into innumerable drops, which, descending, watered the earth, and made it very plenteous, without incommoding any of its inhabitants. For there were then no impetuous currents of air; no tempestuous winds; no furious hail; no torrents of rain; no rolling thunders, or forky lightnings. One perennial spring was perpetually smiling over the whole surface of the earth.

9. On the third day God commanded all kind of vegetables to spring out of the earth; and then, to add thereto innumerable herbs, intermixed with flowers of all hues. To these were added shrubs of every kind; together with tall and stately trees, whether for shade, for timber, or for fruit, in endless variety. Some of these were adapted to particular climates, or particular exposures; while vegetables of more general use (as wheat in particular) were not confined to one country, but would flourish almost in every climate. But among all these there were no weeds, no useless plants, none that encumbered the ground; much less were there any poisonous ones, tending to hurt any one creature; but every thing was salutary in its kind, suitable to the gracious design of its great Creator.

10. The Lord now created "the sun to rule the day, and the moon to govern the night." The sun was

Of this great world both eye and soul:--

The eye, making all things visible; distributing light to every part of the system; and thereby rejoicing both earth and sky; -- and the soul; the principle of all life, whether to vegetables or animals. Some of the uses of the moon we are acquainted with; her causing the ebbing and flowing of the sea; and influencing, with a greater or smaller degree, all the fluids in the terraqueous globe. And many other uses she may have, unknown to us, but known to the wise Creator. But it is certain she had no hurtful, no unwholesome influence on any living creature. "He made the stars also;" both those that move round the sun, whether of the primary or secondary order; or those that, being at a far greater distance, appear to us as fixed in the firmament of heaven. Whether Comets are to be numbered among the stars, and whether they were parts of the original creation, is, perhaps, not so easy to determine, at least with certainty; as we have nothing but probable conjecture, either concerning their nature or their use. We know not whether (as some ingenious men have imagined) they are ruined worlds, -- worlds that have undergone a general conflagration; or whether (as others not improbably suppose) they are immense reservoirs of fluids, appointed to revolve at certain seasons, and to supply the still decreasing moisture of the earth. But certain we are that they did not either produce or portend any evil. They did not (as many have fancied since)

From their horrid hair

Shake pestilence and war.

11. The Lord God afterward peopled the earth with animals of every kind. He first commanded the waters to bring forth abundantly; -- to bring forth creatures, which, as they inhabited a grosser element, so they were, in general, of a more stupid nature; endowed with fewer senses and less understanding than other animals. The bivalved shell-fish, in particular, seem to have no sense but that of feeling, unless perhaps a low measure of taste; so that they are but one degree above vegetables. And even the king of the waters, (a title which some give the whale, because of his enormous magnitude,) though he has sight added to taste and feeling, does not appear to have an understanding proportioned to his bulk. Rather, he is inferior therein not only to most birds and beasts, but to the generality of even reptiles and insects. However, none of these then attempted to devour, or in anyway hurt, one another. All were peaceful and quiet, as were the watery fields wherein they ranged at pleasure.

12. It seems the insect kinds were at least one degree above the inhabitants of the waters. Almost all these too devour one another, and every other creature which they can conquer. Indeed, such is the miserably disordered state of the world at present, that innumerable creatures can no otherwise preserve their own lives than by destroying others. But in the beginning it was not so. The paradisiacal earth afforded a sufficiency of food for all its inhabitants; so that none of them had any need or temptation to prey upon the other. The spider was then as harmless as the fly, and did not then lie in wait for blood. The weakest of them crept securely over the earth, or spread their gilded wings in the air, that wavered in the breeze, and glittered in the sun, without any to make them afraid. Meantime, the reptiles of every kind were equally harmless, and more intelligent than they; yea, one species of them "was more subtil," or knowing, "than any of the" brute creation "which God had made."

13. But, in general, the birds, created to fly in the open firmament of heaven, appear to have been of an order far superior to either insects or reptiles; although still considerably inferior to beasts; as we now restrain that word to quadrupeds, four-footed animals, which, two hundred years ago, included every kind of living creatures. Many species of these are not only endowed with a large measure of natural understanding, but are likewise capable of much improvement by art, such as one would not readily conceive. But, among all these, there were no birds or beasts of prey; none that destroyed or molested another; but all the creatures breathed, in their several kinds, the benevolence of their great Creator.

14. Such was the state of the creation, according to the scanty ideas which we can now form concerning it, when its great Author, surveying the whole system at one view, pronounced it "very good." It was good in the highest degree whereof it was capable, and without any mixture of evil. Every part was exactly suited to the others, and conducive to the good of the whole. There was "a golden chain" (to use the expression of Plato) "let down from the throne of God;" an exactly connected series of beings, from the highest to the lowest; from dead earth, through fossils, vegetables, animals, to man, created in the image of God, and designed to know, to love, and enjoy his Creator to all eternity.

II. 1. Here is a firm foundation laid, on which we may stand, and answer all the cavils of minute philosophers; all the objections which "vain men," who "would be wise," make to the goodness or wisdom of God in the creation. All these are grounded upon an entire mistake; namely, that the world is now in the same state it was at the beginning. And upon this supposition they plausibly build abundance of objections. But all these objections fall to the ground, when we observe, this supposition cannot be admitted. The world, at the beginning, was in a totally different state from that wherein we find it now. Object, therefore, whatever you please to the present state, either of the animate or inanimate creation, whether in general, or with regard to any particular instances; and the answer is ready: -- These are not now as they were in the beginning. Had you therefore heard that vain King of Castile crying out, with exquisite self-sufficiency, "If I had made the world, I would have made it better than God Almighty has made it;" you might have replied, "No: God Almighty, whether you know it or not, did not make it as it is now. He himself made it better, unspeakably better, than it is at present. He made it without any blemish, yea, without any defect. He made no corruption, no destruction, in the inanimate creation. He made not death in the animal creation; neither its harbingers, -- sin and pain. If you will not believe his own account, believe your brother Heathen: It was only

Post ignem aetherea domo

Subductum,

-- that is, in plain English, -- after man, in utter defiance of his Maker, had eaten of the tree of knowledge, that

-- Macies, et nova febrium

Terris incubuit cohors; --

that a whole army of evils, totally new, totally unknown till then, broke in upon rebel man, and all other creatures, and overspread the face of the earth."

2. "Nay;" (says a bold man [Mr. S--- J---s.], who has since personated a Christian, and so well that many think him one;) "God is not to blame for either the natural or moral evils that are in the world; for he made it as well as he could; seeing evil must exist in the very nature of things." It must, in the present nature of things, supposing man to have rebelled against God: But evil did not exist at all in the original nature of things. It was no more the necessary result of matter, than it was the necessary result of spirit. All things then, without exception, were very good. And how should they be otherwise? There was no defect at all in the power of God, any more than in his goodness or wisdom. His goodness inclined him to make all things good; and this was executed by his power and wisdom. Let every sensible infidel, then, be ashamed of making such miserable excuses for his Creator. He needs none of us to make apologies, either for him or for his creation. "As for God, his way is perfect;" and such originally were all his works; and such they will be again, when "the Son of God" shall have "destroyed" all "the works of the devil."

3. Upon this ground, then, that "God made man upright," and every creature perfect in its kind, but that man "found out to himself many inventions" of happiness, independent on God; and that, by his apostasy from God, he threw not only himself, but likewise the whole creation, which was intimately connected with him, into disorder, misery, death; -- upon this ground, I say, we do not find it difficult to

Justify the ways of God with men.

For although he left man in the hand of his own counsel, to choose good or evil, life or death; although he did not take away the liberty he had given him, but suffered him to choose death, in consequence of which the whole creation now groaneth together; yet, when we consider, all the evils introduced into the creation may work together for our good, yea, may "work out for us a far more exceeding and eternal weight of glory," we may well praise God for permitting these temporary evils, in order to our eternal good: Yea, we may well cry out, "O the depth both of the wisdom" and the goodness of God! "He hath done all things well." "Glory be unto God, and unto the Lamb, for ever and ever!"

[61] [text from the 1872 edition]

Sermon 57: On the Fall of Man

Sermon 57 [62]

On the Fall of Man

"Dust thou are, and unto dust shalt thou return."

Gen. 3:19.

1. Why is there pain in the world; seeing God is "loving to every man, and his mercy is over all his works?" Because there is sin: Had there been no sin, there would have been no pain. But pain (supposing God to be just) is the necessary effect of sin. But why is there sin in the world? Because man was created in the image of God: Because he is not mere matter, a clod of earth, a lump of clay, without sense or understanding; but a spirit like his Creator, a being endued not only with sense and understanding, but also with a will exerting itself in various affections. To crown all the rest, he was endued with liberty; a power of directing his own affections and actions; a capacity of determining himself, or of choosing good or evil. Indeed, had not man been endued with this, all the rest would have been of no use: Had he not been a free as well as an intelligent being, his understanding would have been as incapable of holiness, or any kind of virtue, as a tree or a block of marble. And having this power, a power of choosing good or evil, he chose the latter: He chose evil. Thus "sin entered into the world," and pain of every kind, preparatory to death.

2. But this plain, simple account of the origin of evil, whether natural or moral, all the wisdom of man could not discover till it pleased God to reveal it to the world. Till then man was a mere enigma to himself; a riddle which none but God could solve. And in how full and satisfactory a manner has he solved it in this chapter! In such a manner, as does not indeed serve to gratify vain curiosity, but as is abundantly sufficient to answer a nobler end; to

Justify the ways of God with men.

To this great end I would, First, briefly consider the preceding part of this chapter; and then, Secondly, more particularly weigh the solemn words which have been already recited.

I. 1. In the First place let us briefly consider the preceding part of this chapter. "Now the serpent was more subtil," or intelligent, "than any beast of the field which the Lord God had made;" (Gen. 3:1; ) -- endued with more understanding than any other animal in the brute creation. Indeed, there is no improbability in the conjecture of an ingenious man, [The late Dr. Nicholas Robinson.] that the serpent was endued with reason, which is now the property of man. And this accounts for a circumstance which, on any other supposition, would be utterly unintelligible. How comes Eve not to be surprised, yea, startled and affrighted, at hearing the serpent speak and reason; unless she knew that reason, and speech in consequence of it, were the original properties of the serpent? Hence, without showing any surprise, she immediately enters into conversation with him. "And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?" See how he, who was a liar from the beginning, mixes truth and falsehood together! Perhaps on purpose, that she might be the more inclined to speak, in order to clear God of the unjust charge. Accordingly, the woman said unto the serpent, (Gen. 3:2, ) "We may eat of the fruit of the trees of the garden: But of the tree in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." Thus far she appears to have been clear of blame. But how long did she continue so? "And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Gen. 3:4, 5.) Here sin began; namely, unbelief. "The woman was deceived," says the Apostle. She believed a lie: She gave more credit to the word of the devil, than to the word of God. And unbelief brought forth actual sin: "When the woman saw that the tree was good for food, and pleasant to the eyes, and to be desired to make one wise, she took of the fruit, and did eat;" and so completed her sin. But "the man," as the Apostle observes, "was not deceived." How then came he to join in the transgression? "She gave unto her husband, and he did eat." He sinned with his eyes open. He rebelled against his Creator, as is highly probable,

Not by stronger reason moved,

But fondly overcome with female charms.

And if this was the case, there is no absurdity in the assertion of a great man, "That Adam sinned in his heart before he sinned outwardly; before he ate of the forbidden fruit;" namely, by inward idolatry, by loving the creature more than the Creator.

2. Immediately pain followed sin. When he lost his innocence he lost his happiness. He painfully feared that God, in the love of whom his supreme happiness before consisted. "He said," (Gen. 3:10, ) "I heard thy voice in the garden, and I was afraid." He fled from Him who was, till then, his desire and glory and joy. He "hid himself from the presence of the Lord God among the trees of the garden." Hid himself! What, from the all-seeing eye? the eye which, with one glance, pervades heaven and earth? See how his understanding likewise was impaired! What amazing folly was this! such as one would imagine very few, even of his posterity, could have fallen into. So dreadfully was his "foolish heart darkened" by sin, and guilt, and sorrow, and fear. His innocence was lost, and, at the same time, his happiness and his wisdom. Here is the clear, intelligible answer to that question, "How came evil into the world?"

3. One cannot but observe, throughout this whole narration, the inexpressible tenderness and lenity of the almighty Creator, from whom they had revolted, the Sovereign against whom they had rebelled. "And the Lord God called unto Adam, and said unto him, Where art thou?" -- thus graciously calling him to return, who would otherwise have eternally fled from God. "And he said, I heard thy voice in the garden, and I was afraid, because I was naked." Still here is no acknowledgment of his fault, no humiliation for it. But with what astonishing tenderness does God lead him to make that acknowledgment! "And he said, Who told thee that thou wast naked?" How camest thou to make this discovery? "Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?" "And the man said," still unhumbled, yea, indirectly throwing the blame upon GOd himself, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." "And the Lord God," still in order to bring them to repentance, "said unto the woman, What is this that thou hast done?" (Gen. 3:13.) "And the woman said," nakedly declaring the thing as it was, "The serpent beguiled me, and I did eat." "And the Lord God said unto the serpent," to testify his utter abhorrence of sin, by a lasting monument of his displeasure, in punishing the creature that had been barely the instrument of it, "Thou art cursed above the cattle, and above every beast of the field. -- And I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel." Thus, in the midst of judgment hath God remembered mercy, from the beginning of the world; connecting the grand promise of salvation with the very sentence of condemnation!

4. "Unto the woman he said, I will greatly multiply thy sorrow and," or in, "thy conception: In sorrow" or pain "thou shalt bring forth children;" -- yea, above any other creature under heaven; which original curse we see is entailed on her latest posterity. "And thy desire shall be to thy husband, and he shall rule over thee." It seems, the latter part of this sentence is explanatory of the former. Was there, till now, any other inferiority of the woman to the man than that which we may conceive in one angel to another? "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake. -- Thorns and thistles shall it bring forth unto thee:" -- Useless, yea, and hurtful productions; whereas nothing calculated to hurt or give pain had at first any place in the creation. "And thou shalt eat the herb of the field:" -- Coarse and vile, compared to the delicious fruits of paradise! "In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken: For dust thou art, and unto dust shalt thou return."

II. 1. Let us now, in the Second place, weigh these solemn words in a more particular manner. "Dust thou art:" But how fearfully and wonderfully wrought into innumerable fibres, nerves, membranes, muscles, arteries. veins, vessels of various kinds! And how amazingly is this dust connected with water, with inclosed, circulating fluids, diversified a thousand ways by a thousand tubes and strainers! Yea, and how wonderfully is air impacted into every part, solid, or fluid, of the animal machine; air not elastic, which would tear the machine in pieces, but as fixed as water under the pole! But all this would not avail, were not ethereal fire intimately mixed both with this earth, air, and water. And all these elements are mingled together in the most exact proportion; so that while the body is in health, no one of them predominates, in the least degree, over the others.

II. 2. Such was man, with regard to his corporeal part, as he came out of the hands of his Maker. But since he sinned, he is not only dust, but mortal, corruptible dust. And by sad experience we find, that this "corruptible body presses down the soul." It very frequently hinders the soul in its operations; and, at best, serves it very imperfectly. Yet the soul cannot dispense with its service, imperfect as it is: For an embodied spirit cannot form one thought but by the mediation of its bodily organs. For thinking is not, as many suppose, the act of a pure spirit; but the act of a spirit connected with a body, and playing upon a set of material keys. It cannot possibly, therefore, make any better music than the nature and state of its instruments allow it. Hence every disorder of the body, especially of the parts more immediately subservient to thinking, lay an almost insuperable bar in the way of its thinking justly. Hence the maxim received in all ages, Humanum est errare et nescire, -- "Not ignorance alone,' (that belongs, more or less, to every creature in heaven and earth; seeing none is omniscient, none knoweth all things, save the Creator,) "but error, is entailed on every child of man." Mistake, as well as ignorance, is, in our present state, inseparable from humanity. Every child of man is in a thousand mistakes, and is liable to fresh mistakes every moment. And a mistake in judgment may occasion a mistake in practice; yea, naturally leads thereto. I mistake, and possibly cannot avoid mistaking the character of this or that man. I suppose him to be what be is not; to be better or worse than he really is. Upon this wrong supposition I behave wrong to him; that is, more or less affectionately than he deserves. And by the mistake which is occasioned by the defect of my bodily organs I am naturally led so to do. Such is the present condition of human nature; of a mind dependent on a mortal body. Such is the state entailed on all human spirits, while connected with flesh and blood!

3. "And unto dust thou shalt return." How admirably well has the wise Creator secured the execution of this sentence on all the offspring of Adam! It is true He was pleased to make one exception from this general rule, in a very early age of the world, in favour of an eminently righteous man. So we read, Gen. 5:23, 24, after Enoch had "walked with God" three hundred sixty and five years, "he was not; for God took him:' He exempted him from the sentence passed upon all flesh, and took him alive into heaven. Many ages after, he was pleased to make a second exception; ordering the Prophet Elijah to be taken up into heaven, in a chariot of fire, -- very probably by a convoy of angels, assuming that appearance. And it is not unlikely that he saw good to make a third exception in the person of the beloved disciple. There is transmitted to us a particular account of the Apostle John's old age; but we have not any account of his death, and not the least intimation concerning it. Hence we may reasonably suppose that he did not die, but that, after he had finished his course, and "walked with God" for about a hundred years, the Lord took him, as he did Enoch; not in so open and conspicuous a manner as he did the Prophet Elijah.

4. But setting these two or three instances aside, who has been able, in the course of near six thousand years, to evade the execution of this sentence, passed on Adam and all his posterity? Be men ever so great masters of the art of healing, can they prevent or heal the gradual decays of nature? Can all their boasted skill heal old age, or hinder dust from returning to dust? Nay, who among the greatest in masters of medicine has been able to add a century to his own years? yea, or to protract his own life any considerable space beyond the common period? The days of man, for above three thousand years, (from the time of Moses at least,) have been fixed, by a middling computation at threescore years and ten. How few are there that attain to fourscore years! Perhaps hardly one in five hundred. So little does the art of man avail against the appointment of God!

5. God has indeed provided for the execution of his own decree in the very principles of our nature. It is well known, the human body, when it comes into the world, consists of innumerable membranes exquisitely thin, that are filled with circulating fluid, to which the solid parts bear a very small proportion. Into the tubes composed of these membranes, nourishment must be continually infused; otherwise life cannot continue, but will come to an end almost as soon as it is begun. And suppose this nourishment to be liquid, which, as it flows through those fine canals, continually enlarges them in all their dimensions; yet it contains innumerable solid particles, which continually adhere to the inner surface of the vessels through which they flow; so that in the same proportion as any vessel is enlarged, it is stiffened also. Thus the body grows firmer as it grows larger, from infancy to manhood. In twenty, five-and-twenty, or thirty years, it attains its full measure of firmness. Every part of the body is then stiffened to its full degree; as much earth adhering to all the vessels, as gives the solidity they severally need to the nerves, arteries, veins, muscles, in order to exercise their functions in the most perfect manner. For twenty, or, it may be, thirty years following, although more and more particles of earth continually adhere to the inner surface of every vessel in the body, yet the stiffness caused thereby is hardly observable, and occasions little inconvenience. But after sixty years (more or less, according to the natural constitution, and a thousand accidental circumstances) the change is easily perceived, even at the surface of the body. Wrinkles show the proportion of the fluids to be lessened, as does also the dryness of the skin, through a diminution of the blood and juices, which before moistened and kept it smooth and soft. The extremities of the body grow cold, not only as they are remote from the centre of motion, but as the smaller vessels are filled up, and can no longer admit the circulating fluid. As age increases, fewer and fewer of the vessels are pervious, and capable of transmitting the vital stream; except the larger ones, most of which are lodged within the trunk of the body. In extreme old age, the arteries themselves, the grand instruments of circulation, by the continual apposition of earth, become hard, and, as it were, bony, till, having lost the power of contracting themselves, they can no longer propel the blood, even through the largest channels; in consequence of which, death naturally ensues. Thus are the seeds of death sown in our very nature! Thus from the very hour when we first appear on the stage of life, we are travelling toward death: We are preparing, whether we will or no, to return to the dust from whence we came!

6. Let us now take a short review of the whole, as it is delivered with inimitable simplicity; what an unprejudiced person might, even from hence, infer to be the word of God. In that period of duration which He saw to be most proper, (of which He alone could be the judge, whose eye views the whole possibility of things from everlasting to everlasting,) the Almighty, rising in the greatness of his strength, went forth to create the universe. "In the beginning he created," made out of nothing, "the matter of the heavens and the earth:" (So, Mr. Hutchinson observes, the original words properly signify:) Then "the Spirit" or breath "from the Lord," that is, the air, "moved upon the face of the waters." Here were earth, water, air; three of the elements, or component parts of the lower world. "And God said, Let there be light: And there was light." By his omnific word, light, that is, fire, the fourth element, sprang into being. Out of these, variously modified and proportioned to each other, he composed the whole. "The earth brought forth grass, and herb yielding seed, and the tree yielding fruit after his kind;" and then the various tribes of animals, to inhabit the waters, the air, and the earth. But the very Heathen could observe,

Sanctius his animal, mentisque capacius aluae Deerat adhuc!

There was still wanting a creature of a higher rank, capable of wisdom and holiness. Natus homo est. So "God created man in his own image; in the image of God created he him!" Mark the emphatical repetition. God did not make him mere matter, a piece of senseless, unintelligent clay; but a spirit, like himself, although clothed with a material vehicle. As such he was endued with understanding; with a will including various affections; and with liberty, a power of using them in a right or wrong manner, of choosing good or evil. Otherwise neither his understanding nor his will would have been to any purpose; for he must have been as incapable of virtue or holiness as the stock of a tree. Adam, in whom all mankind were then contained, freely preferred evil to good. He chose to do his own will, rather than the will of his Creator. He "was not deceived," but knowingly and deliberately rebelled against his Father and his King. In that moment he lost the moral image of God, and, in part, the natural: He commenced unholy, foolish, and unhappy. And "in Adam all died:" He entitled all his posterity to error, guilt, sorrow, fear, pain, diseases, and death.

7. How exactly does matter of fact, do all things round us, even the face of the whole world, agree with this account! Open your eyes! Look round you! See darkness that may be felt; see ignorance and error; see vice in ten thousand forms; see consciousness of guilt, fear, sorrow, shame, remorse, covering the face of the earth! See misery, the daughter of sin. See, on every side, sickness and pain, inhabitants of every nation under heaven; driving on the poor, helpless sons of men, in every age, to the gates of death! So they have done well nigh from the beginning of the world. So they will do, till the consummation of all things.

8. But can the Creator despise the work of his own hands? Surely that is impossible! Hath he not then, seeing he alone is able, provided a remedy for all these evils? Yea, verily he bath! And a sufficient remedy; every way adequate to the disease. He hath fulfilled his word: He bath given "the seed of the woman to bruise the serpent's head." -- "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Here is a remedy provided for all our guilt: He "bore all our sins in his body on the tree." And "if any one have sinned, we have an Advocate with the Father, Jesus Christ the righteous." And here is a remedy for all our disease, all the corruption of our nature. For God hath also, through the intercession of his Son, given us his Holy Spirit, to renew us both "in knowledge," in his natural image; -- opening the eyes of our understanding, and enlightening us with all such knowledge as is requisite to our pleasing God; -- and also in his moral image, namely, "righteousness and true holiness." And supposing this is done, we know that "all things" will "work together for our good." We know by happy experience, that all natural evils change their nature and turn to good; that sorrow, sickness, pain, will all prove medicines, to heal our spiritual sickness. They will all be to our profit; will all tend to our unspeakable advantage; making us more largely "partakers of his holiness," while we remain on earth; adding so many stars to that crown which is reserved in heaven for us.

9. Behold then both the justice and mercy of God! -- his justice in punishing sin, the sin of him in whose loins we were then all contained, on Adam and his whole posterity; -- and his mercy in providing an universal remedy for an universal evil; in appointing the Second Adam to die for all who had died in the first; that, "as in Adam all died, so in Christ all" might "be made alive;" that, "as by one man's offence, judgment came upon all men to condemnation, so by the righteousness of one, the free gift" might "come upon all unto justification of life," -- "justification of life," as being connected with the new birth, the beginning of spiritual life, which leads us, through the life of holiness, to life eternal, to glory.

10. And it should be particularly observed, that "where sin abounded, grace does much more abound." For not as the condemnation, so is the free gift; but we may gain infinitely more than we have lost. We may now attain both higher degrees of holiness, and higher degrees of glory, than it would have been possible for us to attain. If Adam had not sinned, the Son of God had not died: Consequently that amazing instance of the love of God to man had never existed, which has, in all ages, excited the highest joy, and love, and gratitude from his children. We might have loved God the Creator, God the Preserver, God the Governor; but there would have been no place for love to God the Redeemer. This could have had no being. The highest glory and joy of saints on earth, and saints in heaven, Christ crucified, had been wanting. We could not then have praised him that, thinking it no robbery to be equal with God, yet emptied himself, took upon him the form of a servant, and was obedient to death, even the death of the cross! This is now the noblest theme of all the children of God on earth; yea, we need not scruple to affirm, even of angels, and archangels, and all the company of heaven.

"Hallelujah," they cry,

"To the King of the sky,

To the great everlasting I AM;

To the Lamb that was slain,

And liveth again,

Hallelujah to God and the Lamb!"

[62] [text from the 1872 edition]

Sermon 58: On Predestination

Sermon 58

On Predestination

"Whom he did foreknow, he also did predestinate to be conformed to the image of his Son: -- Whom he did predestinate, them he also called. And whom he called, them he also justified: and whom he justified, them he also glorified."

Romans 8:29, 30.

Our beloved brother Paul," says St. Peter, "according to the wisdom given unto him hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." (2 Peter 3:15, 16)

2. It is not improbable, that among those things spoken by St. Paul, which are hard to be understood, the Apostle Peter might place what he speaks on this subject in the eighth and ninth chapters of his epistle to the Romans. And it is certain not only the unlearned, but many of the most learned men in the world, and not the "unstable" only, but many who seemed to be well established in the truths of the gospel, have for several centuries, "wrested" these passages "to their own destruction."

3. "Hard to be understood" we may well allow them to be, when we consider how men of the strongest understanding, improved by all the advantages of education, have continually differed in judgment concerning them. And this very consideration, that there is so wide a difference upon the head between men of the greatest learning, sense, and piety, one might imagine would make all who now speak upon the subject exceedingly wary and self-diffident. But I know not how it is, that just the reverse is observed in every part of the Christian world. No writers upon earth appear more positive than those who write on this difficult subject. Nay, the same men, who, writing upon any other subject, are remarkably modest and humble, on this alone lay aside all self-distrust,

And speak ex cathedraa infallible.

This is peculiarly observable of almost all those who assert the absolute decrees. But surely it is possible to avoid this: Whatever we propose, may be proposed with modesty, and with deference to those wise and good men who are of a contrary opinion; and the rather, because so much has been said already, on every part of the question, so many volumes have been written, that it is scarcely possible to say anything which has not been said before. All I would offer at present, not to the lovers of contention, but to men of piety and candour, are a few short hints, which perhaps may cast some light on the text above recited.

4. The more frequently and carefully I have considered it, the more I have been inclined to think that the apostle is not here (as many have supposed) describing a chain of causes and effects; (this does not seem to have entered into his heart;) but simply showing the method in which God works; the order in which the several branches of salvation constantly follow each other. And this, I apprehend, will be clear to any serious and impartial inquirer, surveying the work of God either forward or backward; either from the beginning to the end, or from the end to the beginning.

