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PRINTED IN GREAT BRITAIN.
FORTY-FOUR SERMONS
SERMONS
ON SEVERAL OCCASIONS
BY THE
REV. JOHN WESLEY, A.M.
SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD
First Series
CONSISTING OF FORTY-FOUR DISCOURSES, PUBLISHED IN FOUR VOLUMES,
IN THE YEARS 1746, 1748, 1750 AND 1760 (FOURTH EDITION, 1787) ;
TO WHICH REFERENCE IS MADE IN THE TRUST-DEEDS OF THE
METHODIST CHAPELS, AS CONSTITUTING, WITH MR. WESLEY*S NOTES
ON THE NEW TESTAMENT, THE STANDARD DOCTRINES OF
THE METHODIST CONNEXION.
LONDON
WESLEYAN CONFERENCE OFFICE
J. ALFRED SHARP
NOTE.
' The Conference places on record that the pb.ra.pr "the first four
volume? " of John Wesley's Sermons is to be interpreted in accordance
with Counsel's opinion, viz. : " The phrase in the Model Deed applies
to the first four volumes of Wesley's Sermons, published in eight
volumes in 1787-8 ; and the total number of Sermons is forty-four." '
—Minutes, 1914, p. 373 ; cf. pp. 614-629.
Sermons - I— XII appeared in Vol. I, published in 1746
- XIII— XXIV „ ,, Vol. II, „ „ 1V48
XXV— XXXVII „ „ Vol. Ill, „ „ 1750
,, XXXVIH— XLIV ,, „ Vol. IV, ,, ,, 1760
Sermon XXXVI was not in the first edition of Vol. Ill, but was
included by Wesley himself in an early undated edition, and also in
the edition of his /Sermons in eight volumes which he published in
1787-8. Wesley's preface (see pp. iii.-vi.) was prefixed to the first
vol., published in 1746.
In this edition the Sermons are numbered as in the above vols.
In the Fifty-three Sermons hitherto published, No. 11 of this edition
appears as No. 12, 12 as 16, 13 as 17, 14 as 18, 15 as 19, 16 as 21,
V! as 22, 18 as 23, 19 as 24, 20 as 25, 21 as 26, 22 as 27, 23 as 28,
24 as 29, 25 as 30, 26 as 31, 27 as 32, 28 as 33, 29 as 34, 30 as 35,
31 as 36, 32 as 37, 33 as 38, 34 as 39, 35 as 40, 36 as 41, 37 as 42,
38 as 44, 89 as 45, 40 as 46, 41 as 47, 42 as 48, 43 as 49. 44 as 50.
Nos. 11, 13, 14, 15, 20, 48, 51, 52, and 53 of the Fifty-three Sermons
are now omitted in accordance with the Conference Resolution given
Above
PREFACE
1. THE following Sermons contain the substance of what I
have been preaching for between eight and nine years last
past.1 During that time I have frequently spoken in public,
on every subject in the ensuing collection ; and I am not
conscious that there is any one point of doctrine, on which I
am accustomed to speak in public, which is not here, inciden
tally, if not professedly, laid before every Christian reader.
Every serious man who peruses these will therefore see, in the
clearest manner, what these doctrines are which I embrace
and teach as the essentials of true religion.
2. But I am throughly sensible, these are not proposed in
such a manner as some may expect. Nothing here appears
in an elaborate, elegant, or oratorical dress. If it had been
my desire or design to write thus, my leisure would not
permit. But, in truth, I, at present, designed nothing less ;
for I now write, as I generally speak, ad populum — to the
bulk of mankind, to those who neither relish nor understand
the art of speaking ; but who, notwithstanding, are compe
tent judges of those truths which are necessary to present
and future happiness. I mention this, that curious readers
may spare themselves the labour of seeking for what they
will not find.
3. I design plain truth for plain people : therefore, of set
purpose, I abstain from all nice and philosophical specula
tions ; from all perplexed and intricate reasonings ; and, as
far as possible, from even the show of learning, unless in
sometimes citing the original Scripture. I labour to avoid
all words which are not easy to be understood, all which are
not used in common life ; and, in particular, those kinds of
technical terms that so frequently occur in Bodies of Divinity ;
those modes of speaking which men of reading are intimately
acquainted with, but which to common people are an unknown
tongue. Yet, I am not assured, that I do not sometimes slide
» In the year 1746.
viil PREFACE
into them unawares ; it is so extremely natural to imagine,
that a word which is familiar to ourselves is so to all the
world.
4. Nay, my design is, in some sense, to forget all that ever
I have read in my Hfe. I mean to speak, in the general, as if
I 'iad never read one author, ancient or modern (always ex
cepting the inspired). I am persuaded, that, on the one hand,
thifc may be a means of enabling me more clearly to express-
the sentiments of my heart, while I simply follow the chain of
my own thoughts, without entangling myself with those of
other men ; and that, on the other, I shall come with fewer
weights upon my mind, with less of prejudice and preposses
sion, either to search for myself, or to deliver to others, the
naked truths of the gospel.
5. To candid, reasonable men, I am not afraid to lay open
y heart. I
thought, I am a creature of a day, passing through life as an
what have h^en the inmost thoughts of my heart. I have
arrow through the air. I am a spirit come from God, and
returning to God : just hovering over the great £ulf ; till, a
few moments hence, I am no more seen ; I drop into an un
changeable eternity ! I want to know one thing — the way tx>
heaven ; how to land safe on that happy shore. God Himself
has condescended to teach the way ; for this very end He came
from heaven. He hath written it down in a book. 0 give me
that book ! At any price, give me the book of God ! I have
it : here is knowledge enough for me. Let me be homo uniu*
libri.1 Here then I am, far from the busy ways of men. 1
sit down alone : only God is here. In His presence I open, I
read His book ; for this end, to find the way to heaven. Is
there a doubt concerning the meaning of what I read ? Does
anything appear dark or intricate ? I lift up my heart to the
Father of Lights : * Lord, is it not Thy word, " If any man
lack wisdom, let him ask of God " ? Thou " givest liberally,
and upbraidest not." Thou hast said, " If any be willing to do
Thy will, he shall know." I am willing to do, let me know, Thy
will/ I then search after and consider parallel passages of
Scripture, 'comparing spiritual things with spiritual.' I
meditate thereon with all the attention and earnestness of
which my mind is capable. If any doubt still remains, I con
suit those who are experienced in the things of God ; and then
the writings whereby, being dead, they yet speak. And what
1 thus learn, that I teach.
6. I have accordingly set down in the following sermons
1 \ man of one boot-
PREFACE ix
what I find in the Bible concerning the way to heaven ; with
a view to distinguish this way of God from all those which are
the inventions of men. I have endeavoured to describe the
true, the scriptural, experimental religion, so as to omit
nothing which is a real part thereof, and to add nothing there
to which is not. And herein it is more especially my desire,
first, to guard those who are just setting their faces toward
heaven (and who, having little acquaintance with the things
of God, are the more liable to be turned out of the way), from
formality, from mere outside religion, which has almost driven
heart-religion out of the world ; and, secondly, to warn those
who know the religion of the heart, the faith which worketh
by love, lest at any time they make void the law through faith,
and so fall back into the snare of the devil.
7. By the advice and at the request of some of my friends, -
I have prefixed to the other sermons contained in this volume,
three sermons of my own, and one of my brother's, preached
before the University of Oxford. My design required some
discourses on those heads ; and I preferred these before any
others, as being a stronger answer than any which can be
drawn up now, to those who have frequently asserted that we
have changed our doctrine of late, and do not preach now
what we did some years ago. Any man of understanding may
now judge for himself, when he has compared the latter with
the former sermons.
8. But some may say, I have mistaken the way myself,
although I take upon me to teach it to others. It is probable
many will think this ; and it is very possible that I have. But
I trust, whereinsoever I have mistaken, my mind is open to
conviction. I sincerely desire to be better informed. I say
to God and man, ' What T know not, teach thou me ! '
9. Are you persuaded you see more clearly than me ? It
is not unlikely that you may. Then treat me as you would
desire to be treated yourself upon a change of circumstances.
Point me out a better way than I have yet known. Show me
it is so, by plain proof of Scripture. And if I linger in the
path I have been accustomed to tread, and am therefore un
willing to leave it, labour with me a little ; take me by the
hand, and lead me as I am able to bear. But be not displeased
if I entreat you not to beat me down in order to quicken my
pace : I can go but feebly and slowly at best ; then, I should
not be able to go at all. May I not request of you, further,
not to give me hard names, in order to bring me into the right
way ? Suppose I were ever so much in the wrong, I doubt
x PREFACE
this would not set me right. Rather, it would make me run so
much the farther from you, and so get more and more out of
the way.
10. Nay, perhaps, if you are angry, so shall I be too ; and
then there will be small hopes of finding the truth. K once
anger arise, rjyrt Kuwn/os (as Homer somewhere expresses it),
this smoke will so dim the eyes of my soul, that I shall be
able to see nothing clearly. For G-od's sake, if it be possible
to avoid it, let us noc provoke one another to wrath. Let us
not kindle in each other this fire of hell ; much less blow it up
into a flame. If we could discern truth by that dreadful
light, would it not be loss, rather than gain ? For, how far
is love, even with many wrong opinions, to be preferred before
truth itself without love I We may die without the knowledge
of many truths, and yet be carried into Abraham's bosom.
But, if we die without love, what will knowledge avail ? Just
as much as it avails the devil and his angels.
The God of love forbid we should ever make the trial!
May He prepare us for the knowledge of all truth, by filling
our hearts with all His love, and with all joy and peace in
believing !
CONTENTS
I. SALVATION BY FATTH , 1 —
By grace are ye saved through faith. — Eph. ii. 8.
11. THE ALMOST CHRISTIAN 12 -
Almost thou per suadest me to be a Christian. —
Acts xxvi. 28.
III. AWAKE, THOU THAT SLEEPEST 21
Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light. — Eph.
v. 14.
IV. SCRIPTURAL CHRISTIANITY 34
And they were all filled with the Holy Ghost. —
Acts iv. 31.
V. JUSTIFICATION BY FAITH 62
To him that worketh not, but believeth on Him
that justifieth the ungodly, his faith is counted
for righteousness. — Rom. iv. 5.
VI. THE RIGHTEOUSNESS OF FAITH 65
Moses describeth the righteousness which is of the
law, That the man which doeth those things
shall live by them: &c. — Rom. x. 5-8.
VII. THE WAY TO THE KINGDOM 78
The kingdom of God is at hand : repent ye, and
believe the gospel. — Mark i. 15.
Till. THE FIRST-FRUITS OF THE SPIRIT 89
There is therefore now no condemnation to them
which are in Christ Jesus, who walk not after
the flesh, but after the- Spirit.— Rom. viii. 1.
xii CONTENTS
IX. THE SPIRIT OF BONDAGE AND OF ADOPTION . . . 102:
Ye have not received the spirit of bondage again
unto fear; but ye have received the Spirit of
adoption, whereby we cry, Abba, Father. — Rom.
viii. 15.
X. THE WITNESS OF THE SPIRIT . . . . . 117
The Spirit' itself beareth witness with our spirit,
that we are the children of God. — Rom.
viii. 16.
XI. THE WITNESS OF OUR OWN SPIRIT .... 13L
This is our rejoicing, the testimony of our
conscience, that in simplicity and godly sincerity,
not with fleshly wisdom, but by the grace of
God, we have had our conversation in the world.
—2 Cor. i. 12.
XII. THE MEANS OF GRACE ., 143
Ye are gone away from Mine ordinances, and have
not kept them. — Mai. iii. 7.
XIII. THE CIRCUMCISION OF THE HEART .... 162
Circumcision is that of the heart, in the spirit, and
not in the letter. — Rom. ii. 29.
XIV. THE MARKS OF THE NEW BIRTH 173
So is every one that is born of the Spirit. — John
iii. 8.
XV. THE GREAT PRIVILEGE OF THOSE THAT ARE BORN OF
GOD 186
Whosoever is born of God doth not commit sin. —
1 John iii. 9.
XVI. SERMON ON THE MOUNT.— i 197
And seeing the multitudes, He went up into a
mountain: and when He was set, His disciples
came unto Him: Jbc. — Matt. v. 1-4.
XVII. SERMON ON THE MOUNT. — n 214
Blessed are the meek: <&c. — Matt. v. 5-7.
CONTENTS xiii
•SERMON PAGE
XVIII. SERMON ON THE MOUNT.— TIT 232
Blessed are the pure in heart : &c. — Matt. v. 8-12.
XIX. SERMON ON THE MOUNT.— TV 250 —
Ye are the salt of the earth: <t-c. — Matt. v. 13-16.
XX. SERMON ON THE MOUNT. — v 268
Think not that I am come to destroy the Law, or
.the Prophets: I am not come to destroy, &c. —
Matt. v. 17-20.
XXI. SERMON ON THE MOUNT. — vi 287
Take heed that ye do not your alms before men,
to be seen of them: &c. — Matt. vi. 1-15.
XXII. SERMON ON THE MOUNT. — vn 306
Moreover when ye fast, be not, as the hypocrites,
of a sad countenance: cfcc. — Matt. vi. 16-18.
XXIII. SERMON ON THE MOUNT. — vin 325
Lay not up for yourselves treasures upon earth,
where moth and rust doth corrupt: <&c. — Matt,
vi. 19-23.
XXIV. SERMON ON THE MOUNT. — ix. . . . . . 344
No man can serve two masters: for either he will
hate the one, and love the other: &c. — Matt. vi.
24-34.
XXV. SERMON ON THE MOUNT.— x 361
Judge not. that ye be not judged: &c. — Matt. vii.
1-12.
XXVI. SERMON ON THE MOUNT.— xi 374
Enter ye in at the strait gate : &c. — Matt. vii.
13, 14.
XXVII. SERMON ON THE MOUNT.— xn 383
Beware of false prophets, which come to you in
sheep's clothing: &c. — Matt. vii. 15-20.
xiv CONTENTS
SERMON PAGE
XXVIII. SERMON ON THE MOUNT.— xni 394
Not every one that saith unto Me, Lord, Lord,
shall enter into the kingdom of heaven: Jbc. —
Matt. vii. 21-27.
XXIX. THE ORIGINAL, NATURE, PROPERTY, AND USE or
JHE LAW ... .... 406
Wherefore the law is holy, and the commandment
holy, and just, and good. — Rom. vii. 12.
XXX. THE LAW ESTABLISHED THROUGH FAITH. — i. . 421
Do we then make void the law through faith?
God forbid: yea, we establish the law. — Rom.
iii. 31.
XXXI. THE LAW ESTABLISHED THROUGH FAITH. — u. . 433.
. Do we then make void the law through faith?
God forbid: yea, we establish the law.— Rom.
iii. 31.
- XXXII. THE NATURE OF ENTHUSIASM . ' '.._ . . 443
And Festus said with a loud voice, Paul, thou art
beside thyself. — Acts xxvi. 24.
XXXIII. A CAUTION AGAINST BIGOTRY .... 457
And John answered Him, saying. Master, we saw
one casting out devils in Thy name, and he
followeth not us: <fcc.— Mark ix. 38, 39.
XXXIV. CATHOLIC SPIBIT . . ,,', J . . .472:
And when he was departed thence, he lighted on
Jehonadab the son of liechab coming to meet
him: and he saluted him, <kc.—2 Kings x. 15
•» XXXV. CHRISTIAN PERFECTION 487
Not as though I had already attained, either were
already perfect.— Phil. iii. 12.
XXXVI. WANDERING THOUGHTS 511
Bringing into captivity every thought to the
obedience of Christ. — 2 Cor. x. 5.
XXXVII. SATAN'S DEVICES 522
We are not ignorant of his devices.— 2 Cor. ii. 11.
CONTENTS xv
XXXVIII. ORIGINAL SIN 534
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. vi. 5.
XXXIX. THE NEW BIRTH 547
Ye must be born again. — John iii. 7.
XL. THE WILDERNESS STATE . ... . . . 560
Ye now have sorrow: but J will see you again,
and your heart shall rejoice, and your joy no
man taketh from you. — John xvi. 22.
XLI. HEAVINESS THROUGH MANIFOLD TEMPTATIONS . 576
Now for a season, if need be, ye are in heaviness
through manifold temptations. — 1 Pet. i. 6.
XLII. SELF-DENIAL .590.
And He said to them all, If any man will come
after Me, let him deny himself, and take up his
cross daily, and follow Me. — Luke ix. 23.
XLIII. THE CURE OF EVIL-SPEAKING 602
// thy brother shall trespass against thee, go and
tell him his fault between thee and him alone:
if he shall hear thee, &c.— Matt, xviii. 15-17.
— XLIV. THE USE OF MONET 514
/ say unto you, Make to yourselves friends of the
mammon of unrighteousness; that, when ye fail,
they may receive you into everlasting habita
tions. —Luke xvi. 9,
SERMON I
SALVATION BY FAITH
PREACHED AT
ST. MARY'S, OXFORD, BEFORE THE UNIVERSITY,
ON JUNE 18, 1738.1
By grace are ye saved through faith. — EPH. ii. 8.
ALL the blessings which God hath bestowed upon man are of
His mere grace, bounty, or favour ; His free, undeserved
favour ; favour altogether undeserved ; man having no claim
to the least of His mercies. It was free grace that 'formed
man of the dust of the ground, and breathed into him a living
soul,' and stamped on that soul the image of God, and ' put
all things under his feet.' The same free grace continues to
us, at this day, life, and breath, and all things. For there is
nothing we are, or have, or do, which can deserve the least
thing at God's hand. 'All our works, Thou, 0 God, hast
wrought in us.' These, therefore, are so many more instances
of free mercy : and whatever righteousness may be found in
man, this is also the gift of God.