5. And, First, let us look forward on the whole work of God in the salvation of man; considering it from the beginning, the first point, till it terminates in glory. The first point is, the foreknowledge of God. God foreknew those in every nation those who would believe, from the beginning of the world to the consummation of all things. but, in order to throw light upon this dark question, it should be well observed, that when we speak of God's foreknowledge, we do not speak according to the nature of things, but after the manner of men. For, if we speak properly, there is no such thing as either foreknowledge or afterknowledge in God. All time, or rather all eternity, (for the children of men,) being present to him at once, he does not know one thing in one point of view from everlasting to everlasting. As all time, with everything that exists therein, is present with him at once, so he sees at once, whatever was is, or will be, to the end of time. But observe: We must not think they are because he knows them. No: he knows them because they are. Just as I (if one may be allowed to compare the things of men with the deep things of God) now know the sun shines: Yet the sun does not shine because I know it, but I know it because he shines. My knowledge supposes the sun to shine; but does not in anywise cause it. In like manner, God knows that man sins; for he knows all things: Yet we do not sin because he knows it, but he knows it because we sin; and his knowledge supposes our sin, but does not in anywise cause it. In a word, God, looking on all ages, from the creation to the consummation, as a moment, and seeing at once whatever is in the hearts of all the children of men, knows every one that does or does not believe, in every age or nation. Yet what he knows, whether faith or unbelief, is in nowise caused by his knowledge. Men are as free in believing or not believing as if he did not know it at all.

6. Indeed, if man were not free, he could not be accountable either for his thoughts, word, or actions. If he were not free, he would not be capable either of reward or punishment; he would be incapable either of virtue or vice, of being either morally good or bad. If he had no more freedom than the sun, the moon, or the stars, he would be no more accountable than them. On supposition that he had no more freedom than them, the stones of the earth would be as capable of reward, and as liable to punishment, as man: One would be as accountable as the other. Yea, and it would be as absurd to ascribe either virtue or vice to him as to ascribe it to the stock of a tree.

7. But to proceed: "Whom he did foreknow, them he did predestinate to be conformed to the image of his Son." This is the Second step: (To speak after the manner of men: For in fact, there is nothing before or after in God:) In other words, God decrees, from everlasting to everlasting, that all who believe in the Son of his love, shall be conformed to his image; shall be saved from all inward and outward sin, into all inward and outward holiness. Accordingly, it is a plain undeniable fact all who truly believe in the name of the Son of God do now "receive the end of their faith, the salvation of their souls;" and this in virtue of the unchangeable, irreversible, irresistible decree of God, -- "He that believeth shall be saved;" "he that believeth not, shall be damned."

8. "Whom he did predestinate, them he also called." This is the Third step: (Still remembering that we speak after the manner of men:) To express it a little more largely: According to his fixed decree, that believers shall be saved, those whom he foreknows as such, he calls both outwardly and inwardly, -- outwardly by the word of his grace, and inwardly by his Spirit. This inward application of his word to the heart, seems to be what some term "effectual calling:" And it implies, the calling them children of God; the accepting them "in the Beloved;" the justifying them "freely by his grace, through the redemption that is in Jesus Christ."

9. "Whom he called, them he justified." This is the Fourth step. It is generally allowed that the word "justified" here is taken in a peculiar sense; that it means he made them just or righteous. He executed his decree, "conforming them to the image of his Son;" or, as we usually speak, sanctified them.

10. It remains, "whom he justified, them he also glorified." This is the Last step. Having made them "meet to be partakers of the inheritance of the saints in light," he gives them "the kingdom which was prepared for them before the world began." This is the order wherein, "according to the counsel of his will," the plan he has laid down from eternity, he saves those whom he foreknew; the true believers in every place and generation.

11. The same great work of salvation by faith, according to the foreknowledge and decree of God, may appear in a still clearer light, if we view it backward, from the end to the beginning. Suppose then you stood with the "great multitude which no man can number, out of every nation, and tongue, and kindred, and people," who "give praise unto Him that stretch upon the throne, and unto the Lamb for ever and ever;" you would not find one among them all that were entered into glory, who was not a witness of that great truth, "Without holiness no man shall see the Lord;" "not one of all that innumerable company who was not sanctified before he was glorified. By holiness he was prepared for glory; according to the invariable will of the Lord, that the crown, purchased by the blood of his son, should be given to none but those who are renewed by his Spirit. He is become "the author of eternal salvation" only "to them that obey him;" "that obey him inwardly and outwardly; that are holy in heart, and holy in all manner of conversation.

12. And could you take view of all those upon earth who are now sanctified, you would find no one of these had been sanctified till after he was called. He was first called, not only with an outward call, by the word and the messengers of God, but likewise with an inward call, by his Spirit applying his word, enabling him to believe in the only-begotten Son of God, and bearing testimony with his spirit that he was a child of God. And it was by this very means they were all sanctified. It was by a sense of the love of God shed abroad in his heart, that everyone of them was enabled to love God. Loving God, he loved his neighbor as himself, and had power to walk in all his commandments blameless. This is a rule which admits of no exception. God calls a sinner his own, that is, justifies him, before he sanctifies. And by this very thing, the consciousness of his favour, he works in him that grateful, filial affection, from which spring every good temper, and word, and work.

13. And who are they that are thus called of God, but those whom he had before predestinated, or decreed, to "conform to the image of his Son?" This decree (still speaking after the manner of men) precedes every man's calling: Every believer was predestinated before he was called. For God calls none, but "according to the counsel of his will," according to this orothesis, or plan of acting, which he had laid down before the foundation of the world.

14. Once more: As all that are called were predestinated, so all whom God has predestinated he foreknew. He knew, he saw them as believers, and as such predestinated them to salvation, according to his eternal decree, "He that believeth shall be saved." Thus we see the whole process of the work of God, from the end to the beginning. Who are glorified? None but those who were first sanctified. Who are sanctified? None but those who were first justified. Who are justified? None but those who were first predestinated? Who are predestinated? None but those whom God foreknew as believers. Thus the purpose and word of God stand unshaken as the pillars of heaven: -- "He that believeth shall be saved; he that believeth not shall be damned." And thus God is clear from the blood of all men; since whoever perishes, perishes by his own act and deed. "They will not come unto me," says the Savior of men; and "there is no salvation in any other." They "will not believe;" and there is no other way either to present or eternal salvation. Therefore, their blood is upon their own head; and God is still "justified in his saying" that he "willeth all men to be saved, and to come to the knowledge of his truth."

15. The sum of all is this: the almighty, all-wise God sees and knows, from everlasting to everlasting, all that is, that was, and that is to come, through one eternal now. With him nothing is either past or future, but all things equally present. He has, therefore, if we speak according to the truth of things, no foreknowledge, no afterknowledge. This would be ill consistent with the Apostle's words, "With him is no variableness or shadow of turning;" and with the account he gives of himself by the Prophet, "I the Lord change not." Yet when he speaks to us, knowing whereof we are made, knowing the scantiness of our understanding, he lets himself down to our capacity, and speaks of himself after the manner of men. Thus, in condescension to our weakness, he speaks of his own purpose, counsel, plan, foreknowledge. Not that God has any need of counsel, of purpose, or of planning his work beforehand. Far be it from us to impute these to the Most High; to measure him by ourselves! It is merely in compassion to us that he speaks thus of himself, as foreknowing the things in heaven or earth, and as predestinating or fore-ordaining them. But can we possibly imagine that these expressions are to be taken literally? To one who was so gross in his conceptions might he not say, "Thinkest thou I am such an one as thyself?" Not so: As the heavens are higher than the earth, so are my ways higher than thy ways. I know, decree, work, in such a manner as it is not possible for thee to conceive: But to give thee some faint, glimmering knowledge of my ways, I use the language of men, and suit myself to thy apprehensions in this thy infant state of existence.

16. What is it, then, that we learn from this whole account? It is this, and no more: -- (1.) God knows all believers; (2) wills that they should be saved from sin; (3) to that end, justifies them, (4) sanctifies and (5) takes them to glory.

O that men would praise the Lord for this his goodness; and that they would be content with this plain account of it, and not endeavour to wade into those mysteries which are too deep for angels to fathom!

Sermon 59: God's Love to Fallen Man

Sermon 59 [63]

God's Love to Fallen Man

"Not as the offence, so also is the free gift."

Rom. 5:15.

1. How exceeding common, and how bitter, is the outcry against our first parent for the mischief which he not only brought upon himself, but entailed upon his latest posterity! It was by his wilful rebellion against God that "sin entered into the world." "By one man's disobedience," as the Apostle observes, the many, hoi polloi, as many as were then in the loins of their forefather, were made, or constituted, sinners: Not only deprived of the favour of God, but also of this image, of all virtue, righteousness, and true holiness; and sunk, partly into the image of the devil, in pride, malice, and all other diabolical tempers ; partly into the image of the brute, being fallen under the dominion of brutal passions and grovelling appetites. hence also death entered into the world, with all his forerunners and attendants, pain, sickness, and a whole train of uneasy, as well as unholy passions and tempers.

2. For all this we may thank Adam, has echoed down from generation to generation. The self-same charge has been repeated in every age and every nation, where the oracles of God are known; in which alone this grand and important event has been discovered to the children of men. has not your heart, and probably your lips too, joined in the general charge? how few are there of those who believe the scriptural relation of the fall of man that have not entertained the same thought concerning our first parent; severely condemning him that, through wilful disobedience to the sole command of his Creator,

Brought death into the world, and all our woe!

3. Nay it were well if the charge rested here : But it is certain it does not. It cannot be denied that it frequently glances from Adam to his Creator. Have not thousands even of those that are called Christians, taken the liberty to call his mercy, if not his justice also, into question on this very account? Some, indeed, have done this a little more modestly, in an oblique and indirect manner; but others have thrown aside the mask, and asked, "Did not God foresee that Adam would abuse his liberty? And did he not know the baneful consequences which this must naturally have on all his posterity? And why, then, did he permit that disobedience? Was it not easy for the Almighty to have prevented it?" -- He certainly did foresee the whole. This cannot be denied: For "known unto God are all his works from the beginning of the world;" rather, from all eternity, as the words ap aionos properly signify. And it was undoubtedly in his power to prevent it; for he hath all power both in heaven and earth. But it was known to him, at the same time, that it was best, upon the whole, not to prevent it. He knew that "not as the transgression, so is the free gift;" that the evil resulting from the former was not as the good resulting from the latter, -- not worthy to be compared with it. He saw that to permit the fall of the first man was far best for mankind in general; that abundantly more good than evil would accrue to the posterity of Adam by his fall; that if "sin abounded" thereby over all the earth, yet grace "would much more abound;" yea, and that to every individual of the human race, unless it was his own choice.

4. It is exceeding strange that hardly anything has been written or at least published, on this subject; nay that it has been so little weighed or understood by the generality of Christians; especially considering that it is not a matter of mere curiosity, but a truth of the deepest importance; it being impossible, on any other principle,

To'assert a gracious Providence,

And justify the ways of God with men;

and considering withal how plain this important truth is to all sensible and candid inquirers. May the Lover of men open the eyes of our understanding, to perceive clearly that, by the fall of Adam, mankind in general have gained a capacity,

First, of being more holy and more happy on earth, and,

Secondly, of being more happy in heaven, than otherwise they could have been!

1. And, First, mankind in general have gained, by the fall of Adam, a capacity of attaining more holiness and happiness on earth than it would have been possible for them to attain if Adam had not fallen. For if Adam had not fallen, Christ had not died. Nothing can be more clear than this; nothing more undeniable: The more thoroughly we consider the point the more deeply shall we be convinced of it. Unless all the partakers of human nature had received that deadly wound in Adam, it would not have been needful for the Son of God to take our nature upon him. Do you not see that this was the very ground of his coming into the world? "By one man sin entered into the world, and death by sin: And thus death passed upon all," through him in whom all men sinned. (Rom. 5:12.) Was it not to remedy this very thing that "the Word was made flesh," that "as in Adam all died, so in Christ all" might "be made alive?" Unless, then, many had been made sinners by the disobedience of one, by the obedience of one many would not have been made righteous: (Rom. 5:19:) So there would have been no room for that amazing display of the Son of God's love to mankind: There would have been no occasion for his being "obedient unto death, even the death of the cross." It could not then have been said, to the astonishment of all the hosts of heaven "God so loved the world," yea, the ungodly world, which had no thought or desire of returning to him, "that he gave his Son" out of his bosom, his only-begotten Son, "to the end that whosoever believeth on him should not perish, but have everlasting life." Neither could we then have said,:God was in Christ reconciling the world to himself;" or, that he "made him to be sin," that is, a sin-offering, "for us, who knew no sin, that we might be made the righteousness of God through him." There would have been no such occasion for such "an Advocate with the Father," as "Jesus Christ the righteous;" neither for his appearing "at the right hand of God, to make intercession for us."

2. What is the necessary consequence of this? It is this: There could then have been no such thing as faith in God thus loving the world, giving his only Son for us men, and for our salvation. There could have been no such thing as faith in the Son of God, as "loving us and giving himself for us." There could have been no faith in the Spirit of God, as renewing the image of God in our hearts, as raising us from the death of sin unto the life of righteousness. Indeed the whole privilege of justification by faith could have had no existence; there could have been no redemption in the blood of Christ; neither could Christ have been "made of God unto us," either "wisdom, righteousness. sanctification" or "redemption."

3. And the same grand blank which was in our faith must likewise have been in our love. We might have loved the Author of our being, the Father of angels and men as our Creator and Preserver: We might have said, "O Lord our Governor, how excellent is thy name in all the earth!" -- But we could not have loved him under the nearest and dearest relation, -- as delivering up his Son for us all. We might have loved the Son of God, as being "the brightness of his Father's glory, the express image of his person;" (although this ground seems to belong rather to the inhabitants of heaven than earth;) but we could not have loved him as "bearing our sins in his own body on the tree," and "by that one oblation of himself once offered, making a full sacrifice, oblation, and satisfaction for the sins of the whole world." We could not have been "made conformable to his death," nor have known "the power of his resurrection." We could not have loved the Holy Ghost, as revealing to us the Father and the Son; as opening the eyes of our understanding; bringing us out of darkness into his marvellous light; renewing the image of God in our soul, and sealing us unto the day of redemption. So that, in truth, what is now "in the sight of God, even the Father," not of fallible men, "pure religion and undefiled," would then have had no being; inasmuch as it wholly depends on those grand principles -- "By grace ye are saved through faith;" and, "Jesus Christ is of God made unto us wisdom, and righteousness, and sanctification and redemption."

4. We see then, what unspeakable advantage we derive from the fall of our first parent with regard to faith; -- Faith both in God the Father, who spared not his own Son, his only Son, but "wounded him for our transgressions," and "bruised him for our iniquities:" and in God the Son, who poured out his soul for us transgressors, and washed us in his own blood. We see what advantage we derive therefrom with regard to the love of God; both of God the Father and God the Son. The chief ground of this love, as long as we remain in the body, is plainly declared by the Apostle: "We love Him, because He first loved us." But the greatest instance of his love had never been given, if Adam had not fallen.

5. And as our faith both in God the Father and the Son, receives an unspeakable increase, if not its very being. from this grand event, as does also our love both of the Father and the Son; so does the love of our neighbour also, our benevolence to all mankind, which cannot but increase in the same proportion with our faith and love of God. For who does not apprehend the force of that inference drawn by the loving Apostle: "Beloved, if God so loved us, we ought also to love one another?" If God SO loved us, -- observe, the stress of the argument lies on this very point: SO loved us, as to deliver up his only Son to die a cursed death for our salvation. Beloved, what manner of love is this wherewith God hath loved us; so as to give his only Son, in glory equal with the Father, in Majesty co-eternal? What manner of love is this wherewith the only-begotten Son of God hath loved us so as to empty himself, as far as possible, of his eternal Godhead; as to divest himself of that glory which he had with the Father before the world began; as to take upon him the form of a servant, being found in fashion as a man; and then, to humble himself still further, "being obedient unto death, even the death of the cross!" If God SO loved us, how ought we to love one another! But this motive to brotherly love had been totally wanting if Adam had not fallen. Consequently, we could not then have loved one another in so high a degree as we may now. Nor could there have been that height and depth in the command of our blessed Lord, "As I have loved you, So love one another."

6. Such gainers may we be by Adam's fall, with regard both to the love of God and of our neighbour. But there is another grand point, which, though little adverted to, deserves our deepest consideration. By that one act of our first parent, not only "sin entered into the world," but pain also, and was alike the justice but the unspeakable goodness of God. For how much good does he continually bring out of this evil! How much holiness and happiness out of pain!

7. How innumerable are the benefits which God conveys to the children of men through the channel of sufferings! -- so that it might well be said, "What are termed afflictions in the language of men, are in the language of God styled blessings." Indeed, had there been no suffering in the world, a considerable part of religion, yea, and, in some respects, the most excellent part, could have had no place therein; since the very existence of it depends on our suffering; so that had there been no pain, it could have had no being. Upon this foundation, even our suffering, it is evident all our passive graces are built; yea, the noblest of all Christian graces, -- love enduring all things. Here is the ground for resignation to God, enabling us to say from the heart in every trying hour, "It is the Lord: Let him do what seemeth him good:" "Shall we receive good at the hand of the Lord, and shall we not receive evil!" And what a glorious spectacle is this! Did it not constrain even a Heathen to cry out, Ecce spectaculum Deo dignum! "See a sight worthy of God;" a good man struggling with adversity, and superior to it. Here is the ground for confidence in God, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on Him. What room could there be for trust in God if there was no such thing as pain or danger? Who might not say then, "The cup which my Father hath given me, shall I not drink it?" It is by sufferings that our faith is tried, and, therefore, made more acceptable to God. It is in the day of trouble that we have occasion to say, "Though he slay me, yet will I trust him." And this is well pleasing to God, that we should own him in the face of danger: in defiance of sorrow, sickness, pain, or death.

8. Again: Had there been neither natural nor moral evil in the world, what must have become of patience, meekness, gentleness, longsuffering? It is manifest they could have had no being; seeing all these have evil for their object. If, therefore, evil had never entered into the world, neither could these have had any place in it. For who could have returned good for evil, had there been no evil-doer in the universe? How had it been possible, on that supposition, to "overcome evil with good?" Will you say, "But all these graces might have been divinely infused into the hearts of men?" Undoubtedly they might: But if they had, there would have been no use or exercise for them. Whereas in the present state of things we can never long want occasion to exercise them: And the more they are exercised, the more all our graces are strengthened and increased. And in the same proportion as our resignation, our confidence in God, our patience and fortitude, our meekness, gentleness, and longsuffering, together with our faith, and love of God and man, increase, must our happiness increase, even in the present world.

9. Yet again: As God's permission of Adam's fall gave all his posterity a thousand opportunities of suffering, and thereby of exercising all those passive graces which increase both their holiness and happiness; so it gives them opportunities of doing good in numberless instances; of exercising themselves in various good works, which otherwise could have had no being. And what exertions of benevolence, of compassion, of godlike mercy, had then been totally prevented! Who could then have said to the Lover of men, --

Thy Mind throughout my life be shown,

While listening to the wretch's cry,

The widow's or the orphan's groan,

On mercy's wings I swiftly fly,

The poor and needy to relieve;

Myself, my all for them to give?

It is the just observation of a benevolent man, --

All worldly joys are less

Than that one joy of doing kindnesses.

Surely in "keeping this commandment," if to no other, "there is great reward." "As we have time, let us do good unto all men;" good of every kind, and in every degree. Accordingly, the more good we do, (other circumstances being equal,) the happier we shall be. The more we deal our bread to the hungry, and cover the naked with garments, -- the more we relieve the stranger and visit them that are sick or in prison, -- the more kind offices we do to those that groan under the various evils of human life, -- the more comfort we receive even in the present world, the greater the recompence we have in our own bosom.

10. To sum up what has been said under this head: As the more holy we are upon earth the more happy we must be; (seeing there is an inseparable connexion between holiness and happiness;) as the more good we do to others, the more of present reward redounds into our own bosom; even as our sufferings for God lead us to rejoice in him "with joy unspeakable and full of glory;" therefore, the fall of Adam, -- First, by giving us an opportunity of being far more holy, Secondly, by giving us the occasions of doing innumerable good works, which otherwise could not have been done, and, Thirdly, by putting it into our power to suffer for God, whereby "the Spirit of glory and of God resteth upon us," -- may be of such advantage to the children of men, even in the present life, as they will not thoroughly comprehend till they attain life everlasting.

11. It is then we shall be enabled fully to comprehend, not only the advantages which accrue at the present time to the sons of men by the fall of their first parent, but the infinitely greater advantages which they may reap from it in eternity. In order to form some conception of this, we may remember the observation of the Apostle: As "one star differeth from another star in glory, so also is the resurrection of the dead." The most glorious stars will undoubtedly be those who are the most holy, who bear most of that image of God wherein they were created; the next in glory to these will be those who have been most abundant in good works; and next to them, those that have suffered most, according to the will of God. But what advantages, in every one of these respects, will the children of God receive in heaven, by God's permitting the introduction of pain upon earth in consequence of sin! By occasion of this they attained many holy tempers, which other- wise could have had no being; -- resignation to God; confidence in him, in times of trouble and danger; patience, meekness, gentleness, longsuffering, and the whole train of passive virtues: And on account of this superior holiness, they will then enjoy superior happiness. Again: Every one will then "receive his own reward, according to his own labour:" Every individual will be "rewarded according to his work." But the fall gave rise to innumerable good works, which could otherwise never have existed; such as ministering to the necessities of saints; yea, relieving the distressed in every kind: And hereby innumerable stars will be added to their eternal crown. Yet again: There will be an abundant reward in heaven for suffering as well as for doing the will of God: "These light affliction, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Therefore that event which occasioned the entrance of suffering into the world, has thereby occasioned to all the children of God an increase of glory to all eternity. For although the sufferings themselves will be at an end; although

The pain of life shall then be o'er,

The anguish and distracting care;

There sighing grief shall weep no more;

And sin shall never enter there; --

Yet the joys occasioned thereby shall never end, but flow at God's right hand for evermore.

12. There is one advantage more that we reap from Adam's fall, which is not unworthy our attention. Unless in Adam all had died, being in the loins of their first parent, every descendant of Adam, every child of man, must have personally answered for himself to God. It seems to be a necessary consequence of this, that if he had once fallen, once violated any command of God, there would have been no possibility of his rising again; there was no help, but he must have perished without remedy. For that covenant knew not to show mercy: The word was, "The soul that sinneth, it shall die." Now who would not rather be on the footing he is now, -- under a covenant of mercy? Who would wish to hazard a whole eternity upon one stake? Is it not infinitely more desirable to be in a state wherein, though encompassed with infirmities, yet we do not run such a desperate risk, but if we fall, we may rise again? -- wherein we may say,

My trespass is grown up to heaven;

But far above the skies,

In Christ abundantly forgiven,

I see thy mercies rise!

13. In Christ! Let me entreat every serious person once more to fix his attention here. All that has been said, all that can be said, on these subjects, centres in this point: The fall of Adam produced the death of Christ. Hear, O heavens, and give ear, O earth! Yea,

Let earth and heaven agree,

Angels and men be join'd,

To celebrate with me

The Saviour of mankind;

To'adore the all-atoning Lamb,

And bless the sound of Jesu's name!

If God had prevented the fall of man, "the Word" had never been "made flesh;" nor had we ever "seen his glory, the glory as of the only-begotten of the Father." Those mysteries never had been displayed "which the" very "angels desire to look into." Methinks this consideration swallows up all the rest, and should never be out of our thoughts. Unless "by one man judgment had come upon all men to condemnation," neither angels nor men could ever have known "the unsearchable riches of Christ."

14. See, then, upon the whole, how little reason we have to repine at the fall of our first parent; since herefrom we may derive such unspeakable advantages, both in time and eternity. See how small pretence there is for questioning the mercy of God in permitting that event to take place; since therein mercy, by infinite degrees, rejoices over judgment. Where then is the man that presumes to blame God for not preventing Adam's sin? Should we not rather bless him from the ground of the heart, for therein laying the grand scheme of man's redemption, and making way for that glorious manifestation of his wisdom, holiness, justice, and mercy? If, indeed, God had decreed, before the foundation of the world, that millions of men should dwell in everlasting burnings, because Adam sinned hundreds or thousands of years before they had a being. I know not who could thank him for this, unless the devil and his angels: Seeing, on this supposition, all those millions of unhappy spirits would be plunged into hell by Adam's sin, without any possible advantage from it. But, blessed be God, this is not the case. Such a decree never existed. On the contrary, every one born of a woman may be an unspeakable gainer thereby: And none ever was or can be a loser but by his own choice.

15. We see here a full answer to that plausible account of the origin of evil, published to the world some years since, and supposed to be unanswerable: That it "necessarily resulted from the nature of matter, which God was not able to alter." It is very kind in this sweet-tongued orator to make an excuse for God! But there is really no occasion for it: God hath answered for himself. He made man in his own image; a spirit endued with understanding and liberty. Man, abusing that liberty, produced evil; brought sin and pain into the world. This God permitted, in order to a fuller manifestation of his wisdom, justice, and mercy, by bestowing on all who would receive it an infinitely greater happiness than they could possibly have attained if Adam had not fallen.

16. "O the depth of the riches both of the wisdom and knowledge of God!" Although a thousand particulars of "his judgments and of his ways are unsearchable" to us, and past our finding our; yet may we discern the general scheme running through time into eternity. "According to the counsel of his own will," the plan he had laid before the foundation of the world, he created the parent of all mankind in his own image; and he permitted all men to be made sinners, by the disobedience of that one man, that, by the obedience of one, all who receive the free gift may be infinitely holier and happier to all eternity.

[63] [text from the 1872 edition]

Sermon 60: The General Deliverance

Sermon 60 [64]

The General Deliverance

"The earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that subjected it: Yet in hope that the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For we know that the whole creation groaneth, and travaileth in pain together until now."

Rom. 8:19-22.

1. Nothing is more sure, than that as "the Lord is loving to every man," so "his mercy is over all his works;" all that have sense, all that are capable of pleasure or pain, of happiness or misery. In consequence of this, "He openeth his hand, and filleth all things living with plenteousness. He prepareth food for cattle," as well as "herbs for the children of men." He provideth for the fowls of the air, "feeding the young ravens when they cry unto him." "He sendeth the springs into the rivers, that run among the hills, to give drink to every beast of the field," and that even "the wild asses may quench their thirst." And, suitably to this, he directs us to be tender of even the meaner creatures; to show mercy to these also. "Thou shalt not muzzle the ox that treadeth out the corn:" -- A custom which is observed in the eastern countries even to this day. And this is by no means contradicted by St. Paul's question: "Doth God take care for oxen?" Without doubt he does. We cannot deny it, without flatly contradicting his word. The plain meaning of the Apostle is, Is this all that is implied in the text? Hath it not a farther meaning? Does it not teach us, we are to feed the bodies of those whom we desire to feed our souls? Meantime it is certain, God "giveth grass for the cattle," as well as "herbs for the use of men."

2. But how are these Scriptures reconcilable to the present state of things? How are they consistent with what we daily see round about us, in every part of the creation? If the Creator and Father of every living thing is rich in mercy towards all; if he does not overlook or despise any of the works of his own hands; if he wills even the meanest of them to be happy, according to their degree; how comes it to pass, that such a complication of evils oppresses, yea, overwhelms them? How is it that misery of all kinds overspreads the face of the earth? This is a question which has puzzled the wisest philosophers in all ages: And it cannot be answered without having recourse to the oracles of God. But, taking these for our guide we may inquire,

I. What was the original state of the brute creation?

II. In what state is it at present? And,

III. In what state will it be at the manifestation of the children of God?

I. 1. We may inquire, in the First place, What was the original state of the brute creation? And may we not learn this, even from the place which was assigned them; namely, the garden of God? All the beasts of the field, and all the fowls of the air, were with Adam in paradise. And there is no question but their state was suited to their place: It was paradisiacal; perfectly happy. Undoubtedly it bore a near resemblance to the state of man himself. By taking, therefore, a short view of the one, we may conceive the other. Now, "man was made in the image of God." But "God is a Spirit:" So therefore was man. (Only that spirit, being designed to dwell on earth, was lodged in an earthly tabernacle.) As such, he had an innate principle of self-motion. And so, it seems, has every spirit in the universe; this being the proper distinguishing difference between spirit and matter, which is totally, essentially passive and inactive, as appears from a thousand experiments. He was, after the likeness of his Creator, endued with understanding; a capacity of apprehending whatever objects were brought before it, and of judging concerning them. He was endued with a will, exerting itself in various affections and passions: And, lastly, with liberty, or freedom of choice; without which all the rest would have been in vain, and he would have been no more capable of serving his Creator than a piece of earth or marble; he would have been as incapable of vice or virtue, as any part of the inanimate creation. In these, in the power of self-motion, understanding, will, and liberty, the natural image of God consisted.

2. How far his power of self-motion then extended, it is impossible for us to determine. It is probable, that he had a far higher degree both of swiftness and strength, than any of his posterity ever had, and much less any of the lower creatures. It is certain, he had such strength of understanding as no man ever since had. His understanding was perfect in its kind; capable of apprehending all things clearly, and judging concerning them according to truth, without any mixture of error. His will had no wrong bias of any sort; but all his passions and affections were regular, Being steadily and uniformly guided by the dictates of his unerring understanding; embracing nothing but good, and every good in proportion to its degree of intrinsic goodness. His liberty likewise was wholly guided by his understanding: He chose, or refused, according to its direction. Above all, (which was his highest excellence, far more valuable than all the rest put together,) he was a creature capable of God; capable of knowing, loving, and obeying his Creator. And, in fact, he did know God, did unfeignedly love and uniformly obey him. This was the supreme perfection of man; (as it is of all intelligent beings;) the continually seeing, and loving, and obeying the Father of the spirits of all flesh. From this right state and right use of all his faculties, his happiness naturally flowed. In this the essence of his happiness consisted; But it was increased by all the things that were round about him. He saw, with unspeakable pleasure, the order, the beauty, the harmony, of all the creatures; of all animated, all inanimate nature; the serenity of the skies; the sun walking in brightness; the sweetly variegated clothing of the earth; the trees, the fruits, the flowers,

And liquid lapse of murmuring streams.

Nor was this pleasure interrupted by evil of any kind. It had no alloy of sorrow or pain, whether of body or mind. For while he was innocent he was impassive; incapable of suffering. Nothing could stain his purity of joy. And, to crown all, he was immortal.

3. To this creature, endued with all these excellent faculties, thus qualified for his high charge, God said, "Have thou dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." (Gen. 1:28.) And so the Psalmist: "Thou madest him to have dominion over the works of thy hands: Thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas." (Psalm 8:6.) So that man was God's vicegerent upon earth, the prince and governor of this lower world; and all the blessings of God flowed through him to the inferior creatures. Man was the channel of conveyance between his Creator and the whole brute creation.

4. But what blessings were those that were then conveyed through man to the lower creatures? What was the original state of the brute creatures, when they were first created? This deserves a more attentive consideration than has been usually given it. It is certain these, as well as man, had an innate principle of self-motion; and that, at least, in as high a degree as they enjoy it at this day. Again: They were endued with a degree of understanding; not less than that they are possessed of now. They had also a will, including various passions, which, likewise, they still enjoy: And they had liberty, a power of choice; a degree of which is still found in every living creature. Nor can we doubt but their understanding too was, in the beginning, perfect in its kind. Their passions and affections were regular, and their choice always guided by their understanding

5. What then is the barrier between men and brutes? the line which they cannot pass? It was not reason. Set aside that ambiguous term: Exchange it for the plain word, understanding: and who can deny that brutes have this? We may as well deny that they have sight or hearing. But it is this: Man is capable of God; the inferior creatures are not. We have no ground to believe that they are, in any degree, capable of knowing, loving, or obeying God. This is the specific difference between man and brute; the great gulf which they cannot pass over. And as a loving obedience to God was the perfection of man, so a loving obedience to man was the perfection of brutes. And as long as they continued in this, they were happy after their kind; happy in the right state and the right use of their respective faculties. Yea, and so long they had some shadowy resemblance of even moral goodness. For they had gratitude to man for benefits received, and a reverence for him. They had likewise a kind of benevolence to each other, unmixed with any contrary temper. How beautiful many of them were, we may conjecture from that which still remains; and that not only in the noblest creatures, but in those of the lowest order. And they were all surrounded, not only with plenteous food, but with every thing that could give them pleasure; pleasure unmixed with pain; for pain was not yet; it had not entered into paradise. And they too were immortal: For "God made not death; neither hath he pleasure in the death of any living."

6. How true then is that word, "God saw everything that he had made: and behold it was very good!" But how far is this from being the present case! In what a condition is the whole lower world! -- to say nothing of inanimate nature, wherein all the elements seem to be out of course, and by turns to fight against man. Since man rebelled against his Maker, in what a state is all animated nature! Well might the Apostle say of this: "The whole creation groaneth and travaileth together in pain until now." This directly refers to the brute creation In what state this is at present we are now to consider.

II. 1. As all the blessings of God in paradise flowed through man to the inferior creatures; as man was the great channel of communication, between the Creator and the whole brute creation; so when man made himself incapable of transmitting those blessings, that communication was necessarily cut off. The intercourse between God and the inferior creatures being stopped, those blessings could no longer flow in upon them. And then it was that "the creature," every creature, "was subjected to vanity," to sorrow, to pain of every kind, to all manner of evils: Not, indeed, "willingly," not by its own choice, not by any act or deed of its own; "but by reason of Him that subjected it," by the wise permission of God, determining to draw eternal good out of this temporary evil.

2. But in what respect was "the creature," every creature, then "made subject to vanity?" What did the meaner creatures suffer, when man rebelled against God? It is probable they sustained much loss, even in the lower faculties; their vigour, strength, and swiftness. But undoubtedly they suffered far more in their understanding; more than we can easily conceive. Perhaps insects and worms had then as much understanding as the most intelligent brutes have now: Whereas millions of creatures have, at present, little more understanding than the earth on which they crawl, or the rock to which they adhere. They suffered still more in their will, in their passions; which were then variously distorted, and frequently set in flat opposition to the little understanding that was left them. Their liberty, likewise, was greatly impaired; yea, in many cases, totally destroyed. They are still utterly enslaved to irrational appetites, which have the full dominion over them. The very foundations of their nature are out of course; are turned upside down. As man is deprived of his perfection, his loving obedience to God; so brutes are deprived of their perfection, their loving obedience to man. The far greater part of them flee from him; studiously avoid his hated presence. The most of the rest set him at open defiance; yea, destroy him, if it be in their power. A few only, those we commonly term domestic animals, retain more or less of their original disposition, (through the mercy of God,) love him still, and pay obedience to him.

3. Setting these few aside, how little shadow of good, of gratitude, of benevolence, of any right temper, is now to be found in any part of the brute creation! On the contrary, what savage fierceness, what unrelenting cruelty; are invariably observed in thousands of creatures; yea, is inseparable from their natures! Is it only the lion, the tiger, the wolf, among the inhabitants of the forest and plains -- the shark, and a few more voracious monsters, among the inhabitants of the waters, -- or the eagle, among birds, -- that tears the flesh, sucks the blood, and crushes the bones of their helpless fellow-creatures? Nay; the harmless fly, the laborious ant, the painted butterfly, are treated in the same merciless manner, even by the innocent songsters of the grove! The innumerable tribes of poor insects are continually devoured by them. And whereas there is but a small number, comparatively, of beasts of prey on the earth, it is quite otherwise in the liquid element. There are but few inhabitants of the waters, whether of the sea, or of the rivers, which do not devour whatsoever they can master: Yea, they exceed herein all the beasts of the forest, and all the birds of prey. For none of these have been ever observed to prey upon their own species:

Saevis inter se convenit ursis:

Even savage bears will not each other tear.

But the water-savages swallow up all, even of their own kind, that are smaller and weaker than themselves. Yea, such, at present, is the miserable constitution of the world, to such vanity is it now subjected, that an immense majority of creatures, perhaps a million to one, can no otherwise preserve their own lives, than by destroying their fellow-creatures!

4. And is not the very form, the outward appearance, of many of the creatures, as horrid as their dispositions? Where is the beauty which was stamped upon them when they came first out of the hands of their Creator? There is not the least trace of it left: So far from it, that they are shocking to behold! Nay, they are not only terrible and grisly to look upon, but deformed, and that to a high degree. Yet their features, ugly as they are at best, are frequently made more deformed than usual, when they are distorted by pain; which they cannot avoid, any more than the wretched sons of men. Pain of various kinds, weakness, sickness, diseases innumerable, come upon them; perhaps from within; perhaps from one another; perhaps from the inclemency of seasons; from fire, hail, snow, or storm; or from a thousand causes which they cannot foresee or prevent.

5. Thus, "as by one man sin entered into the world, and death by sin; even so death passed upon all men;" and not on man only, but on those creatures also that "did not sin after the similitude of Adam's transgression." And not death alone came upon them, but all of its train of preparatory evils; pain, and ten thousand sufferings. Nor these only, but likewise all those irregular passions, all those unlovely tempers, (which in men are sins, and even in the brutes are sources of misery,) "passed upon all" the inhabitants of the earth; and remain in all, except the children of God.

6. During this season of vanity, not only the feebler creatures are continually destroyed by the stronger; not only the strong are frequently destroyed by those that are of equal strength; but both the one and the other are exposed to the violence and cruelty of him that is now their common enemy, -- man. And if his swiftness or strength is not equal to theirs, yet his art more than supplies that defect. By this he eludes all their force, how great soever it be; by this he defeats all their swiftness; and, notwithstanding their various shifts and contrivances, discovers all their retreats. He pursues them over the widest plains, and through the thickest forests. He overtakes them in the fields of air, he finds them out in the depths of the sea. Nor are the mild and friendly creatures who still own his sway, and are duteous to his commands, secured thereby from more than brutal violence; from outrage and abuse of various kinds. Is the generous horse, that serves his master's necessity or pleasure with unwearied diligence, -- is the faithful dog, that waits the motion of his hand, or his eye, exempt from this? What returns for their long and faithful service do many of these poor creatures find? And what a dreadful difference is there, between What they suffer from their fellow-brutes, and what they suffer from the tyrant man! The lion, the tiger, or the shark, gives them pain from mere necessity, in order to prolong their own life; and puts them out of their pain at once: But the human shark, without any such necessity, torments them of his free choice; and perhaps continues their lingering pain till, after months or years, death signs their release.

III. 1. But will "the creature," will even the brute creation, always remain in this deplorable condition? God forbid that we should affirm this; yea, or even entertain such a thought! While "the whole creation groaneth together," (whether men attend or not,) their groans are not dispersed in idle air, but enter into the ears of Him that made them. While his creatures "travail together in pain," he knoweth all their pain, and is bringing them nearer and nearer to the birth, which shall be accomplished in its season. He seeth "the earnest expectation" wherewith the whole animated creation "waiteth for" that final "manifestation of the sons of God;" in which "they themselves also shall be delivered" (not by annihilation; annihilation is not deliverance) "from the" present "bondage of corruption, into" a measure of "the glorious liberty of the children of God."

2. Nothing can be more express: Away with vulgar prejudices, and let the plain word of God take place. They "shall be delivered from the bondage of corruption, into glorious liberty," -- even a measure, according as they are capable, -- of "the liberty of the children of God."

A general view of this is given us in the twenty-first chapter of the Revelation. When He that "sitteth on the great white throne" hath pronounced, "Behold, I make all things new;" when the word is fulfilled, "The tabernacle of God is with men, and they shall be his people, and God himself shall be with them and be their God;" -- then the following blessing shall take place (not only on the children of men; there is no such restriction in the text; but) on every creature according to its capacity: "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: For the former things are passed away."

3. To descend to a few particulars: The whole brute creation will then, undoubtedly, be restored, not only to the vigour, strength, and swiftness which they had at their creation, but to a far higher degree of each than they ever enjoyed. They will be restored, not only to that measure of understanding which they had in paradise, but to a degree of it as much higher than that, as the understanding of an elephant is beyond that of a worm. And whatever affections they had in the garden of God, will be restored with vast increase; being exalted and refined in a manner which we ourselves are not now able to comprehend. The liberty they then had will be completely restored, and they will be free in all their motions. They will be delivered from all irregular appetites, from all unruly passions, from every disposition that is either evil in itself, or has any tendency to evil. No rage will be found in any creature, no fierceness, no cruelty, or thirst for blood. So far from it that "the wolf shall dwell with the lamb, the leopard shall lie down with the kid; the calf and the young lion together; and a little child shall lead them. The cow and the bear shall feed together; and the lion shall eat straw like the ox. They shall not hurt nor destroy in all my holy mountain." (Isaiah 11:6.)

4. Thus, in that day, all the vanity to which they are now helplessly subject will be abolished; they will suffer no more, either from within or without; the days of their groaning are ended. At the same time, there can be no reasonable doubt, but all the horridness of their appearance, and all the deformity of their aspect, will vanish away, and be exchanged for their primeval beauty. And with their beauty their happiness will return; to which there can then be no obstruction. As there will be nothing within, so there will be nothing without, to give them any uneasiness: No heat or cold, no storm or tempest, but one perennial spring. In the new earth, as well as in the new heavens, there will be nothing to give pain, but everything that the wisdom and goodness of God can create to give happiness. As a recompence for what they once suffered, while under the "bondage of corruption," when God has "renewed the face of the earth," and their corruptible body has put on incorruption, they shall enjoy happiness suited to their state, without alloy, without interruption, and without end.

5. But though I doubt not that the Father of All has a tender regard for even his lowest creatures, and that, in consequence of this, he will make them large amends for all they suffer while under their present bondage; yet I dare not affirm that he has an equal regard for them and for the children of men. I do not believe that

He sees with equal eyes, as Lord of all,

A hero perish, or a sparrow fall.

By no means. This is exceeding pretty; but it is absolutely false. For though

Mercy, with truth and endless grace,

O'er all his works doth reign,

Yet chiefly he delights to bless

His favourite creature, man.

God regards his meanest creatures much; but he regards man much more. He does not equally regard a hero and a sparrow; the best of men and the lowest of brutes. "How much more does your heavenly Father care for you!" says He "who is in the bosom of his Father." Those who thus strain the point, are clearly confuted by his question, "Are not ye much better than they?" Let it suffice, that God regards everything that he hath made, in its own order, and in proportion to that measure of his own image which he has stamped upon it.

6. May I be permitted to mention here a conjecture concerning the brute creation? What, if it should then please the all-wise, the all-gracious Creator to raise them higher in the scale of beings? What, if it should please him, when he makes us "equal to angels," to make them what we are now, -- creatures capable of God; capable of knowing and loving and enjoying the Author of their being? If it should be so, ought our eye to be evil because he is good? However this be, he will certainly do what will be most for his own glory.

7. If it be objected to all this, (as very probably it will,) "But of what use will those creatures be in that future state?" I answer this by another question, What use are they of now? If there be (as has commonly been supposed) eight thousand species of insects, who is able to inform us of what use seven thousand of them are? If there are four thousand species of fishes, who can tell us of what use are more than three thousand of them? If there are six hundred sorts of birds, who can tell of what use five hundred of those species are? If there be four hundred sorts of beasts, to what use do three hundred of them serve? Consider this; consider how little we know of even the present designs of God; and then you will not wonder that we know still less of what he designs to do in the new heavens and the new earth.

8. "But what end does it answer to dwell upon this subject, which we so imperfectly understand?" To consider so much as we do understand, so much as God has been pleased to reveal to us, may answer that excellent end -- to illustrate that mercy of God which "is over all his works." And it may exceedingly confirm our belief that, much more, he "is loving to every man." For how well may we urge our Lord's words, "Are not ye much better than they?" If, then, the Lord takes such care of the fowls of the air, and of the beasts of the field, shall he not much more take care of you, creatures of a nobler order? If "the Lord will save," as the inspired writer affirms, "both man and beast," in their several degrees, surely "the children of men may put their trust under the shadow of his wings!"

9. May it not answer another end; namely, furnish us with a full answer to a plausible objection against the justice of God, in suffering numberless creatures that never had sinned to be so severely punished? They could not sin, for they were not moral agents. Yet how severely do they suffer! -- yea, many of them, beasts of burden in particular, almost the whole time of their abode on earth; So that they can have no retribution here below. But the objection vanishes away, if we consider that something better remains after death for these poor creatures also; that these, likewise, shall one day be delivered from this bondage of corruption, and shall then receive an ample amends for all their present sufferings.

10. One more excellent end may undoubtedly be answered by the preceding considerations. They may encourage us to imitate Him whose mercy is over all his works. They may soften our hearts towards the meaner creatures, knowing that the Lord careth for them. It may enlarge our hearts towards those poor creatures, to reflect that, as vile as they appear in our eyes, not one of them is forgotten in the sight of our Father which is in heaven. Through all the vanity to which they are now subjected, let us look to what God hath prepared for them. Yea, let us habituate ourselves to look forward, beyond this present scene of bondage, to the happy time when they will be delivered therefrom into the liberty of the children of God.

11. From what has been said, I cannot but draw one inference, which no man of reason can deny. If it is this which distinguishes men from beasts, -- that they are creatures capable of God, capable of knowing and loving and enjoying him; then whoever is "without God in the world," whoever does not know or love or enjoy God, and is not careful about the matter, does, in effect, disclaim the nature of man, and degrade himself into a beast. Let such vouchsafe a little attention to those remarkable words of Solomon: "I said in my heart concerning the estate of the sons of men, -- They might see that they themselves are beasts." (Eccles. 3:18.) These sons of men are undoubtedly beasts; and that by their own act and deed; for they deliberately and wilfully disclaim the sole characteristic of human nature. It is true, they may have a share of reason; they have speech, and they walk erect; but they have not the mark, the only mark, which totally separates man from the brute creation. "That which befalleth beasts, the same thing befalleth them." They are equally without God in the world; "so that a man" of this kind "hath no pre-eminence above a beast."

12. So much more let all those who are of a nobler turn of mind assert the distinguishing dignity of their nature. Let all who are of a more generous spirit know and maintain their rank in the scale of beings. Rest not till you enjoy the privilege of humanity -- the knowledge and love of God. Lift up your heads, ye creatures capable of God! Lift up your hearts to the Source of your being!

Know God, and teach your souls to know

The joys that from religion flow.

Give your hearts to Him who, together with ten thousand blessings, has given you his Son, his only Son! Let your continual "fellowship be with the Father, and with his Son, Jesus Christ!" Let God be in all your thoughts, and ye will be men indeed. Let him be your God and your All, -- the desire of your eyes, the joy of your heart, and your portion for ever.

[64] [text of the 1872 edition]

Sermon 61: The Mystery of Iniquity

Sermon 61 [65]

The Mystery of Iniquity

"The mystery of iniquity doth already work."

2 Thess. 2:7.

1. Without inquiring how far these words refer to any particular event in the Christian Church, I would at present take occasion from them to consider that important question, -- In what manner the mystery of iniquity hath wrought among us till it hath well-nigh covered the whole earth.

2. It is certain that "God made man upright;" perfectly holy and perfectly happy: But by rebelling against God, he destroyed himself, lost the favour and the image of God, and entailed sin, with its attendant, pain, on himself and all his posterity. Yet his merciful Creator did not leave him in this helpless, hopeless state: He immediately appointed his Son, his well-beloved Son, "who is the brightness of his glory, the express image of his person," to be the Saviour of men; "the propitiation for the sins of the whole world;" the great Physician who, by his almighty Spirit, should heal the sickness of their souls, and restore them not only to the favour, but to "the image of God wherein they were created."

3. This great mystery of godliness began to work from the very time of the original promise. Accordingly, the Lamb being, in the purpose of God, "slain from the beginning of the world," from the same period his sanctifying Spirit began to renew the souls of men. We have an undeniable instance of this in Abel, who "obtained a testimony" from God "that he was righteous." (Heb. 11:4.) And from that very time all that were partakers of the same faith were partakers of the same salvation; were not only re-instated in the favour, but likewise restored to the image, of God.

4. But how exceeding small was the number of these even from the earliest ages! No sooner did "the sons of men multiply upon the face of the earth," than God, looking down from heaven, "saw that the wickedness of man was great in the earth;" so great that "every imagination of the thoughts of his heart was evil," only evil, and that "continually." (Gen. 6:1-5.) And so it remained, without any intermission, till God executed that terrible sentence, "I will destroy man whom I have created from the face of the earth." (Gen. 6:7.)

5. Only "Noah found grace in the eyes of the Lord;" being "a just man, and perfect in his generations." Him, therefore, with his wife, his sons, and their wives, God preserved from the general destruction. And one might have imagined that this small remnant would likewise have been "perfect in their generations." But how far was this from being the case! Presently after this signal deliverance we find one of them, Ham, involved in sin, and under his father's curse. And how did "the mystery of iniquity" afterwards work, not only in the posterity of Ham, but in the posterity of Japheth; yea, and of Shem, -- Abraham and his family only excepted!

6. Yea, how did it work even in the posterity of Abraham; in God's chosen people! Were not these also, down to Moses, to David, to Malachi, to Herod the Great, a faithless and stubborn generation, a "sinful nation, a people laden with iniquity," continually forsaking the Lord, and "provoking the Holy One of Israel?" And yet we have no reason to believe that these were worse than the nations that surrounded them, who were universally swallowed up in all manner of wickedness, as well as in damnable idolatries; not having the God of heaven "in all their thoughts," but working all uncleanness with greediness.

7. In the fulness of time, when iniquity of every kind, when ungodliness and unrighteousness, had spread over all nations, and covered the earth as a flood, it pleased God to lift up a standard against it by "bringing his first-begotten into the world." Now, then, one would expect "the mystery of godliness" would totally prevail over "the mystery of iniquity;" that the Son of God would be "a light to lighten the Gentiles," as well as "salvation to his people Israel." All Israel, one would think, yea, and all the earth, will soon be filled with the glory of the Lord. Nay: "The mystery of iniquity" prevailed still, well-nigh over the face of the earth. How exceeding small was the number of those whose souls were healed by the Son of God himself! "When Peter stood up in the midst of them, the number of names was about a hundred and twenty." (Acts 1:15.) And even these were but imperfectly healed; the chief of them being a little before so weak in faith that, though they did not, like Peter, forswear their Master, yet "they all forsook him and fled:" A plain proof that the sanctifying "Spirit was not" then "given, because Jesus was not glorified."

8. It was then, when he had "ascended up on high, and led captivity captive," that "the promise of the Father" was fulfilled, which they had heard from him. It was then he began to work like himself, showing that "all power was given to him in heaven and earth." "When the day of Pentecost was fully come, suddenly there came a sound from heaven, as of a rushing mighty wind, and there appeared tongues as of fire; and they were all filled with the Holy Ghost." (Acts 2:1.) In consequence of this, three thousand souls received medicine to heal their sickness, were restored to the favour and the image of God under one sermon of St. Peter's. (Acts 2:41.) "And the Lord added to them daily, "not such as should be saved; a manifest perversion of the text; but "such as were saved." The expression is peculiar; and so indeed is the position of the words, which run thus: "And the Lord added those that were saved daily to the church." First, they "were saved" from the power of sin; then they "were added" to the assembly of the faithful.

9. In order clearly to see how they were already saved, we need only observe the short account of them which is recorded in the latter part of the second and in the fourth chapter. "They continued steadfastly in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in the prayers:" That is, they were daily taught by the Apostles, and had all things common, and received the Lord's supper, and attended all the public service. (Acts 2:42.) "And all that believed were together, and had all things common; and sold their possessions, and parted them to all men, as every man had need." (Acts 2:44, 45.) And again: "The multitude of them that believed," now greatly increased, "were of one heart and of one soul: Neither said any of them that aught of the things which he possessed was his own; but they had all things common." (Acts 4:32.) And yet again: "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 at the Apostles' feet: And distribution was made unto every man according as he had need." (Acts 4:33-35.)

10. But here a question will naturally occur: "How came they to act thus, to have all things in common, seeing we do not read of any positive command to do this?" I answer, There needed no outward command: The command was written on their hearts. It naturally and necessarily resulted from the degree of love which they enjoyed. Observe! "They were of one heart, and of one soul:" And not so much as one (so the words run) said, (they could not, while their hearts so overflowed with love,) "that any of the things which he possessed was his own." And wheresoever the same cause shall prevail, the same effect will naturally follow.

11. Here was the dawn of the proper gospel day. Here was a proper Christian Church. It was now "the Sun of Righteousness" rose upon the earth, "with healing in his wings." He did now "save his people from their sins:" He "healed all their sickness." He not only taught that religion which is the true "healing of the soul," but effectually planted it in the earth; filling the souls of all that believed in him with righteousness, -- gratitude to God, and good-will to man; attended with a peace that surpassed all understanding, and with joy unspeakable and full of glory.

12. But how soon did "the mystery of iniquity" work again, and obscure the glorious prospect! It began to work (not openly indeed, but covertly) in two of the Christians, Ananias and Sapphira. "They sold their possession," like the rest, and probably for the same motive; but afterwards, giving place to the devil, and reasoning with flesh and blood, they "kept back part of the price." See the first Christians, that "made shipwreck of faith and a good conscience;" the first that "drew back to perdition;" instead of continuing to "believe to the" final "salvation of the soul!" Mark the first plague which infected the Christian Church; namely, the love of money! And will it not be the grand plague in all generations, whenever God shall revive the same work? O ye believers in Christ, take warning! Whether you are yet but little children, or young men that are strong in the faith, see the snare; your snare in particular, -- that which you will be peculiarly exposed to after you have escaped from gross pollutions. "Love not the world, neither the things of the world! If any man love the world," whatever he was in times past, "the love of the Father is not" now "in him!"

13. However, this plague was stayed in the first Christian Church, by instantly cutting off the infected persons. By that signal judgment of God on the first offenders, "great fear came upon all;" (Acts 5:11; ) so that, for the present at least, not one dared to follow their example. Meantime believers, men full of faith and love, who rejoiced to have all things in common, "were the more added to the Lord, multitudes both of men and women." (Acts 5:14.)

14. If we inquire in what manner "the mystery of iniquity," the energy of Satan, began to work again in the Christian Church, we shall find it wrought in quite a different way; putting on quite another shape: Partiality crept in among the Christian believers. Those by whom the distribution to everyone was made had respect of persons; largely supplying those of their own nation, while the other widows, who were not Hebrews, "were neglected in the daily administration." (Acts 6:1.) Distribution was not made to them according as everyone had need. Here was a manifest breach of brotherly love in the Hebrews; a sin both against justice and mercy: Seeing the Grecians, as well as the Hebrews, had "sold all they had, and laid the price at the Apostles' feet." See the second plague that broke in upon the Christian Church! -- Partially; respect of persons; too much regard for those of our own side; and too little for others, though equally worthy.

15. The infection did not stop here, but one evil produced many more. From partiality in the Hebrews, "there arose in the Grecians a murmuring against" them; not only discontent and resentful thoughts, but words suitable thereto; unkind expressions, hard speeches, evil-speaking, and backbiting, naturally followed. And by the "root of bitterness" thus "springing up," undoubtedly "many were defiled." The Apostles indeed soon found out a means of removing the occasion of this murmuring; yet so much of the evil root remained, that God saw it needful to use a severer remedy. He let loose the world upon them all; if haply by their sufferings, by the spoiling of their goods, by pain, imprisonment, and death itself, he might at once punish and amend them. And persecution, God's last remedy for a backsliding people, had the happy effect for which he intended it. Both the partiality of the Hebrews ceased, and the murmuring of the Grecians: And "then had the churches rest, and were edified;" built up in the love of God and one another; "and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied." (Acts 9:31.)