2. Wherewithal then shall a sinful man atone for any the
least of his sins ? With his own works ? No. Were they
ever so many or holy, they are not his own, but God's. But
indeed they are all unholy and sinful themselves, so that every
one of them needs a fresh atonement. Only corrupt fruit
grows on a corrupt tree. And his heart is altogether corrupt
and abominable ; being ' come short of the glory of God,' the
glorious righteousness at first impressed on his soul, after the
image of his great Creator. Therefore, having nothing, neither
righteousness nor works, to plead, his mouth is utterly stopped
before God.
1 Wesley put June 18; but he was then in Holland. See Journal. It was
delivered on June 11.
B
2 SERMON I
8. If then sinful men find favour with God, it is * grace
upon grace ! ' If God vouchsafe still to pour fresh blessings
upon us, yea, the greatest of all blessings, salvation ; what can
we say to these things, but, 'Thanks be unto God for His
unspeakable gift I ' And thus it is. Herein * God com-
mendeth His love toward us, in that, while we were yet
sinners, Christ died ' to save us. * By grace ' then * are ye
saved through faith.' Grace is the source, faith the condition,
of salvation.
Now, that we fall not short of the grace of God, it concerns
us carefully to inquire, —
I. WHAT FAITH IT is THROUGH WHICH WE ABE SAVED.
II. WHAT is THE SALVATION WHICH is THROUGH FAITH.
III. HOW WE MAY ANSWEB SOME OBJECTIONS.
I. What faith it is through which we are saved.
1. And, first, it is not barely the faith of a Heathen.
Now, God requireth of a Heathen to believe, * that God is ;
that He is a rewarder of them that diligently seek Him ' ; and
that He is to be sought by glorifying Him as God, by giving
Him thanks for all things, and by a careful practice of moral
virtue, of justice, mercy, and truth, toward their fellow
creatures. A Greek or Roman, therefore, yea, a Scythian or
Indian, was without excuse if he did not believe thus much :
the being and attributes of God, a future state of reward and
punishment, and the obligatory nature of moral virtue. For
this is barely the faith of a Heathen.
2. Nor, secondly, is it the faith of a devil, though this goes
much farther than that of a Heathen. For the devil believes,
not only that there is a wise and powerful God, gracious to
reward, and just to punish ; but also, that Jesus is the Son of
God, the Christ, the Saviour of the world. So we find him
declaring, in express terms, ' I know Thee who Thou art ; the
Holy One of God ' (Luke iv. 34). Nor can we doubt but that
unhappy spirit believes all those words which came out of the
mouth of the Holy One ; yea, and whatsoever else was written
by those holy men of old, of two of whom he was compelled
SALVATION BY FAITH 3
to give that glorious testimony, * These men are the servants
of the most high God, who show unto you the way of salva
tion.' Thus much, then, the great enemy of God and man
believes, and trembles in believing, — that God was made mani
fest in the flesh ; that He will * tread all enemies under His
feet ' ; and that * all Scripture was given by inspiration of
God.' Thus far goeth the faith of a devil.
8. Thirdly. The faith through which we are saved, in
that sense of the word which will hereafter be explained, is
not barely that which the Apostles themselves had while
Christ was yet upon earth ; though they so believed on Him as
to * leave all and follow Him ' ; although they had then power
to work miracles, to ' heal all manner of sickness, and all
manner of disease ' ; yea, they had then ' power and authority
over all devils ' ; and, which is beyond all this, were sent by
their Master to * preach the kingdom of God.'
4. What faith is it then through which we are saved ?
• It may be answered, first, in general, it is a faith in Christ :
Christ, and God through Christ, are the proper objects of it.
Herein, therefore, it is sufficiently, absolutely distinguished
from the faith either of ancient or modern Heathens. And
from the faith of a devil it is fully distinguished by this : it is
not barely a speculative, rational thing, a cold, lifeless assent, a
train of ideas in the head ; but also a disposition of the heart.
For thus saith the Scripture, 'With the heart man believeth
unto righteousness ' ; and, * If thou shalt confess with thy
mouth the Lord Jesus, and shalt believe in thy heart that
God hath raised Him from the dead, thou shalt be saved.'
5. And herein does it differ from that faith which the
Apostles themselves had while our Lord was on earth, that it
acknowledges the necessity and merit of His death, and the
power of His resurrection. ' It acknowledges His death as the
only sufficient means of redeeming man from death eternal,
and His resurrection as the restoration of us all to life and
immortality ; inasmuch as He 4 was deli vered for our sins, and
rose again for our justification.' Christian faith is then, not
only an assent to the whole gospel of Christ, but also a full
reliance on the blood of Christ ; a trust in the merits of His
4 SERMON I
life, death, and resurrection ; a recumbency upon Him as our
atonement and our life, as given for us, and living in us ; and,
in consequence hereof, a closing with Him, and cleaving to
Him, as our ' wisdom, righteousness, sanctification, and redemp
tion,' or, in one word, our salvation.
II. What salvation it is, which is through this fait)i, is the
second thing to be considered.
1. And, first, whatsoever, else 10 imply, it is a present
salvation. It is something attainable, yea, actually attained,
on earth, by those who are partakers of this faith. For thus
saith the Apostle to the believers at Ephesus, and in them to
the believers of all ages, not, Ye shall be (though that also is
true), but, ' Ye are saved through faith.'
2. Ye are saved (to comprise all in one word) from sin.
This is the salvation which is through faith. This is that
great salvation foretold by the angel, before God brought His
First-begotten into the world: 'Thou shalt call His name
JESUS; for He shall save BLis people from their sins.' And
neither here, nor in other parts of holy writ, is there any
limitation or restriction. All His people, or, as it is elsewhere
expressed, ' all that believe in Sim,' He will save from all their
sins ; from original and actual, past and present sin, 'of the
flesh and of the spirit.' Through faith that is in Him, they are
saved both from the guilt and from the power of it.
3. First, from the guilt of all past sin: for, whereas all
the world is guilty before God, insomuch that should He
'be extreme to mark what is done amiss, there is none
that could abide it'; and whereas, 'fry; the law is* only
'the knowledge of sin,' but no deliverance from it, BO that,
'by' fulfilling 'the deeds of the law, no flesh can be justi
fied in His sight': now, ' the righteousness of God, which
is by faith of Jesus Christ, is manifested unto all that believe.'
Now, 'they, are justified freely: by His grace, through the re
demption, that is in Jesus Chris,t.-' , 'Him God hath set forth,
to be a propitiation through faith in His blood, to declare His
righteousness for (or by) the remission of the sins that are
past.' Now hath Christ taken away 'the curse of the law,
SALVATION BY FAITH 5
being made a curse for us.' He hath ' blotted out the hand
writing that was against us, taking it out of the way, nailing
it to His cross.' ' There is therefore no condemnation now to
them which ' believe * in Christ Jesus.'
4. And being saved from guilt, they are saved from fear.
Not indeed from a filial fear of offending ; but from all servile
fear ; from that fear which hath torment ; from fear of punish
ment ; from fear of the wrath of God, whom they now no
longer regard as a severe Master, but as an indulgent Father.
'They have not received agaifl the spirit of bondage, but the
Spirit of adoption, whereby they cry, Abba, Father : the Spirit
itself also bearing witness with their spirits, that they are the
children of God.r They are also saved from the fear, though
ridt from the possibility, of falling away from the grace of God,
and coming short of the great and precious promises. Thus
have they 'peace with God through our Lord Jesus Christ.
They rejoice in hope of the glory of God. And the love of
God is shed abroad in their hearts, through the Holy Ghost,
which is given unto them.' And hereby they are persuaded
(though perhaps not at all times, nor with the same fullness of
persuasion), that 'neither death, nor life, nor things present,
nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate them from the love of God,
which is in Christ Jesus our Lord.'
5. Again : through this faith they are saved from the
power of sin, as well as from the guilt of it. So the Apostle
declares, ' Ye know that He was manifested to take away our
sins ; and in Him is no sin. Whosoever abideth in Him sinneth
not ' (1 John iii. 5, &c.). Again : ' Little children, let no
man deceive you. He that conimitteth sin is of the devil.
Whosoever believeth is born of God. And whosoever is born
of God doth not commit sin ; for His seed remaineth in him :
and he cannot sin, because he is born of God.' Once more :
' We know that whosoever is born of God sinneth not ; but he
that is begotten of God keepeth himself, and that wicked one
toucheth him not' (1 John v. 18).
6. He that is, by faith, born of God sinneth not (1) by
any habitual sin; for all habitual sin is sin reigning: but
6 SERMON I
sin cannot reign in any that believeth. Nor (2) by any
wilful sin ; for his will, while he abideth in the faith, is utterly
set against all sin, and abhorreth it as deadly poison. Nor (3)
by any sinful desire ; for he continually desireth the holy and
perfect will of God ; and any tendency to an unholy desire, he by
the grace of God, stifleth in the birth. Nor (4) doth he sin by
infirmities, whether in act, word, or thought ; for his infirmities
have no concurrence of his will ; and without this they are not
properly sins. Thus, * he that is born of God doth not commit
sin ' : and though he cannot say he hath not sinned, yet now
* he sinneth not.1
7. This then is the salvation which is through faith, even
in the present world : a salvation from sin, and the conse
quences of sin, both often expressed in the word justification ;
which, take a in the largest sense, implies a deliverance from
guilt and punishment, by the atonement of Christ actually
applied to the soul of the sinner now believing on Him, and a
deliverance from the power of sin, through Christ formed in
his heart. So that he who is thus justified, or saved by faith,
is indeed lorn again* -He is lorn again of the Spirit unto a
new life, which * is hid with Christ in God.' And as a new
born babe he gladly receives the aSoXov, 'sincere milk of
the word, and grows thereby ' ; going on in the might of the
Lord his God, from faith to faith, from grace to grace, until at
length, he come unto ' a perfect man, unto the measure of the
stature of the fullness of Christ.'
III. The first usual objection to this is,
1. That to preach salvation, or justification, by faith only,
is to preach against, holiness and good works. To which a
short answer might be given : ' It would be so, if we spake,
as some do, of a faith which was separate from these ; but
we speak of a faith which is not so, but productive of all good
works, and all holiness.'
2. Bat it may be of use to consider it more at large ;
especially since it is no new objection, but as old as St. Paul's
time : for even then it was asked, * Do we not make void the
law through faith?' We answer, first, all who preach not
SALVATION BY FAITH 7
faith do manifestly make void the law ; either directly and
grossly, by limitations and comments that eat out all the
spirit of the text ; or indirectly, by not pointing out the only
means whereby it is possible to perform it. Whereas, secondly,
'we establish the law,' both by showing its full extent and
spiritual meaning ; and by calling all to that living way,
whereby * the righteousness of the law may be fulfilled in
them.' These, while they trust in the blood of Christ alone,
use all the ordinances which He hath appointed, do all the
4 good works which He had before prepared that they should
walk therein,' and enjoy and manifest all holy and heavenly
tempers, even the same mind that was in Christ Jesus.
3. But does not preaching this faith lead men into pride ?
We answer, Accidentally it may : therefore ought every
believer to be earnestly cautioned, in the words of the great
Apostle, 'Because of unbelief,' the first branches 'were
broken off ; and thou standest by faith. Be not high-minded,
but fear. If God spared not the natural branches, take heed
lest He spare not thee. Behold therefore the goodness and
severity of God I On them which fell, severity ; but towards
thee, goodness, if thou continue in His goodness ; otherwise
thou also shalt be cut off.' And while he continues therein,
he will remember those words of St. Paul, foreseeing and an
swering this very objection (Rom. iii. 27), ' Where is boast
ing then ? It is excluded. By what law ? of works ? Nay :
but by the law of faith.' If a man were justified by his works,
he would have whereof to glory. But there is no glorying for
him 'that worketh not, but believeth on Him that justifieth
the ungodly ' (Rom. iv. 5). To the same effect are the words
both preceding and following the text (Eph. ii. 4, &c.) :
' God, who is rich in mercy, even when we were dead in sins,
hath quickened us together with Christ (by grace ye are
saved), that He might show the exceeding riches of His grace
in His kindness toward us through Christ Jesus. For by
grace are ye saved through faith ; and that not of yourselves.'
Of yourselves cometh neither your faith nor your salvation :
'it is the gift of God'; the free, undeserved gift ; the faith
through which ye are saved, as well as the salvation which He
g SERMON I
of His own good pleasure, His mere favour, annexes thereto.
That ye believe, is one instance of His grace ; that believing
ye are saved, another. 'Not of works, lest any man should
boast.' For all our works, all our righteousness, which were
before our believing, merited nothing of God but condemna
tion ; so far were they from deserving faith, which therefore,
whenever given, is not of works. Neither is salvation of the
works we do when we believe ; for it is then God that worketh
in us : and, therefore, that He giveth us a reward for what He
Himself worketh, only commendeth the riches of His mercy,
but leaveth us nothing whereof to glory.
4. However, may not the speaking thus of the mercy of
God, as saving or justifying freely by faith only, encourage
men in sin ? Indeed, it may and will : many will * continue in
sin that grace may abound' ; but their blood is upon their
own head. The goodness off God ought to lead them to re
pentance ; and so it will those who are sincere of heart. When
they know there is yet forgiveness with Him, they will cry
aloud that He would blot out their sins also, through faith
which is in Jesus. And if they earnestly cry, and faint not ;
if they seek Him in all the means He hath appointed ; if they
refuse to be comforted till He come ; ' He will come, and will
not tarry.' And He can do much work in a short time.
Many are the examples, in the Acts of the Apostles, of God's
working this faith in men's hearts, even like lightning falling
from heaven. So in the same hour that Paul and Silas began
to preach, the jailer repented, believed, and was baptized ; as
were three thousand, by St. Peter, on the day of Pentecost,
who all repented and believed at his first preaching. And,
blessed be God, there are now many living proofs that He is
still ' mighty to save.'
5. Yet to the same truth, placed in another view, a quite
contrary objection is made : ' If a man cannot be saved by all
that he can do, this will drive men to despair.' True, to de
spair of being saved by their own works, their own merits, or
righteousness. And so it ought ; for none can trust in the
merits of Christ, till he has utterly renounced his own. He
that * goeth about to establish his own righteousness ' cannot
SALVATION BY FAITH 9
receive the righteousness of God. The righteousness which is
of faith cannot be given him while he trusteth in that which
is of the law.
6. But this, it is said, is an uncomfortable doctrine. The
devil spoke like himself, that is, without either truth or shame,
when he dared to suggest to men that it is such. It is the
only comfortable one, it is ' very full of comfort,' to all self-
destroyed, self -condemned sinners. That * whosoever believeth
on Him shall not be ashamed : that the same Lord over all is
rich unto all that call upon Him ' : here is comfort, high as
heaven, stronger than death ! What ! Mercy for all ? For
Zacchaeus, a public robber ? For Mary Magdalene, a common
harlot ? Methinks I hear one say, * Then I, even I, may hope
for mercy ! ' And so thou mayest, thou afflicted one, whom
none hath comforted ! God will not cast out thy prayer. Nay,
perhaps He may say the next hour, * Be of good cheer, thy sins
are forgiven thee ' ; so forgiven, that they shall reign over
thee no more ; yea, and that * the Holy Spirit shall bear
witness with thy spirit that thou art a child of God.' 0 glad
tidings ! tidings of great joy, which are sent unto all people !
1 Ho, every one that thirsteth, come ye to the waters : come
ye, and buy, without money and without price.' Whatsoever
your sins be, ' though red like crimson,' though more than
the hairs of your head, * return ye unto the Lord, and He will
have mercy upon you ; and to our God, for He will abundantly
pardon.'
7. When no more objections occur, then we are simply
told that salvation by faith only ought not to be preached as
the first doctrine, or, at least, not to be preached to all. But
what saith the Holy Ghost ? l Other foundation can no man
lay than that which is laid, even Jesus Christ.' So then,
that 'whosoever believeth on Him shall be saved,' is, and
must be, the foundation of all our preaching ; that is, must be
preached first. ' Well, but not to all.' To whom then are we
not to preach it ? Whom shall we except ? The poor ? Nay ;
they have a peculiar right to have the gospel preached unto
them. The unlearned ? No. God hath revealed these things
unto unlearned and ignorant men from the beginning. The
io SERMON I
young ? By no means. ' Suffer these,' in any wise, to come
unto Christ, ' and forbid them not.' The sinners ? Least of
all. * He came not to call the righteous, but sinners to re
pentance.' Why then, if any, we are to except the rich, the
learned, the reputable, the moral men. And, it is true, they
too often except themselves from hearing ; yet we must speak
the words of our Lord. For thus the tenor of our commission
runs, * Go and preach the gospel to every creature.' If any
man wrest it, or any part of it, to his destruction, he must bear
his own burden. But still, 'as the Lord liveth, whatsoever
the Lord saith unto us, that we will speak.'
8. At this time, more especially, will we speak, that 'by
grace are ye saved through faith ' : because, never was the
maintaining this doctrine more seasonable than it is at this
day. Nothing but this can effectually prevent the increase
of the Romish delusion among us. It is endless to attack,
one by one, all the errors of that Church. But salvation by
faith strikes at the root, and all fall at once where this is
established. It was this doctrine, which our Church justly
calls the strong rock and foundation of the Christian religion,
that first drove Popery out of these kingdoms ; and it is this
alone can keep it out. Nothing but this can give a check to
that immorality which hath ' overspread the land as a flood.'
Can you empty the great deep, drop by drop ? Then you may
reform us by dissuasives from particular vices. But let the
* righteousness which is of God by faith ' be brought in, and
so shall its proud waves be stayed. Nothing but this can stop
the mouths of those who ' glory in their shame, and openly
deny the Lord that bought them.' They can talk as sublimely
of the law, as he that hath it written by God in his heart. To
hear them speak on this head might incline one to think they
were not far from the kingdom of God : but take them out of
the law into the gospel ; begin with the righteousness of faith ;
with Christ, ' the end of the law to every one that believeth ' ;
and those who but now appeared almost, if not altogether,
Christians, stand confessed the sons of perdition ; as far from
life and salvation (God be merciful unto them I) as the depth
of hell from the height of heaven.
SALVATION BY FAITH u
9. For this reason the adversary so rages whenever 'salva
tion by faith ' is declared to the world : for this reason did he
stir up earth and hell, to destroy those who first preached it.
And for the same reason, knowing that faith alone could over
turn the foundations of his kingdom, did he call forth all his
forces, and employ all his arts of lies and calumny, to affright
Martin Luther from reviving it. Nor can we wonder thereat ;
for, as that man of God observes, 'How would it enrage a
proud, strong man armed, to be stopped and set at nought by
a little child coming against him with a reed in his hand I '
especially when he knew that little child would surely over
throw him, and tread him under foot. Even so, Lord Jesus !
Thus hath Thy strength been ever * made perfect in weakness ' !
Go forth then, thou little child that believest in Him, and His
' right hand shall teach thee terrible things ! ' Though thou
art helpless and weak as an infant of days, the strong man
shall not be able to stand before thee. Thou shalt prevail over
him, and subdue him, and overthrow him, and trample him
under thy feet. Thou shalt march on, under the great Captain
of thy salvation, * conquering and to conquer,' until all thine
enemies are destroyed, and ' death is swallowed up in victory.'
Now, thanks be to God, which giveth us the victory through
our Lord Jesus Christ ; to whom, with the Father and the
Holy Ghost, be blessing, and glory, and wisdom, and thanks
giving, and honour, and power, and might, for ever and ever.
Ameu.
SERMON II
THE ALMOST CHRISTIAN
PREACHED AT
ST MARY'S, OXFORD, BEFORE THE UNIVERSITY,
ON JULY 25, 1741.
Almost thou persuadest me to be a Christian. — ACTS xxvi. 28.
AND many there are who go thus far : ever since the
Christian religion was in the world, there have been
many in every age and nation who were almost persuaded to be
Christians. But seeing it avails nothing before God to go only
thus far, it highly imports us to consider, —
I. WHAT is IMPLIED IN BEING- ALMOST,
II. WHAT IN BEING ALTOGETHER, A CHRISTIAN.
1. (i.) 1. Now, in the being almost a Christian is implied,
first, heathen honesty. No one, I suppose, will make any
question of this ; especially, since by heathen honesty here, I
mean, not that which is recommended in the writings of their
philosophers only, but such as the common Heathens expected
one of another, and many of them actually practised. By the
rules of this they were taught that they ought not to be
unjust ; not to take away their neighbour's goods, either by
robbery or theft ; not to oppress the poor, neither to use
extortion toward any ; not to cheat or overreach either the
poor or rich, in whatsoever commerce they had with them ; to
defraud no man of his right ; and, if it were possible, to owe
no man anything.
2. Again : the common Heathens allowed, that some
regard was to be paid to truth, as well as to justice. And,
accordingly, they not only held him in abomination who was
THE ALMOST CHRISTIAN 13
forsworn, who called God to witness to a lie ; but him also who
was known to be a slanderer of his neighbour, who falsely
accused any man. And, indeed, little better did they esteem
wilful liars of any sort ; accounting them the disgrace of human
kind, and the pests of society.
8. Yet again: there was a sort of love and assistance
which thay expected one from another. They expected
whatever assistance any one could give another, without pre
judice to himself. And this they extended not only to those
little offices of humanity which are performed without any
expense or labour, but likewise to the feeding the hungry, if
they had food to spare ; the clothing the naked with their
own superfluous raiment ; and, in general, the giving, to any
that needed, such things as they needed not themselves. Thus
far, in the lowest account of it, heathen honesty went ; the first
thing implied in the being almost a Christian.
(ii.) 4. A second thing implied in the being almost a
Christian is, the having a form of godliness ; of that godliness
which is prescribed in the gospel of Christ ; the having the
outside of a real Christian. Accordingly, the almost Christian
does nothing which the gospel forbids. He taketh not the
name of God in vain ; he blesseth, and curseth not ; he
sweareth not at all, but his communication is, yea, yea ; nay,
nay. He profanes not the day of the Lord, nor suffers it to be
profaned, even by the stranger that is within his gates. He
not only avoids all actual adultery, fornication, and uncleanness,
but every word or look that either directly or indirectly
tends thereto ; nay, and all idle words, abstaining both from
detraction, backbiting, talebearing, evil speaking, and from
4 all foolish talking and jesting ' — cvrpaireXta, a kind of virtue
in the heathen moralist's account — briefly, from all con
versation that is not ' good to the use of edifying,' and that,
consequently, 'grieves the Holy Spirit of God, whereby we
are sealed to the day of redemption.'
5. He abstains from * wine wherein is excess ' ; from
revellings and gluttony. He avoids, as much as in him lies,
all strife and contention, continually endeavouring to live
peaceably with all men. And, if he suffer wrong, he avengeth
14 SERMON II
not himself, neither returns evil for evil. He is no railer, no
brawler, no scoffer, either at the faults or infirmities of his
neighbour. He does not willingly wrong, hurt, or grieve any
man ; but in all things acts and speaks by that plain rule,
'Whatsoever thou wouldest not he should do unto thee, that
do not thou to another.1
6. And in doing good, he does not confine himself to cheap
and easy offices of kindness, but labours and suffers for the
profit of many, that by all means he may help some. In spite
of toil or pain, ' whatsoever his hand findeth to do, he doeth
it with his might ' ; whether it be for his friends, or for his
enemies ; for the evil, or for the good. For being ' not sloth
ful* in this, or in any 'business,' as he 'hath opportunity'
he doeth * good,' all manner of good, ' to all men ' ; and to
their souls as well as their bodies. He reproves the wicked,
instructs the ignorant, confirms the wavering, quickens the
good, and comforts the afflicted. He labours to awaken those
that sleep ; to lead those whom God hath already awakened
to the * Fountain opened for sin and for uncleanness,' that they
may wash therein and be clean ; and to stir up those who are
saved through faith, to adorn the gospel of Christ in all
things.
7. He that hath the form of godliness uses also the means
of grace ; yea, all of them, and at all opportunities. He
constantly frequents the house of God ; and that, not as the
manner of some is, who come into the presence of the Most
High, either loaded with gold and costly apparel, or in all
the gaudy vanity of dress, and either by their unseasonable
civilities to each other, or the impertinent gaiety of their
behaviour, disclaim all pretensions to the form as well as to
the power of godliness. Would to God there were none even
among ourselves who fall under the same condemnation ! who
come into this house, it may be, gazing about, or with all the
signs of the most listless, careless indifference, though some
times they may seem to use a prayer to God for His blessing
on what they are entering upon ; who, during that awful
service, are either asleep, or reclined in the most convenient
posture for it ; or, as though they supposed God was asleep,
THE ALMOST CHRISTIAN 15
talking with one another, or looking round, as utterly void of
employment. Neither let these be accused of the form of
godliness. No ; he who has even this, behaves with seriousness
and attention, in every part of that solemn service. More
especially, when he approaches the table of the Lord, it is not
with a light or careless behaviour, but with an air, gesture, and
deportment which speaks nothing else but * God be merciful to
me a sinner ! '
8. To this, if we add the constant use of family prayer, by
those who are masters of families, and the setting times apart
for private addresses to God, with a daily seriousness of behav
iour ; he who uniformly practises this outward religion, has
the form of godliness. There needs but one thing more in
order to his being almost a Christian, and that is, sincerity.
(iii.) 9. By sincerity I mean, a real, inward principle of
religion, from whence these outward actions flow. And, in
deed, if we have not this, we have not heathen honesty ; no,
not so much of it as will answer the demand of a heathen
Epicurean poet. Even this poor wretch, in his sober intervals,
is able to testify,
Oderunt peccare boni, virtutig amore ;
Oderunt peccare mali, formidine poenae.1
So that, if a man only abstains from doing evil in order to
avoid punishment, Non pasces in cruce corvos* saith the
Pagan ; there, * thou hast thy reward.' But even he will
not allow such a harmless man as this to be so much as a
good Heathen. If, then, any man, from the same motive,
viz. to avoid punishment, to avoid the loss of his friends, or
his gain, or his reputation, should not only abstain from doing
evil, but also do ever so much good ; yea, and use all the
means of grace ; yet we could not with any propriety say,
this man is even almost a Christian I If he has no better
principle in his heart, he is only a hypocrite altogether.
10. Sincerity, therefore, is necessarily implied in the being
almost a Christian ; a real design to serve God, a hearty desire
1 Good men avoid sin from the love of virtue ;
Wicked men avoid sin from a fear of punishment.
* Tiiou shalt not be hanged.
16 SERMON II
to do His will. It is necessarily implied, that a man have a
sincere view of pleasing G-od in all things ; in all his conver
sation; in all his actions; in all he does or leaves undone.
This design, if any man be almost a Christian, runs through
the whole tenor of his life. This is the moving principle, both
in his doing good, his abstaining from evil, and his using the
ordinances of God.
11. But here it will probably be inquired, 'Is it possible
that any man living should go so far as this, and, nevertheless,
be only almost a Christian ? What more than this, can be im
plied in the being a Christian altogether ? I answer, first, that
it is possible to go thus far, and yet be but almost a Christian,
I learn, not only from the oracles of God, but also from the
sure testimony of experience.
12. Brethren, great is 'my boldness towards you in this
behalf.' And 'forgive me this wrong,' if I declare my own
folly upon the house-top, for yours and the gospel's sake. —
Suffer me, then, to speak freely of myself, even as of another
man. I am content to be abased, so ye may be exalted, and
to be yet more vile for the glory of my Lord.
13. I did go thus far for many years, as many of this place
can testify ; using diligence to eschew all evil, and to have a
conscience void of offence ; redeeming the time ; buying up
every opportunity of doing all good to all men ; constantly
and carefully using all the public and all the private means of
grace ; endeavouring after a steady seriousness of behaviour,
at all times, and in all places ; and, God is my record, before
whom I stand, doing all this in sincerity ; having a real design
to serve God ; a hearty desire to do His will in all things ; to
please Him who had called me to ' fight the good fight,' and to
'lay hold of eternal life.' Yet my own conscience beareth
me witness in the Holy Ghost, that all this time I was but
almost a Christian.
II. If it be inquired, ' What more than this is implied in
the being altogether a Christian ? ' I answer,
(i.) 1. First, The love of God. For thus saith His word,
'Thou shftlt love the Lord thy God with all thy heart, and
THE ALMOST CHRISTIAN 17
with all thy soul, and with all thy mind, and with all thy
strength.' Such a love is this, as engrosses the whole heart,
as takes up all the affections, as fills the entire capacity of the
soul, and employs the utmost extent of all its faculties. He that
thus loves the Lord his God, his spirit continually * rejoiceth
in God his Saviour.' His delight is in the Lord, his Lord and
his All, to whom ' in everything he giveth thanks. All his
desire is unto God, and to the remembrance of His name.'
His heart is ever crying out, 'Whom have I in heaven but
Thee ? and there is none upon earth that I desire beside
Thee.' Indeed, what can he desire beside God ? Not the
world, or the things of the world : for he is * crucified to the
world, and the world crucified to him.' He is crucified to
4 the desire of the flesh, the desire of the eye, and the pride of
life.' Yea, he is dead to pride of every kind : for * love is not
puffed up ' ; but ' he that dwelling in love, dwelleth in God,
and God in him,' is less than nothing in his own eyes.
(ii.) 2. The second thing implied in the being altogether a
Christian is, the love of our neighbour. For thus said our
Lord, in the following words, ' Thou shalt love thy neighbour
as thyself.' If any man ask, ' Who is my neighbour ? ' we
reply, Every man in the world ; every child of His who is the
Father of the spirits of all flesh. Nor may we in any wise
except our enemies, or the enemies of God and their own souls.
But every Christian loveth these also as himself, yea, ' as Christ
loved us.* He that would more fully understand what manner
of love this is, may consider St. Paul's description of it. It is
* long-suffering and kind.' It 'envieth not.' It is not rash
or hasty in judging. It ' is not puffed up ' ; but maketh him
that loves, the least, the servant, of all. Love 'doth not
behave itself unseemly ' ; but becometh ' all things to all men.'
She ' seeketh not her own ' ; but only the good of others, that
they may be saved. ' Love is not provoked.' It casteth out
wrath, which he who hath is wanting in love. 4 It thinketh
no evil. It rejoiceth not in iniquity, but rejoiceth in the truth.
It covereth all things, believeth all things, hopeth all things,
endureth all things.'
(iii.) 3. There is yet one thing more that may be
i8 SERMON II
separately considered, though it cannot actually be separate
from the preceding, which is implied in the being altogether a
Christian ; and that is the ground of all, even faith. Very
excellent things are spoken of this throughout the oracles of
God. ' Every one,' saith the beloved disciple, ' that be-
lieveth is born of God.' ' To as many as received Him, gave
He power to become the sons of God, even to them that believe
on His name.' And ' this is the victory that overcometh the
world, even our faith.' Yea, our Lord Himself declares, * He
that believeth in the Son hath everlasting life ; and cometh not
into condemnation, but is passed from death unto lif e.' *
4. But here let no man deceive his own soul. ' It is
diligently to be noted, the faith which bringeth not forth
repentance, and love, and all good works, is not that right
living faith, but a dead and devilish one. For, even the devils
believe that Christ was born of a virgin ; that He wrought all
kinds of miracles, declaring Himself very God ; that, for our
sakes, He suffered a most painful death, to redeem us from
death everlasting ; that He rose again the third day ; that He
ascended into heaven, and sitteth at the right hand of the
Father, and at the end of the world shall come again to judge
both the quick and dead. These articles of our faith the
devils believe, and so they believe all that is written in the
Old and New Testament. And yet for all this faith, they be
but devils. They remain still in their damnable estate, lacking
the very true Christian faith.' *
5. * The right and true Christian faith is ' (to go on in the
words of our own Church), 'not only to believe that Holy
Scripture and the Articles of our Faith are true, but also to
have a sure trust and confidence to be saved from everlasting
damnation by Christ. It is a sure trust and confidence which
a man hath in God, that, by the merits of Christ, his sins are
forgiven, and he reconciled to the favour of God ; whereof
doth follow a loving heart, to obey His commandments.'
6. Now, whosoever has this faith, which ' purifies the
heart' (by the power of God, who dwelleth therein) from
pride, anger, desire, 'from all unrighteousness,' from 'all
1 Homily on the Salvation of Man.
THE ALMOST CHRISTIAN 19
filthiness of flesh and spirit ' ; which fills it with love stronger
than death, both to God and to all mankind ; love that doeth
the works of God, glorying to spend and to be spent for all
men, and that endureth with joy, not only the reproach of
Christ, the being mocked, despised, and hated of all men, but
whatsoever the wisdom of God permits the malice of men or
devils to inflict, — whosoever has this faith, thus working by
love, is not almost only, but altogether, a Christian.
7. But who are the living witnesses of these things ? I
beseech you, brethren, as in the presence of that God before
whom 'hell and destruction are without a covering — how
much more the hearts of the children of men ? ' — that each of
you would ask his own heart, ' Am I of that number ? Do I
so far practise justice, mercy, and truth, as even the rules of
heathen honesty require ? If so, have I the very outside of a
Christian ? the form of godliness ? Do I abstain from evil —
from whatsoever is forbidden in the written Word of God ? Do
I, whatever good my hand findeth to do, do it with my
might ? Do I seriously use all the ordinances of God at all
opportunities ? And is all this done with a sincere design and
desire to please God in all things ? '
8. Are not many of you conscious, that you never came
thus far ; that you have not been even almost a Christian ;
that you have not come up to the standard of heathen honesty ;
at least, not to the form of Christian godliness ? — much less hath
God seen sincerity in you, a real design of pleasing Him in all
things. You never so much as intended to devote all your words
and works, your business, studies, diversions, to His glory. You
never even designed or desired, that whatsoever you did should
be done ' in the name of the Lord Jesus,' and as such should
be * a spiritual sacrifice, acceptable to God through Christ.'
9. But, supposing you had, do good designs and good desires
make a Christian ? By no means, unless they are brought to
good effect. ' Hell is paved,' saith one, ' with good inten
tions.' The great question of all, then, still remains. Is the
love of God shed abroad in your heart ? Can you cry out,
'My God, and my All' ? Do you desire nothing but Him?
Are you happy in God ? Is He your glory, your delight, your
jo SERMON II
crown of rejoicing ? And is this commandment written in
your heart, * That he who loveth God love his brother also ' ?
Do you then love your neighbour as yourself ? Do you love
every man, even your enemies, even the enemies of God, as
your own soul ? as Christ loved you ? Yea, dost thou believe
that Christ loved thee, and gave Himself for thee ? Hast thou
faith in His blood ? Believest thou the Lamb of God hath
taken away thy sins, and cast them as a stone into the depth
of the sea ? that He hath blotted out the handwriting that was
against thee, taking it out of the way, nailing it to His cross ?
Hast thou indeed redemption through HJS blood, even the
remission of thy sins ? And doth His Spirit bear witness with
thy spirit, that thou art a child of God ?
10. The God and Father of our Lord Jesus Christ, who
now standeth in the midst of us, knoweth, that if any man
die without this faith and this love, good it were for him that
he had never been born. Awake, then, thou that sleepest, and
call upon thy God : call in the day when He may be found.
Let Him not rest, till He make His ' goodness to pass before
thee ' ; till He proclaim unto thee the name of the Lord, * The
Lord, the Lord God, merciful and gracious, long-suffering, and
abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity, and transgression, and sin.' Let no man
persuade thee, by vain words, to rest short of this prize of thy
high calling. But cry unto Him day and night, who, * while
we were without strength, died for the ungodly,' until thou
knowest in whom thou hast believed, and canst say, 'My
Lord, and my God ! ' . Remember, ' always to pray, and not
to faint,1 till thou also canst lift up thy hand unto heaven, and
declare to Him that liveth for ever and ever, 'Lord, Thou
knowest all things, Thou knowest that I love Thee.'