16. It seems to have been some time after this, that "the mystery of iniquity" began to work in the form of zeal. Great troubles arose by means of some who zealously contended for circumcision, and the rest of the ceremonial law; till the Apostles and Elders put an end to the spreading evil, by that final determination, -- "It seemed good unto the Holy Ghost, and to us, to lay on you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts 15:28, 29.) Yet was not this evil so thoroughly suppressed, but that it frequently broke out again; as we learn from various parts of St. Paul's Epistles, particularly that to the Galatians.

17. Nearly allied to this was another grievous evil, which at the same time sprang up in the Church; -- want of mutual forbearance, and, of consequence, anger, strife, contention, variance. One very remarkable instance of this we find in this very chapter. When "Paul said to Barnabas, Let us visit the brethren where we have preached the word, Barnabas determined to take with him John;" because he was "his sister's son." "But Paul thought it not good to take him who had deserted them before." And he had certainly reason on his side. But Barnabas resolved to have his own way. egeneto oun paroxysmos, -- and there was a fit of anger. It does not say, on St. Paul's side: Barnabas only had passion, to supply the want of reason. Accordingly he departed from the work, and went home; while St. Paul went forward "through Syria and Cilicia, confirming the churches." (Acts 15:41.)

18. The very first society of Christians at Rome were not altogether free from this evil leaven. There were "divisions and offences" among them also; (Rom. 16:17; ) although, in general, they seem to have "walked in love." But how early did the "mystery of iniquity" work, and how powerfully, in the Church at Corinth! Not only schisms and heresies, animosities, fierce and bitter contentions were among them; but open, actual sins; yea, "such fornication as was not named among the Heathens." (1 Cor. 5:1.) Nay, there was need to remind them that "neither adulterers, nor thieves, nor drunkards" could "enter into the kingdom of heaven." (1 Cor. 6:9, 10.) And in all St. Paul's Epistles we meet with abundant proof, that tares grew up, with the wheat in all the Churches, and that "the mystery of iniquity" did every where, in a thousand forms, counterwork "the mystery of godliness."

19. When St. James wrote his Epistle, directed more immediately "to the twelve tribes scattered abroad," to the converted Jews, the tares sown among his wheat had produced a plentiful harvest. That grand pest of Christianity, a faith without works, was spread far and wide; filling the Church with a "wisdom from beneath," which was "earthly, sensual, devilish," and which gave rise, not only to rash judging and evil-speaking, but to "envy, strife, confusion, and every evil work." Indeed, whoever peruses the fourth and fifth chapters of this Epistle, with serious attention, will be inclined to believe, that even in this early period the tares had nigh choked the wheat, and that among most of those to whom St. James wrote, no more than the form of godliness, if so much, was left.

20. St. Peter wrote about the same time "to the strangers," the Christians, "scattered abroad through" all those spacious provinces of "Pontus, Galatia, Cappadocia, Asia" Minor, "and Bithynia." These, probably, were some of the most eminent Christians that were then in the world. Yet how exceeding far were even these from being "without spot and blemish!" And what grievous tares were here also growing up with the wheat! Some of them were "bringing in damnable heresies, even denying the Lord that bought them:" (2 Pet. 2:1.) And "many followed their pernicious ways;" of whom the Apostle gives that terrible character: "They walk after the flesh," in "the lust of uncleanness, like brute beasts, made to be taken and destroyed. Spots they are, and blemishes, while they feast with you;" (in the "feasts of charity," then celebrated throughout the whole Church:) "having eyes full of adultery, and that cannot cease from sin. These are wells without water, clouds that are carried with a tempest, for whom the mist of darkness is reserved for ever." And yet these very men were called Christians, and were even then in the bosom of the Church! Nor does the Apostle mention them as infesting any one particular church only; but as a general plague, which even then was dispersed far and wide among all the Christians to whom he wrote!

21. Such is the authentic account of "the mystery of iniquity" working even in the apostolic Churches! -- an account given, not by the Jews or Heathens, but by the Apostles themselves. To this we may add the account which is given by the Head and Founder of the Church; Him "who holds the stars in his right hand;" who is "the faithful and true Witness." We may easily infer what was the state of the Church in general, from the state of the seven Churches in Asia. One of these indeed, the Church of Philadelphia, had "kept his word, and had not denied his name;" (Rev. 3:8; ) the Church of Smyrna was likewise in a flourishing state: But all the rest were corrupted, more or less; insomuch that many of them were not a jot better than the present race of Christians; and our Lord then threatened, what he has long since performed, to "remove the candlestick" from them.

22. Such was the real state of the Christian Church, even during the first century; while not only St. John, but most of the Apostles were present with and presided over it. But what a mystery is this, that the All-wise, the All-gracious, the Almighty, should suffer it so to be, not in one only, but as far as we can learn, in every Christian society, those of Smyrna and Philadelphia excepted! And how came these to be excepted? Why were these less corrupted (to go no farther) than the other Churches of Asia? It seems, because they were less wealthy. The Christians in Philadelphia were not literally "increased in goods," like those in Ephesus or Laodicea; and if the Christians at Smyrna had acquired more wealth, it was swept away by persecution. So that these, having less of this world's goods, retained more of the simplicity and purity of the gospel.

23. But how contrary is this scriptural account of the ancient Christians to the ordinary apprehensions of men! We have been apt to imagine, that the Primitive Church was all excellence and perfection; answerable to that strong description which St. Peter cites from Moses: "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people." And such, without all doubt, the first Christian Church, which commenced at the day of Pentecost, was. But how soon did the fine gold become dim! How soon was the wine mixed with water! How little time elapsed, before the "god of this world" so far regained his empire, that Christians in general were scarce distinguishable from Heathens, save by their opinions and modes of worship!

24. And if the state of the Church in the very first century was so bad, we cannot suppose it was any better in the second. Undoubtedly it grew worse and worse. Tertullian, one of the most eminent Christians of that age, has given us an account of it in various parts of his writings, whence we learn that real, internal religion was hardly found; nay, that not only the tempers of the Christians were exactly the same with those of their heathen neighbours, (pride, passion, love of the world reigning alike in both,) but their lives and manners also. The bearing a faithful testimony against the general corruption of Christians, seems to have raised the outcry against Montanus; and against Tertullian himself, when he was convinced that the testimony of Montanus was true. As to the heresies fathered upon Montanus, it is not easy to find what they were. I believe his grand heresy was, the maintaining that "without" inward and outward "holiness no man shall see the Lord."

25. Cyprian, Bishop of Carthage, in every respect an unexceptionable witness, who flourished about the middle of the third century, has left us abundance of letters, in which he gives a large and particular account of the state of religion in his time. In reading this, one would be apt to imagine, he was reading an account of the present century: So totally void of true religion were the generality both of the laity and clergy, so immersed in ambition, envy, covetousness, luxury, and all other vices, that the Christians of Africa were then exactly the same as the Christians of England are now.

26. It is true, that during this whole period, during the first three centuries, there were intermixed longer or shorter seasons wherein true Christianity revived. In those seasons the justice and mercy of God let loose the Heathens upon the Christians. Many of these were then called to resist unto blood. And "the blood of the martyrs was the seed of the Church." The apostolic spirit returned; and many "counted not their lives dear unto themselves, so they might finish their course with joy." Many others were reduced to happy poverty; and being stripped of what they had loved too well, they "remembered from whence they were fallen, and repented, and did their first works."

27. Persecution never did, never could, give any lasting wound to genuine Christianity. But the greatest it ever received, the grand blow which was struck at the very root of that humble, gentle, patient love, which is the fulfilling of the Christian law, the whole essence of true religion, was struck in the fourth century by Constantine the Great, when he called himself a Christian, and poured in a flood of riches, honours, and power upon the Christians; more especially upon the Clergy. Then was fulfilled in the Christian Church, what Sallust says of the people of Rome: Sublata imperii aemula, non sensim, sed praecipiti cursu, a virtutibus descitum, ad vitia transcursum. [Mr. Wesley doubtless quoted from memory; and this accounts for the slight mistake into which he has here fallen. the passage referred to does not occur in Sallust, but in Velleius Paterculus, and reads thus: -- Remoto Carthaginis metu, sublataque imperri aemula, non gradu, sed praecipiti cursu, a virtute descitum, ad vitia transcursum. Lib. ii. cap. 1. -- Edit.] Just so, when the fear of persecution was removed, and wealth and honour attended the Christian profession, the Christians "did not gradually sink, but rushed headlong into all manner of vices." Then "the mystery of iniquity" was no more hid, but stalked abroad in the face of the sun. Then, not the golden but the iron age of the Church commenced: Then one might truly say,

Protinus irrupit venae pejoris in aevum

Omne nefas; fugere pudor, verumque fidesque,

In quorum subiere locum fraudesque, dolique,

Insidiaeque, et vis, et amor sceleratus habendi.

At once, in that unhappy age, broke in

All wickedness, and every deadly sin:

Truth, modesty, and love fled far away,

And force, and thirst of gold, claim'd universal sway,

28. And this is the event which most Christian expositors mention with such triumph! yea, which some of them suppose to be typified in the Revelation, by "the New Jerusalem coming down from heaven!" Rather say, it was the coming of Satan and all his legions from the bottomless pit: Seeing from that very time he hath set up his throne over the face of the whole earth, and reigned over the Christian as well as the Pagan world with hardly any control. Historians, indeed, tell us, very gravely, of nations, in every century, who were by such and such (Saints without doubt!) converted to Christianity: But still these converts practised all kinds of abominations, exactly as they did before; no way differing, either in their tempers or in their lives, from the nations that were still called Heathens. Such has been the deplorable state of the Christian Church, from the time of Constantine till the Reformation. A Christian nation, a Christian city, (according to the scriptural model,) was nowhere to be seen; but every city and country, a few individuals excepted, was plunged in all manner of wickedness.

29. Has the case been altered since the Reformation? Does "the mystery of iniquity" no longer work in the Church? No: The Reformation itself has not extended to above one third of the Western Church: so that two thirds of this remain as they were; so do the Eastern, Southern, and Northern Churches. They are as full of heathenish, or worse than heathenish, abominations, as ever they were before. And what is the condition of the Reformed Churches? It is certain that they were reformed in their opinions, as well as their modes of worship. But is not this all? Were either their tempers or lives reformed? Not at all. Indeed many of the Reformers themselves complained, that "the Reformation was not carried far enough." But what did they mean? Why, that they did not sufficiently reform the rites and ceremonies of the Church. Ye fools and blind! to fix your whole attention on the circumstantials of religion! Your complaint ought to have been, the essentials of religion were not carried far enough! You ought vehemently to have insisted on an entire change of men's tempers and lives; on their showing they had "the mind that was in Christ," by "walking as he also walked." Without this, how exquisitely trifling was the reformation of opinions and rites and ceremonies! Now, let any one survey the state of Christianity in the Reformed parts of Switzerland; in Germany, or France; in Sweden, Denmark, Holland; in Great Britain and Ireland. How little are any of these Reformed Christians better than heathen nations! Have they more, (I will not say, communion with God, although there is no Christianity without it,) but have they more justice, mercy, or truth, than the inhabitants of China, or Indostan? O no! we must acknowledge with sorrow and shame, that we are far beneath them!

That we, who by thy Name are named,

The heathens unbaptized out-sin!

30. Is not this the falling away or apostasy from God, foretold by St. Paul in his Second Epistle to the Thessalonians? (2 Thess. 2:3.) Indeed, I would not dare to say, with George Fox, that this apostasy was universal; that there never were any real Christians in the world, from the days of the Apostles till his time. But we may boldly say, that wherever Christianity has spread, the apostasy has spread also; insomuch that, although there are now, and always have been, individuals who were real Christians; yet the whole world never did, nor can at this day, show a Christian country or city.

31. I would now refer it to every man of reflection, who believes the Scriptures to be of God, whether this general apostasy does not imply the necessity of a general reformation? Without allowing this, how can we possibly justify either the wisdom or goodness of God? According to Scripture, the Christian religion was designed for "the healing of the nations;" for the saving from sin by means of the Second Adam, all that were "constituted sinners" by the first. But it does not answer this end: It never did; unless for a short time at Jerusalem. What can we say, but that if it has not yet, it surely will answer it? The time is coming, when not only "all Israel shall be saved," but "the fullness of the Gentiles will come in." The time cometh, when "violence shall no more be heard in the earth, wasting or destruction within our borders;" but every city shall call her "walls Salvation, and her gates Praise;" when the people, saith the Lord, "shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified." (Isa. 60:18, 21.)

32. From the preceding considerations we may learn the full answer to one of the grand objections of infidels against Christianity; namely, the lives of Christians. Of Christians, do you say? I doubt whether you ever knew a Christian in your life. When Tomo Chachi, the Indian Chief, keenly replied to those who spoke to him of being a Christian, "Why, these are Christians at Savannah! These are Christians at Frederica!" -- the proper answer was, "No, they are not; they are no more Christians than you and Sinauky." "But are not those Christians in Canterbury, in London, in Westminster?" No: no more than they are angels. None are Christians, but they that have the mind which was in Christ, and walk as he walked. "Why, if these only are Christians," said an eminent wit, "I never saw a Christian yet." I believe it: You never did; and, perhaps, you never will; for you will never find them in the grand or the gay world. The few Christians that are upon the earth, are only to be found where you never look for them. Never therefore, urge this objection more: Never object to Christianity the lives or tempers of Heathens. Though they are called Christians, the name does not imply the thing: They are as far from this as hell from heaven!

33. We may learn from hence, Secondly, the extent of the fall, -- the astonishing spread of original corruption. What among so many thousands, so many millions, is there "none righteous, no, not one?" Not by nature. But including the grace of God, I will not say with the heathen poet, --

Rari quippe boni: numero vix sunt totidem, quot

Thebarum portae, vel divitis ostia Nili.

[The following is Gifford's translation of this quotation from Juvenal: --

-- The good are few! "the valued file"

Scarce pass the gates of Thebes, the mouths of Nile.

-- Edit.]

As if he had allowed too much, in supposing there were a hundred good men in the Roman Empire, he comes to himself, and affirms there are hardly seven. Nay, surely, there were seven thousand! There were so many long ago in one small nation, where Elijah supposed there were none at all. But, allowing a few exceptions, we are authorized to say, "The whole world lieth in wickedness;" yea, "in the wicked one," as the words properly signify. "Yes, the whole heathen world." Yea, and the Christian too; (so called;) for where is the difference, save in a few externals? See with your own eyes! Look into that large country, Indostan. There are Christians and Heathens too. Which have more justice, mercy, and truth? the Christians or the Heathens? Which are most corrupt, infernal, devilish, in their tempers and practice? the English or the Indians? Which have desolated whole countries, and clogged the rivers with dead bodies?

O sacred name of Christian! how profaned!

O earth, earth, earth! how dost thou groan under the villainies of thy Christian inhabitants!

34. From many of the preceding circumstances we may learn, Thirdly, what is the genuine tendency of riches: What a baleful influence they have had, in all ages, upon pure and undefiled religion. Not that money is an evil of itself: It is applicable to good as well as bad purposes. But, nevertheless, it is an undoubted truth, that "the love of money is the root of all evil;" and also, that the possession of riches naturally breeds the love of them. Accordingly, it is an old remark,

Crescit amor nummi, quantum ipsa pecunia crescit:

"As money increases, so does the love of it;" and always will, without a miracle of grace. Although, therefore, other causes may concur; yet this has been, in all ages, the principal cause of the decay of true religion in every Christian community. As long as the Christians in any place were poor, they were devoted to God. While they had little of the world, they did not love the world; but the more they had of it, the more they loved it. This constrained the Lover of their souls, at various times, to unchain their persecutors; who, by reducing them to their former poverty, reduced them to their former purity. But still remember, riches have, in all ages, been the bane of genuine Christianity!

35. We may learn hence, Fourthly, how great watchfulness they need who desire to be real Christians; considering what a state the world is in! May not each of them well say,

Into a world of ruffians sent,

I walk on hostile ground:

Wild human bears, on slaughter bent,

And ravening wolves surround?

They are the more dangerous, because they commonly appear in sheep's clothing. Even those who do not pretend to religion, yet make fair professions of good-will, of readiness to serve us, and, perhaps, of truth and honesty. But beware of taking their word! Trust not any man, until he fears God! It is a great truth,

He that fears no God, can love no friend:

Therefore stand upon your guard against every one that is not earnestly seeking to save his soul. We have need to keep both our heart and mouth as "with a bridle, while the ungodly are in our sight." Their conversation, their spirit, is infectious, and steals upon us unawares, we know not how. "Happy is the man that feareth always," in this sense also, lest he should partake of other men's sins. O "keep thyself pure!" "Watch and pray, that thou enter not into temptation!"

36. We may learn from hence, Lastly, what thankfulness becomes those who have escaped the corruption that is in the world; whom God hath chosen out of the world, to be holy and unblamable. "Who is it that maketh thee to differ?" "And what hast thou which thou hast not received?" Is it not "God" alone "who worketh in thee both to will and to do of his good pleasure?" "And let those give thanks whom the Lord hath redeemed and delivered from the hand of the enemy." Let us praise him, that he hath given us to see the deplorable state of all that are round about us, to see the wickedness which overflows the earth, and yet not be borne away by the torrent! We see the general, the almost universal contagion; and yet it cannot approach to hurt us! Thanks be unto Him "who hath delivered us from so great a death, and doth still deliver!" And have we not farther ground for thankfulness, yea, and strong consolation, in the blessed hope which God hath given us, that the time is at hand, when righteousness shall be as universal as unrighteousness is now? Allowing that "the whole creation now groaneth together" under the sin of man, our comfort is, it will not always groan: God will arise and maintain his own cause; and the whole creation shall then be delivered both from moral and natural corruption. Sin, and its consequence, pain, shall be no more: Holiness and happiness will cover the earth. Then shall all the ends of the world see the salvation of our God; and the whole race of mankind shall know, and love, and serve God, and reign with him for ever and ever!

[65] [text of the 1872 edition]

Sermon 62: The End of Christ's Coming

Sermon 62 [66]

The End of Christ's Coming

"For this purpose was the Son of God manifested, that he might destroy the works of the devil."

1 John 3:8.

1. Many eminent writers, heathen as well as Christian, both in earlier and later ages, have employed their utmost labour and art in painting the beauty of virtue. And the same pains they have taken to describe, in the liveliest colours, the deformity of vice; both of vice in general, and of those particular vices which were most prevalent in their respective ages and countries. With equal care they have placed in a strong light the happiness that attends virtue, and the misery which usually accompanies vice, and always follows it. And it may be acknowledged, that treatises of this kind are not wholly without their use. Probably hereby some, on the one hand, have been stirred up to desire and follow after virtue; and some, on the other hand, checked in their career of vice, -- perhaps reclaimed from it, at least for a season. But the change effected in men by these means is seldom either deep or universal: Much less is it durable; in a little space it vanishes away as the morning cloud. Such motives are far too feeble to overcome the numberless temptations that surround us. All that can be said of the beauty and advantage of virtue, and the deformity and ill effects of vice, cannot resist, and much less overcome and heal, one irregular appetite or passion.

All these fences and their whole array,

One cunning bosom-sin sweeps quite away.

2. There is, therefore, an absolute necessity, if ever we would conquer vice, or steadily persevere in the practice of virtue, to have arms of a better kind than these; otherwise, we may see what is right, but we cannot attain it. Many of the men of reflection among the very Heathens were deeply sensible of this. The language of their heart was that of Medea: --

Video meliora, proboque;

Detertiora sequor:

How exactly agreeing with the words of the Apostle: (Personating a man convinced of sin, but not yet conquering it:) "The good that I would, I do not; but the evil I would not, that I do!" The impotence of the human mind, even the Roman philosopher could discover: "There is in every man," says he, "this weakness;" (he might have said, this sore disease;) "gloriae sitis, -- thirst for glory. Nature points out the disease; but nature shows us no remedy."

3. Nor is it strange, that though they sought for a remedy, yet they found none. For they sought it where it never was and never will be found, namely, in themselves; in reason, in philosophy: Broken reeds, bubbles, smoke! They did not seek it in God, in whom alone it is possible to find it. In God! No; they totally disclaim this; and that in the strongest terms. For although Cicero, one of their oracles, once stumbled upon that strange truth, Nemo unquam vir magnus sine afflatu divino fuit, -- "There never was any great man who was not divinely inspired;" yet in the very same tract he contradicts himself, and totally overthrows his own assertion, by asking, Quis pro virtute aut sapientia gratias dedit Deis unquam? -- "Who ever returned thanks to God for his virtue or wisdom?" The Roman poet is, if possible, more express still; who, after mentioning several outward blessings, honestly adds, --

Haec satis est orare Jovem, qui donat et aufert;

Det vitam, det opes: aequum mi animum ipse parabo.

We ask of God, what he can give or take, --

Life, wealth; but virtuous I myself will make.

4. The best of them either sought virtue partly from God and partly from themselves, or sought it from those gods who were indeed but devils, and so not likely to make their votaries better than themselves. So dim was the light of the wisest of men, till "life and immortality were brought to light by the gospel;" till "the Son of God was manifested to destroy the works of the devil!"

But what are "the works of the devil," here mentioned? How was "the Son of God manifested" to destroy them? And how, in what manner, and by what steps, does he actually "destroy" them? These three very important points we may consider in their order.

I. 1. And, First, what these works of the devil are, we learn from the words preceding and following the text: "We know that he was manifested to take away our sins." (1 John 3:5.) "Whosoever abideth in him, sinneth not: Whosoever sinneth, seeth him not, neither knoweth him." (1 John 3:6.) "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose was the Son of God manifested, that he might destroy the works of the devil." (1 John 3:8.) "Whosoever is born of God doth not commit sin." (1 John 3:9.) From the whole of this it appears, that "the works of the devil," here spoken of, are sin, and the fruits of sin.

2. But since the wisdom of God has now dissipated the clouds which so long covered the earth, and put an end to the childish conjectures of men concerning these things, it may be of use to take a more distinct view of these "works of the devil," so far as the oracles of God instruct us. It is true, the design of the Holy Spirit was to assist our faith, not gratify our curiosity; and therefore the account he has given in the first chapters of Genesis is exceeding short. Nevertheless, it is so clear that we may learn therefrom whatsoever it concerns us to know.

3. To take the matter from the beginning: "The Lord God" (literally, JEHOVAH, the GODS; that is, One and Three) "created man in his own image;" -- in his own natural image, as to his better part; that is, a spirit, as God is a spirit; endued with understanding; which, if not the essence, seems to be the most essential property, of a spirit. And probably the human spirit, like the angelical, then discerned truth by intuition. Hence he named every creature, as soon as he saw it, according to its inmost nature. Yet his knowledge was limited, as he was a creature: Ignorance, therefore, was inseparable from him; but error was not; it does not appear that he was mistaken in any thing. But he was capable of mistaking, of being deceived, although not necessitated to it.

4. He was endued also with a will, with various affections; (which are only the will exerting itself various ways;) that he might love, desire, and delight in that which is good: Otherwise his understanding had been to no purpose. He was likewise endued with liberty; a power of choosing what was good, and refusing what was not so. Without this, both the will and the understanding would have been utterly useless. Indeed, without liberty, man had been so far from being a free agent, that he could have been no agent at all. For every unfree being is purely passive; not active in any degree. Have you a sword in your hand? Does a man, stronger than you, seize your hand, and force you to wound a third person? In this you are no agent, any more than the sword: The hand is as passive as the steel. So in every possible case. He that is not free is not an agent, but a patient.

5. It seems, therefore, that every spirit in the universe, as such, is endued with understanding, and, in consequence, with a will, and with a measure of liberty; and that these three are inseparably united in every intelligent nature. And observe: Liberty necessitated, or over-ruled, is really no liberty at all. It is a contradiction in terms. It is the same as unfree freedom; that is, downright nonsense.

6. It may be farther observed, (and it is an important observation,) that where there is no liberty, there can be no moral good or evil, no virtue or vice. The fire warms us; yet it is not capable of virtue: It burns us; yet this is no vice. There is no virtue, but where an intelligent being knows, loves, and chooses what is good; nor is there any vice, but where such a being knows, loves, and chooses what is evil.

7. And God created man, not only in his natural, but likewise in his own moral, image. He created him not only "in knowledge," but also in righteousness and true holiness. As his understanding was without blemish, perfect in its kind; so were all his affections. They were all set right, and duly exercised on their proper objects. And as a free agent, he steadily chose whatever was good, according to the direction of his understanding. In so doing, he was unspeakably happy; dwelling in God, and God in him; having an uninterrupted fellowship with the Father and the Son, through the eternal Spirit; and the continual testimony of his conscience, that all his ways were good and acceptable to God.

8. Yet his liberty (as was observed before) necessarily included a power of choosing or refusing either good or evil. Indeed it has been doubted whether man could then choose evil, knowing it to be such. But it cannot be doubted, he might mistake evil for good. He was not infallible; therefore not impeccable. And this unravels the whole difficulty of the grand question, Unde malum? "How came evil into the world?" It came from "Lucifer, son of the morning." It was the work of the devil. "For the devil," saith the Apostle, "sinneth from the beginning;" that is, was the first sinner in the universe, the author of sin, the first being who, by the abuse of his liberty, introduced evil into the creation. He,

-- Of the first,

If not the first archangel,

was self-tempted to think too highly of himself. He freely yielded to the temptation; and gave way, first to pride, then to self-will. He said, "I will sit upon the sides of the north: I will be like the Most High." He did not fall alone, but soon drew after him a third part of the stars of heaven; in consequence of which they lost their glory and happiness, and were driven from their former habitation.

9. "Having great wrath," and perhaps envy, at the happiness of the creatures whom God had newly created, it is not strange that he should desire and endeavour to deprive them of it. In order to this, he concealed himself in the serpent, who was the most subtle, or intelligent, of all the brute creatures; and, on that account, the least liable to raise suspicion. Indeed, some have (not improbably) supposed that the serpent was then endued with reason and speech. Had not Eve known he was so, would she have admitted any parley with him? Would she not have been frightened rather than deceived? as the Apostle observes she was. To deceive her, Satan mingled truth with falsehood: -- "Hath God said, Ye may not eat of every tree of the garden?" -- and soon after persuaded her to disbelieve God, to suppose his threatening should not be fulfilled. She then lay open to the whole temptation: -- To "the desire of the flesh;" for the tree was "good for food:" To "the desire of the eyes;" for it was "pleasant to the eyes:" And to "the pride of life;" for it was "to be desired to make one wise," and consequently honoured. So unbelief begot pride: She thought herself wiser than God; capable of finding a better way to happiness than God had taught her. It begot self-will: She was determined to do her own will, not the will of Him that made her. It begot foolish desires; and completed all by outward sin: "She took of the fruit, and did eat."

10. She then "gave to her husband, and he did eat." And in that day, yea, that moment, he died! The life of God was extinguished in his soul. The glory departed from him. He lost the whole moral image of God, -- righteousness and true holiness. He was unholy; he was unhappy; he was full of sin; full of guilt and tormenting fears. Being broke off from God, and looking upon him now as an angry Judge, "he was afraid." But how was his understanding darkened, to think he could "hide himself from the presence of the Lord among the trees of the garden!" Thus was his soul utterly dead to God! And in that day his body likewise began to die, -- became obnoxious to weakness, sickness, pain; all preparatory to the death of the body, which naturally led to eternal death.

II. Such are "the works of the devil;" sin and its fruits; considered in their order and connexion. We are, in the Second place, to consider how the Son of God was manifested in order to destroy them.