11. May we all thus experience what it is to be, not almost
only, but altogether Christians ; being justified freely by His
grace, through the redemption that is in Jesus ; knowing we
have peace with God through Jesus Christ ; rejoicing in hope
of the glory of God ; and having the love of God shed abroad
in our hearts, by the Holy Ghost given unto us 1
( 21 )
SERMON III
AWAKE, THOU THAT SLEEPEST
PREACHED ON
SUNDAY, APRIL 4, 1742, BEFORE THE UNIVERSITY OF OXFORD,
BY THE EEV. CHAKLES WESLEY, M.A.,
STUDENT OF CHRIST-CHURCH.
Awake, thou that sleepest, and arise from the dead, and Qhrist shall
give thee light. — EPH. v. 14.
I
N discoursing on these words, I shall, with the help of
God,—
I. DESCRIBE THE SLEEPERS, TO WHOM THEY ARE SPOKEN :
II. ENFORCE THE EXHORTATION, ' AWAKE, THOU THAT
SLEEPEST, AND ARISE PROM THE DEAD ' : AND,
III. EXPLAIN THE PROMISE MADE TO SUCH AS DO AWAKE
AND ARISE : ' CHRIST SHALL GIVE THEE LIGHT.'
1. 1. And first, as to the sleepers here spoken to. By-
sleep is signified the natural state of man ; that deep sleep
of the soul, into which the sin of Adam hath cast all who
spring from his loins ; that supineness, indolence, and stupidity,
that insensibility of his real condition, wherein every man
comes into the world, and continues till the voice of God
awakes him.
2. Now, 'they that sleep, sleep in the night.' The
state of nature is a state of utter darkness ; a state wherein
'darkness covers the earth, and gross darkness the people.*
The poor unawakened sinner, how much knowledge soever
he may have as to other things, has no knowledge of
himself : in this respect ' he knoweth nothing yet as he
ought to know.' He knows not that he is a fallen spirit,
whose only business in the present world is, to recover from
22 SERMON III
his fall, to regain that image of God wherein he was created.
He sees no necessity for the one thing needful, even that inward
universal change, that * birth from above,' figured out by
baptism, which is the beginning of that total renovation, that
sanctification of spirit, soul, and body, ' without which no man
shall see the Lord.'
3. Full of all diseases as he is, he fancies himself in perfect
health. Fast bound in misery and iron, he dreams that he is
at liberty. He says, ' Peace I Peace ! ' while the devil, as
' a strong man armed,' is in full possession of his soul. He
sleeps on still, and takes his rest, though hell is moved from
beneath to meet him ; though the pit from whence there is no
return hath opened ite mouth to swallow him up. A fire is
kindled around him, yet he knoweth it not ; yea, it burns him,
yet he lays it not to heart.
4. By one who sleeps, we are, therefore, to understand
(and would to God we might all understand it I) a sinner
satisfied in his sins ; contented to remain in his fallen state,
to live and die without the image of God ; one who is igno
rant both of his disease, and of the only remedy for it ;
one who never was warned, or never regarded the warning
voice of God, * to flee from the wrath to come ' ; one that
never yet saw he was in danger of hell-fire, or cried out in the
earnestness of his soul, * What must I do to be saved ? '
5. If this sleeper be not outwardly vicious, his sleep is
usually the deepest of all : whether he be of the Laodicean
spirit, ' neither cold nor hot,' but a quiet, rational, inoffensive,
good-natured professor of the religion of his fathers ; or
whether he be zealous and orthodox, and, ' after the most
straitest sect of our religion,' live ' a Pharisee ' ; that is,
according to the scriptural account, one that justifies himself ;
one that labours to establish his own righteousness, as the
ground of his acceptance with God.
6. This is he, who, * having a form of godliness, denies
the power thereof ' ; yea, and probably reviles it, wheresoever
it is found, as mere extravagance and delusion. Meanwhile,
the wretched self-deceiver thanks God, that he is 'not as
other men are ; adulterers, unjust, extortioners ' ; no, he doeth
AWAKE, THOU THAT SLEEPEST 23
no wrong to any man. He ' fasts twice in a week,' uses all
the means of grace, is constant at church and sacrament ; yea,
and * gives tithes of all that he has ' ; does all the good that
he can : * touching the righteousness of the law,' he is
' blameless ' : he wants nothing of godliness, but the power ;
nothing of religion, but the spirit ; nothing of Christianity, but
the truth and the life.
7. But know ye not, that, however highly esteemed among
men such a Christian as this may be, he is an abomination in
the sight of God, and an heir of every woe which the Son
of God, yesterday, to-day, and for ever, denounces against
' scribes and Pharisees, hypocrites ' ? He hath * made clean
the outside of the cup and the platter,' but within is full of
all filthiness. ' An evil disease cleaveth still unto him, so that
his inward parts are very wickedness.' Our Lord fitly com
pares him to a ' painted sepulchre,' which * appears beautiful
without ' ; but, nevertheless, is ' full of dead men's bones, and
of all uncleanness.' The bones indeed are no longer dry ; the
sinews and flesh are come upon them, and the skin covers
them above : but there is no breath in them, no Spirit of the
living God. And, * if any man have not the Spirit of Christ,
he is none of His.' ' Ye are Christ's, if so be that the Spirit
of God dwell in you ' : but, if not, God knoweth that ye abide
in death, even until now.
8. This is another character of the sleeper here spoken to.
He abides in death, though he knows it not. He is dead unto
God, 'dead in trespasses and sins.' For, 'to be carnally
minded is death.' Even as it is written, ' By one man sin
entered into the world, and death by sin ; and so death passed
upon all men ' ; not only temporal death, but likewise spiritual
and eternal. 'In that day that thou eatest,' said God to
Adam, ' thou shalt surely die ' : not bodily (unless as he then
became mortal), but spiritually : thou shalt lose the life of thy
soul ; thou shalt die to God ; shalt be separated from Him, thy
essential life and happiness.
9. Thus first was dissolved the vital 'union of our soul
with God ; insomuch that * in the midst of ' natural ' life, we
ar^' now in spiritual 'death.' And herein we remain till t}ie
24 SERMON III
Second Adam becomes a quickening Spirit to us ; till He raises
the dead, the dead in sin, in pleasure, riches, or honours. But,
before any dead soul can live, he * hears ' (hearkens to) * the
voice of the Son of (rod ' : he is made sensible of his lost
estate, and receives the sentence of death in himself. He
knows himself to be * dead while he liveth ' ; dead to God,
and all the things of God ; having no more power to perform
the actions of a living Christian, than a dead body to perform
ch« functions of a living man.
10. And most certain it is, that one dead in sin has not
* senses exercised to discern spiritual good and evil.1 * Having
eyes, he sees not ; he hath ears, and hears not.1 He doth
not ' taste and see that the Lord is gracious.' He * hath not
seen God at any time,' nor * heard His voice,' nor ' handled
the word of life.' In vain is the name of Jesus * like ointment
poured forth, and all His garments smell of m/rrh, aloes, and
cassia.' The soul that sleepeth in death hath no perception of
any objects of this kind. His heart is 'past feeling,' and
understandeth none ol these things.
11. And hence, having no spiritual senses, no inlets of
spiritual knowledge, the natural man receiveth not the things
of the Spirit of God ; nay, he is so far from receiving them,
that whatsoever is spiritually discerned is mere foolishness
unto him. He is not content with being utterly ignorant of
spiritual things, but he denies the very existence of them. And
spiritual sensation itself is to him the foolishness of folly.
* How,' saith he, ' can these things be ? How can any man
know that he is alive to God ? ' Even as you know that your
body is now alive. Faith is the life of the soul ; and if ye have
this life abiding in you, ye want no marks to evidence it to
yourself, but eXeyxos Hj/eu/xaros, that divine consciousness, that
witness of God, which is more and greater than ten thousand
human witnesses.
12. If He doth not now bear witness with thy spirit, that
thou art a child of God, 0 that He might convince thee, thou
poor unawakened sinner, by His demonstration and power,
that thou art a child of the devil 1 0 that, as I prophesy,
there might now be 'a noise and a shaking' ; and may 'the
AWAKE, THOU THAT SLEEPEST 25
bones come together, bone to his bone 1 ' Then * come from
the four winds, 0 Breath ! and breathe on these slain, that
they may live 1 '.. And do not ye harden your hearts, and
resist the Holy Ghost, who even now is come to convince you
of sin, 'because you believe not on the name of the only
begotten Son of God/
II. 1. Wherefore, 'awake, thou that sleepest, and arise
from the dead.' God calleth thee now by my mouth ; and
bids thee know thyself, thou fallen spirit, thy true state and
only concern below. ' What meanest thou, 0 sleeper ? Arise I
Call upon thy God, if so be thy God will think upon thee,
that thou perish not.' A mighty tempest is stirred up round
about thee, and thou art sinking into the depths of perdition,
the gulf of God's judgements. If thou wouldest escape them,
cast thyself into them. 'Judge thyself, and thou shalt not
be judged of the Lord.'
2. Awake, awake ! Stand up this moment, lest thou
* drink at the Lord's hand the cup of His fury.' Stir up thy
self to lay hold on the Lord, the Lord thy Righteousness,
mighty to save I 'Shake thyself from the dust.' At least,
let the earthquake of God's threatenings shake thee. Awake,
and cry out with the trembling jailer, ' What must I do to
be saved ? ' And never rest till thou belie vest on the Lord
Jesus, with a faith which is His gift, by the operation of His
Spirit.
3. If I speak to any one of you, more than to another, it is
to thee, who thinkest thyself unconcerned in this exhortation.
' I have a message from God unto thee.' In His name, I
warn thee 'to flee from the wrath to come.' Thou unholy
soul, see thy picture in condemned Peter, lying in the dark
dungeon, between the soldiers, bound with two chains, the
keepers before the door keeping the prison The night is
far spent, the morning is at hand, when thou art to be
brought forth to execution. And in these dreadful circum
stances, thou art fast asleep ; thou art fast asleep in the devil's
arms, on the brink of the pit, in the* jaws of everlasting
destruction j
26 SERMON III
4. 0 may the Angel of the Lord come upon thee, and the
light shine into thy prison I And mayest thou feel the stroke
of an Almighty Hand, raising thee, with, * Arise up quickly,
gird thyself, and bind on thy sandals, cast thy garment about
thee, and follow Me.'
5. Awake, thou everlasting spirit, out of thy dream of
worldly happiness I Did not G-od create thee for Himself ?
Then: thou canst not rest till thou restest in Him. Return,
thou wanderer ! Fly back to thy ark. This is not thy home.
Think not of building tabernacles here. Thou art but a
stranger, a sojourner upon earth ; a creature of a day, but
just launching out into an unchangeable state. Make haste.
Eternity is at hand. Eternity depends on this moment. An
eternity of happiness, or an eternity of misery I
6. In what state is thy soul ? Was God, while I am yet
speaking, to require it of thee, art thou ready to meet death
and judgement ? Canst thou stand in His sight, who is of
' purer eyes than to behold iniquity ' ? Art thou ' meet to
be partaker of the inheritance of the saints in light ' ? Hast
thou * fought a good fight, and kept the faith ' ? Hast thou
secured the one thing needful ? Hast thou recovered the
image of God, even righteousness and true holiness ? Hast
thou put off the old man, and put on the new ? Art thou
clothed upon with Christ ?
7. Hast thou oil in thy lamp ? grace in thy heart ? Dost
thou 'love the Lord thy God with all thy heart, and with
all thy mind, and with all thy soul, and with all thy
strength ' ? Is that mind in thee, which was also in Christ
Jesus ? Art thou a Christian indeed ; that is, a new crea
ture ? Are old things passed away, and all things become
new?
8. Art thou a ' partaker of the divine nature ' ? Knowest
thou not, that * Christ is in thee, except thou be reprobate ' ?
Knowest thou, that God * dwelleth in thee, and thou in God,
by His Spirit, which He hath given thee ' ? Knowest thou
not that ' thy body is a temple of the Holy Ghost, which thou
hast of God ' ? Hast thou the witness in thyself ? the
earnest of thine inheritance ? Hast thou ' received the Holy
AWAKE, THOU THAT SLEEPEST 27
Ghost ' ? Or dost thou start at the question, not knowing
* whether there be any Holy Ghost ' ?
9. If it offends thee, be thou assured, that thou neither
art a Christian, nor desirest to be one. Nay, thy very prayer
is turned into sin ; and thou hast solemnly mocked God this
very day, by praying for the inspiration of His Holy Spirit,
when thou didst not believe there was any such thing to be
received.
10. Yet, on the authority of God's Word, and our own
Church, I must repeat the question, ' Hast thou received the
Holy Ghost ? ' If thou hast not, thou art not yet a Christian.
For a Christian is a man that is 'anointed with the Holy
Ghost and with power.' Thou art not yet made a partaker
of pure religion and undefiled. Dost thou know what religion
is ? — that it is a participation of the divine nature ; the life of
God in the soul of man ; Christ formed in the heart ; ' Christ
in thee, the hope of glory ' ; happiness and holiness ; heaven
begun upon earth ; ' a kingdom of God within thee ; not meat
and drink,' no outward thing ; * but righteousness, and peace,
and joy in the Holy Ghost' ; an everlasting kingdom brought
into thy soul ; a ' peace of God, that passeth all understand
ing ; ' a 'joy unspeakable, and full of glory ' ?
11. Knowest thou, that ' in Jesus Christ, neither circum
cision availeth anything, nor uncircumcision ; but faith that
worketh by love ' ; but a new creation ? Seest thou the
necessity of that inward change, that spiritual birth, that life
from the dead, that holiness ? And art thou throughly con
vinced, that without it no man shall see the Lord ? Art thou
labouring after it ? — ' giving all diligence to make thy calling
and election sure,' * working out thy salvation with fear and
trembling,' ' agonizing to enter in at the strait gate ' ? Art
thou in earnest about thy soul ? And canst thou tell the
Searcher of hearts, ' Thou, 0 God, art the thing that I long
for I Lord, Thou knowest all things ; Thou knowest that I
would love Thee ! '
12. Thou hopest to be saved ; but what reason hast thou
to give of the hope that is in thee ? Is it because thou hast
done no harm ? or, because thou hast done much good ? or,
28 SERMON III
because thou art not like other men ; but wise, or learned, or
honest, and morally good; esteemed of men, and of a fair
reputation ? Alas ! all this will never bring thee to God. It
is in His account lighter than vanity. v Dost thou know Jesus
Christ, whom He hath sent ? Hath He taught thee, that * by
grace we are saved through faith ; and that not of ourselves : it
is the gift of Grod : not of works, lest any man should boast ' ?
Hast thou received the faithful saying, as the whole foundation
of thy hope, ' that Jesus Christ came into the world to save
sinners ' ? Hast thou learned what that meaneth, * I came
not to call the righteous, but sinners to repentance ? I am not
sent, but unto the lost sheep ' ? Art thou (he that heareth,
let him understand !) lost, dead, damned already ? Dost thou
know thy deserts ? Dost thou feel thy wants ? Art thou
1 poor in spirit ' ? mourning for God, and refusing to be com
forted ? Is the prodigal * come to himself,' and well content
to be therefore thought ' beside himself ' by those who are
still feeding upon the husks which he hath left ? Art thou
willing to live godly in Christ Jesus ? And dost thou there
fore suffer persecution ? Do men say all manner of evil
against thee falsely, for the Son of Man's sake ?
18. 0 that in all these questions ye may hear the voice that
wakes the dead ; and feel that hammer of the Word, which
breaketh the rocks in pieces ! ' If ye will hear. His voice to
day, while it is called to-day, harden not your hearts.' Now,
'awake, thou that sleepest' in spiritual death, that thou
sleep not in death eternal I Feel thy lost estate, and ' arise
from the dead.' Leave thine old companions in sin and death.
Follow thou Jesus, and let the dead bury their dead. * Save
thyself from this untoward generation.' 'Come out from
among them, and be thou separate, and touch not the unclean
thing, and the Lord shall receive thee.' 'Christ shall give
thee light.'
III. 1. This promise, I come, lastly, to explain. And how
encouraging a consideration is this, that whosoever thou art,
who obeyest His call, thou canst not seek His face in vain I If
thou even now ' awakest, and arisest from the dead,' He hath
AWAKE, THOU THAT SLEEPEST 29
bound Himself to 'give thee light.7 'The Lord shall give
thee grace and glory ' ; the light of His grace here, and the
light of His glory when thou receivest the crown that fadeth
not away. . ; Thy light shall break forth as the morning, and
thy darkness be as the noon-day.' ' God, who commanded
the light to shine out of darkness, shall shine in thy heart ; to
give the knowledge of the glory of God in the face of Jesus
Christ.' ' On them that fear the Lord shall the Sun of Right
eousness arise with healing in His wings.' And in that day it
shall be said unto thee, ' Arise, shine ; for thy light is come,
and the glory of the Lord is risen upon thee.' For Christ
shall reveal Himself in thee : and He is the true Light.
2. God is light, and will give Himself to every awakened
sinner that waiteth for Him ; and thou shalt then be a temple
of the living God, and Christ shall 'dwell in thy heart by
faith ' : and, ' being rooted and grounded in love, thou shalt be
able to comprehend with all saints, what is the breadth, and
length, and depth, and height of that love of Christ which
passeth knowledge.'
3. Ye see your calling, brethren. We are called to be
' an habitation of God through His Spirit ' ; and, through His
Spirit dwelling in us, to be saints here, and partakers of the
inheritance of the saints in light. So exceeding great are the
promises which are given unto us, actually given unto us who
believe ! For by faith ' we receive, not the spirit of the world,
but the Spirit which is of God ' — the sum of all the promises —
' that we may know the things that are freely given to us of
God.'
4. The Spirit of Christ is that great gift of God which, at
sundry times, and in divers manners, He hath promised to man,
and hath fully bestowed since the time that Christ was glo
rified.. Those promises, before made to the fathers. He hath
thus fulfilled : ' I will put My Spirit within you, and cause
you to walk in My statutes ' (Ezek. xxxvi. 27). ' I will
pour water upon him that is thirsty, and floods upon the dry
ground : I will pour My Spirit upon thy seed, and My blessing
upon thine offspring ' (Isa. xliv. 3).
5. Ye may all be living witnesses of these things; of
36 SERMON III
remission of sins, and the gift of the Holy Ghost. * If thou
canst believe, all things are possible to him that believeth.'
'Who among you is there that feareth the Lord, and' yet
walketh on ' in darkness, and hath no light ? ' I ask thee, in
the name of Jesus, Believest thou that His arm is not shortened
at all ? that He is still mighty to save ? that He is the same
yesterday, to-day, and for ever ? that He hath now power on
earth to forgive sins ? * Son, be of good cheer ; thy sins are
forgiven.' God, for Christ's sake, hath forgiven thee. Re
ceive this, 'not as the word of man ; but as it is indeed, the
word of God ' ; and thou art justified freely through faith.
Thou shalt be sanctified also through faith which is in Jesus,
and shalfc set to thy seal, even thine, that 'God hath given
unto us eternal life, and this life is in His Son.'
6. Men and brethren, let me freely speak unto you ; and
suffer ye the word of exhortation, even from one the least
esteemed in the Church. Your conscience beareth you wit
ness in the Holy Ghost, that these things are so, if so be ye
have tasted that the Lord is gracious. 'This is eternal life,
to know the only true God, and Jesus Christ, whom He hath
sent.' This experimental knowledge, and this alone, is true
Christianity. He is a Christian who hath received the Spirit
of Christ. He is not a Christian who hath not received Him.
Neither is it possible to have received Him, and not know it.
' For, at that day ' (when He cometh, saith our Lord), ' ye
shall know that I am in My Father, and you in Me, and I in
you.' This is that ' Spirit' of Truth, whom the world cannot
receive, because it seeth Him not, neither knoweth Him : but
ye know Him ; for He dwelleth with you, and shall be in you '
(John xiv. 17).
7. The world cannot receive Him, but utterly reject the
Promise of the Father, contradicting and blaspheming. But
every spirit which confesseth not this is not of God. Yea,
'this is that spirit of Antichrist, whereof ye have heard that
it should come into the world ; and even now it is in the
world.' He is Antichrist whosoever denies the inspiration of
the Holy Ghost, or that the indwelling Spirit of God is the
common privilege of all believers, the blessing of the gospel,
AWAKE, THOU THAT SLEEPEST 31
the unspeakable gift, the universal promise, the criterion of a
real Christian.
8. It nothing helps them to say, 'We do not deny the
assistance of God's Spirit ; but only this inspiration, this re
ceiving the Holy Ghost, and being sensible of it. It is only this
feeling of the Spirit, this being moved by the Spirit, or filled
with it, which we deny to have any place in sound religion/
But, in only denying this, you deny the whole Scriptures ; the
whole truth, and promise, and testimony of God.
9. Our own excellent Church knows nothing of this devil
ish distinction ; but speaks plainly of * feeling the Spirit of
Christ ' ; x of being ' moved by the Holy Ghost ' a and know
ing and 'feeling there is no other -name than that of Jesus,'3
whereby we can receive life and salvation. She teaches us all
to pray for the ' inspiration of the Holy Spirit ' ; * yea, that
we may be 'filled with the Holy Ghost.'6 Nay, and every
Presbyter of hers professes to receive the Holy Ghost by the
imposition of hands. Therefore, to deny any of these, is, in
effect, to renounce the Church of England, as well as the
whole Christian revelation.
10. But ' the wisdom of God ' was always ' foolishness
with men.' No marvel, then, that the great mystery of the
gospel should be now also 'hid from the wise and prudent,'
as well as in the days of old ; that it should be almost univer
sally denied, ridiculed, and exploded, as mere frenzy ; and that
all who dare avow it still are branded with the names of
madmen and enthusiasts ! This is ' that falling away ' which
was to come ; that general apostasy of all orders and degrees
of men, which we even now find to have overspread the earth.
' Run to and fro in the streets of Jerusalem, and see if ye can
find a man,' a man that loveth the Lord his God with all his
heart, and serveth Him with all his strength. How does our
own land mourn (that we look no farther) under the over
flowings of ungodliness I What villanies of every kind are
committed day by day ; yea, too often with impunity, by those
1 Art. 17. ' Visitation of the sick.
« Office of consecrating Priests. « Collect before the Holy Communion.
• Order of Confirmation.
3* SERMON III
who sin with a high hand, and glory in their shame !
Who can reckon up the oaths, curses, profaneness, blas
phemies ; the lying, slandering, evil-speaking ; the Sabbath-
breaking, gluttony, drunkenness, revenge ; the whoredoms,
adulteries, and various uncleanness ; the frauds, injustice, op
pression, extortion, which overspread our land as a flood ?
11. And even among those who have kept themselves
pure from those grosser abominations ; how much anger
and pride, how much sloth and idleness, how much soft
ness and effeminacy, how much luxury and self-indulgence,
how much covetousness and ambition, how much thirst
of praise, how much love of the world, how much fear
of man, is to be found [ Meanwhile, how little of true
religion 1 For, where is he that loveth either God or his
neighbour, as He hath given us commandment ? On the
one hand, are those who have not so much as the form of
godliness ; on the other, those who have the form only : there
stands the open, there the painted, sepulchre. So that in very
deed, whosoever were earnestly to behold any public gathering
together of the people (I fear those in our churches are not
to be excepted), might easily perceive, * that the one part
were Sadducees, and the other Pharisees ' : the one having
almost as little concern about religion, as if there were 'no
resurrection, neither angel nor spirit ' ; and the other making
it a mere lifeless form, a dull round of external performances,
without either true faith, or the love of God, or joy in the
Holy Ghost I
12. Would to God I could except us of this place I
'Brethren, my heart's desire, and prayer to God, for you is,
that ye may be saved ' from this overflowing of ungodliness ;
and that here may its proud waves be stayed 1 But is it so
indeed ? God knoweth, yea, and our own consciences, it is
not. Ye have not kept yourselves pure. Corrupt are we
also and abominable ; and few are there that understand any
more ; few that worship God in spirit and in truth. We,
too, are 'a generation that set not our hearts aright, and
whose spirit cleaveth not steadfastly unto God.' He hath
appointed us indeed to be 'the salt- of the earth: but
AWAKE, THOU THAT SLEEPEST 33
if the salt hath lost its savour, it is thenceforth good for
nothing ; but to be cast out, and to be trodden underfoot
of men.'
13. And ' shall I not visit for these things, saith the
Lord ? Shall not My soul be avenged on such a nation as
this ? ' Yea, we know not how soon He may say tp the
sword, ' Sword, go through this land I ' He hath given us
long space to repent. He lets us alone this year also : but
He warns and awakens us by thunder. His judgements are
abroad in the earth ; and we have all reason to expect the
heaviest of all, even that He ' should come unto us quickly,
and remove our candlestick out of its place, except we
repent and do the first works ' ; unless we return to the
principles of the Reformation, the truth and simplicity of
the gospel. Perhaps we are now resisting the last effort
of divine grace to save us. Perhaps we have wellnigh
'filled up the measure of our iniquities,' by rejecting the
counsel of God against ourselves, and casting out His
messengers.
14. 0 God, ' in the midst of wrath, remember mercy ' 1
Be glorified in our reformation, not in our destruction I Let
us ' hear the rod, and Him that appointed it ' ! Now that Thy
« judgements are abroad in the earth,' let the inhabitants of
the world ' learn righteousness ' !
15. My brethren, it is high time for us to awake out of
sleep before the * great trumpet of the Lord be blown,' and
our land become a field of blood. 0 may we speedily see the
things that make for our peace, before they are hid from our
eyes ! * Turn Thou us, 0 good Lord, and let Thine anger
cease from us. 0 Lord, look down from heaven, behold and
visit this vine ' ; and cause us to know ' the time of our
visitation.' ' Help us, 0 God of our salvation, for the glory
of Thy name ! 0 deliver us, and be merciful to our sins, for
Thy name's sake ! And so we will not go back from Thee.
0 let us live, and we shall call upon Thy name. Turn us
again, 0 Lord God of Hosts I Show the light of Thy counte
nance, and we shall be whole.'
4 Now unto Him that is able to do exceeding abundantly
D
34 SERMON IV
above all that we can ask or think, according to the power that
worketh in us, unto Him be glory in the church by Christ Jesus
throughout all ages, world without end. Amen 1 '
SERMON IV
SCRIPTURAL CHRISTIANITY1
PREACHED AT
ST. MARY'S, OXFORD, BEFORE THE UNIVERSITY,
AUGUST 24, 1744.
' Whosoever heareth the sound of the trumpet, and taketh not warning ; if
the sword come, and take him away, his blood shall be upon his own
head.'— EZEK. xxxiii. 4.
And they were all filled with the Holy Ohost.—AcTS iv. 31.
THE same expression occurs in the second chapter, where we
read, ' When the day of Pentecost was fully come, they
were all' (the Apostles, with the women, and the mother
of Jesus, and His brethren) * with one accord in one place.
And suddenly there came a sound from heaven as of a rushing
mighty wind. And there appeared unto them cloven tongues
like as of fire, and it sat upon each of them. And they were
all filled with the Holy Ghost ' : one immediate effect whereof
was, they ' began to speak with other tongues ' ; insomuch
that both the Parthians, Medes, Elamites, and the other
strangers who 'came together, when this was noised abroad,
heard them speak, in their several tongues, the wonderful
works of God ' (Acts ii. 1-6).
1 This sermon was originally published in a separate pamphlet, accom
panied by the following address 'to the reader,' to which was affixed the
author's signature: 'It was not my design, when I wrote, ever to print the
latter part of the following sermon : but the false and scurrilous accounts of
it which have been published, almost in every corner of the nation, constrain
me to publish the whole, just as it was preached: that men of reason may
iudge for themselves.'— En.
SCRIPTURAL CHRISTIANITY 35
2. In this chapter we read, that when the Apostles and
brethren had been praying, and praising God, ' the place was
shaken where they were assembled together, and they were all
filled with the Holy Ghost.' Not that we find any visible
appearance here, such as had been in the former instance : nor
are we informed that the extraordinary gifts of the Holy Ghost
were then given to all or any of them ; such as the gifts of
' healing, of working ' other * miracles, of prophecy, of dis
cerning spirits, the speaking with divers kinds of tongues, and
the interpretation of tongues ' (1 Oor. xii. 9, 10).
3. Whether these gifts of the Holy Ghost were designed
to remain in the church throughout all ages, and whether or
no they will be restored at the nearer approach of the ' resti
tution of all things/ are questions which it is not needful to
decide. But it is needful to observe this, that, even in the
infancy of the church, God divided them with a sparing hand.
Were all even then prophets ? Were all workers of miracles ?
Had all the gifts of healing ? Did all speak with tongues ?
No, in no wise. Perhaps not one in a thousand. Probably
none but the teachers in the church, and only some of them
(1 Cor. xii. 28-30). It was, therefore, for a more excellent
purpose than this, that 'they were all filled with the Holy
Ghost.'
4. It was, to give them (what none can deny to be essential
to all Christians in all ages) the mind which was in Christ,
those holy fruits of the Spirit, which whosoever hath not, is
none of His ; to fill them with ' love, joy, peace, long-suffering,
gentleness, goodness ' (Gal. v. 22-24) ; to endue them with
faith (perhaps it might be rendered, fidelity), with meekness
and temperance ; to enable them to crucify the flesh, with its
affections and lusts, its passions and desires; and in conse
quence of that inward change, to fulfil all outward righteous
ness ; to ' walk as Christ also walked,' in * the work of faith,
in the patience of hope, the labour of love ' (1 Thess. i. 3).
5. Without busying ourselves, then, in curious, needless
inquiries, touching those extraordinary gifts of the Spirit, let
us take a nearer view of these His ordinary fruits, which we
JUT assured will remain throughout all ages ;— of that great
36 SERMON IV
work of God among the children of men, which we are used
to express by one word, * Christianity ' ; not as it implies a set
of opinions, a system of doctrines, but as it refers to men's
hearts and lives. And this Christianity it may be useful to
consider under three distinct views :
T. AS BEGINNING TO EXIST IN INDIVIDUALS t
II. AS SPREADING FROM ONE TO ANOTHER :
III. AS COVERING THE EARTH.
I design to close these considerations with a plain, practical
application.
1. 1. And, first, let us consider Christianity in its rise, as
beginning to exist in individuals.
Suppose, then, one of those who heard the Apostle Peter
preaching repentance and remission of sins, was pricked to the
heart, was convinced of sin, repented, and then believed in
Jesus. By this faith of the operation of G-od, which was the
very substance, or subsistence, of things hoped for (Heb. xi.
1), the demonstrative evidence of invisible things, he instantly
received the Spirit of adoption, whereby he now cried, ' Abba,
Father ' (Rom. viii. 15). Now first it was that he could call
Jesus Lord, by the Holy Ghost (1 Cor. xii. 3), the Spirit itself
bearing witness with his spirit, that he was a child of God
(Rom. viii. 16). Now it was that he could truly say, ' I live
not, but Christ liveth in me ; and the life which I now live in
the flesh, I live by faith in the Son of God, who loved me, and
gave Himself for me ' (GaL ii. 20).
2. This, then, was the very essence of his faith, a divine
eAcyx°« (evidence or conviction) of the love of God the Father,
through the Son of His love, to him a sinner, now accepted in
the Beloved. And, 'being justified by faith, he had peace
with God ' (Rom. v. 1), yea, ' the peace of God ruling in his
heart ' ; a peace which, passing all understanding (jravra. vo€v,
all barely rational conception), kept his heart and mind from
all doubt and fear, through the knowledge of Him in whom he
had believed. He could not, therefore, ' be afraid of any evil
tidings ' ; for his ' heart stood fast, believing in the Lord.' He
SCRIPTURAL CHRISTIANITY 37
feared nofc what man could do unto him, knowing the very
hairs of his head were all numbered. He feared not all the
powers of darkness, whom God was daily bruising under his
feet.^T Least of all was he afraid to die ; nay, he desired to
' depart, and to be with Christ ' (Phil. i. 23) ; who, ' through
death, had destroyed him that had the power of death, even
the devil ; and delivered them who, through fear of death,
were all their life-time,' till then, * subject to bondage '
(Heb. ii. 15).
8. His soul, therefore, magnified the Lord, and his spirit
rejoiced in God his Saviour. ' He rejoiced in Him with joy
unspeakable,' who had reconciled him to God, even the
Father ; ' in whom he had redemption through His blood, the
forgiveness of sins.' He rejoiced in that witness of God's
Spirit with his spirit, that he was a child of God ; and more
abundantly, ' in hope of the glory of God ' ; in hope of
the glorious image of God, and full renewal of his soul in
righteousness and true holiness ; and in hope of that crown
of glory, that * inheritance, incorruptible, undefiled, and that
fadeth not away.'
4. ' The love of God was also shed abroad in his heart by
the Holy Ghost which was given unto him ' (Rom. v. 5).
4 Because he was a son, God had sent forth the Spirit of His
Son into his heart, crying, Abba, Father 1 ' (Gal. iv. 6). And
that filial love of God was continually increased by the witness
he had in himself (1 John v. 10) of God's pardoning love to
him ; by * beholding what manner of love it was which the
Father had bestowed upon him, that he should be called a
child of God ' (1 John iii. 1). So that God was the desire
of his eyes, and the joy of his heart ; his portion in time and
in eternity.
5. He that thus loved God could not but love his brother
also ; and ' not in word only, but in deed and in truth.' If
God,' said he, 'so loved us, we ought also to love one
another' (1 John iv. 11); yea, every soul of man, as 'the
mercy of God is over all His works' (Ps. cxlv. 9).
Agreeably hereto, the affection of this lover of God embraced
all mankind for His sake ; not excepting those whom he had
3$ SERMON IV
never seen in the flesh, or those of whom he knew nothing
more than that they were ' the offspring of God,' for whose
souls His Son had died ; not excepting the ' evil ' and * un
thankful,' and least of all his enemies, those who hated, or
persecuted, or despitefully used him for his Master's sake.
These had a peculiar place, both in his heart and in his prayers.
He loved them * even as Christ loved us.'
1 6. And Move is not puffed up' (1 Cor. xiii. 4). It
abases to the dust every soul wherein it dwells. Accordingly,
he was lowly of heart, little, mean, and vile in his own eyes.
He neither sought nor received the praise of men, but that
which cometh of God only. He was meek and long-suffering,
gentle to all, and easy to be entreated. Faithfulness and
truth never forsook him ; they were ' bound about his neck,
and wrote on the table of his heart.' By the same spirit he
was enabled to be temperate in all things, refraining his soul
even as a weaned child. He was * crucified to the world, and
the world crucified to him ' ; superior to ' the desire of the
flesh, the desire of the eye, and the pride of life.' By the
same almighty love was he saved, both from passion and pride ;
from lust and vanity ; from ambition and covetousness ; and
from every temper which was not in Christ.
7. It may be easily believed, he who had this love in his
heart would work no evil to his neighbour. It was impossible
for him, knowingly and designedly, to do harm to any man.
He was at the greatest distance from cruelty and wrong, from
any unjust or unkind action. With the same care did he * set
a watch before his mouth, and keep the door of his lips,' lest
he should offend in tongue, either against justice, or against
mercy or truth. He put away all lying, falsehood, and fraud ;
neither was guile found in his mouth. He spake evil of no
man ; nor did an unkind word ever come out of his lips.