1. He was manifested as the only-begotten Son of God, in glory equal with the Father, to the inhabitants of heaven before and at the foundation of the world. These "morning stars sang together," all these "sons of God shouted for joy," when they heard him pronounce, "Let there be light; and there was light;" -- when he "spread the north over the empty space," and "stretched out the heavens as a curtain." Indeed, it was the universal belief of the ancient Church, that God the Father none hath seen, nor can see; that from all eternity He hath dwelt in light unapproachable; and it is only in and by the Son of his love that he hath, at any time, revealed himself to his creatures.

2. How the Son of God was manifested to our first parents in paradise it is not easy to determine. It is generally, and not improbably, supposed that he appeared to them in the form of a man, and conversed with them face to face. Not that I can at all believe the ingenious dream of Dr. Watts concerning "the glorious humanity of Christ," which he supposes to have existed before the world began, and to have been endued with I know not what astonishing powers. Nay, I look upon this to be an exceeding dangerous, yea, mischievous hypothesis; as it quite excludes the force of very many scriptures which have been hitherto thought to prove the Godhead of the Son. And I am afraid it was the grand means of turning that great man aside from the faith once delivered to the saints; -- that is, if he was turned aside; if that beautiful soliloquy be genuine which is printed among his Posthumous Works, wherein he so earnestly beseeches the Son of God not to be displeased because he cannot believe him to be co-equal and co-eternal with the Father.

3. May we not reasonably believe it was by similar appearances that He was manifested, in succeeding ages, to Enoch, while he "walked with God;" to Noah, before and after the deluge; to Abraham, Isaac, and Jacob, on various occasions; and, to mention no more, to Moses? This seems to be the natural meaning of the word: "My servant Moses is faithful in all my house. -- With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Jehovah shall he behold;" namely, the Son of God.

4. But all these were only types of his grand manifestation. It was in the fulness of time (in just the middle age of the world, as a great man largely proves) that God "brought his first-begotten into the world, made of a woman," by the power of the Highest overshadowing her. He was afterwards manifested to the shepherds; to devout Simeon; to Anna, the Prophetess; and to "all that waited for redemption in Jerusalem."

5. When he was of due age for executing his priestly office, he was manifested to Israel; preaching the gospel of the kingdom of God in every town and in every city. And for a time he was glorified by all, who acknowledged that he "spake as never man spake;" that "he spake as one having authority," with all the wisdom of God and the power of God. He was manifested by numberless "signs, and wonders, and mighty works which he did," as well as by his whole life; being the only one born of a woman "who knew no sin," who, from his birth to his death, did "all things well;" doing continually "not his own will, but the will of Him that sent him."

6. After all, "behold the Lamb of God, taking away the sin of the world!" This was a more glorious manifestation of himself than any he had made before. How wonderfully was he manifested to angels and men, when he "was wounded for our transgressions;" when he "bore all our sins in his own body on the tree;" when, having "by that one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," he cried out, "It is finished; and bowed his head, and gave up the ghost!" We need but just mention those farther manifestations, -- his resurrection from the dead; his ascension into heaven, into the glory which he had before the world began; and his pouring out the Holy Ghost on the day of Pentecost; both of which are beautifully described in those well-known words of the Psalmist: "Thou art gone up on high, thou hast led captivity captive, and hast received gifts for men; yea, even for thine enemies, that the Lord God might dwell among" or in "them."

7. "That the Lord God might dwell in them:" This refers to a yet farther manifestation of the Son of God; even his inward manifestation of himself. When he spoke of this to his Apostles but a little before his death, one of them immediately asked, "Lord, how is it that thou wilt manifest thyself to us, and not unto the world?" By enabling us to believe in his name. For he is then inwardly manifested to us when we are enabled to say with confidence, "My Lord, and my God!" Then each of us can boldly say, "The life which I now live, I live by faith in the Son of God, who loved me and gave himself for me." [Gal. 2:20] And it is by thus manifesting himself in our hearts that he effectually "destroys the works of the devil."

III. 1. How he does this, in what manner, and by what steps, he does actually destroy them, we are now to consider. And, First, as Satan began his work in Eve by tainting her with unbelief, so the Son of God begins his work in man by enabling us to believe in him. He both opens and enlightens the eyes of our understanding. Out of darkness he commands light to shine, and takes away the veil which the "god of this world" had spread over our hearts. And we then see not by a chain of reasoning, but by a kind of intuition, by a direct view, that "God was in Christ, reconciling the world to himself, not imputing to them their former trespasses;" not imputing them to me. In that day "we know that we are of God," children of God by faith; "having redemption through the blood of Christ, even the forgiveness of sin." "Being justified by faith, we have peace with God, through our Lord Jesus Christ;" -- that peace which enables us in every state therewith to be content; which delivers us from all perplexing doubts, from all tormenting fears; and in particular, from that "fear of death whereby we were all our life-time subject to bondage."

2. At the same time the Son of God strikes at the root of that grand work of the devil, -- pride; causing the sinner to humble himself before the Lord, to abhor himself, as it were, in dust and ashes. He strikes at the root of self-will; enabling the humbled sinner to say in all things, "Not as I will, but as thou wilt." He destroys the love of the world; delivering them that believe in him from "every foolish and hurtful desire;" from the "desire of the flesh, the desire of the eyes, and the pride of life." He saves them from seeking, or expecting to find, happiness in any creature. As Satan turned the heart of man from the Creator to the creature; so the Son of God turns his heart back again from the creature to the Creator. Thus it is, by manifesting himself, he destroys the works of the devil; restoring the guilty outcast from God, to his favour, to pardon and peace; the sinner in whom dwelleth no good thing, to love and holiness; the burdened, miserable sinner, to joy unspeakable, to real, substantial happiness.

3. But it may be observed, that the Son of God does not destroy the whole work of the devil in man, as long as he remains in this life. He does not yet destroy bodily weakness, sickness, pain, and a thousand infirmities incident to flesh and blood. He does not destroy all that weakness of understanding, which is the natural consequence of the soul's dwelling in a corruptible body; so that still,

Humanum est errare et nescire:

"Both ignorance and error belong to humanity." He entrusts us with only an exceeding small share of knowledge, in our present state; lest our knowledge should interfere with our humility, and we should again affect to be as gods. It is to remove from us all temptation to pride, and all thought of independency, (which is the very thing that men in general so earnestly covet under the name of liberty.) that he leaves us encompassed with all these infirmities, particularly weakness of understanding; till the sentence takes place, "Dust thou art, and unto dust thou shalt return!"

4. Then error, pain, and all bodily infirmities cease: All these are destroyed by death. And death itself, "the last enemy" of man, shall be destroyed at the resurrection. The moment that we hear the voice of the archangel and the trump of God, "then shall be fulfilled the saying that is written, Death is swallowed up in victory." "This corruptible" body "shall put on incorruption; this mortal" body "shall put on immortality;" and the Son of God, manifested in the clouds of heaven, shall destroy this last work of the devil!

5. Here then we see in the clearest, strongest light, what is real religion: A restoration of man by Him that bruises the serpent's head [Gen. 3:15], to all that the old serpent deprived him of; a restoration not only to the favour but likewise to the image of God, implying not barely deliverance from sin, but the being filled with the fullness of God. It is plain, if we attend to the preceding considerations, that nothing short of this is Christian religion. Every thing else, whether negative or external, is utterly wide of the mark. But what a paradox is this! How little is it understood in the Christian world; yea, in this enlightened age, wherein it is taken for granted, the world is wiser than ever it was from the beginning! Among all our discoveries, who has discovered this? How few either among the learned or unlearned! And yet, if we believe the Bible, who can deny it? Who can doubt of it? It runs through the Bible from the beginning to the end, in one connected chain; and the agreement of every part of it, with every other, is, properly, the analogy of faith. Beware of taking any thing else, or anything less than this, for religion! Not any thing else: Do not imagine an outward form, a round of duties, both in public and private, is religion! Do not suppose that honesty, justice, and whatever is called morality, (though excellent in its place,) is religion! And least of all dream that orthodoxy, right opinion, (vulgarly called faith,) is religion. Of all religious dreams, this is the vainest; which takes hay and stubble for gold tried in the fire!

6. O do not take any thing less than this for the religion of Jesus Christ! Do not take part of it for the whole! What God hath joined together, put not asunder! Take no less for his religion, than the "faith that worketh by love;" all inward and outward holiness. Be not content with any religion which does not imply the destruction of all the works of the devil; that is, of all sin. We know, weakness of understanding, and a thousand infirmities, will remain, while this corruptible body remains; but sin need not remain: This is that work of the devil, eminently so called, which the Son of God was manifested to destroy in this present life. He is able, he is willing, to destroy it now, in all that believe in him. Only be not straitened in your own bowels! Do not distrust his power, or his love! Put his promise to the proof! He hath spoken: And is he not ready likewise to perform? Only "come boldly to the throne of grace," trusting in his mercy; and you shall find, "He saveth to the uttermost all those that come to God through him!"

[66] [text of the 1872 edition]

Sermon 63: The General Spread of the Gospel

Sermon 63 [67]

The General Spread of the Gospel

"The earth shall be full of the knowledge of the Lord, as the waters covers the sea."

Isa. 11:9.

1. In what a condition is the world at present! How does darkness, intellectual darkness, ignorance, with vice and misery attendant upon it, cover the face of the earth! From the accurate inquiry made with indefatigable pains by our ingenious countryman, Mr. Brerewood; (who travelled himself over a great part of the known world, in order to form the more exact judgment;) supposing the world to be divided into thirty parts, nineteen of them are professed Heathens, altogether as ignorant of Christ, as if he had never come into the world: Six of the remaining parts are professed Mahometans: So that only five in thirty are so much as nominally Christians!

2. And let it be remembered, that since this computation was made, many new nations have been discovered; numberless islands, particularly in the South Sea, large and well inhabited: But by whom? By Heathens of the basest sort; many of them inferior to the beasts of the field. Whether they eat men or no, (which indeed I cannot find any sufficient ground to believe,) they certainly kill all that fall into their hands. They are, therefore, more savage than lions; who kill no more creatures than are necessary to satisfy their present hunger. See the real dignity of human nature! Here it appears in its genuine purity, not polluted either by those "general corrupters, kings," or by the least tincture of religion! What will Abbe Raynal (that determined enemy to monarchy and revelation) say to this?

3. A little, and but a little, above the Heathens in religion, are the Mahometans. But how far and wide has this miserable delusion spread over the face of the earth! Insomuch that the Mahometans are considerably more in number (as six to five) than Christians. And by all the accounts which have any pretence to authenticity, these are also, in general, as utter strangers to all true religion as their four-footed brethren; as void of mercy as lions and tigers; as much given up to brutal lusts as bulls or goats. So that they are in truth a disgrace to human nature, and a plague to all that are under their iron yoke.

4. It is true, a celebrated writer (Lady Mary Wortley Montague) gives a very different character of them. With the finest flow of words, in the most elegant language, she labours to wash the Aethiop white. She represents them as many degrees above the Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of men. But I can in no wise receive her report: I cannot rely upon her authority. I believe those round about her had just as much religion as their admirer had when she was admitted into the interior parts of the Grand Seignior's seraglio. Notwithstanding, therefore, all that such a witness does or can say in their favour, I believe the Turks in general are little, if at all, better than the generality of the Heathens.

5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered up and down in Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians, are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion.

6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized, and have a larger share of knowledge, yet they do not appear to have any more religion than either the Mahometans or Pagans.

7. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge: They have more scriptural and more rational modes of worship. Yet two thirds of them are still involved in the corruptions of the Church of Rome; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they? Put Papists and Protestants, French and English together, the bulk of one and of the other nation; and what manner of Christians are they? Are they "holy as He that hath called them is holy?" Are they filled with "righteousness, and peace, and joy in the Holy Ghost?" Is there "that mind in them which was also in Christ Jesus?" And do they "walk as Christ also walked?" Nay, they are as far from it as hell is from heaven!

8. Such is the present state of mankind in all parts of the world! But how astonishing is this, if there is a God in heaven, and if his eyes are over all the earth! Can he despise the work of his own hand? Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God? And what can give ease to a thoughtful mind under so melancholy a prospect? What but the consideration, that things will not always be so; that another scene will soon be opened? God will be jealous of his honour: He will arise and maintain his own cause. He will judge the prince of this world, and spoil him of his usurped dominion. He will give his Son "the Heathen for his inheritance, and the uttermost parts of the earth for his possession." "The earth shall be filled with the knowledge of the Lord, as the waters cover the sea." The loving knowledge of God, producing uniform, uninterrupted holiness and happiness, shall cover the earth; shall fill every soul of man.

9. "Impossible," will some men say, "yea, the greatest of all impossibilities, that we should see a Christian world; yea, a Christian nation, or city! How can these things be?" On one supposition, indeed, not only all impossibility, but all difficulty vanishes away. Only suppose the Almighty to act irresistibly, and the thing is done; yea, with just the same ease as when "God said, Let there be light; and there was light." But then, man would be man no longer: His inmost nature would be changed. He would no longer be a moral agent, any more than the sun or the wind; as he would no longer be endued with liberty, -- a power of choosing, or self-determination: Consequently, he would no longer be capable of virtue or vice, of reward or punishment.

10. But setting aside this clumsy way of cutting the knot which we are not able to untie, how can all men be made holy and happy, while they continue men? While they still enjoy both the understanding, the affections, and the liberty which are essential to a moral agent? There seems to be a plain, simple way of removing this difficulty, without entangling ourselves in any subtile, metaphysical disquisitions. As God is One, so the work of God is uniform in all ages. May we not then conceive how he will work on the souls of men in times to come, by considering how he does work now, and how he has wrought in times past?

11. Take one instance of this, and such an instance as you cannot easily be deceived in. You know how God wrought in your own soul, when he first enabled you to say, "The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather they were more vigorous than before. Least of all did he take away your liberty; your power of choosing good or evil: He did not force you; but, being assisted by his grace, you, like Mary, chose the better part. Just so has he assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation; -- without depriving any of them of that liberty which is essential to a moral agent.

12. Not that I deny, that there are exempt cases, wherein

The' o'erwhelming power of saving grace

does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God's general manner of working, of which I have known innumerable instances; perhaps more within fifty years last past, than any one in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. Nay, I am fully persuaded there is not. I am persuaded, there are no men living that have not many times "resisted the Holy Ghost," and made void "the counsel of God against themselves." Yea, I am persuaded every child of God has had, at some time, "life and death set before him," eternal life and eternal death; and has in himself the casting voice. So true is that well-known saying of St. Austin, (one of the noblest he ever uttered,) Qui fecit nos sine nobis, non salvabit nos sine nobis: "He that made us without ourselves, will not save us without ourselves." Now in the same manner as God has converted so many to himself without destroying their liberty, he can undoubtedly convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul.

13. Let us observe what God has done already. Between fifty and sixty years ago, God raised up a few young men, in the University of Oxford, to testify those grand truths, which were then little attended to: -- That without holiness no man shall see the Lord; -- that this holiness is the work of God, who worketh in us both to will and to do; -- that he doeth it of his own good pleasure, merely for the merits of Christ; -- that this holiness is the mind that was in Christ; enabling us to walk as he also walked; -- that no man can be thus sanctified till he is justified; -- and, that we are justified by faith alone. These great truths they declared on all occasions, in private and in public; having no design but to promote the glory of God, and no desire but to save souls from death.

14. From Oxford, where it first appeared, the little leaven spread wider and wider. More and more saw the truth as it is in Jesus, and received it in the love thereof. More and more found "redemption through the blood of Jesus, even the forgiveness of sins." They were born again of his Spirit, and filled with righteousness, and peace, and joy in the Holy Ghost. It afterwards spread to every part of the land, and a little one became a thousand. It then spread into North Britain and Ireland; and, a few years after into New-York, Pennsylvania, and many other provinces in America, even as high as Newfoundland and Nova-Scotia. So that, although at first this "grain of mustard- seed" was "the least of all the seeds;" yet, in a few years, it grew into a "large tree, and put forth great branches."

15. Generally, when these truths, justification by faith in particular, were declared in any large town, after a few days or weeks, there came suddenly on the great congregation, -- not in a corner, at London, Bristol, Newcastle-upon-Tyne, in particular, -- a violent and impetuous power, which,

Like mighty wind or torrent fierce,

Did then opposers all o'er-run.

And this frequently continued, with shorter or longer intervals, for several weeks or months. But it gradually subsided, and then the work of God was carried on by gentle degrees; while that Spirit, in watering the seed that had been sown, in confirming and strengthening them that had believed,

Deign'd his influence to infuse,

Secret, refreshing as the silent dews.

And this difference in his usual manner of working was observable not only in Great Britain and Ireland, but in every part of America, from South to North, wherever the word of God came with power.

16. Is it not then highly probable, that God will carry on his work in the same manner as he has begun? That he will carry it on, I cannot doubt; however Luther may affirm, that a revival of religion never lasts above a generation, -- that is, thirty years; (whereas the present revival has already continued above fifty;) or however prophets of evil may say, "All will be at an end when the first instruments are removed." There will then, very probably, be a great shaking; but I cannot induce myself to think that God has wrought so glorious a work, to let it sink and die away in a few years. No: I trust, this is only the beginning of a far greater work; the dawn of "the latter day glory."

17. And is it not probable, I say, that he will carry it on in the same manner as he has begun? At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which "the Father has reserved in his own power:" But in general, it seems, the kingdom of God will not "come with observation;" but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces; then, through the isles of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haerlem, and many other cities? Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe.

18. May we not suppose that the same leaven of pure and undefiled religion, of experimental knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Romanists and Protestants live intermixed and familiarly converse with each other? Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof, into those countries that are merely Popish; as Italy, Spain, Portugal? And may it not be gradually diffused from thence to all that name the name of Christ, in the various provinces of Turkey, in Abyssinia, yea, and in the remotest parts, not only of Europe, but of Asia, Africa, and America?

19. And in every nation under heaven, we may reasonably believe, God will observe the same order which he hath done from the beginning of Christianity. "They shall all know me, saith the Lord;" not from the greatest to the least (this is that wisdom of the world which is foolishness with God;) but "from the least to the greatest;" that the praise may not be of men, but of God. Before the end, even the rich shall enter into the kingdom of God. Together with them will enter in the great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; will be "converted, and become as little children," and "enter into the kingdom of God."

20. Then shall be fully accomplished to the house of Israel, the spiritual Israel, of whatever people or nation, that gracious promise, "I will put my laws in their minds, and write them in their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Then shall "the times of" universal "refreshment come from the presence of the Lord." The grand "Pentecost" shall "fully come," and "devout men in every nation under heaven," however distant in place from each other, shall "all be filled with the Holy Ghost;" and they will "continue steadfast in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in prayers;" they will "eat their meat," and do all that they have to do, "with gladness and singleness of heart. Great grace will be upon them all;" and they will be "all of one heart and of one soul." The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: "None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need." All their desires, meantime, and passions, and tempers will be cast in one mould; while all are doing the will of God on earth, as it is done in heaven. All their "conversation will be seasoned with salt," and will "minister grace to the hearers;" seeing it will not be so much they that speak, "as the Spirit of their Father that speaketh in them." And there will be no "root of bitterness springing up," either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no "widows neglected in the daily ministration:" Consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while,

They all are of one heart and soul,

And only love informs the whole.

21. The grand stumbling-block being thus happily removed out of the way, namely, the lives of the Christians, the Mahometans will look upon them with other eyes, and begin to give attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them that fear God will soon take knowledge of the Spirit whereby the Christians speak. They will "receive with meekness the engrafted word," and will bring forth fruit with patience. From them the leaven will soon spread to those who till then, had no fear of God before their eyes. Observing the Christian dogs, as they used to term them, to have changed their nature; to be sober, temperate, just, benevolent; and that, in spite of all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Saviour of sinners will say, "The hour is come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion's teeth. I will resume my own, for ages lost: I will claim the purchase of my blood." So he will go forth in the greatness of his strength, and all his enemies shall flee before him. All the prophets of lies shall vanish away, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, "mighty in word and deed;" and "shall honour the Son, even as they honour the Father."

22. And then, the grand stumbling-block being removed from the heathen nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American savage will no more ask, "What are the Christians better than us?" -- when they see their steady practice of universal temperance, and of justice, mercy, and truth. The Malabarian Heathen will have no more room to say, "Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! me no Christian." Rather, seeing how far the Christians exceed their own countrymen in whatsoever things are lovely and of good report, they will adopt a very different language, and say, Angel-Christian! The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and uniformly practise what is agreeable to the law written in their own hearts, their prejudices will quickly die away, and they will gladly receive "the truth as it is in Jesus."

23. We may reasonably believe, that the heathen nations which are mingled with the Christians, and those that, bordering upon Christian nations, have constant and familiar intercourse with them, will be some of the first who learn to worship God in spirit and in truth; those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added, numerous tribes of Tartars, the heathen parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom the Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare his messengers, and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yea, into the heart of China and Japan, with the countries adjoining to them. And "their sound" will then "go forth into all lands, and their voice to the ends of the earth!"

24. But one considerable difficulty still remains: There are very many heathen nations in the world that have no intercourse, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of men? "How shall they believe," saith the Apostle, "in Him of whom they have not heard? And how shall they hear without a preacher?" You may add, "And how shall they preach, unless they be sent?" Yea, but is not God able to send them? Cannot he raise them up, as it were, out of the stones? And can he ever want means of sending them? No: Were there no other means, he can "take them by his Spirit," as he did Ezekiel. (Ezek. 3:12, ) or by his angel, as he did Philip, (Acts 8, ) and set them down wheresoever it pleaseth him. Yea, he can find out a thousand ways to foolish man unknown. And he surely will: For heaven and earth may pass away; but his word shall not pass away: He will give his Son "the uttermost part of the earth for his possession."

25. And so all Israel too shall be saved. For "blindness has happened to Israel," as the great Apostle observes, (Rom. 11:25.) till the fullness of the "Gentiles be come in." Then "the Deliverer that cometh out of Sion shall turn away iniquity from Jacob." "God hath now concluded them all in unbelief, that he may have mercy upon all." Yea, and he will so have mercy upon all Israel, as to give them all temporal with all spiritual blessings. For this is the promise: "For the Lord thy God will gather thee from all nations, whither the Lord thy God hath scattered thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul." (Deut. 30:3.) Again: "I will gather them out of all countries, whither I have driven them: And I will bring them again to this place, and I will cause them to dwell safely: And I will give them one heart, and one way, that they may fear me for ever. I will put my fear in their hearts, that they shall not depart from me. And I will plant them in this land assuredly, with my whole heart and with my whole soul." (Jer. 32:37.) Yet again: "I will take you from among the Heathen, and gather you out of all countries, and will bring you into your own land. 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 ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God." (Ezek. 36:24.)

26. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. "They shall not hurt nor destroy in all my holy mountain." (Isaiah 11:9) "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." Thou shalt be encompassed on every side with salvation, and all that go through thy gates shall praise God. "The sun shall be no more 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." The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon thee. "Thy people also shall be all righteous . . . . the work of my hands, that I may be glorified." "As the earth bringeth forth her bud, and the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isaiah 60:18; and 61:11.)

27. This I apprehend to be the answer, yea, the only full and satisfactory answer that can be given, to the objection against the wisdom and goodness of God, taken from the present state of the world. It will not always be thus: These things are only permitted for a season by the great Governor of the world, that he may draw immense, eternal good out of this temporary evil. This is the very key which the Apostle himself gives us in the words above recited: "God hath concluded them all in unbelief, that he might have mercy upon all." In view of this glorious event, how well may we cry out, "O the depth of the riches both of the wisdom and knowledge of God!" although for a season "his judgments were unsearchable, and his ways past finding out." (Rom. 11:32, 33.) It is enough, that we are assured of this one point, that all these transient evils will issue well; will have a happy conclusion; and that "mercy first and last will reign." All unprejudiced persons may see with their eyes, that He is already renewing the face of the earth: And we have strong reason to hope that the work he hath begun, he will carry on unto the day of the Lord Jesus; that he will never intermit this blessed work of his Spirit, until he has fulfilled all his promises, until he hath put a period to sin, and misery, and infirmity, and death; and re-established universal holiness and happiness, and caused all the inhabitants of the earth to sing together, "Hallelujah, the Lord God omnipotent reigneth!" "Blessing, and glory, and wisdom, and honour, and power, and might, be unto our God for ever and ever!" (Rev. 7:12.)

[67] [text of the 1872 edition]

Sermon 64: The New Creation

Sermon 64 [68]

The New Creation

Behold, I make all things new.

Rev. 21:5.

1. What a strange scene is here opened to our view! How remote from all our natural apprehensions! Not a glimpse of what is here revealed was ever seen in the heathen world. Not only the modern, barbarous, uncivilized Heathens have not the least conception of it; but it was equally unknown to the refined, polished Heathens of ancient Greece and Rome. And it is almost as little thought of or understood by the generality of Christians: I mean, not barely those that are nominally such, that have the form of godliness without the power; but even those that in a measure fear God, and study to work righteousness.

2. It must be allowed that after all the researches we can make, still our knowledge of the great truth which is delivered to us in these words is exceedingly short and imperfect. As this is a point of mere revelation, beyond the reach of all our natural faculties, we cannot penetrate far into it, nor form any adequate conception of it. But it may be an encouragement to those who have in any degree tasted of the powers of the world to come to go as far as we can go, interpreting Scripture by Scripture, according to the analogy of faith.

3. The Apostle, caught up in the visions of God, tells us in the first verse of the chapter, "I saw a new heaven and a new earth;" and adds, (Rev. 21:5, ) "He that sat upon the throne said," (I believe the only words which he is said to utter throughout the whole book,) "Behold, I make all things new."

4. Very many commentators entertain a strange opinion that this relates only to the present state of things, and gravely tell us that the words are to be referred to the flourishing state of the Church, which commenced after the heathen persecutions. Nay, some of them have discovered that all which the Apostle speaks concerning the "new heaven and the new earth" was fulfilled when Constantine the Great poured in riches and honours upon the Christians. What a miserable way is this of making void the whole counsel of God, with regard to all that grand chain of events, in reference to his Church, yea, and to all mankind, from the time that John was in Patmos unto the end of the world! Nay, the line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more. For,

5. Thus saith the Creator and Governor of the universe: "Behold, I make all things new;" -- all which are included in that expression of the Apostle, "A new heaven and a new earth." A new heaven: the original word in Genesis (Gen. 1) is in the plural number. And indeed this is the constant language of Scripture -- not heaven, but heavens. Accordingly, the ancient Jewish writers are accustomed to reckon three heavens; in conformity to which, the Apostle Paul speaks of his being "caught up into the third heaven." It is this, the third heaven, which is usually supposed to be the more immediate residence of God; so far as any residence can be ascribed to his omnipresent Spirit, who pervades and fills the whole universe. It is here (if we speak after the manner of men) that the Lord sitteth upon his throne, surrounded by angels and archangels, and by all his flaming ministers.

6. We cannot think that this heaven will undergo any change, any more than its Great Inhabitant. Surely this palace of the Most High was the same from eternity, and will be, world without end. Only the inferior heavens are liable to change; the highest of which we usually call the starry heaven. This, St. Peter informs us, "is reserved unto fire, against the day of judgment and destruction of ungodly men." In that day, "being on fire," it shall, first, shrivel as a parchment scroll;" then it shall "be dissolved, and shall pass away with a great noise;" lastly, it shall "flee from the face of Him that sitteth on the throne, and there shall be found no place for it."

7. At the same time "the stars shall fall from heaven;" the secret chain being broken which had retained them in their several orbits from the foundation of the world. In the meanwhile the lower or sublunary heaven, with the elements (or principles that compose it,) "shall melt with fervent heat;" while "the earth with the works that are therein, shall be burned up." This is the introduction to a far nobler state of things, such as it has not yet entered into the heart of men to conceive, -- the universal restoration, which is to succeed the universal destruction. For "we look," says the Apostle, "for new heavens and a new earth, wherein dwelleth righteousness." (2 Pet. 3:7.)