8. And as he was deeply sensible of the truth of that word,
'Without Me ye can do nothing,' and, consequently, of the
need he had to be watered of God every moment ; so he con
tinued daily in all the ordinances of God, the stated channels
of His grace to man : * in the Apostles' doctrine,' or teaching,
receiving that food of the soul with all readiness of heart ; in
SCRIPTURAL CHRISTIANITY 39
* the breaking of bread,' which he found to be the communion
of the body of Christ ; and * in the prayers ' and praises
offered up by the great congregation. And thus, he daily
' grew in grace,' increasing in strength, in the knowledge and
love of God. )
9. But it did not satisfy him, barely to abstain from doing
evil. His soul was athirst to do good. The language of his
heart continually was, ' " My Father worketh hitherto, and I
work." My Lord went about doing good ; and shall not I
tread in His steps ? ' As he had opportunity, therefore, if he
could do no good of a higher kind, he fed the hungry, clothed
the naked, helped the fatherless or stranger, visited and as
sisted them that were sick or in prison. He gave all his
goods to feed the poor. He rejoiced to labour or to suffer
for them ; and whereinsoever he might profit another, there
especially to * deny himself.' He counted nothing too dear to
part with for them, as well remembering the word of his
Lord, * Inasmuch as ye have done it unto one of the least
of these My brethren, ye have done it unto Me' (Matt,
xxv. 40).
10. Such was Christianity in its rise. Such was a Christian
in ancient days. Such was every one of those who, when they
heard the threatenings of the chief priests and elders, * lifted
up their voice to God with one accord, and were all filled with
the Holy Ghost. The multitude of them that believed were
of one heart and of one soul ' : so did the love of Him in
whom they had believed constrain them to love one another I
* Neither said any of them that aught of the things which he
possessed was his own ; but they had all things common ' : so
fully were they crucified to the world, and the world crucified
to them 1 ' And they continued steadfastly with one accord
in the Apostles' doctrine, and in the breaking of bread, and in
prayers ' (Acts ii. 42) T i And great grace was upon them all :
neither was there any among them that lacked : for as many
as were possessors of lands or houses sold them, and brought
the prices of the things that were sold, and laid them down
at the Apostles' feet : and distribution was made unto every
man according as he had need ' (Acts iv. 31-35).
40 SERMON IV
II. 1. Let us take a view, in the second place, of this
Christianity, as spreading from one to another, and so
gradually making its way into the world : for such was the will
of God concerning it, who did not i light a candle to put it
under a bushel, but that it might give light to all that were in
the house.' And this our Lord had declared to His first
disciples, ' Ye are the salt of the earth,' * the light of the
world ' ; at the same time that He gave that general command,
* Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven'
(Matt. v. 13-16).
2. And, indeed, supposing a few of these lovers of man
kind to see 'the whole world lying in wickedness,' can we
believe they would be unconcerned at the sight, at the misery
of those for whom their Lord died ? Would not their bowels
yearn over them, and their hearts melt away for very trouble ?
Could they then stand idle all the day long, even were there
no command from Him whom they loved ? Rather, would
they not labour, by all possible means, to pluck some of these
brands out of the burning ? Undoubtedly they would : they
would spare no pains to bring back whomsoever they could of
those poor * sheep that had gone astray, to the great Shepherd
and Bishop of their souls ' (1 Pet. ii. 25).
3. So the Christians of old did. They laboured, having
opportunity, ' to do good unto all men ' (Gal. vi. 10), warn
ing them to flee from the wrath to come ; now, now to escape
the damnation of hell. They declared, ' The times of igno
rance God winked at ; but now He calleth all men everywhere
to repent ' (Acts xvii. 30). They cried aloud, Turn ye, turn
ye, from your evil ways ; ' so iniquity shall not be your ruin '
(Ezek. xviii. 30). They 'reasoned' with them of>' temper
ance, and righteousness,' or justice — of the virtues opposite
to their reigning sins ; 'and of judgement to come' — of the
wrath of God which would surely be executed on evil-doers
in that day when He should judge the world (Acts xxiv. 25).
4. They endeavoured herein to speak to every man seve
rally as he had need. To the careless, to those who lay un
concerned in darkness and in the shadow of death, they
SCRIPTURAL CHRISTIANITY 4'
thundered, * Awake, thou that sleepest ; arise from the dead,
• and Christ shall give thee light.' But to those who were
already awakened out of sleep, and groaning under a sense of
the wrath of God, their language was, ' We have an Advocate
with the Father ; He is the propitiation for our sins.' Mean
time, those who had believed, they provoked to love and to
good works ; to patient continuance in well-doing ; and to
abound more and more in that holiness without which no man
can see the Lord (Heb. xii. 14).
5. And their labour was not in vain in the Lord. His
word ran and was glorified. It grew mightily and prevailed.
But so much the more did offences prevail also. The world in
general were offended, 'because they testified of it, that the
works thereof were evil ' (John vii. 7). The men of pleasure
were offended, not only because these men were made, as it
were, to reprove their thoughts (' He professeth,' said they,
' to have the knowledge of God ; he calleth himself the child
of the Lord ; his life is not like other men's ; his ways are of
another fashion ; he abstaineth from our ways, as from filthi-
uess ; he maketh his boast, that God is his Father ' ; Wis. ii.
13-16) ; but much more, because so many of their com
panions were taken away, and would no more ' run with them
to the same excess of riot* (1 Pet. iv. 4). The men of
reputation were offended, because, as the gospel spread, they
declined in the esteem of the people ; and because many no
longer dared to give them flattering titles, or to pay man the
homage due to God only. The men of trade called one another
together, and said, ' Sirs, ye know that by this craft we have
our wealth : but ye see and hear that these men have persuaded
and turned away much people ; so that this our craft is in
danger to be set at nought' (Acts xix. 25, &c.)/ Above all,
the men of religion, so called, the men of outside religion,
' the saints of the world,' were offended, and ready at every
opportunity to cry out, ' Men of Israel, help ! We have found
these men pestilent fellows, movers of sedition throughout the
world ' (Acts xxiv. 5). ' These are the men that teach all
men everywhere against the people, and against this place '
(Acts xxi. 28).
42 SERMON IV
6. Thus it was that the heavens grew black with clouds,
and the storm gathered amain. For the more Christianity <
spread, the more hurt was done, in the account of those who
received it not ; and the number increased of those who were
more and more enraged at these men who thus 'turned the
world upside down ' (Acts xvii. 6) ; insomuch that more
and more cried out, ' Away with such fellows from the earth ;
it is not fit that they should live ' ; yea, and sincerely
believed, that whosoever should kill them would do God
service.
7. Meanwhile they did not fail to ' cast out their name as
evil ' (Luke vi. 22) ; so that * this sect was everywhere
spoken against ' (Acts xxviii. 22). Men said all manner of evil
of them, even as had been done of the prophets that were before
them (Matt. v. 12). And whatsoever any would affirm,
others would believe; so that offences grew as the stars of
heaven for multitude. And hence arose, at the time fore
ordained of the Father, persecution in all its forms. Some,
for a season, suffered only shame and reproach ; some, ' the
spoiling of their goods ' ; ' some had trial of mocking and
scourging ; some of bonds and imprisonment ' ; and others
1 resisted unto blood ' (Heb. x. 34 ; xi. 36, &c.).
8. Now it was that the pillars of hell were shaken, and the
kingdom of God spread more and more. Sinners were every
where ' turned from darkness to light, and from the power of
Satan unto God.' He gave His children * such a mouth, and
such wisdom, as all their adversaries could not resist ' ; and
their lives were of equal force with their words. But above
all, their sufferings spake to all the world. They ' approved
themselves the servants of God, in afflictions, in necessities,
in distresses, in stripes, in imprisonments, in tumults, in
labours ; in perils in the sea, in perils in the wilderness, in
weariness and painfulness, in hunger and thirst, in cold and
nakedness' (2 Cor. vi. 4, &c.). And when, having fought
the good fight, they were led as sheep to the slaughter, and
offered up on the sacrifice and service of their faith, then the
blood of each found a voice, and the Heathen owned, * He
being dead, yet spcaketh.'
SCRIPTURAL CHRISTIANITY 43
9. Thus did Christianity spread itself in the earth. But
how soon did the tares appear with the wheat, and the mystery
of iniquity work, as well as the mystery of godliness ! How
soon did Satan find a seat, even in the temple of God, ' till the
woman fled into the wilderness,' and * the faithful were again
minished from the children of men ' 1 Here we tread a beaten
path : the still increasing corruptions of the succeeding genera
tions have been largely described, from time to time, by those
witnesses God raised up, to show that He had 'built His
church upon a rock, and the gates of hell should not ' wholly
' prevail against her * (Matt. xvi. 18).
III. 1. But shall we not see greater things than these ?
Yea, greater than have been yet from the beginning of the
world. Can Satan cause the truth of Q-od to fail, or His promises
to be of none effect ? If not, the time will come when
Christianity will prevail over all, and cover the earth. Let us
stand a little, and survey (the third thing which was proposed)
this strange sight, a Christian world. Of this the prophets of
old inquired and searched diligently (1 Pet. i. 10, 11, &c.) :
of this the Spirit which was in them testified : * It shall come
to pass in the last days, that the mountain of the Lord's house
shall be established in the top of the mountains, and shall be
exalted above the hills ; and all nations shall flow unto it. ...
And they shall beat their swords into ploughshares, and their
spears into pruning-hooks : nation shall not lift up sword
against nation, neither shall they learn war any more ' (Isa.
ii. 2, 4). * In that day there shall be a Root of Jesse, which
shall stand for an Ensign of the people ; to it shall the
Gentiles seek : and His rest shall be glorious. And it shall come
to pass in that day, that the Lord shall set His hand again to
recover the remnant of His people ; and He shall set up an
Ensign for the nations, and shall assemble the outcasts of
Israel, and gather together the dispersed of Judah from the
four corners of the earth' (Isa. xi. 10-12). 'The wolf
shall then dwell with the lamb, and the leopard shall lie
down with the kid ; and the calf and the young lion and
the fatling together ; and a little child shall lead them. They
44 SERMON IV
shall not hurt nor destroy, saith the Lord, in all My holy
mountain : for the earth shall be full of the knowledge of the
Lord, as the waters cover the sea ' (Isa. xi. 6-9).
2. To the same effect are the words of the great Apostle,
which it is evident have never yet been fulfilled. * Hath
God cast away His people ? God forbid. But through their
fall salvation is come to the G-entiles. And if the diminishing
of them be the riches of the G-entiles ; how much more their
fullness ? For I would not, brethren, that ye should be igno
rant of this mystery ; that blindness in part is happened to
Israel, until the fullness of the Gentiles be come in : and so all
Israel shall be saved ' (Rom. xi. 1, 11, 12, 25, 26).
8. Suppose now the fullness of time to be come, and the
prophecies to be accomplished. What a prospect is this !
All is peace, 'quietness, and assurance for ever.' Here is
no din of arms, no 'confused noise,' no * garments rolled in
blood.' * Destructions are come to a 'perpetual end ' : wars
are ceased from the earth. Neither are there any intestine
jars remaining ; no brother rising up against brother ; no
country or city divided against itself, and tearing out its own
bowels. Civil discord is at an end for evermore, and none is
left either to destroy or hurt his neighbour. Here is no
oppression to ' make ' even ' the wise man mad ' ; no extor
tion to ' grind the face of the poor ' ; no robbery or wrong ; no
rapine or injustice ; for all are ' content with such things as
they possess.' Thus 'righteousness and peace have kissed
each other ' (Ps. Ixxxv. 10) ; they have ' taken root and
filled the land ' ; ' righteousness flourishing out of the earth ' ;
and ' peace looking down from heaven.'
4. And with righteousness or justice, mercy is also found.
The earth is no longer full of cruel habitations. The Lord
hath destroyed both the blood-thirsty and malicious, the
envious and revengeful man. Were there any provocation,
there is none that now knoweth to return evil for evil ; but
indeed there is none that doeth evil, no, not one ; for all
are harmless as doves. And being filled with peace and joy
in believing, and united in one body, by one Spirit, they all
love as brethren, they are all of one heart and of one soul.
SCRIPTURAL CHRISTIANITY 45
* Neither saith any of them, that aught of the things which
he possesseth is his own.' There is none among them that
lacketh ; for every man loveth his neighbour as himself. And
all walk by one rule : ' Whatever ye would that men should
do unto you, even so do unto them.'
5. It follows, that no unkind word can ever be heard
among them, no strife of tongues, no contention of any kind,
no railing or evil-speaking, but every one * opens his mouth
with wisdom, and in his tongue there is the law of kindness.'
Equally incapable are they of fraud or guile : their love is
without dissimulation : their words are always the just ex
pression of their thoughts, opening a window into their breast,
that whosoever desires may look into their hearts, and see that
only love and God are there.
6. Thus, where the Lord Omnipotent taketh to Himself
His mighty power and reigneth, doth He 'subdue all things
to Himself,' cause every heart to overflow with love, and fill
every mouth with praise. ' Happy are the people that are
in such a case ; yea, blessed are the people who have the
Lord for their God' (Ps. cxliv. 15). 'Arise, shine,'
saith the Lord ; ' for thy light is come, and the glory of the
Lord is risen upon thee. Thou hast known that I the Lord
am thy Saviour and thy Redeemer, the mighty God of Jacob.
I have made thy officers peace, and thy exactors righteousness.
Violence shall no more be heard in thy land, wasting nor
destruction within thy borders ; but thou shalt call thy walls
Salvation and thy gates Praise. Thy people are all righteous ;
they shall inherit the land for ever, the branch of My planting,
the work of My hands, that I may be glorified. The sun shall
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' (Isa. Ix. 1,
16-19, 21).
IV. Having thus briefly considered Christianity, as be
ginning, as going on, and as covering the earth, it remains
only that I should close the whole with a plain, practical
application.
46 SERMON IV
1. And, first, I would ask, Where does this Christianity
now exist ?* Where, I pray, do the Christians live? Which
is the country, the inhabitants whereof are all thus filled with
the Holy Ghost ? — are all of one heart and of one soul ;
cannot suffer one among them to lack anything, bnt con
tinually give to every man as he hath need ; who, one and all,
have the love of God filling their hearts, and constraining
them to love their neighbour as themselves; who have all
'put on bowels of mercy, humbleness of mind, gentleness,
long-suffering ' — who offend not in any kind, either by word
or deed, against justice, mercy, or truth ; but in every point
do unto all men, as they would these should do unto them ?
With what propriety can we term any a Christian country,
which does not answer this description ? Why then, let
us confess we have never yet seen a Christian country upon
earth.
2. I beseech you, brethren, by the mercies of God, if ye
do account me a madman or a fool, yet, as a fool bear with
me. It is utterly needful that some one should use great
plainness of speech towards you. It is more especially
needful at this time ; for who knoweth but it is the last ?
Who knoweth how soon the righteous Judge may say, * I will
no more be entreated for this people ' ? * Though Noah,
Daniel, and Job were in this land, they should but deliver
their own souls.' And who will use this plainness, if I do
not? Therefore I, even I, will speak. And I adjure you,
by the living God, that ye steel not your breasts against
receiving a blessing at my hands. Do not say in your
hearts, Non persuadebis, etiamsi persuaseris l ; or, in other
words, Lord, Thou shalt not send ly whom Thou wilt send ;
let me rather perish in my blood, than be saved by this
man !
3. Brethren, * I am persuaded better things of you, though
I thus speak.' Let me ask you then, in tender love, and in
the spirit of meekness, Is this city a Christian city? Is
Christianity, scriptural Christianity, found here? Are we,
1 Your persuasions shall not prevail with us, even though they should really
convince us. — ED.
SCRIPTURAL CHRISTIANITY 47
considered as a community of men, so ' filled with the Holy
Ghost,' as to enjoy in our hearts, and show forth in our lives,
the genuine fruits of that Spirit ? Are all the Magistrates,
all Heads and Governors of Colleges and Halls, and their
respective Societies (not to speak of the inhabitants of the
town), * of one heart and one soul ' ? Is ' the love of God
shed abroad in our hearts ' ? Are our tempers the same
that were in Him ? And are our lives agreeable thereto ?
Are we * holy as He who hath called us is holy in all mannei-
of conversation ' ?
4. I entreat you to observe, that here are no peculiar
notions now under consideration ; that the question moved
is not concerning doubtful opinions of one kind or another,
but concerning the undoubted, fundamental branches (if there
be any such) of our common Christianity. And for the de
cision thereof, I appeal to your own conscience, guided by
the Word of God. He therefore that is not condemned by his
own heart, let him go free.
5. In the fear, then, and in the presence of the great God,
before whom both you and I shall shortly appear, I pray you
that are in authority over us, whom I reverence for your office'
sake, to consider (and not after the manner of dissemblers
with God), are you * filled with the Holy Ghost ' ? Are you
lively portraitures of Him whom ye are appointed to represent
among men ? * I have said, Ye are gods,' ye magistrates and
rulers ; ye are by office so nearly allied to the God of heaven !
In your several stations and degrees, ye are to show forth
unto us 'the Lord our Governor.' Are all the thoughts of
your hearts, all your tempers and desires, suitable to your
high calling ? Are all your words like unto those which come
out of the mouth of God ? Is there in all your actions
dignity and love ? — a greatness which words cannot express,
which can flow only from a heart * full of God ' ; and yet con
sistent with the character of ' man that is a worm, and the
son of man that is a worm ' ?
6. Ye venerable men, who are more especially called to
form the tender minds of youth, to dispel thence the shades of
ignorance and error, and train them up to be wise unto salvation,
48 SERMON IV
are you 'filled with the Holy Ghost' ? with all those 'fruits
of the Spirit,' which your important office so indispensably
requires ? Is your heart whole with God ? full of love and
zeal to set up His kingdom on earth? Do you continually
remind those under your care, that the one rational end of all
our studies, is to know, love, and serve ' the only true God,
and Jesus Christ whom He hath sent ' ? Do you inculcate
upon them day by day, that love alone never faileth (whereas,
whether there be tongues, they shall fail, or philosophical
knowledge, it shall vanish away) ; and that without love, all
learning is but splendid ignorance, pompous folly, vexation
of spirit ? Has all you teach an actual tendency to the
love of God, and of all mankind for His sake ? Have you
an eye to this end in whatever you prescribe, touching the
kind, the manner, and the measure of their studies ; desiring
and labouring that, wherever the lot of these young soldiers
of Christ is cast, they may be so many burning and shining
lights, adorning the gospel of Christ in all things ? And
permit me to ask, Do you put forth all your strength in the
vast work you have undertaken ? Do you labour herein with
all your might ? exerting every faculty of your soul, using
every talent which God hath lent you, and that to the utter
most of your power ?