8. One considerable difference there will undoubtedly be in the starry heaven, when it is created anew: There will be no blazing stars, no comets there. Whether those horrid, eccentric orbs are half-formed planets, in a chaotic state (I speak on the supposition of a plurality of worlds;) or such as have undergone their general conflagration, they will certainly have no place in the new heaven, where all will be exact order and harmony. There may be many other differences between the heaven that now is and that which will be after the renovation: But they are above our apprehension: We must leave eternity to explain them.

9. We may more easily conceive the changes which will be wrought in the lower heaven, in the region of the air. It will be no more torn by hurricanes, or agitated by furious storms, or destructive tempests. Pernicious or terrifying meteors will have no more place therein. We shall have no more occasion to say,

There like a trumpet, loud and strong,

Thy thunder shakes our coast;

While the red lightnings wave along,

The banners of thy host!

No: All will be then light, fair, serene; a lively picture of the eternal day.

10. All the elements (taking that word in the common sense, for the principles of which all natural beings are compounded) will be new indeed; entirely changed as to their qualities, although not as to their nature. Fire is at present the general destroyer of all things under the sun; dissolving all things that come within the sphere of its action, and reducing them to their primitive atoms. But no sooner will it have performed its last great office of destroying the heavens and the earth; (whether you mean thereby one system only, or the whole fabric of the universe; the difference between one and millions of worlds being nothing before the great Creator;) when, I say, it has done this, the destructions wrought by fire will come to a perpetual end. It will destroy no more: it will consume no more: it will forget its power to burn, -- which it possesses only during the present state of things, -- and be as harmless in the new heavens and earth as it is now in the bodies of men and other animals, and the substance of trees and flowers; in all which (as late experiments show) large quantities of ethereal fire are lodged; if it be not rather an essential component part of every material being under the sun. But it will probably retain its vivifying power, though divested of its power to destroy.

11. It has been already observed that the calm, placid air will be no more disturbed by storms and tempests. There will be no more meteors, with their horrid glare, affrighting the poor children of men. May we not add, (though at first it may sound like a paradox,) that there will be no more rain? It is observable that there was none in Paradise; a circumstance which Moses particularly mentions: (Gen. 2:5, 6:) "The Lord God had not caused it to rain upon the earth. -- But there went up a mist from the earth," which then covered up the abyss of waters, "and watered the whole face of the ground," with moisture sufficient for all the purposes of vegetation. We have all reason to believe that the case will be the same when paradise is restored. Consequently there will be no more clouds or fogs; but one bright, refulgent day. Much less will there be any poisonous damps, or pestilential blasts. There will be no Sirocco in Italy; no parching or suffocating winds in Arabia; no keen north-east winds in our own country,

Shattering the graceful locks of yon fair trees;

but only pleasing, healthful breezes,

Fanning the earth with odoriferous wings.

12. But what change will the element of water undergo when all things are made new! It will be, in every part of the world, clear and limpid; pure from all unpleasing or unhealthful mixtures; rising here and there in crystal fountains, to refresh and adorn the earth "with liquid lapse of murmuring stream." For, undoubtedly, as there were in Paradise, there will be various rivers gently gliding along, for the use and pleasure of both man and beast. But the inspired writer has expressly declared, "there will be no more sea." (Rev. 21:1.) We have every reason to believe, that at the beginning of the world, when God said, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear," (Gen. 1:9, ) the dry land spread over the face of the water, and covered it on every side. And so it seems to have done, till, in order to the general deluge which God had determined to bring upon the earth at once, "the windows of heaven were opened, and the fountains of the great deep broken up." But the sea will then retire within its primitive bounds, and appear on the surface of the earth no more. For either, indeed, will there be any more need of the sea. For either as the ancient Poet supposes,

Omnis feret omnia tellus,

-- every part of the earth will naturally produce whatever its inhabitants want, -- or all mankind will procure what the whole earth affords by a much easier and readier conveyance. For all the inhabitants of the earth, our Lord informs us, will then be isaggeloi, -- equal to angels; on a level with them in swiftness, as well as strength; so that they can quick as thought, transport themselves, or whatever they want, from one side of the globe to the other.

13. But it seems, a greater change will be wrought in the earth, than even in the air and water. Not that I can believe that wonderful discovery of Jacob Behmen, which many so eagerly contend for; that the earth itself with all its furniture and inhabitants, will then be transparent as glass. There does not seem to be the least foundation for this, either in Scripture or reason. Surely not in Scripture: I know not one text in the Old or New Testament which affirms any such thing. Certainly it cannot be inferred from that text in the Revelation: (Rev. 4:6:), "And before the throne there was a sea of glass, like unto crystal." And yet, if I mistake not, this is the chief, if not the only Scripture which has been urged in favour of this opinion! Neither can I conceive that it has any foundation in reason. It has indeed been warmly alleged, that all things would be far more beautiful if they were quite transparent. But I cannot apprehend this: Yea, I apprehend quite the contrary. Suppose every part of a human body were made transparent as crystal, would it appear more beautiful than it does now? Nay, rather it would shock us above measure. The surface of the body, and in particular "the human face divine," is undoubtedly one of the most beautiful objects that can be found under heaven; but could you look through the rosy cheek, the smooth, fair forehead, or the rising bosom, and distinctly see all that lies within, you would turn away from it with loathing and horror!

14. Let us next take a view of those changes which we may reasonably suppose will then take place in the earth. It will no more be bound up with intense cold, nor parched up with extreme heat; but will have such a temperature as will be most conducive to its fruitfulness. If, in order to punish its inhabitants, God did of old

Bid his angels turn askance

This oblique lobe,

thereby occasioning violent cold on one part, and violent heat on the other; he will, undoubtedly, then order them to restore it to its original position: So that there will be a final end, on the one hand, of the burning heat which makes some parts of it scarce habitable; and, on the other of

The rage of Arctos and eternal frost.

15. And it will then contain no jarring or destructive principles within its own bosom. It will no more have any of those violent convulsions in its own bowels. It will no more be shaken or torn asunder by the impetuous force of earthquakes; and will, therefore need neither Vesuvius nor Etna, nor any burning mountains to prevent them. There will be no more horrid rocks or frightful precipices; no wild deserts, or barren sands; no impassable morasses, or unfruitful bogs, to swallow up the unwary traveller. There will, doubtless, be inequalities on the surface of the earth, which are not blemishes, but beauties. For though I will not affirm, that

Earth hath this variety from heaven,

Of pleasure situate in hill and dale;

yet I cannot think gently-rising hills will be any defect, but an ornament, of the new-made earth. And doubtless we shall then likewise have occasion to say, --

Lo, there his wondrous skill arrays

The fields in cheerful green!

A thousand herbs his hand displays,

A thousand flower between!

16. And what will the general produce of the earth be? Not thorns, briers, or thistles; not any useless or fetid weed; not any poisonous, hurtful, or unpleasant plant; but every one that can be conducive, in anywise, either to our use or pleasure. How far beyond all that the most lively imagination is now able to conceive! We shall no more regret the loss of the terrestrial Paradise, or sigh at that well-devised description of our great Poet: --

Then shall this mount

Of Paradise, by might of waves, be moved

Out of his place, push'd by the horned flood,

With all its verdure spoil'd and trees adrift,

Down the great river to the opening gulf,

And there take root, an island salt and bare!

For all the earth shall then be a more beautiful Paradise than Adam ever saw.

17. Such will be the state of the new earth with regard to the meaner, the inanimate, parts of it. But great as this change will be, it is little, it is nothing, in comparison of that which will then take place throughout all animated nature. In the living part of the creation were seen the most deplorable effects of Adam's apostasy. The whole animated creation, whatever has life, from leviathan to the smallest mite, was thereby made subject to such vanity, as the inanimate creatures could not be. They were subject to that fell monster, DEATH, the conqueror of all that breathe. They were made subject to its fore-runner, pain, in its ten thousand forms; although "God made not death, neither hath he pleasure in the death of any living." How many millions of creatures in the sea, in the air, and on every part of the earth, can now no otherwise preserve their own lives, than by taking away the lives of others; by tearing in pieces and devouring their poor, innocent, unresisting fellow-creatures! Miserable lot of such innumerable multitudes, who, insignificant as they seem, are the offspring of one common Father; the creatures of the same God of love! It is probable not only two-thirds of the animal creation, but ninety-nine parts of a hundred, are under a necessity of destroying others in order to preserve their own life! But it shall not always be so. He that sitteth upon the throne will soon change the face of all things, and give a demonstrative proof to all his creatures that "his mercy is over all his works." The horrid state of things which at present obtains, will soon be at an end. On the new earth, no creature will kill, or hurt, or give pain to any other. The scorpion will have no poisonous sting; the adder, no venomous teeth. The lion will have no claws to tear the lamb; no teeth to grind his flesh and bones. Nay, no creature, no beast, bird, or fish, will have any inclination to hurt any other; for cruelty will be far away, and savageness and fierceness be forgotten. So that violence shall be heard no more, neither wasting or destruction seen on the face of the earth. "The wolf shall dwell with the lamb," (the words may be literally as well as figuratively understood,) "and the leopard shall lie down with the kid: They shall not hurt or destroy," from the rising up of the sun, to the going down of the same.

18. But the most glorious of all will be the change which then will take place on the poor, sinful, miserable children of men. These had fallen in many respects, as from a greater height, so into a lower depth, than any other part of the creation. But they shall "hear a great voice out of 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 their God." (Rev. 21:3, 4.) Hence will arise an unmixed state of holiness and happiness far superior to that which Adam enjoyed in Paradise. In how beautiful a manner is this described by the Apostle: "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: For the former things are done away!" As there will be no more death, and no more pain or sickness preparatory thereto; as there will be no more grieving for, or parting with, friends; so there will be no more sorrow or crying. Nay, but there will be a greater deliverance than all this; for there will be no more sin. And, to crown all, there will be a deep, an intimate, an uninterrupted union with God; a constant communion with the Father and his Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in him!

[68] [text from the 1872 edition]

Sermon 65: The Duty of Reproving our Neighbour

Sermon 65 [69]

The Duty of Reproving our Neighbour

"Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him."

Lev. 19:17.

A great part of the book of Exodus, and almost the whole of the book of Leviticus, relate to the ritual or ceremonial law of Moses; which was peculiarly given to the children of Israel, but was such "a yoke," says the apostle Peter, "as neither our fathers nor we were able to bear." We are, therefore, delivered from it: And this is one branch of "the liberty wherewith Christ hath made us free." Yet it is easy to observe, that many excellent moral precepts are interspersed among these ceremonial laws. Several of them we find in this very chapter: Such as, "Thou shalt not gather every grape of thy vineyard: Thou shalt leave them for the poor and stranger. I am the Lord your God." (Lev. 19:10.) Ye shall not steal, neither lie one to another. (Lev. 19:11.) "Thou shalt not defraud thy neighbour, neither rob him: The wages of him that is hired shall not abide with thee till the morning." (Lev. 19:13.) "Thou shalt not curse the deaf, nor put a stumbling-block before the blind; but shalt fear thy God: I am the Lord." (Lev. 19:14.) As if he had said, I am he whose eyes are over all the earth, and whose ears are open to their cry. "Ye shall do no unrighteousness in judgment: Thou shalt not respect the person of the poor," which compassionate men may be tempted to do; "nor honour the person of the mighty," to which there are a thousand temptations. (Lev. 19:15.) "Thou shalt not go up and down as a tale-bearer among thy people:" (Lev. 19:16:) Although this is a sin which human laws have never yet been able to prevent. Then follows, "Thou shalt not hate thy brother in thy heart: Thou shalt in anywise rebuke thy neighbour, and not suffer sin upon him." [Lev. 19:17]

In order to understand this important direction aright, and to apply it profitably to our own souls, let us consider,

I. What it is that we are to rebuke or reprove? What is the thing that is here enjoined?

II. Who are they whom we are commanded to reprove? And,

III. How are we to reprove them?

I. 1. Let us consider, First, What is the duty that is here enjoined? What is it we are to rebuke or reprove? And what is it to reprove? What is it to reprove? To tell anyone of his faults; as clearly appears from the following words: "Thou shalt not suffer sin upon him." Sin is therefore the thing we are called to reprove, or rather him that commits sin. We are to do all that in us lies to convince him of his fault, and lead him into the right way.

2. Love indeed requires us to warn him, not only of sin, (although of this chiefly,) but likewise of any error which, if it were persisted in, would naturally lead to sin. If we do not "hate him in our heart," if we love our neighbour as ourselves, this will be our constant endeavour; to warn him of every evil way, and of every mistake which tends to evil.

3. But if we desire not to lose our labour, we should rarely reprove anyone for anything that is of a disputable nature, that will bear much to be said on both sides. A thing may possibly appear evil to me; therefore I scruple the doing of it; and if I were to do it while that scruple remains, I should be a sinner before God. But another is not to be judged by my conscience: To his own master he standeth or falleth. Therefore I would not reprove him, but for what is clearly and undeniably evil. Such, for instance, is profane cursing and swearing; which even those who practise it most will not often venture to defend, if one mildly expostulates with them. Such is drunkenness, which even a habitual drunkard will condemn when he is sober. And such, in the account of the generality of people, is the profaning of the Lord's day. And if any which are guilty of these sins for a while attempt to defend them, very few will persist to do it, if you look them steadily in the face, and appeal to their own conscience in the sight of God.

II. 1. Let us, in the Second place, consider, Who are those that we are called to reprove? It is the more needful to consider this, because it is affirmed by many serious persons, that there are some sinners whom the Scripture itself forbids us to reprove. This sense has been put on that solemn caution of our Lord, in his Sermon on the Mount: "Cast not your pearls before swine, lest they trample them under foot, and turn again and rend you." But the plain meaning of these words is, Do not offer the pearls, the sublime doctrines or mysteries of the Gospel, to those whom you know to be brutish men, immersed in sins, and having no fear of God before their eyes. This would expose those precious jewels to contempt, and yourselves to injurious treatment. But even those whom we know to be, in our Lord's sense, dogs and swine, if we saw them do, or heard them speak, what they themselves know to be evil, we ought in any wise to reprove them; else we "hate our brother in our heart."

2. The persons intended by "our neighbour" are, every child of man, everyone that breathes the vital air, all that have souls to be saved. And if we refrain from performing this office of love to any, because they are sinners above other men, they may persist in their iniquity, but their blood will God require at our hands.

3. How striking is Mr. Baxter's reflection on this head, in his "Saints' Everlasting Rest! "Suppose thou wert to meet one in the lower world, to whom thou hadst denied this of fice of love, when ye were both together under the sun; what answer couldst thou make to his upbraiding? At such a time and place, while we were under the sun, God delivered me into thy hands. I then did not know the way of salvation, but was seeking death in the error of my life; and therein thou sufferedst me to remain, without once endeavouring to awake me out of sleep! Hadst thou imparted to me thy knowledge, and warned me to flee from the wrath to come, neither I nor thou need ever have come into this place of torment.'"

4. Every one, therefore, that has a soul to be saved, is entitled to this good office from thee. Yet this does not imply, that it is to be done in the same degree to everyone. It cannot be denied, that there are some to whom it is particularly due. Such, in the first place, are our parents, if we have any that stand in need of it; unless we should place our consorts and our children on an equal footing with them. Next to these we may rank our brothers and sisters, and afterwards our relations, as they are allied to us in a nearer or more distant manner, either by blood or by marriage. Immediately after these are our servants, whether bound to us for a term of years or any shorter term. Lastly, such in their several degrees are our countrymen, our fellow-citizens, and the members of the same society, whether civil or religious: The latter have a particular claim to our service; seeing these societies are formed with that very design, to watch over each other for this very end, that we may not suffer sin upon our brother. If we neglect to reprove any of these, when a fair opportunity offers, we are undoubtedly to be ranked among those that "hate their brother in their heart." And how severe is the sentence of the Apostle against those who fall under this condemnation! "He that hateth his brother," though it does not break out into words or actions, "is a murderer:" And ye know," continues the Apostle, "that no murderer hath eternal life abiding in him." He hath not that seed planted in his soul, which groweth up unto everlasting life: In other words, he is in such a state, that if he dies therein, he cannot see life. It plainly follows, that to neglect this is no small thing, but eminently endangers our final salvation.

III. We have seen what is meant by reproving our brother, and who those are that we should reprove. But the principal thing remains to be considered. How, in what manner, are we to reprove them?

1. It must be allowed, that there is a considerable difficulty in performing this in a right manner: Although, at the same time, it is far less difficult to some than it is to others. Some there are who are particularly qualified for it, whether by nature, or practice, or grace. They are not encumbered either with evil shame, or that sore burden, the fear of man: They are both ready to undertake this labour of love, and skilful in performing it. To these, therefore, it is little or no cross; nay, they have a kind of relish for it, and a satisfaction therein, over and above that which arises from a consciousness of having done their duty. But be it a cross to us, greater or less, we know that hereunto we are called. And be the difficulty ever so great to us, we know in whom we have trusted; and that he will surely fulfil his word, "As thy day, so shall thy strength be."

2. In what manner, then, shall we reprove our brother, in order that our reproof may be most effectual? Let us first of all take care that whatever we do may be done in "the spirit of love;" in the spirit of tender good-will to our neighbour; as for one who is the son of our common Father, and one for whom Christ died, that he might be a partaker of salvation. Then, by the grace of God, love will beget love. The affection of the speaker will spread to the heart of the hearer; and you will find, in due time, that your labour hath not been in vain in the Lord.

3. Meantime the greatest care must be taken that you speak in the spirit of humility. Beware that you do not think of yourself more highly than you ought to think. If you think too highly of yourself, you can scarce avoid despising your brother. And if you show, or even feel, the least contempt of those whom you reprove, it will blast your whole work, and occasion you to lose all you labour. In order to prevent the very appearance of pride, it will be often needful to be explicit on the head; to disclaim all preferring yourself before him; and at the very time you reprove that which is evil, to own and bless God for that which is good in him.

4. Great care must be taken, in the Third place, to speak in the spirit of meekness, as well as lowliness. The Apostle assures us that "the wrath of men worketh not the righteousness of God." Anger, though it be adorned with the name of zeal, begets anger; not love or holiness. We should therefore avoid, with all possible care, the very appearance of it. Let there be no trace of it, either in the eyes, the gesture, or the tone of voice; but let all of these concur in manifesting a loving, humble, and dispassionate spirit.

5. But all this time, see that you do not trust in yourself. Put no confidence in your own wisdom, or address, or abilities of any kind. For the success of all you speak or do, trust not in yourself, but in the great Author of every good and perfect gift. Therefore, while you are speaking, continually lift up your heart to him that worketh all in all. And whatsoever is spoken in the spirit of prayer, will not fall to the ground.

6. So much for the spirit wherewith you should speak when you reprove your neighbour. I now proceed to the outward manner. It has been frequently found that the prefacing a reproof with a frank profession of good-will has caused what was spoken to sink deep into the heart. This will generally have a far better effect, than that grand fashionable engine, -- flattery, by means of which the men of the world have often done surprising things. But the very same things, yea, far greater, have much oftener been effected by a plain and artless declaration of disinterested love. When you feel God has kindled this flame in your heart, hide it not; give it full vent! It will pierce like lightning. The stout, the hard-hearted, will melt before you, and know that God is with you of a truth.

7. Although it is certain that the main point in reproving is, to do it with a right spirit, yet it must also be allowed, there are several little circumstances with regard to the outward manner, which are by no means without their use, and therefore are not to be despised. One of these is, whenever you reprove, do it with great seriousness; so that as you really are in earnest, you may likewise appear so to be. A ludicrous reproof makes little impression, and is soon forgot; besides, that many times is taken ill, as if you ridiculed the person you reprove. And indeed those who are not accustomed to make jests, do not take it well to be jested upon. One means of giving a serious air to what you speak, is, as often as may be, to use the very words of Scripture. Frequently we find the word of God, even in a private conversation, has a peculiar energy; and the sinner, when he expects it least, feels it "sharper than a two-edged sword."

8. Yet there are some exceptions to this general rule of reproving seriously. There are some exempt cases, wherein, as a good judge of human nature observes,

Ridiculum acri fortius--

a little well-placed raillery will pierce deeper than solid argument. But this has place chiefly, when we have to do with those who are strangers to religion. And when we condescend to give a ludicrous reproof to a person of this character, it seems we are authorized so to do, by that advice of Solomon, "Answer a fool according to his folly, lest he be wise in his own eyes."

9. The manner of the reproof may, in other respects too, be varied according to the occasion. Sometimes you may find it proper to use many words, to express your sense at large. At other times you may judge it more expedient to use few words, perhaps a single sentence; and at others, it may be advisable to use no words at all, but a gesture, a sigh, or a look, particularly when the person you would reprove is greatly your superior. And frequently, this silent kind of reproof will be attended by the power of God, and consequently, have a far better effect than a long and laboured discourse.

10. Once more: Remember the remark of Solomon, "A word spoken in season, how good is it!" It is true, if you are providentially called to reprove anyone whom you are not likely to see any more, you are to snatch the present opportunity, and to speak "in season" or "out of season;" but with them whom you have frequent opportunities of seeing, you may wait for a fair occasion. Here the advice of the poet has place. You may speak

Si validus, si laetus erit, si denique poscet:

When he is in a good humour, or when he asks it you. Here you may catch the

Mollia tempora fandi,--

time when his mind is in a soft, mild frame: And then God will both teach you how to speak, and give a blessing to what is spoken.

11. But here let me guard you against one mistake. It passes for an indisputable maxim, "Never attempt to reprove a man when he is intoxicated with drink." Reproof, it is said, is then thrown away, and can have no good effect. I dare not say so. I have seen not a few clear instances of the contrary. Take one: Many years ago, passing by a man in Moorfields, who was so drunk he could hardly stand, I put a paper into his hand. He looked at it, and said, "A Word -- A Word to a Drunkard, -- that is me, -- Sir, Sir! I am wrong, -- I know I am wrong, -- pray let me talk a little with you." He held me by the hand a full half-hour: And I believe he got drunk no more.

12. I beseech you, brethren, by the mercies of God, do not despise poor drunkards! Have compassion on them! Be instant with them in season and out of season! Let not shame, or fear of men prevent your pulling these brands out of the burning: Many of them are self-condemned:

Nor do they not discern the evil plight

That they are in;

but they despair; they have no hope of escaping out of it; and they sink into it still deeper, because none else has any hope for them! "Sinners of every other sort," said a venerable old Clergyman, "have I frequently known converted to God. But an habitual drunkard I have never known converted." But I have known five hundred, perhaps five thousand. Ho! Art thou one who readest these words? Then hear thou the words of the Lord! I have a message from God unto thee, O sinner! Thus saith the Lord, Cast not away thy hope. I have not forgotten thee. He that tells thee there is no help is a liar from the beginning. Look up! Behold the Lamb of God, who taketh away the sin of the world! This day is salvation come to thy soul: Only see that thou despise not him that speaketh! Just now he saith unto thee: "Son, be of good cheer! Thy sins are forgiven thee!"

13. Lastly: You that are diligent in this labour of love, see that you be not discouraged, although after you have used your best endeavours, you should see no present fruit. You have need of patience, and then, "after ye have done the will of God" herein, the harvest will come. Never be "weary of well-doing; in due time ye shall reap, if ye faint not." Copy after Abraham, who "against hope, still believed in hope." "Cast thy bread upon the waters; for thou shalt find it after many days."

14. I have now only a few words to add unto you, my brethren, who are vulgarly called "Methodists." I never heard or read of any considerable revival of religion which was not attended with a spirit of reproving. I believe it cannot be otherwise; for what is faith, unless it worketh by love? Thus it was in every part of England when the present revival of religion began about fifty years ago: All the subjects of that revival, -- all the Methodists, so called, in every place, were reprovers of outward sin. And, indeed, so are all that "being justified by faith, have peace with God through Jesus Christ." Such they are at first; and if they use that precious gift, it will never be taken away. Come, brethren, in the name of God, let us begin again! Rich or poor, let us all arise as one man; and in any wise let every man "rebuke his neighbour, and not suffer sin upon him!" Then shall all Great Britain and Ireland know that we do not "go a warfare at our own cost:" Yea, "God shall bless us, and all the ends of the world shall fear him."

Manchester, July 28, 1787

[69] [text of the 1872 edition]

Sermon 66: The Signs of the Times

Sermon 66

The Signs of the Times

"Ye can discern the face of the sky; but can ye not discern the signs of the times?"

Matthew 16:3.

1. The entire passage runs thus: "The Pharisees also, with the Sadducees, came, and tempting, desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" [Matt. 16:1-3]

2. "The Pharisees also with the Sadducees came." In general, these were quite opposite to each other: but it is no uncommon thing for the children of the world to lay aside their opposition to each other, (at least for a season) and cordially to unite in opposing the children of God "And tempting;" that is, making a trial whether he was indeed sent of God; "desired him that he would show them a sign from heaven;" which they believed no false prophet was able to do. It is not improbable, they imagined, this would convince them, that he was really sent from God. "He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today, for the sky is red and lowering." Probably there were more certain signs of fair and foul weather in their climate than there are in ours. "O ye hypocrites;" making profession of love, while you have enmity in your hearts; "ye can discern the face of the sky," and judge thereby what the weather will be; "but can ye not discern the signs of the times," when God brings his first begotten Son into the world?

3. Let us more particularly inquire, First, What were the times, whereof our Lord here speaks; and what were the signs, whereby those times were to be distinguished from all others? We may then inquire, Secondly, What are the times which we have reason to believe are now at hand; and how is it, that all who are called Christians, do not discern the signs of these times?

I. 1. Let us, in the First place, inquire, What times were those concerning which our Lord is here speaking? It is easy to answer; the times of the Messiah; the times ordained before the foundation of the world, wherein it pleased God to give his only begotten Son, to take our nature upon him, to be "found in fashion as a man," to live a life of sorrow and pain, and, at length, to be "obedient unto death, even the death of the cross," to the end that whosoever believeth on him should not perish, but have everlasting life." This was the important time the signs whereof the Pharisees and Sadducees could not discern. Clear as they were in themselves, yet so thick a veil was upon the heart of these men, that they did not discern the tokens of his coming, though foretold so long before.

2. But what were those signs of the coming of that Just One, which had been so long and so clearly foretold, and whereby they might easily have discerned those times, had not the veil been on their heart? They are many in number; but it may suffice to mention a few of them. One of the first is that pointed out in the solemn words, spoken by Jacob a little before his death: (Gen. 49:10:) "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." All, both ancient and modern Jews, agree, that by Shiloh we are to understand the Messiah; who was therefore to come, according to the prophecy, "before the sceptre," that is, the sovereignty, "departed from Judah." But it did, without controversy, depart from Judah at this very time; -- an infallible sign, that at this very time Shiloh, that is, the Messiah, came.

3. A Second eminent sign of those times, the times of the coming of the Messiah, is given us in the third chapter of the prophecy of Malachi: "Behold, I send my messenger, and he shall prepare my way before me: and the Lord, whom ye seek, shall suddenly come to his temple." (Mal. 3:1). How manifestly was this fulfilled, first, by the coming of John the Baptist; and then by our blessed Lord himself, "coming suddenly to his temple!" And what sign could be clearer to those that impartially considered the words of the prophet Isaiah (Isa. 40:3:) "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make his paths straight!"

4. But yet clearer signs than these, (if any could be clearer,) were the mighty works that he wrought. Accordingly, he himself declares, "The works which I do, they testify of me." And to these he explicitly appeals in his answer to the question of John the Baptist; (not proposed, as some have strangely imagined, from any doubt which he had himself; but from a desire of confirming his disciples, who might possibly waver, when their Master was taken from their head: "Art thou he that should come," the Messiah? "Or look we for another?" No bare verbal answer could have been so convincing, as what they saw with their own eyes. Jesus therefore referred them to this testimony: "He answered and said unto them, Go and show John the things which ye hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them." (Matt. 11:4, 5.)

5. But how then came it to pass, that those who were so sharp-sighted in other things, who could "discern the face of the sky," were not able to discern those signs which indicated the coming of the Messiah They could not discern them, not for want of evidence -- this was full and clear, -- but for want of integrity in themselves; because they were a "wicked and adulterous generation;" because the perverseness of their hearts spread a cloud over their understanding. Therefore, although the Sun of Righteousness shone bright, yet they were insensible of it. They were not willing to be convinced: Therefore they remained in ignorance. The light was sufficient; but they shut their eyes, that they might not see it: so that they were without excuse, till vengeance came upon them to the uttermost.

II. 1. We are in the Second place, to consider what are the times which we have reason to believe are now at hand? And how is it that all who are called Christians, do not discern the signs of these times?

The times which we have reason to believe are at hand, (if they are not already begun,) are what many pious men have termed, the time of "the latter-day glory;" -- meaning the time wherein God would gloriously display his power and love, in the fulfilment of his gracious promise that "the knowledge of the Lord shall cover the earth, as the waters cover the sea."

2. "But are there in England, or in any part of the world, any signs of such a time approaching?" It is not many years since, that a person of considerable learning, as well as eminence in the Church, (then Bishop of London,) in his pastoral letter, made this observation: "I cannot imagine what persons mean, by talking of a great work of God at this time. I do not see any work of God now, more than has been at any other time." I believe: I believe that great man did not see any extraordinary work of God. Neither he, nor the generality of Christians, so called, saw any signs of the glorious day that is approaching. But how is this to be accounted for? How is it that those who can now "discern the face of the sky," who are not only great philosophers, but great divines, as eminent as ever the Sadducees, yea, or the Pharisees were, do not discern the signs of those glorious times, which, if not begun, are nigh even at the door?

3. We allow, indeed, that in every age of the Church, "the kingdom of God came not with observation," not with splendour and pomp, or with any of those outward circumstances which usually attend the kingdoms of this world. We allow this "kingdom of God is within us;" and that consequently, when it begins either in an individual or in a nation, it "is like a grain of mustard seed," which at first "is the least of all seeds," but nevertheless, gradually increases, till "it becomes a great tree." Or, to use the other comparison of our Lord, it is like "a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened."

4. But may it not be asked, "Are there now any signs that the day of God's power is approaching?" I appeal to every candid, unprejudiced person, whether we may not, at this day, discern all those signs, (understanding the words in a spiritual sense,) to which our Lord referred to John's disciples? "The blind receive their sight:" Those who were blind from their birth, unable to see their own deplorable state, and much more to see God, and the remedy he has prepared for them in the Son of his love, now see themselves, yea, and "the light of the glory of God in the face of Jesus Christ. "The eyes of their understanding being now opened, they see all things clearly. -- "The deaf hear:" Those that were before utterly deaf, to all the outward and inward calls of God, now hear, not only his providential calls, but also the whispers of his grace. -- "The lame walk:" Those who never before arose from the earth, or moved one step toward heaven, are now walking in all the ways of God; yea, "running the race that is set before them." -- "The lepers are cleansed:" The deadly leprosy of sin, which they brought with them into the world, and which no art of man could ever cure, is now clean departed from them. And surely never in any age or nation, since the apostles, have those words been so eminently fulfilled, "The poor have the gospel preached unto them," as it is at this day. At this day the gospel leaven, faith working by love, -- inward and outward holiness, -- or, (to use the terms of St. Paul,) "righteousness, and peace, and joy in the Holy Ghost" -- hath so spread in various parts of Europe, particularly in England, Scotland, Ireland, in the islands, in the north and south, from Georgia to New-England and Newfoundland, that sinners have been truly converted to God, throughly changed both in heart and in life; not by tens, or by hundreds only, but by thousands, yea, by myriads! The fact cannot be denied: we can point out the persons, with their names and places of abode. And yet the wise men of the world, the men of eminence, the men of learning and renown, "cannot imagine what we mean by talking of any extraordinary work of God!" They cannot discern the signs of these times! They can see no sign at all of God's arising to maintain his own cause, and set up his kingdom over the earth!

5. But how may this be accounted for? How is it, that they cannot discern the signs of these times? We may account for their want of discernment on the same principle we accounted for that of the Pharisees and Sadducees; namely, that they likewise are, what those were, an "adulterous and sinful generation." If their eye was single, their whole body would be full of light: but suppose their eye be evil, their whole body must be full of darkness. Every evil temper darkens the soul; every evil passion clouds the understanding. How then can we expect, that those should be able to discern the signs of the times who are full of all disorderly passions, and slaves to every evil temper? But this is really the case. They are full of pride: They think of themselves far more highly than they ought to think. They are vain: They "seek honour one of another, and not the honour that cometh of God only." They cherish hatred and malice in their hearts: they give place to anger, to envy, to revenge: They return evil for evil, and railing for railing. Instead of overcoming evil with good, they make no scruple of demanding an eye for an eye, and a tooth for a tooth. They "savour not the things that are of God, but the things that are of men." They set their affections, not on things above, but on things that are of the earth. They "love the creature more than the Creator:" They are "lovers of pleasure more than lovers of God." How then should they discern the signs of the times? The god of this world, whom they serve, has blinded their hearts, and covered their minds with a veil of thick darkness. Alas, what have these "souls of flesh and blood," (as one speaks) to do with God, or the things of God?

6. St. John assigns this very reason for the Jews not understanding the things of God; namely, that in consequence of their preceding sins, and wilful rejecting the light, God had now delivered them up to Satan, who blinded them past recovery. Over and over, when they might have seen, they would not; they shut their eyes against the light: And now they can not see, God having given them up to an undiscerning mind : Therefore they do not believe, because that Isaiah said, (that is, because of the reason given in that saying of Isaiah,) "He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." The plain meaning is, not that God did this by his own immediate power; it would be flat blasphemy to say, that God, in this sense, hardens any man; but his Spirit strives with them no longer, and then Satan hardens them effectually.

7. And as it was with them in ancient times, so it is with the present generation. Thousands of those who bear the name of Christ are now given up to an undiscerning mind. The god of this world hath so blinded their eyes, that the light cannot shine upon them; so that they can no more discern the signs of the times, than the Pharisees and Sadducees could of old. A wonderful instance of this spiritual blindness, this total inability to discern the signs of the times mentioned in Scripture, is given us in the very celebrated work of a late eminent writer; who supposes, the New Jerusalem came down from heaven, when Constantine the Great called himself a Christian. I say, called himself a Christian; for I dare not affirm that he was one, any more than Peter the Great. I cannot but believe, he would have come nearer the mark, if he had said, that it was the time when a huge cloud of infernal brimstone and smoke came up from the bottomless pit! For surely there never was a time wherein Satan gained so fatal an advantage over the Church of Christ, as when such a flood of riches, and honour, and power broke in upon it, particularly on the Clergy!

8. By the same rule, what signs would this writer have expected of the approaching conversion of the Heathens? He would doubtless, have expected a hero, like Charles of Sweden, or Frederick of Prussia, to carry fire, and sword, and Christianity, through whole nations at once! And it cannot be denied, that since the time of Constantine, many nations have been converted in this way. But could it be said concerning such conversions as these; "The kingdom of heaven cometh not with observation?" Surely every one must observe a warrior rushing through the land, at the head of fifty or sixty thousand men! But is this the way of spreading Christianity, which the author of it, the Prince of Peace, has chosen? Nay, it is not in this manner that a grain of mustard seed grows up into a great tree. It is not thus that a little leaven leavens the whole lump. Rather, it spreads by degrees farther and farther, till the whole is leavened. We may form a judgment of what will be hereafter, by what we have seen already. And this is the way wherein true Christian religion, the faith that worketh by love, has been spreading, particularly through Great Britain and its dependencies, for half a century.

9. In the same manner it continues to spread at the present time also, as may easily appear to all those whose eyes are not blinded. All those that experience in their own hearts the power of God unto salvation will readily perceive how the same religion which they enjoy, is still spreading from heart to heart. They take knowledge of the same grace of God, strongly and sweetly working on every side; and rejoice to find another and another sinner, first inquiring, "What must I do to be saved?" -- and then testifying, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour." Upon a fair and candid inquiry, they find more and more, not only of those who had some form of religion, but of those who had no form at all, who were profligate, abandoned sinners, now entirely changed, truly fearing God and working righteousness. They observe more and more, even of these poor outcasts of men, who are inwardly and outwardly changed; loving God and their neighbour; living in the uniform practice of justice, mercy, and truth; as they have time, doing good to all men; easy and happy in their lives, and triumphant in their death.

10. What excuse, then, have any that believe the Scriptures to be the Word of God, for not discerning the signs of these times, as preparatory to the general call of the Heathens? What could God have done which he hath not done, to convince you that the day is coming, that the time is at hand, when he will fulfil his glorious promises; when he will arise to maintain his own cause, and to set up his kingdom over all the earth? What, indeed, unless he had forced you to believe? And this he could not do, without destroying the nature which he had given you: For he made you free agents; having an inward power of self-determination, which is essential to your nature. And he deals with you as free agents from first to last. As such, you may shut or open your eyes, as you please. You have sufficient light shining all around you; yet you need not see it unless you will. But be assured God is not well pleased with your shutting your eyes and then saying, "I cannot see." I counsel you to bestow an impartial examination upon the whole affair. After a candid inquiry into matter of fact, consider deeply, "What hath God wrought?" "Who hath seen such a thing? Who hath heard such a thing?" Hath not a nation, as it were, been "born in a day?" How swift, as well as how deep, and how extensive a work has been wrought in the present age! And certainly, "not by might, neither by power, but by the Spirit of the Lord." For how utterly inadequate were the means! how insufficient were the instruments to work any such effect; -- at least, those of which it has pleased God to make use of in the British dominions and in America! By how unlikely instruments has God been pleased to work from the beginning! "A few young raw heads," said the bishop of London, "what can they pretend to do?" They pretended to be that in the hand of God, that a pen is in the hand of a man. They pretended, (and do so at this day,) to do the work whereunto they are sent; to do just what the Lord pleases. And if it be his pleasure, to throw down the walls of Jericho, the strong-holds of Satan, not by the engines of war, but by the blasts of rams' horns, who shall say unto him, "What dost thou!"

11. Meantime, "blessed are your eyes, for they see: many prophets and righteous men have desired to see the things you see, and have not seen them, and to hear the things that you hear, and have not heard them." You see and acknowledge the day of your visitation; such a visitation as neither you nor your fathers had known. You may well say, "This is the day which the Lord hath made; we will rejoice and be glad therein." You see the dawn of that glorious day, whereof all the prophets have spoken. And how shall you most effectually improve this day of your visitation?

12. The first point is, see that you yourselves receive not the blessing of God in vain. Begin at the root, if you have not already. Now repent and believe the gospel! If you have believed, "look to yourselves, that ye lose not what you have wrought, but that ye receive a full reward!" Stir up the gift of God that is in you! Walk in the light, as he is in the light. And while you "hold fast that which you have attained, go on unto perfection." Yea, and when you are "made perfect in love," still, "forgetting the that are behind, press on to the mark, for the prize of the high calling of God in Christ Jesus."

13. It behoves you, in the next place to help your neighbours. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." As you have time, do good unto all men, but especially unto them that are of the household of faith. Proclaim the glad tidings of salvation ready to be revealed, not only to those of your own household, not only to your relations, friends, and acquaintance, but to all whom God providentially delivers into your hands! "Ye," who already know in whom you have believed, "are the salt of the earth." Labour to season, with the knowledge and love of God, all that you have any intercourse with! "Ye are as a city set upon a hill;" ye cannot, ye ought not to be hid. "Ye are the light of the world: men do not light a candle, and put it under a bushel;" how much less the all wise God! No; let it shine to all that are in the house; all that are witnesses of your life and conversation. Above all, continue instant in prayer, both for yourselves, for all the Church of God, and for all the children of men, that they may remember themselves, and be turned unto our God, that they likewise may enjoy the gospel blessing on earth, and the glory of God in heaven!

Sermon 67: On Divine Providence

Sermon 67 [70]

On Divine Providence

"Even the very hairs of your head are all numbered."

Luke 12:7.

1. The doctrine of divine providence has been received by wise men in all ages. It was believed by many of the eminent Heathens, not only philosophers, but orators and poets. Innumerable are the testimonies concerning it which are scattered up and down in their writings; agreeable to that well-knowing saying in Cicero, Deorum moderamine cuncta geri: "That all things, all events in this world, are under the management of God." We might bring a cloud of witnesses to confirm this, were any so hardy as to deny it.

2. The same truth is acknowledged at this day in most parts of the world; yea, even by those nations which are so barbarous as not to know the use of letters. So when Paustoobee, an Indian Chief, of the Chicasaw nation in North America, was asked, "Why do you think the Beloved Ones (so they term God) take care of you?" he answered, without any hesitation, "I was in the battle with the French; and the bullet went on this side; and this man died, and that man died; but I am alive still; and by this I know that the beloved Ones take care of me.

3. But although the ancient as well as modern Heathens had some conception of a divine providence, yet the conceptions which most of them entertained concerning it were dark, confused, and imperfect; Yea, the accounts which the most enlightened among them gave, were usually contradictory to each other. Add to this, that they were by no means assured of the truth of those very accounts: They hardly dared to affirm anything, but spoke with the utmost caution and diffidence; insomuch that what Cicero himself, the author of that noble declaration, ventures to affirm in cool blood, at the end of his long dispute upon the subject, amounts to no more than this lame and impotent conclusion: Mihi verisimilior videbatur Cotta oratin: "What Cotta said," (the person that argued in the defence of the being and providence of God,) "seemed to me more probable than what his opponent had advanced to the contrary."

4. And it is no wonder: For only God himself can give a clear, consistent, perfect account (that is, as perfect as our weak understanding can receive, in this our infant state of existence; or, at least, as is consistent with the designs of his government) of his manner of governing the world. And this he hath done in his written word: All the oracles of God, all the Scriptures, both of the Old Testament and the New, describe so many scenes of divine providence. It is the beautiful remark of a fine writer, "Those who object to the Old Testament in particular, that it is not a connected history of nations, but only a congeries of broken, unconnected events, do not observe the nature and design of these writings. They do not see, that Scripture is the history of God." Those who bear this upon their minds will easily perceive that the inspired writers never lose sight of it, but preserve one unbroken, connected chain from the beginning to the end. All over that wonderful book, as "life and immortality"(immortal life) is gradually "brought to light," so is Immanuel, God with us, and his kingdom ruling over all.

5. In the verses preceding the text, our Lord had been arming his disciples against the fear of man: "Be not afraid,"says he,(verse 4, )"of them that can kill the body, and after that have no more that they can do." He guards them against this fear, first, by reminding them of what was infinitely more terrible than anything which man could inflict: "Fear Him, who after he hath killed hath power to cast into hell." He guards them farther against it, by the consideration of an over-ruling providence: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God?" Or, as the words are repeated by St. Matthew, with a very inconsiderable variation, (10:29, 30) "Not one of them shall fall on the ground without you Father. But the very hairs of your head are all numbered."

6. We must indeed observe, that this strong expression, through repeated by both the Evangelists, need not imply,(though if any one thinks it does, he may think so very innocently,) that God does literally number as the hairs that are on the heads of all his creatures: But it is a proverbial expression, implying, that nothing is so small or insignificant in the sight of men as not to be an object of the care and providence of God, before whom nothing is small that concerns the happiness of any of his creatures.

7. There is scarce any doctrine in the whole compass of revelation, which is of deeper importance than this. And, at the same time, there is scarce any that is so little regarded, and perhaps so little understood. Let us endeavor then, with the assistance of God, to examine it to the bottom; to see upon what foundation it stands, and what it properly implies.

8. The eternal, almighty, all-wise, all-gracious God is the Creator of heaven and earth. He called out of nothing, by his all-powerful word, the whole universe, all that is. "Thus the heavens an the earth were created, and all the hosts of them." And after he had set all things else in array, the plants after their kinds, fish and fowl, beasts and reptiles, after their kinds, "He created man after his own image." And the Lord saw that every distinct part of the universe was good. But when he saw everything he had made, all in connection with each other, "behold, it was very good."

9. And as this all-wise, all-gracious Being created all things, so he sustains all things. He is the Preserver as well as the Creator of everything that exists. "He up holdeth all things by the word of his power;" that is, by his powerful word. Now it must be that he knows everything he has made, and everything he preserves, from moment to moment; otherwise, he could not preserve it, he could not continue to it the going which he has given it. And it is nothing strange that He who is omnipresent, who "filleth heaven and earth," who is intimately present. If the eye of man discerns things at a small distance; the eye of an eagle, what is at a greater; the eye of an angle, what is at a thousand times greater distance; (perhaps taking in the surface of the earth at one view;) how shall no the eye of God see everything, through the whole extent of creation? Especially considering, that nothing is distant from Him in whom we all "live, and move, and have our being."

10. It is true, our narrow understandings but imperfectly comprehend this. But whether we comprehend it or no, we are certain that so it is. As certain as it is, that he created all things, and that he still sustains all that is created; so certain it is, that he is present, at all times, in all places; that he is above, beneath; that he "besets us behind and before," and, as it were, "lays his hand upon us." We allow, "such knowledge is too high" and wonderful for us; we "cannot attain unto it." The manner of his presence no man can explain, nor, probably, any angel in heaven. Perhaps what the ancient philosopher speaks of the soul, in regard to its residence in the body, that it is tota in toto, et, tota in qualibet parte, might, in some sense, be spoken of the omnipresent Spirit, in regard to the universe: That he is not only "All in the whole," but "All in every part." Be this as it may, it cannot be doubted but He sees every atom of his creation, and that a thousand times more clearly than we see the things that are close to us: Even of these we see only the surface, while He sees the inmost essence of every thing.

11. The omnipresent God sees and knows all the properties of the beings that he hath made. He knows all the connections, dependencies, and relations, and all the ways wherein one of them can affect another. In particular, he sees all the inanimate parts of the creation, whether in heaven above, or in the earth beneath. He knows how the stars, comets, or planets above influence the inhabitants of the earth beneath; what influence the lower heavens, with their magazines of fire, hail, snow, and vapors, winds, and storms, have on our planet; and what effects may be produced in the bowels of the earth by fire, air, or water; what exhalations may be raised therefrom, and what changes wrought thereby; what effects every numeral or vegetable may have upon the children of men: All these lie naked and open to the eye of the Creator and Preserver of the universe.

12. He knows all the animals of the lower world, whether beasts, birds, fishes, reptiles, or insects: He knows all the qualities and powers he hath given them, from the highest to the lowest: He knows every good angel and every evil angel in every part of his dominions; and looks from heaven upon the children of men over the whole face of the earth. He knows all the hearts of the sons of men, and understands all their thoughts: He sees what any angel, any devil, any man, either thinks, or speaks, or does; yea, and all they feel. He sees all their sufferings, with every circumstance of them.

13. And is the Creator and Preserver of the world unconcerned for what he sees therein? Does he look upon these things either with a malignant or heedless eye? Is he an Epicurean god? Does he sit at ease in the heaven, without regarding the poor inhabitants of earth? It cannot be. He hath made us, not we ourselves, and he cannot despise the work of his own hands. We are his children: And can a mother forget the children of her womb? Yea, she may forget; yet will not God forget us! On the contrary, he hath expressly declared, that as his "eyes are over all the earth, "so he "is loving to every man, and his mercy is over all his works." Consequently, he is concerned every moment for what befalls every creature upon earth; and more especially for everything that befalls any of he children of men. It is hard, indeed, to comprehend this; nay, it is hard to believe it, considering the complicated wickedness, and the complicated misery, which we see on every side. But believe it we must, unless we will make God a liar; although it is sure, no man can comprehend it. It behoves us, then, to humble ourselves before God, and to acknowledge our ignorance. Indeed, how can we expect hat a man should be able to comprehend a worm? How much less can it be supposed, that a man can comprehend God!

For how can finite measure infinite?

14. He is infinite in wisdom as well as in power: And all his wisdom is continually employed in managing all the affairs of his creation for the good of all his creatures. For his wisdom and goodness go hand in hand: They are inseparably united, and continually act in concert with Almighty power, for the real good of all his creatures. His power being equal to his wisdom and goodness, continually co-operates with them. And to him all things are possible: He doeth whatsoever pleaseth him, in heaven and earth, and in the sea, and all deep places: And we cannot doubt of his exerting all his power, as in sustaining, so in governing, all that he has made.

15. Only he that can do all things else cannot deny himself: He cannot counteract himself, or oppose his own work. Were it not for this, he would destroy all sin, with its attendant pain in a moment. He would abolish wickedness out of his whole creation, and suffer not trace of it remain. But in so doing he would counteract himself; he would altogether overturn his own work, and undo all that he has been doing since he created man upon the earth. For he created man in his own image: A spirit like himself; a spirit endued with understanding, with will or affections, and liberty; without which, neither his understanding nor his affections could have been of any use, neither would he have been capable either or vice or virtue. He could not be a moral agent, any more than a tree or a stone. If, therefore, God were thus to exert his power, there would certainly be no more vice; but it is equally certain, neither could there be any virtue in the world. Were human liberty taken away, men would be as incapable of virtue as stones. Therefore,(with reverence be it spoken,) the Almighty himself cannot do this thing. He cannot thus contradict himself, or undo what he has done. He cannot destroy out of the soul of man that image of himself wherein he make him: And without doing this, he cannot abolish sin and pain out of the world. But were it to be done, it would imply no wisdom at all; but barely a stroke of omnipotence. Whereas all the manifold wisdom of God (as well as all his power and goodness) is displayed in governing man as man; not as a stock or stone, but as an intelligent and free spirit, capable of choosing either good or evil. Herein appears the depth of the wisdom of God, in his adorable providence; in governing men, so as not to destroy either their understanding, will, or liberty. He commands all things, both in heaven and earth, to assist man in attaining the end of his being, in working out his won salvation, so far as it can be done without compulsion, without over-ruling his liberty. An attentive inquirer may easily discern, the whole frame of divine providence is so constituted as to afford man every possible help, in order to his doing good and eschewing evil, which can be done without turning man into a machine; without making him incapable of virtue or vice, reward or punishment.

16. Meantime, it has been remarked by a pious writer, that here is, as he expresses it, a three-fold circle of divine providence, over and above that which presides over the whole universe. We do not now speak of that over-ruling hand which governs the inanimate creation, which sustains the sun, moon, and stars in their stations, and guides their motions; we do not refer to his care of the animal creation, every part of which we know is under His government, "who giveth food unto the cattle, and feedeth the young ravens that call upon him;" but we here speak of that superintending providence which regards the children of men. each of these is easily distinguished from the other, by those who accurately observe the ways of God. The outermost circle includes the whole race of mankind, all the descendants of Adam, all the human creatures that are dispersed over the face of the earth. This comprises not only the Christian world, those that name the name of Christ, but the Mahometans also, who considerably out-number even the nominal Christians; yea, and the Heathens likewise, who very far out-number the Mahometans and Christians put together. "Is he the God of the Jews," says the Apostle, "and not of the Gentiles also?" And so we may say, Is he the God of the Christians, and not of the Mahometans and Heathens? Yea, doubtless of the Mahometans and Heathens also. His love is not confined: "The Lord is loving unto every man, and his mercy is over all his works." He careth for the very outcasts of men: It may truly be said,

Free as the air thy bounty streams

O'er all thy works: Thy mercies' beams

Diffusive as they sun's arise.

17. Yet it may be admitted, that He takes more immediate care of those that are comprised in the second, the smaller circle; which includes all that are called Christians, all that profess to believe in Christ. We may reasonably think that these, in some degree, honor him, at least more than the Heathens do: God does, likewise, in some measure, honor them, and has a nearer concern for them. By many instances it appears, that the prince of this world has not so full power over these as over the Heathens. The God whom they even profess to serve, does, in some measure, maintain his own cause; so that the spirits of darkness do not reign so uncontrolled over them as they do over the heathen world.

18. Within the third, the innermost circle, are contained only the real Christians; those that worship God, not in form only, but in spirit and in truth. Herein are comprised all that love God, or, at least, truly fear God and work righteousness; all in whom is the mind which was in Christ, and who walk as Christ also walked. The words of our Lord above recited peculiarly refer to these. It is to these in particular that he says, "Even the very hairs of your head are all numbered." He sees their souls and their bodies; he takes particular notice of all their tempers, desires, and thoughts, all their words and actions. He marks all their sufferings, inward and outward, and the source whence they arise; so that we may well say,

Thou know'st thy pains thy servants feel,

Thou hear'st thy children's cry;

And their best wishes to fulfil,

Thy grace is ever nigh.

Nothing relative to these is too great, nothing too little, for His attention. He has his eye continually, as upon every individual person that is a member of this his family, so upon every circumstance that relates either to their souls or bodies; either to their inward or outward state; wherein either their present or eternal happiness in is any degree concerned.

19. But what say the wise men of the world to this? They answer, with all readiness, "Who doubts of this? We are not Atheists. We all acknowledge a providence: That is, a general providence; for, indeed the particular providence, of which some talk, we know not what to make of: Surely the little affairs of men are far beneath the regard of the great Creator and Governor or the universe! Accordingly,

"He sees with equal eyes, as Lord of all,

A hero perish, or a sparrow fall." Does he indeed? I cannot think it; because (whatever that fine poet did, or his patron, whom he so deeply despised, and yet grossly flattered) I believe the Bible; wherein the Creator and Governor of the world himself tells me quite the contrary. That he has a tender regard for the brute creatures, I know: He does, in a measure, "take care for oxen:" He "provideth food for the cattle,"as well as "herbs for the use of men." "The lions roaring after their prey, do seek their meat from God." "He openeth his hand, and filleth all things living with plenteousness."

The various troops of sea and land

In sense of common want agree;

All wait on thy dispensing hand,

And have their daily alms from thee.

They gather what thy stores disperse,

Without their trouble to provide:

Thou ope'st thy hand; the universe,

The craving world, is all supplied.

Our heavenly Father feedeth the fowls of the air: But mark! "Are no ye much better than they?" Shall he not then "much more feed you," who are pre-eminent by so much odds? He does not, in that sense, look upon you and them "with equal eyes;" set you on a level with them; least of all, does he set you on a level with brutes, in respect of life and death: "Right precious in the sight of the Lord is the death of his saints." Do you really think the death of a sparrow is equally precious in his sight? He tells us, indeed, that "not a sparrow falleth on the ground without our Father;" but he asks. at the same time, "Are ye not of more value than many sparrows?

20. But, in support of a general, in contradiction to a particular providence, the same elegant poet lays it down as an unquestionable maxim,

The Universal Cause

Acts not by partial, but by general laws:

Plainly meaning, that he never deviates from those general laws in favor of any particular person. This is a common supposition; but which is altogether inconsistent with the whole tenor of Scripture: For if God never deviates from these general laws, then there never was a miracle in the world; seeing every miracle is a deviation from the general laws of nature. Did the Almighty confine himself to these general laws, when he divided the Red Sea? when he commanded the waters to stand on a heap, and make a way for his redeemed to pass over? Did he act by general laws, when he caused the sun to stand still for the space of a whole day? No; nor in any of the miracles which are recorded either in the Old or New Testament.

21. But it is on supposition that the Governor of the world never deviates from those general laws, that Mr. Pope adds those beautiful lines in full triumph, as having now clearly gained the point: --

Shall burning Etna, if a sage requires,

Forget to thunder, and recall her fires?

On air or sea new motions be imprest,

O blameless Bethel! to relieve thy breast!

When the loose mountain trembles from on high,

Shall gravitation cease, if you go by?

Or some old temple, nodding to its fall,

For Chartres' head reserve the hanging wall?