7. Let it not be said, that I speak here, as if all under
your care were intended to be clergymen. Not so ; I only
speak as if they were all intended to be Christians. But what
example is set them by us who enjoy the beneficence of our
forefathers ? by Fellows, Students, Scholars ; more especially
those who are of some rank and eminence ? Do ye, brethren,
abound in the fruits of the Spirit, in lowliness of mind, in
self-denial and mortification, in seriousness and composure of
spirit, in patience, meekness, sobriety, temperance ; and in
unwearied, restless endeavours to do good in every kind unto
all men, to relieve their outward wants, and to bring their
souls to the true knowledge and love of God ? Is this the
general character of Fellows of Colleges ? I fear it is not.
Rather, have not pride and haughtiness of spirit, impatience
and peevishness, sloth and indolence, gluttony and sensuality,
SCRIPTURAL CHRISTIANITY 4$
and even a proverbial uselessness, been objected to us, perhaps
not always by our enemies, nor wholly without ground ? 0
that God would roll away this reproach from us, that the very
memory of it might perish for ever 1
8. Many of us are more immediately consecrated to God,
called to minister in holy things. Are we then patterns to
the rest, * in word, in conversation, in charity, in spirit, in
faith, in purity ' (1 Tim. iv. 12) ? Is there written on our
forehead and on our heart, ' Holiness to the Lord ' ? From
what motives did we enter upon, this office ? Was it indeed
with a single eye 'to serve God, trusting that we were
inwardly moved by the Holy Ghost to take upon us this min
istration, for the promoting of His glory, and the edifying of His
people ' ? And have we * clearly determined, by God's grace,
to give ourselves wholly to this office ' ? Do we forsake and
set aside, as much as in us lies, all worldly cares and studies ?
Do we apply ourselves wholly to this one thing, and draw
all our cares and studies this way ? Are we apt to teach ?
Are we taught of God, that we may be able to teach others
also ? Do we know God ? Do we know Jesus Christ ? Hath
' God revealed His Son in us ' ? And hath He ' made us able
ministers of the new covenant ' ? Where then are the * seals
of our apostleship ' ? Who, that were dead in trespasses and
sins, have been quickened by our word ? Have we a burning
zeal to save souls from death, so that for their sake, we often
forget even to eat our bread ? Do we speak plain, ' by mani
festation of the truth commending ourselves to every man's
conscience in the sight of God ' (2 Cor. iv. 2) ? Are we
dead to the world, and the things of the world, 'laying up
all our treasure in heaven ' ? Do we lord over God's heritage ?
Or are we the least, the servants of all ? When we bear
the reproach of Christ, does it sit heavy upon us ? Or do
we rejoice therein ? When we are smitten on the one
cheek, do we resent it ? Are we impatient of affronts ? Or
do we turn the other also ; not resisting the evil, but over
coming evil with good ? Have we a bitter zeal, inciting us
to strive sharply and passionately with them that are out of
the way ? Or is our zeal the flame of love, so as to direct
50 SERMON IV
all* our words with sweetness, lowliness, and meekness of
wisdom ?
9. Once more : what shall we say concerning the youth
of this place ? Have you either the form or the power of
Christian godliness ? Are you humble, teachable, advisable ;
or stubborn, self-willed, heady, and high-minded ? Are you
obedient to your superiors as to parents ? Or do you despise
those to whom you owe the tenderest reverence ? Are you
diligent in your easy business, pursuing your studies with all
your strength ? Do you redeem the time, crowding as much
work into every day as it can contain ? Rather, are ye not
conscious to yourselves, that you waste away day after day,
either in reading what has no tendency to Christianity, or
in gaming, or in — you know not what ? Are you better
managers of your fortune than of your time ? Do you, out
of principle, take care to owe no man anything ? Do you
* remember the Sabbath-day, to keep it holy ' ; to spend it in
the more immediate worship of God ? When you are in His
house, do you consider that God is there ? Do you behave
* as seeing Him that is invisible ' ? Do you know how to
* possess your bodies in sanctification and honour ' ? Are
not drunkenness and uncleanness found among you ? Yea,
are there not of you who * glory in their shame ' ? Do
not many of you 'take the name of God in vain,' perhaps
habitually, without either remorse or fear ? Yea, are there
not a multitude of you that are forsworn ? I fear, a swiftly-
increasing multitude. Be not surprised, brethren. Before
God and this congregation, I own myself to have been of
the number, solemnly swearing to observe all those customs,
which I then knew nothing of ; and those statutes, which I
did not so much as read over, either then, or for some years
after. What is perjury, if this is not ? But if it be, 0 what
a weight of sin, yea, sin of no common dye, lieth upon us I
And doth not the Most High regard it ?
10. May it not be one of the consequences of this, that so
many of you are a generation of triflers ; triflers with God,
with one another, and with your own souls ? For, how few of
vou spend, from one week to another, a single hour in private
SCRIPTURAL CHRISTIANITY 5*
prayer ! * How few have any thought of God in the general
tenor of your conversation ! Who of you is in any degree
acquainted with the work of His Spirit, His supernatural work
in the souls of men ? Can you bear, unless now and then in
a church, any talk of the Holy Ghost ? Would you not take
it for granted, if one began such a conversation, that it was
either hypocrisy or enthusiasm ? In the name of the Lord
God Almighty, I ask, what religion are you of? Even the
talk of Christianity, ye cannot, will not bear. 0 my brethren,
what a Christian city is this ! ' It is time for Thee, Lord, to
lay to Thine hand 1 '
11. For, indeed, what probability, what possibility, rather
(speaking after the manner of men), is there that Christianity,
scriptural Christianity, should be again the religion of this
place ? that all orders of men among us should speak and
live as men * filled with the Holy Ghost ' ? By whom should
this Christianity be restored ? By those of you that are in
authority ? Are you convinced then that this is scriptural
Christianity ? Are you desirous it should be restored ? And
do ye not count your fortune, liberty, life, dear unto your
selves, so ye may be instrumental in the restoring of it ?
But suppose ye have this desire, who hath any power propor
tioned to the effect ? Perhaps some of you have made a few
faint attempts, but with how small success ! Shall Chris
tianity then be restored by young, unknown, inconsiderable
men ? I know not whether ye yourselves could suffer it.
Would not some of you cry out, 'Young man, in so doing
thou reproachest us ' ? But there is no danger of your being
put to the proof ; so hath iniquity overspread us like a flood.
Whom then shall God send ? — the famine, the pestilence (the
last messengers of God to a guilty land), or the sword, ' the
armies of the ' Romish ' aliens,' to reform us into our first
love ? Nay, ' rather let us fall into Thy hand, 0 Lord, and let
us not fall into the hand of man.'
Lord, save, or we perish ! Take us out of the mire, that
we sink not I 0 help us against these enemies 1 for vain
is the help of man. Unto Thee all things are possible.
According to the greatness of Thy power, preserve Thou
52 SERMON V
those that are appointed to die ; and preserve us in the
manner that seemeth to Thee good ; not as we will, but
as Thou wilt 1
SERMON V
K"
JUSTIFICATION BY FAITH
^ To him that worketh not, but lelieveth on Him that justifieth the
ungodly, his faith is counted for righteousness. — ROM. iv. 6.
HOW a sinner may be justified before God, the Lord and
Judge of all, is a question of no common importance
to every child of man. It contains the foundation of all our
hope, iu as much as while we are at enmity with God there
can be no true peace, no solid joy, either in time or in
eternity. What peace can there be, while our own heart
condemns us ; and much more, He that is ' greater than our
heart, and knoweth all things ' ? What solid joy, either in
this world or that to come, while l the wrath of God abideth
on us* ?
2. And yet how little hath this important question been
understood? What confused notions have many had con
cerning it ! Indeed, not only confused, but often utterly
false ; contrary to the truth, as light to darkness ; notions
absolutely inconsistent with the oracles of God, and with the
whole analogy of faith. And hence, erring concerning the
very foundation, they could not possibly build thereon ; at
least, not 'gold, silver, or precious stones,' which would
endure when tried as by fire ; but only ' hay and stubble,'
neither acceptable to God, nor profitable to man.
3. In order to do justice, as far as in me lies, to the vast
importance of the subject, to save those that seek the truth
in sincerity from 'vain jangling and strife of words,' to
clear the confusedness of thought into which so many have
JUSTIFICATION BY FAITH 53
already been led thereby, and to give them true and just
conceptions of this great mystery of godliness, I shall endea
vour to show, —
I. WHAT is THE GENERAL GROUND OF THIS WHOLE DOC
TRINE OP JUSTIFICATION ;
II. WHAT JUSTIFICATION is ;
III. WHO THEY ARE THAT ARE JUSTIFIED ; AND,
IV. ON WHAT TERMS THEY ARE JUSTIFIED.
I. I am first to show, what is the general ground of this
whole doctrine of justification.
1. In the image of God was man made ; holy as He that
created him is holy ; merciful as the Author of all is merciful ;
perfect as his Father in heaven is perfect. As God is love, so
man, dwelling in love, dwelt in God, and God in him. God
made him to be an * image of His own eternity/ an incorrup
tible picture of the God of glory. He was accordingly pure,
as God is pure, from every spot of sin. He knew not evil in
any kind or degree, but was inwardly and outwardly sinless and
undefiled. He * loved the Lord his God with all his heart, and
with all his mind, and soul, and strength.'
2. To man, thus upright and perfect, God gave a perfect
law, to which He required full and perfect obedience. He re
quired full obedience in every point, and this to be performed
without any intermission, from the moment man became a
living soul, till the time of his trial should be ended. No
allowance was made for any falling short. As, indeed, there
was no need of any ; man being altogether equal to the task
assigned, and thoroughly furnished for every good word and
work.
8. To the entire law of love which was written in his
heart (against which, perhaps, he could not sin directly), it
seemed good to the sovereign wisdom of God to superadd one
positive law : ' Thou shalt not eat of the fruit of the tree that
groweth in the midst of the garden ' ; annexing that penalty
thereto, 'In the day that thou eatest thereof thou shalt
gurely die.'
54 SERMON V
4. Such then was the state of man in Paradise. By the
free, unmerited love of God, he was holy and happy : he knew,
loved, enjoyed God, which is, in substance, life everlasting.
And in this life of love he was to continue for ever, if he con
tinued to obey God in all things ; but if he disobeyed Him in
any, he was to forfeit all. 'In that day,' said God, 'thou
shalt surely die.'
5. Man did disobey God. He- 'ate of the tree, of which
God commanded him, saying, Thou shalt not eat of it.' And
in that day he was condemned by the righteous judgement of
God. Then also the sentence, whereof he was warned before,
began to take place upon him. For the moment he tasted
that fruit, he died. His soul died, was separated from God ;
separate from whom the soul has no more life than the body
has when separate from the soul. His body, likewise, became
corruptible and mortal ; so that death then took hold on this
also. And being already dead in spirit, dead to God, dead in
sin, he hastened on to death everlasting ; to the destruction
both of body and soul, in the fire never to be quenched.
6. Thus 'by one man sin entered into the world, and
death by sin. And so death passed upon all men,' as being
contained in him who was the common father and repre
sentative of us all. Thus, * through the offence of one,' all
are dead, dead to God, dead in sin, dwelling in a corruptible,
mortal body, shortly to be dissolved, and under the sentence
of death eternal. For as 'by one man's disobedience' all
' were made sinners ' ; so, by that offence of one ' judgement
came upon all men to condemnation ' (Rom. v. 12, &c.).
7. In this state we were, even all mankind, when 'God
so loved the world, that He gave His only begotten Son, to
the end we might not perish, but have everlasting life.' In
the fullness of time He was made man, another common Head
of mankind, a second general Parent and Representative of
the whole human race. And as such it was that ' He bore
our griefs,' * the Lord laying upon Him the iniquities of us
all.' Then was He 'wounded for our transgressions, and
bruised for our iniquities.' ' He made His soul an offering for
sin ' : He poured out His blood for the transgressors : He ' bare
JUSTIFICATION BY FAITH 55
our sins in His own body on the tree,' that by His stripes we
might be healed : and by that one oblation of Himself, once
offered, He hath redeemed me and all mankind ; having there
by ' made a full, perfect, and sufficient sacrifice and satisfaction
for the sins of the whole world.'
8. In consideration of this, that the Son of God hath
* tasted death for every man,' God hath now 'reconciled the
world to Himself, not imputing to them their ' former ' tres
passes.' And thus, "'as by the offence of one judgement
came upon all men to condemnation ; even so by the right
eousness of one the free gift came upon all men unto justifica
tion.' So that, for the sake of His well-beloved Son, of what
He hath done and suffered for us, God now vouchsafes, on one
only condition (which Himself also enables us to perform),
both to remit the punishment due to our sins, to reinstate us in
His favour, and to restore our dead souls to spiritual life, as the
earnest of life eternal.
9. This, therefore, is the general ground of the whole doc
trine of justification. By the sin of the first Adam, who was
not only the father, but likewise the representative, of us all,
we all fell short of the favour of God ; we all became children
of wrath ; or, as the Apostle expresses it, * judgement came
upon all men to condemnation.' Even so, by the sacrifice for
sin made by the second Adam, as the Representative of us
all, God is so far reconciled to all the world, that He hath
given them a new covenant ; the plain condition whereof being
once fulfilled, 4 there is no more condemnation' for us, but
' we are justified freely by His grace, through the redemption
that is in Jesus Christ.'
II. 1. But what is it to be justified ? What '^justification ?
This was the second thing which I proposed to show. And it
is evident, from what has been already observed, that it is not
the being made actually just and righteous. This is sanctifica-
tion ; which is, indeed, in some degree, the immediate fruit of
justification, but, nevertheless, is a distinct gift of God, and of
a totally different nature. The one implies, what God does
for us through His Son ; the other, what He works, in us by His
56 SERMON V
Spirit. So that, although some rare instances may be found,
wherein the term justified or justification is used in so wide a
sense as to include sanctification also ; yet, in general use, they
are sufficiently distinguished from each other, both by St. Paul
and the other inspired writers.
2. Neither is that far-fetched conceit, that justification is
the clearing us from accusation, particularly that of Satan,
easily proveable from any clear text of holy writ. In the
whole scriptural account of this matter, as above laid down,
neither that accuser nor his accusation appears to be at all
taken in. It cannot indeed be denied, that he is the * accuser '
of men, emphatically so called. But it does in no wise appear,
that the great Apostle hath any reference to this, more or less,
in all that he hath written touching justification, either to the
Romans or the Galatians.
3. It is also far easier to take for granted, than to prove
from any clear scripture testimony, that justification is the
clearing us from the accusation brought against us by the
law : at least, if this forced, unnatural way of speaking mean
either more or less than this, that whereas we have trans
gressed the law of God, and thereby deserved the damnation
of hell, God does not inflict on those who are justified the
punishment which they had deserved.
4. Least of all does justification imply, that God is deceived
in those whom He justifies ; that He thinks them to be what, in
fact, they are not ; that He accounts them to be otherwise than
they are. It does by no means imply, that God judges con
cerning us contrary to the real nature of things ; that He
esteems us better than we really are, or believes us righteous
when we are unrighteous. - Surely no. The judgement of the
all-wise God is always according to truth. Neither can it
ever consist with His unerring wisdom, to think that I am
innocent, to judge that I am righteous or holy, because another
is so. He can no more, in this manner, confound me with
Christ, than with David or Abraham. Let any man, to whom
God hath given understanding, weigh this without prejudice ;
and he cannot but perceive, that such a notion of justification
is neither reconcileable to reason nor Scripture.
JUSTIFICATION BY FAITH 57
5. The plain scriptural notion of justification is pardon,
the forgiveness of sins. It is that act of God the Father,
whereby, for the sake of the propitiation made by the blood of
His Son, He * showeth forth His righteousness ' (or mercy) ' by
the remission of the sins that are past.' This is the easy,
natural account of it given by St. Paul, throughout this whole
epistle. So he explains it himself, more particularly in this,
and in the following chapter. Thus, in the next verses but
one to the text, ' Blessed are they,' saith he, * whose iniquities
are forgiven, and whose sins are covered : blessed is the man
to whom the Lord will not impute sin.' To him that is
justified or forgiven, God * will not impute sin ' to his con
demnation. He will not condemn him on that account, either
in this world or in that which is to come. His sins, all his
past sins, in thought, word, and deed, are covered, are blotted
out, shall not be remembered or mentioned against him, any
more than if they had not been. God will not inflict on that
sinner what he deserved to suffer, because the Son of His love
hath suffered for him. And from the time we are ' accepted
through the Beloved,' * reconciled to God through His blood,'
He loves, and blesses, and watches over us for good, even us if
we had never sinned.
Indeed the Apostle in one place seems to extend the
meaning of the word much farther, where he says, * Not the
hearers of the law, but the doers of the law, shall be justified.'
Here he appears to refer our justification to the sentence of
the great day. And so our Lord Himself unquestionably doth,
when He says, ' By thy words thou shalt be justified' ; proving
thereby that ' for every idle word men shall speak, they shall
give an account in the day of judgement ' ; but perhaps we can
hardly produce another instance of St. Paul's using the word in
that distant sense. In the general tenor of his writings, it is
evident he doth not ; and least of all in the text before us, which
undeniably speaks, not of those who have already ' finished
their course,' but of those who are now just setting out, just
beginning to ' run the race which is set before them.'