We answer, If it please God to continue the life of any of his servants, he will suspend that or any other law of nature: The stone shall not fall; the fire shall not burn; the foods shall not flow; or, he will give his angels charge, and in their hands shall they bear him up, through and above all dangers!

22. Admitting then, that, in the common course of nature, God does act by general laws, he has never precluded himself from making exceptions to them, whensoever he pleases; either by suspending that law in favor of those that love him, or by employing his mighty angels: By either of which means he can deliver out of all danger them that trust in him.

"What! You expect miracles then?" Certainly I do, if I believe the Bible: For the Bible teaches me, that God hears and answers prayer: But every answer to prayer is, properly, a miracle. For if natural causes take their course, if things go on in their natural way, it is no answer at all. Gravitation therefore shall cease, that is, cease to operate, whenever the Author of it pleases. Cannot the men of the world understand these things? That is no wonder: It was observed long ago, "An unwise man doth no consider this, and a fool doth not understand these things? That is no wonder: It was observed long ago, "An unwise man doth not consider this, and a fool doth not understand it."

23. But I have not done with this same general providence yet. By the grace of God, I will sift it to the bottom: And I hope to show it is such stark-staring nonsense, as every man of sense ought to be utterly ashamed of.

You say, "You allow a general providence, but deny a particular one." And what is a general, of whatever kind it be, that includes no particulars? Is not every general necessarily made up of its several particulars? Can you instance in any general that is not? Tell me any genus, if you can, that contains no species? What is it that constitutes a genus, but so many species added together? What, I pray, is a whole that contains no parts? Mere nonsense and contradiction! Every whole must, in the nature of things, be made up of its several parts; insomuch that if there be no parts, there can be no whole.

24. As this is a point of the utmost importance, we may consider it a little farther. What do you mean by a general providence, contradistinguished from a particle? Do you mean a providence which superintends only the larger parts of the universe? Suppose the sun, moon, and stars. Does it not regard the earth too? You allow it does. But does it not likewise regard the inhabitants of it? Else what doth the earth, an inanimate lump of matter, signify? Is not one spirit, one heir of immortality, of more value than all the earth? yea, though you add to it the sun, moon, and stars? nay, and the whole inanimate creation? Might we no say, "These shall perish; but" this "remaineth: These all shall wax old as doth a garment;" but this (it may be said in a lower sense, even of the creature) is "the same, and his "years shall not fail?"

25. Or do you mean, when you assert a general providence, distinct from a particle one, that God regards only some parts of the world, and does not regard others? What parts of it does he regard? Those without, or those within, the solar system? Or does he regard some parts of the earth, and not others? Which parts? Only those within the temperate zones? What parts then are under the care of his providence? Where will you lay the line? Do you exclude from it those that live in the torrid zone? or those that dwell within the arctic circles? Nay, rather say, "The Lord is loving to every man," and his care "is over all His works."

26. Do you mean (for we would fain find out your meaning, if you have any meaning at all) that the providence of God does indeed extend to all parts of the earth, with regard to great and singular events, such as the rise and fall of empires; but that the little concerns of this or that man are beneath the notice of the Almighty? Then you do not consider that great and little are merely relative terms, which have place only with respect to men. With regard to the Most High, man and all the concerns of men are nothing, less than nothing, before Him. And nothing is small in his sight that in any degree affects the welfare of any that fear God and work righteousness. What becomes, then, of your general providence, exclusive of a particle? Let it be for ever rejected by all rational men, as absurd, self-contradictory nonsense. We may then sum up the whole scriptural doctrine of providence in that fine saying of St. Austin, Ita praesidet singulis sicut universis, et universis sicut singulis!

Father, how wide thy glories shine,

Lord of the universe-and mine!

Thy goodness watches o'er the whole,

As all the world were but one soul;

Yet keeps my every sacred hair,

As I remain'd thy single care!

27. We may learn from this short view of the providence of God, First, to put our whole trust in Him who hath never failed them that seek him. Our blessed Lord himself makes the very use of the great truth now before us. "Fear not, therefore:" If you truly fear God, you need fear none beside. He will be a strong tower to all that trust in him from the face of you enemies. What is there either in heaven or in earth that can harm you, while you are under the care of the Creator and Governor of heaven and earth! Let all earth and all hell combine against you; yea, the whole animate and inanimate creation; they cannot harm while God is on your side: His favorable kindness covers you as a shield.

28. Nearly allied to this confidence in God is the thankfulness we owe for his kind protection. Let those give thanks whom the Lord thus delivers from the hand of all their enemies. What an unspeakable blessing it is to be the peculiar care of Him that has all power in heaven and earth! How can we sufficiently praise him, while we are under his wings, and his faithfulness and truth are our shield and buckler!

29. But meantime we should take the utmost care to walk humbly and closely with our God. Walk humbly: For if you in anywise rob God of his honor, of you ascribe anything to yourself, the things which should have been for you wealth will prove to you an "occasion of falling." And walk closely: See that you have a conscience void of offence toward God and toward man. It is so long as you so this that you are the peculiar care of your Father which is in heaven. But let not the consciousness of his caring for you make you careless, indolent, or slothful: On the contrary, while you are penetrated with that deep truth, "The help that is done upon earth, He doeth it himself," be as earnest and diligent in the use of all the means as if you were your own protector.

Lastly: In what a melancholy condition are those who do not believe there is any providence; or, which comes to exactly the same point, not a particular one! Whatever station they are in, as long as they are in the world, they are exposed to numberless dangers which no human wisdom can foresee, and no human power can resist. And there is no help! If they trust in men, they find them "deceitful upon the weights." In many cases they cannot help; in others, they will not. But were they ever so willing, they will die: Therefore vain is the help of man and God is far above, out of their sight: They expect no help from Him. These modern (as well as the ancient) Epicureans have learned that the

Universal Cause

Acts not by partial, but by general laws.

He only takes care of the great globe itself; not of its puny inhabitants. He heeds not how those

Vagrant emmets crawl

At random on the air-suspended ball.

How uncomfortable is the situation of that man who has no father hope than this! But, on the other hand, how unspeakably "happy is the man that hath the Lord for his help, and whose hope is in the Lord his God!" who can say, "I have set the lord always before me; because he is on my right hand, I shall not be moved!" Therefore, "though I walk through the valley of the shadow of death, I will fear no evil: For thou art with me; thy rod and thy staff comfort me."

[70] (text from the 1872 edition)

Sermon 68: The Wisdom of God's Counsels

Sermon 68 [71]

The Wisdom of God's Counsels

"O the depth of the riches both of the wisdom and knowledge of God!"

Rom. 11:33.

1. Some apprehend the wisdom and the knowledge of God to mean one and the same thing. Others believe that the wisdom of God more directly refers to his appointing the ends of all things; and his knowledge, to the means which he hath prepared and made conducive to those ends. The former seems to be the most natural explication; as the wisdom of God, in its most extensive meaning, must include the one as well as the other, the means as well as the ends.

2. Now the wisdom as well as the power of God is abundantly manifested in his creation; in the formation and arrangement of all his works, in heaven above and in the earth beneath; and in adapting them all to the several ends for which they were designed: Insomuch that each of them, apart from the rest, is good; but all together are very good; all conspiring together, in one connected system, to the glory of God in the happiness of his intelligent creatures.

3. As this wisdom appears even to short-sighted men (and much more to spirits of a higher order) in the creation and disposition of the whole universe, and every part of it; so it equally appears in their preservation, in his "upholding all things by the word of his power." And it no less eminently appears in the permanent government of all that he has created. How admirably does his wisdom direct the motions of the heavenly bodies! of all the stars in the firmament, whether those that are fixed, or those that wander, though never out of their several orbits! of the sun in the midst of heaven! of those amazing bodies, the comets, that shoot in every direction through the immeasurable fields of ether! How does he superintend all the parts of this lower world, this "speck of creation," the earth! So that all things are still, as they were at the beginning, "beautiful in their seasons;" and summer and winter, seed-time and harvest, regularly follow each other. Yea, all things serve their Creator: "Fire and hail, snow and vapour, wind and storm, are fulfilling his word;" so that we may well say, "O Lord, our Governor, how excellent is thy name in all the earth!"

4. Equally conspicuous is the wisdom of God in the government of nations, of states and kingdoms; yea, rather, more conspicuous; if infinite can be allowed to admit of any degrees. For the whole inanimate creation, being totally passive and inert, can make no opposition to his will. Therefore, in the natural world all things roll on in an even, uninterrupted course. But it is far otherwise in the moral world. Here evil men and evil spirits continually oppose the divine will, and create numberless irregularities. Here, therefore, is full scope for the exercise of all the riches both of the wisdom and knowledge of God, in counteracting all the wickedness and folly of men, and all the subtlety of Satan, to carry on his own glorious design, -- the salvation of lost mankind. Indeed, were he to do this by an absolute decree, and by his own irresistible power, it would imply no wisdom at all. But his wisdom is shown by saving man in such a manner as not to destroy his nature, not to take away the liberty which he has given him.

5. But the riches both of the wisdom and the knowledge of God are most eminently displayed in his Church; in planting it like a grain of mustard seed, the least of all seeds; in preserving and continually increasing it, till it grew into a great tree, notwithstanding the uninterrupted opposition of all the powers of darkness. This the Apostle justly terms the manifold wisdom (polypoikilos sophia) of God. It is an uncommonly expressive word, intimating that this wisdom, in the manner of its operation, is diversified a thousand ways, and exerts itself with infinite varieties. These things the highest "angels desire to look into," but can never fully comprehend. It seems to be with regard to these chiefly that the Apostle utters that strong exclamation, "How unsearchable are his judgments!" His counsels, designs, impossible to be fathomed; "and his ways" of accomplishing them "past finding out!" impossible to be traced! According to the Psalmist, "His paths are in the deep waters, and his footsteps are not known."

6. But a little of this he has been pleased to reveal unto us; and by keeping close to what he has revealed, meantime comparing the word and the work of God together, we may understand a part of his ways. We may in some measure trace this manifold wisdom from the beginning of the world; from Adam to Noah, from Noah to Moses, and from Moses to Christ. But I would now consider it (after just touching on the history of the Church in past ages) only with regard to what He has wrought in the present age, during the last half century; yea, and in this little corner of the world, the British islands only.

7. In the fulness of time, just when it seemed best to his infinite wisdom, God brought his first-begotten into the world. He then laid the foundation of his Church; though it hardly appeared till the day of Pentecost. And it was then a glorious Church; all the members thereof being "filled with the Holy Ghost;" being "of one heart and of one mind, and continuing steadfastly in the Apostles' doctrine, and in fellowship, in the breaking of bread, and in the prayers." In fellowship; that is, having all things in common; no man counting anything he had his own

Meek, simple followers of the Lamb,

They lived, and thought, and spake the same:

They all were of one heart and soul,

And only love inspired the whole.

8. But this happy state did not continue long. See Ananias and Sapphira, through the love of money, ("the root of all evil,") making the first breach in the community of goods! See the partiality, the unjust respect of persons on the one side, the resentment and murmuring on the other, even while the Apostles themselves presided over the church at Jerusalem! See the grievous spots and wrinkles that were found in every part of the Church, recorded not only in the Acts, but in the Epistles of St. Paul, James, Peter, and John. A still fuller account we have in the Revelation: And, according to this, in what a condition was the Christian Church, even in the first century, even before St. John was removed from the earth; if we may judge (as undoubtedly we may) of the state of the church in general, from the state of the particular Churches (all but that of Smyrna and Philadelphia) to which our Lord directed his Epistles! And from this time, for fourteen hundred years, it was corrupted more and more, as all history shows, till scarce any either of the power or form of religion was left.

9. Nevertheless it is certain, that the gates of hell did never totally prevail against it. God always reserved a seed for himself; a few that worshipped him in spirit and in truth. I have often doubted, whether these were not the very persons whom the rich and honourable Christians, who will always have number as well as power on their side, did not stigmatize, from time to time, with the title of heretics. Perhaps it was chiefly by this artifice of the devil and his children, that, the good which was in them being evil spoken of, they were prevented from being so extensively useful as otherwise they might have been. Nay, I have doubted whether that arch-heretic, Montanus, was not one of the holiest men in the second century. Yea, I would not affirm, that the arch-heretic of the fifth century, (as plentifully as he has been bespattered for many ages,) was not one of the holiest men of that age, not excepting St. Augustine himself. (A wonderful saint! As full of pride, passion, bitterness, censoriousness, and as foul-mouthed to all that contradicted him, as George Fox himself.) I verily believe, the real heresy of Pelagius was neither more nor less than this: The holding that Christians may, by the grace of God, (not without it; that I take to be a mere slander,) "go on to perfection;" or, in other words, "fulfil the law of Christ."

"But St. Augustine says:" -- When Augustine's passions were heated, his word is not worth a rush. And here is the secret: St. Augustine was angry at Pelagius: Hence he slandered and abused him, (as his manner was,) without either fear or shame. And St. Augustine was then in the Christian world, what Aristotle was afterwards: There needed no other proof of any assertion, than Ipse dixit: "St. Augustine said it."

10. But to return: When iniquity had overspread the Church as a flood, the Spirit of the Lord lifted up a standard against it. He raised up a poor monk, without wealth, without power, and, at that time, without friends, to declare war, as it were, against all the world; against the Bishop of Rome and all his adherents. But this little stone being chosen of God, soon grew into a great mountain; and increased more and more, till it had covered a considerable part of Europe. Yet even before Luther was called home, the love of many was waxed cold. Many, that had once run well, turned, back from the holy commandment delivered to them; yea, the greater part of those that once experienced the power of faith, made shipwreck of faith and a good conscience. The observing this was supposed to be the occasion of that illness (a fit of the stone) whereof Luther died; after uttering these melancholy words: "I have spent my strength for nought! Those who are called by my name, are, it is true, reformed in opinions and modes of worship; but in their hearts and lives, in their tempers and practice, they are not a jot better than the Papists!"

11. About the same time it pleased God to visit Great Britain. A few in the reign of King Henry the Eighth, and many more in the three following reigns, were real witnesses of true, scriptural Christianity. The number of these exceedingly increased in the beginning of the following century. And in the year 1627, there was a wonderful pouring out of the Spirit in several parts of England, as well as in Scotland, and the north of Ireland. But from the time that riches and honour poured in upon them that feared and loved God, their hearts began to be estranged from him, and to cleave to the present world. No sooner was persecution ceased, and the poor, despised, persecuted Christians invested with power, and placed in ease and affluence, but a change of circumstances brought a change of spirit. Riches and honour soon produced their usual effects. Having the world, they quickly loved the world: They no longer breathed after heaven, but became more and more attached to the things of earth. So that in a few years, one who knew and loved them well, and was an unexceptionable judge of men and manners, (Dr. Owen,) deeply lamented over them, as having lost all the life and power of religion, and being become just of the same spirit with those whom they despised as the mire in the streets.

12. What little religion was left in the land received another deadly wound at the Restoration, by one of the worst princes that ever sat on the English throne, and by the most abandoned court in Europe. And infidelity now broke in amain, and overspread the land as a flood. Of course, all kind of immorality came with it, and increased to the end of the century. Some feeble attempts were made to stem the torrent during the reign of Queen Anne; but it still increased till about the year 1725, when Mr. Law published his "Practical Treatise on Christian Perfection," and, not long after, his "Serious Call to a Devout and Holy Life." Here the seed was sown, which soon grew up, and spread to Oxford, London, Bristol, Leeds, York, and, within a few years, to the greatest part of England, Scotland, and Ireland.

13. But what means did the wisdom of God make use of in effecting this great work? He thrust out such labourers into his harvest as the wisdom of man would never have thought on. He chose the weak things to confound the strong, and the foolish things to confound the wise. He chose a few young, poor, ignorant men, without experience, learning, or art; but simple of heart, devoted to God, full of faith and zeal, seeking no honour, no profit, no pleasure, no ease, but merely to save souls; fearing neither want, pain, persecution, nor whatever man could do unto them; yea, not counting their lives dear unto themselves, so they might finish their course with joy. Of the same spirit were the people whom God by their word called out of darkness into his marvellous light, many of whom soon agreed to join together, in order to strengthen each other's hands in God. These also were simple of heart, devoted to God, zealous of good works; desiring neither honour, nor riches, nor pleasure, nor ease, nor anything under the sun; but to attain the whole image of God, and to dwell with him in glory.

14. But as these young Preachers grew in years, they did not all grow in grace. Several of them indeed increased in other knowledge; but not proportionably in the knowledge of God. They grew less simple, less alive to God, and less devoted to him. They were less zealous for God; and, consequently, less active, less diligent in his service. Some of them began to desire the praise of men, and not the praise of God only; some to be weary of a wandering life, and so to seek ease and quietness. Some began again to fear the faces of men; to be ashamed of their calling; to be unwilling to deny themselves, to take up their cross daily, "and endure hardship as good soldiers of Jesus Christ." Wherever these Preachers laboured, there was not much fruit of their labours. Their word was not, as formerly, clothed with power: It carried with it no demonstration of the Spirit. The same faintness of spirit was in their private conversation. They were no longer "instant in season, out of season," "warning every man, and exhorting every man," "if by any means they might save some."

15. But as some Preachers declined from their first love, so did many of the people. They were likewise assaulted on every side; encompassed with manifold temptations: And while many of them triumphed over all, and were "more than conquerors through him that loved them," others gave place to the world, the flesh, or the devil, and so "entered into temptation:" Some of them "made shipwreck of their faith" at once; some by slow, insensible degrees. Not a few, being in want of the necessaries of life, were overwhelmed with the cares of the world; many relapsed into "the desires of other things," which "choked the good seed, and it became unfruitful."

16. But of all temptations, none so struck at the whole work of God as "the deceitfulness of riches;" a thousand melancholy proofs of which I have seen within these last fifty years. Deceitful are they indeed! For who will believe they do him the least harm? And yet I have not known threescore rich persons, perhaps not half the number, during threescore years, who, as far as I can judge, were not less holy than they would have been had they been poor. By riches I mean, not thousands of pounds, but any more than will procure the conveniences of life. Thus I account him a rich man who has food and raiment for himself and family, without running into debt, and something over. And how few are there in these circumstances who are not hurt, if not destroyed, thereby? Yet who takes warning? Who seriously regards that awful declaration of the Apostle: Even "they that desire to be rich fall into temptation and a snare, and into divers foolish and hurtful desires, which drown men in destruction and perdition?" How many sad instances have we seen of this in London, in Bristol, in Newcastle; in all the large trading towns throughout the kingdom, where God has lately caused his power to be known! See how many of those who were once simple of heart, desiring nothing but God, are now gratifying "the desire of the flesh;" studying to please their senses, particularly their taste; endeavouring to enlarge the pleasures of tasting as far as possible. Are not you of that number? Indeed, you are no drunkard, and no glutton; but do you not indulge yourself in a kind of regular sensuality? Are not eating and drinking the greatest pleasures of your life? the most considerable part of your happiness? If so, I fear St. Paul would have given you a place among those "whose god is their belly!" How many of them are now again indulging "the desire of the eye!" using every means which is in their power, to enlarge the pleasures of their imagination! if not in grandeur, which as yet is out of their way; yet in new or beautiful things! Are not you seeking happiness in pretty or elegant apparel, or furniture? or in new clothes, or books, or in pictures, or gardens? "Why, what harm is there in these things?" There is this harm, that they gratify "the desire of the eye," and thereby strengthen and increase it; making you more and more dead to God, and more alive to the world. How many are indulging "the pride of life!" seeking the honour that cometh of men! or "laying up treasures on earth!" They gain all they can, honestly and conscientiously. They save all they can, by cutting off all needless expense; by adding frugality to diligence. And so far all is right. This is the duty of every one that fears God. But they do not give all they can; without which they must needs grow more and more earthly-minded. Their affections will cleave to the dust more and more; and they will have less and less communion with God. Is not this your case? Do you not seek the praise of men more than the praise of God? Do not you lay up , or at least desire and endeavor to "lay up, treasures on earth?" Are you not then (deal faithfully with your own soul!) more and more alive to the world, and, consequently, more and more dead to God? It cannot be otherwise. That must follow, unless you give all you can, as well as gain and save all you can. There is no other way under heaven to prevent your money from sinking you lower than the grave! For "if any man love the world, the love of the Father is not in him." And if it was in him in ever so high a degree, yet if he slides into the love of the world, by that same degrees that this enters in, the love of God will go out of the heart.

17. And perhaps there is something more than all this contained in those words: "Love not the world, neither the things of the world." Here we are expressly warned against loving the world, as well as against loving "the things of the world." The world is the men that know not God, that neither love nor fear him. To love these with a love of delight or complacence, to set our affections upon them, is here absolutely forbidden; and, by parity of reason, to converse or have intercourse with them, farther than necessary business requires. Friendship or intimacy with them, St. James does not scruple to term adultery: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend to the world is an enemy of God." Do not endeavour to shuffle away, or evade, the meaning of those strong words. They plainly require us to stand aloof from them, to have no needless commerce with unholy men. Otherwise we shall surely slide into conformity to the world; to their maxims, spirit, and customs. For not only their words, harmless as they seem, do eat as doth a canker; but their very breath is infectious: Their spirit imperceptibly influences our spirit. It steals "like water into our bowels, and like oil into our bones."

18. But all rich men are under a continual temptation to acquaintance and conversation with worldly men. They are likewise under a continual temptation to pride, to think more highly of themselves than they ought to think. They are strongly tempted to revenge, when they are ever so little affronted: And, having the means in their own hands, how few are there that resist the temptation! They are continually tempted to sloth, indolence, love of ease, softness, delicacy; to hatred of self-denial, and taking up the cross, even that of fasting and rising early, without which it is impossible to grow in grace. If you are increased in goods, do not you know that these things are so? Do you contract no intimacy with worldly men? Do not you converse with them more than duty requires? Are you in no danger of pride? of thinking yourself better than your poor, dirty neighbours? Do you never resent, yea, and revenge an affront? Do you never render evil for evil? Do not you give way to indolence or love of ease? Do you deny yourself, and take up your cross daily? Do you constantly rise as early as you did once? Why not? Is not your soul as precious now as it was then? How often do you fast? Is not this a duty to you, as much as to a day-labourer? But if you are wanting in this, or any other respect, who will tell you of it? Who dares tell you the plain truth, but those who neither hope nor fear any thing from you? And if any venture to deal plainly with you, how hard is it for you to bear it! Are not you far less reprovable, far less advisable, than when you were poor? It is well if you can bear reproof even from me: And in a few days you will see me no more.

Once more, therefore, I say, having gained and saved all you can, do you give all you can? else your money will eat your flesh as fire, and will sink you to the nethermost hell! O beware of "laying up treasures upon earth!" Is it not treasuring up wrath against the day of wrath?

Lord, I have warned them! but if they will not be warned, what can I do more? I can only "give them up unto their own heart's lusts, and let them follow their own imaginations!"

19. By not taking this warning, it is certain many of the Methodists are already fallen; many are falling at this very time; and there is great reason to apprehend, that many more will fall, most of whom will rise no more!

But what method may it be hoped the all-wise God will take to repair the decay of his work? If he does not remove the candlestick from this people, and raise up another people, who will be more faithful to his grace, it is probable he will proceed in the same manner as he has done in time past. And this has hitherto been his method: When any of the old Preachers left their first love; lost their simplicity and zeal, and departed from the work, he raised up young men, who are what they were, and sent them into the harvest in their place. The same he has done when he was pleased to remove any of his faithful labourers into Abraham's bosom. So when Henry Millard, Edward Dunstone, John Manners, Thomas Walsh, or others, rested from their labours, he raised up other young men, from time to time, willing and able to perform the same service. It is highly probable, he will take the very same method for the time to come. The place of those Preachers who either die in the Lord, or lose the spiritual life which God had given them, he will supply by others that are alive to God, and desire only to spend and be spent for him.

20. Hear ye this, all ye Preachers who have not the same life, the same communion with God, the same zeal for his cause, the same burning love to souls, that you had once! "Take heed unto yourselves, that ye lose not the things ye have wrought, but that ye receive a full reward." Beware lest God swear in his wrath, that ye shall bear his standard no more! Lest he be provoked to take the word of his grace utterly out of your mouth! Be assured, the Lord hath no need of you; his work doth not depend upon your help. As he is able "out of stones to raise up children to Abraham;" so he is able out of the same to raise up Preachers after his own heart! O make haste! Remember from whence you are fallen; and repent and do the first works!

21. Would it not provoke the Lord of the harvest to lay you altogether aside, if you despised the labourers he had raised up, merely because of their youth? This was commonly done to us, when we were first sent out, between forty and fifty years ago. Old, wise men asked, "What will these young heads do?" So the then Bishop of London in particular. But shall we adopt their language? God forbid! Shall we teach Him whom he shall send; whom He shall employ in his own work? Are we then the men, and shall wisdom die with us? Does the work of God hang upon us? O humble yourselves before God, lest he pluck you away, and there be none to deliver!

22. Let us next consider, what method has the wisdom of God taken, for these five-and-forty years, when thousands of the people that once ran well, one after another, "drew back to perdition?" Why, as fast as any of the poor were overwhelmed with worldly care, so that the seed they had received became unfruitful; and as fast as any of the rich drew back unto perdition, by giving way to the love of the world, to foolish and hurtful desires, or to any other of those innumerable temptations, which are inseparable from riches; God has constantly, from time to time, raised up men, endued with the spirit which they had lost: Yea, and generally this change has been made with considerable advantage: For the last were, not only (for the most part) more numerous than the first, but more watchful, profiting by their example; more spiritual, more heavenly-minded, more zealous, more alive to God, and more dead to all things here below.

23. And, blessed be God, we see he is now doing the same thing in various parts of the kingdom. In the room of those that have fallen from their steadfastness, or are falling at this day, he is continually raising up out of the stones other children to Abraham. This he does at one or another place, according to his own will; pouring out his quickening Spirit on this or another people, just as it pleaseth him. He is raising up those of every age and degree, young men and maidens, old men and children, to be "a chosen generation, a royal priesthood, a holy nation, a peculiar people; to show forth His praise, who has called them out of darkness into his marvellous light." And we have no reason to doubt, but he will continue so to do, till the great promise is fulfilled; till "the earth is filled with the knowledge of the glory of the Lord, as the waters cover the sea; till all Israel is saved, and the fullness of the Gentiles is come in."

24. But have all that have sunk under manifold temptations, so fallen that they can rise no more? Hath the Lord cast them all off for ever, and will he be no more entreated? Is his promise come utterly to an end for evermore? God forbid that we should affirm this! Surely He is able to heal all their backslidings: For with God no word is impossible. And is he not willing too? He is "God, and not man; therefore his compassions fail not." Let no backslider despair. "Return unto the Lord, and he will have mercy upon you; unto our God, and he will abundantly pardon."

Meantime, thus saith the Lord to you that now supply their place: "Be not high-minded, but fear!" If "the Lord spared not" thy elder brethren, "take heed lest he spare not thee!" Fear, though not with a servile, tormenting fear, lest thou fall by any of the same temptations; by either the cares of the world, the deceitfulness of riches, or the desire of other things. Tempted you will be in ten thousand different ways, perhaps as long as you remain in the body; but as long as you continue to watch and pray, you will not "enter into temptations." His grace has been hitherto sufficient for you; and so it will be unto the end.

25. You see here, brethren, a short and general sketch of the manner wherein God works upon earth, in repairing this work of grace, wherever it is decayed through the subtlety of Satan, and the unfaithfulness of men, giving way to the fraud and malice of the devil. Thus he is now carrying on his own work, and thus he will do to the end of time. And how wonderfully plain and simple is His way of working, in the spiritual as well as the natural world! that is, his general plan of working, of repairing whatsoever is decayed. But as to innumerable particulars, we must still cry out, "O the depth! How unfathomable are his counsels, and his paths past tracing out!"

[71] [text from the 1872 edition]