III. I- But this is the third thing which was to be considered.
58 SERMON V
namely, Who are they that are justified ? And the Apostle
tells us expressly, the ungodly : * He ' (that is, God) * justifieth
the ungodly ' ; the ungodly of every kind and degree ; and
none but the ungodly. As 'they that are righteous need no
repentance,' so they need no forgiveness. It is only sinners
that have any occasion for pardon : it is sin alone which admits
of being forgiven.^ Forgiveness, therefore, has an immediate
reference to sin, and, in this respect, to nothing else. It is our
unrighteousness to which the pardoning God is merciful : it is
our iniquity which He ' remembereth no more/
2. This seems not to be at all considered by those who so
vehemently contend that a man must be sanctified, that is,
holy, before he can be justified ; especially by such of them
as affirm, that universal holiness or obedience must precede
justification. (Unless they mean that justification at the last
day, which is wholly out of the present question.) So far
from it, that the very supposition is not only flatly impossible
(for where there is no love of God, there is no holiness, and
there is no love of God but from a sense of His loving us), but
also grossly, intrinsically absurd, contradictory to itself. For
it is not a saint but a sinner that is forgiven, and under the
notion of a sinner. God justifieth not the godly, but the
ungodly ; not those that are holy already, but the unholy.
Upon what condition He doeth this, will be considered quickly :
but whatever it is, it cannot be holiness. To assert this, is to
say the Lamb of God takes away only those sins which were
taken away before.
3. Does then the Good Shepherd seek and save only those
that are found already ? No. He seeks and saves that which
is lost. He pardons those who need His pardoning mercy.
He saves from the guilt of sin (and, at the same time, from the
power) sinners of every kind, of every degree ; men who, till
then, were altogether ungodly ; in whom the love of the Father
was not ; and, consequently, in whom dwelt no good thing,
no good or truly Christian temper ; but all such as were evil
and abominable — pride, anger, love of the world, the genuine
fruits of that carnal mind which is ' enmity against God,*
4. These who are sick, the burden of whose sins is
JUSTIFICATION BY FAITH 59
intolerable, are they that need a Physician ; these who are
guilty, who groan under the wrath of God, are they that need
a pardon. These who are condemned already, not only by G-od,
but also by their own conscience, as by a thousand witnesses,
of all their ungodliness, both in thought, and word, and work,
cry aloud for him that ' justifieth the ungodly,' through the
redemption that is in Jesus, — the ungodly, and 'him that
worketh not ' ; " that worketh not, before he is justified, any
thing that is good, that is truly virtuous or holy, but only evil
continually. For his heart is necessarily, essentially evil, till
the love of God is shed abroad therein. And while the tree is
corrupt, so are the fruits ; ' for an evil tree cannot bring forth
good fruit.'
5. If it be objected, ' Nay, but a man, before he is justified,
may feed the hungry, or clothe the naked ; and these are good
works,' — the answer is easy : He may do these, even before
he is justified ; and these are, in one sense, * good works ' —
they are * good and profitable to men.' But it does not
follow, that they are, strictly speaking, good in themselves, or
good in the sight of God. All truly good works (to use the
words of our Church) follow after justification ; and they are
therefore good and * acceptable to God in Christ,' because
they * spring out of a true and living faith.' By a parity of
reason, all works done before justification are not good, in the
Christian sense, forasmuch as they spring not of faith in Jesus
Christ (though from some kind of faith in God they may
spring) ; * yea rather, for that they are not done as God hath
willed and commanded them to be done, we doubt nob ' (how
strange soever it may appear to some) * but they have the
nature of sin.'
6. Perhaps those who doubt of this have not duly con
sidered the weighty reason which is here assigned, why no
works done before justification can be truly and properly good.
The argument plainly runs thus : —
No works are good, which are not done as God hath willed
and commanded them to be done :
But no works done before justification are done as Go4
hath willed and commanded them to be done ;
60 SERMON V
Therefore, no works done before justification are good.
The first proposition is self-evident ; and the second — that
no works done before justification are done as God hath willed
and commanded them to be done — will appear equally plain
and undeniable, if we only consider, God hath willed and
commanded, that all our works should be done in charity
(ev ayd-ny), in love, in that love to God which produces
love to all mankind. But none of our works can be done in
this love, while the love of the Father (of God as our Father)
is not in us ; and this love cannot be in us till we receive the
* Spirit of adoption, crying in our hearts, Abba, Father.1 If,
therefore, God doth not justify the ungodly, and him that (in
this sense) tvorketh not, then hath Christ died in vain ; then,
notwithstanding His death, can no flesh living be justified.
IV. 1. But on what terms, then, is he justified, who is
altogether ungodly, and till that time worketh not? On
one alone, which is faith : he ' believeth in Him that justi-
fieth the ungodly.' And 'he that believeth is not con
demned ' ; yea, he is * passed from death unto life.' ' For
the righteousness' (or mercy) 'of God is by faith of Jesus
Christ unto all and upon all them that believe : whom God
hath set forth for a propitiation, through faith in His blood ;
that He might be just, and' (consistently with His justice)
' the justifier of him which believeth in Jesus ' : * therefore,
we conclude, that a man is justified by faith, without the
deeds of the law ' ; without previous obedience to the moral
law, which, indeed, he could not, till now, perform. That it is
the moral law, and that alone, which is here intended, appears
evidently from the words that follow : * Do we then make
void the law through faith ? God forbid ! Yea, we establish
the law.' What law do we establish by faith? Not the
ritual law : not the ceremonial law of Moses. In no wise ; but
the great, unchangeable law of love, the holy love of God and
of our neighbour.
2. Faith in general is a divine, supernatural JXey^os,
evidence or conviction, ' of things not seen,' not discoverable
by our bodily senses, as being either past, future, or spiritual.
JUSTIFICATION BY FAITH 61
Justifying faith implies, not only a divine evidence or con
viction that * God was in Christ, reconciling the world unto
Himself,' but a sure trust and confidence that Christ died for
my sins, that He loved me, and gave Himself for me. And at what
time soever a sinner thus believes, be it in early childhood, in
the strength of his years, or when he is old and hoary-headed,
God justifieth that ungodly one : God, for the sake of His Son,
pardoneth and absolveth him who had in him, till then, no
good thing. Repentance, indeed, God had given him before ;
but that repentance was neither more nor less than a deep
sense of the want of all good, and the presence of all evil.
And whatever good he hath, or doeth, from that hour, when
he first believes in God through Christ, faith does not find, but
bring. This is the fruit of faith. First the tree is good, and
then the fruit is good also.
3. I cannot describe the nature of this faith better than
in the words of our own Church : * The only instrument of
salvation ' (whereof justification is one branch) * is faith ;
that is, a sure trust and confidence that God both hath and
will forgive our sins, that He hath accepted us again into His
favour, for the merits of Christ's death and passion. But here
we must take heed that we do not halt with God through
an inconstant, wavering faith : Peter, coming to Christ upon
the water, because he fainted in faith, was in danger of drown
ing ; so we, if we begin to waver or doubt, it is to be feared
that we shall sink as Peter did, not into the water, but into
the bottomless pit of hell-fire ' (Second Sermon on the Passion).
' Therefore, have a sure and constant faith, not only that
the death of Christ is available for all the world, but that He
hath made a full and sufficient sacrifice for thee, a perfect
cleansing of thy sins, so that thou mayest say, with the Apostle,
He loved thee, and gave Himself for thee. For this is to make
Christ thine own, and to apply His merits unto thyself
(Sermon on the Sacrament, First Part).
4. By affirming that this faith is the term or condition of
justification, I mean, first, that there is no justification without
it. * He that belie veth aui i» conuemntd already ' ; and so
long as he believeth not, that condemnation cannot be removed,
6i SERMOtt V
but * the wrath of God abideth on him.' As * there is no*
other name given under heaven ' than that of Jesus of Nazareth,
no other merit whereby a condemned sinner can ever be
saved from the guilt of sin, so there is no other way of
obtaining a share in His merit, than by faith in His name. So
that as long as we are without this faith, we are ' strangers to
the covenant of promise,' we are 'aliens from the common
wealth of Israel, and without God in the world.' Whatsoever
virtues (so called) a man may have — I speak of those unto
whom the gospel is preached ; for * what have I to do to
judge them that are without ? ' — whatsoever good works (so
accounted) he may do, it profiteth not ; he is still a child of
wrath, still under the curse, till he believes in Jesus.
5. Faith, therefore, is the necessary condition of justifi
cation ; yea, and the only necessary condition thereof. This
is the second point carefully to be observed ; that, the very
moment God giveth faith (for it is the gift of God) to the
4 ungodly ' that * worketh not,' that * faith is counted to him
for righteousness.' He hath no righteousness at all, antece
dent to this ; not so much as negative righteousness, or inno
cence. But * faith is imputed to him for righteousness' the
very moment that he believeth. Not that God (as was
observed before) thinketh him to be what he is not. But as
'He made Christ to be sin for us,' that is, treated Him as
a sinner, punishing Him for our sins, so He counteth us
righteous, from the time we believe in Him : that is, He doth
not punish us for our sins ; yea, treats us as though we were
guiltless and righteous.
6. Surely the difficulty of assenting to this proposition,
that 'faith is the only condition of justification,' must arise
from not understanding it. We mean thereby thus much,
that it is the only thing without which none is justified ;
the only thing that is immediately, indispensably, absolutely
requisite in order to pardon. As, on the one hand, though a
man should have everything else without faith, yet he cannot
be justified ; so, on the other, though he be supposed to want
everything else, yet if he hath faith, he cannot but be justified.
For suppose a sinner of any kind or degree, in a full sense of
JUSTIFICATION BY FAITH 63
his total ungodliness, of his utter inability to think, speak, or
do good, and his absolute meetness for hell-fire ; suppose, I
say, this sinner, helpless and hopeless, casts himself wholly on
the mercy of God in Christ (which indeed he cannot do but
by the grace of God), who can doubt but he is forgiven in that
moment ? Who will affirm that any more is indispensably
required, before that sinner can be justified ?
Now, if there ever was one such instance from the
beginning of the world (and have there not been, and are
there not, ten thousand times ten thousand ?), it plainly
follows, that faith is, in the above sense, the sole condition of
justification.
7. It does not become poor, guilty, sinful worms, who
receive whatsoever blessings they enjoy (from the least drop
of water that cools our tongue, to the immense riches of glory;
in eternity), of grace, of mere favour, and not of debt, to ask
of God the reasons of His conduct. It is not meet for us,
to call Him in question, ' who giveth account to none of
His ways ' ; to demand, Why didst Thou make faith the
condition, the only condition, of justification ? Wherefore
didst Thou decree, He that believeth, and he only, shall be
saved ? This is the very point on which St. Paul so strongly
insists in the ninth chapter of this Epistle, viz. that the terms
of pardon and acceptance must depend, not on us, but on Him
that calleth us : that there is no unrighteousness with God, in
fixing His own terms, not according to ours, but His own good
pleasure ; who may justly say, * I will have mercy on whom 1
will have mercy,' namely, on him who believeth in Jesus.
'So then it is not of him that willeth, nor of him that,
runneth,1 to choose the condition on which he shall find
acceptance, 'but of God that showeth mercy ' ; that
accepteth none at all, but of His own free love, His unmerited
goodness. * Therefore hath He mercy on whom He will have
mercy,' viz. on those who believe on the Son of His love ;
' and whom He will,' that is, those who believe not, * He
hardeneth,' leaves at last to the hardness of their hearts.
8. One reason, however, we may humbly conceive, of God's
fixing this condition of justification, * If thou believest in the
64 SERMON V
Lord Jesus Christ, thou shalt be saved/ was to Hide pride from
man. Pride had already destroyed the very angels of G-od,
had cast down * a third part of the stars of heaven.' It was
likewise in great measure owing to this, when the tempter
said, 'Ye shall be as gods,' that Adam fell from his own
steadfastness, and brought sin and death into the world. It
was therefore an instance of wisdom worthy of God, to appoint
such a condition of reconciliation for him and all his posterity,
as might effectually humble, might abase them to the dust.
And such is faith. It is peculiarly fitted for this end : for he
that cometh unto G-od by this faith, must fix his eye singly on
his own wickedness, on his guilt and helplessness, without
having the least regard to any supposed good in himself, to
any virtue or righteousness whatsoever. He must come as a
mere sinner, inwardly and outwardly, self-destroyed and self-
condemned, bringing nothing to G-od but ungodliness only,
pleading nothing of his own but sin and misery. Thus it is,
and thus alone, when his mouth is stopped, and he stands
utterly guilty before God, that be can look unto Jesus, as the
whole and sole propitiation for his sins. Thus only can he
be found in Him, and receive the * righteousness which is of
God by faith.'
9. Thou ungodly one, who hearest or readest these words !
thou vile, helpless, miserable sinner 1 I charge thee before God
the Judge of all, go straight unto Him, with all thy ungodli
ness. Take heed thou destroy not thy own soul by pleading
thy righteousness, more or less. Q-o as altogether ungodly,
guilty, lost, destroyed, deserving and dropping into hell ; and
thou shalt then find favour in His sight, and know that He
justifieth the ungodly. As such thou shalt be brought unto
the blood of sprinkling, as an undone, helpless, damned sinner.
Thus look unto Jesus 1 There is the Lamb of Ood, who takefh
away thy sins \ Plead thou no works, no righteousness of
thine own ! no humility, contrition, sincerity ! In no wise.
That were, in very deed, to deny the Lord that bought thee.
No : plead thou singly the blood of the covenant, the ransom
paid for thy proud, stubborn, sinful soul. Who art thou,
that now seest and feelest both thine inward and outward
THE RIGHTEOUSNESS OF FAITH 65
ungodliness ? Thou art the man 1 I want thee for my Lord !
I challenge thee for a child of God by faith 1 The Lord hath
need of thee. Thou who feelest thou art just fit for hell, art
just fit to advance His glory ; the glory of His free grace,
justifying the ungodly and him that worketh not. 0 come
quickly ! Believe in the Lord Jesus, and thou, even thou, art
reconciled to God.
SERMON VI
THE RIGHTEOUSNESS OF FAITH
Moses describeth the righteousness which is of the law, That the man
which doeth those things shall live by them.
But the righteousness which is of faith speaketh on this wise, Say not
in thine heart, Who shall ascend into heaven (that is, to bring
Christ down from above) .*
Or, Who shall descend into the deep (that is, to bring up Christ
again from the dead) .*
But what saith itf The word is nigh thee, even in thy mouth,
and in thy heart : that is, the word of faith, which we preach. —
ROM. x. 5-8.
THE Apostle does not here oppose the covenant given by
Moses, to the covenant given by Christ. If we ever
imagined this, it was for want of observing, that the latter
as well as the former part of these words were spoken by
Moses himself to the people of Israel, and that concerning
the covenant which then was (Deut. xxx. 11, 12, 14). But
it is the covenant of grace, which God, through Christ, hath
established with men in all ages (as well before and under the
Jewish dispensation, as since God was manifest in the flesh),
which St. Paul here opposes to the covenant of works, made
with Adam while in paradise, but commonly supposed to be
the only covenant which God had made with man, particularly
by those Jews of whom the Apostle writes.
F
66 SERMON VI
2. Of these it was that he so affectionately speaks in
the beginning of this chapter : * My heart's desire and
prayer to God for Israel is, that they may be saved. For
I bear them record, that they have a zeal for God, but
not according to knowledge. For they being ignorant of
God's righteousness* (of the justification that flows from
His mere grace and mercy, freely forgiving our sins through
the Son of His love, through the redemption which is
in Jesus) 'and seeking to establish their own righteous
ness ' (their own holiness, antecedent to faith in * Him
that justifieth the ungodly,' as the ground of their pardon
and acceptance), 'have not submitted themselves unto the
righteousness of God,1 and consequently, seek death in the
error of their life.
3. They were ignorant that ' Christ is the end of the law
for righteousness to every one that believeth,' — that, by the
oblation of Himself once offered, He had put an end to the
first law or covenant (which, indeed, was not given by God
to Moses, but to Adam in his state of innocence), the strict
tenor whereof, without any abatement, was, 'Do this, and
live ' ; and, at the same time, purchased for us that better
covenant, ' Believe, and live ' ; believe, and thou shalt be
saved ; now saved, both from the guilt and power of sin, and,
of consequence, from the wages of it.
4. And how many are equally ignorant now, even among
those who are called by the name of Christ I How many
who have now 'a zeal for God,' yet have it not * according
to knowledge ' ; but are still seeking * to establish their own
righteousness ' as the ground of their pardon and acceptance ;
and therefore vehemently refuse to * submit themselves unto
the righteousness of God ' ! Surely my heart V desire, and
prayer to God for you, brethren, is, that ye may be saved.
And, in order to remove this grand stumbling-block out of
your way, I will endeavour to show, first, what the righteous
ness is which is of the law, and what 'the righteousness
which is of faith ' ; secondly, the folly of trusting in the
righteousness of the law, and the wisdom of submitting to
that which is of faith.
THE RIGHTEOUSNESS OF FAITH 67
1. 1. And, first, 'the righteousness which is of the law
saith, The man which doeth these things shall live by them.'
Constantly and perfectly observe all these things to do them,
and then thou shalt live for ever. This law, or covenant
(usually called the covenant of works), given by God to man
in paradise, required an obedience perfect in all its parts,
entire and wanting nothing, as the condition of his eternal
continuance in the holiness and happiness wherein he was
created.
2. It required that man should fulfil all righteousness,
inward and outward, negative and positive : that he should not
only abstain from every idle word, and avoid every evil work,
but should keep every affection, every desire, every thought,
in obedience to the will of God ; that he should continue
holy as He which had created him was holy, both in heart,
and in all manner of conversation ; that he should be pure in
heart, even as God is pure ; perfect as his Father in heaven
was perfect : that he should love the Lord his God with all
his heart, with all his soul, with all his mind, and with all his
strength ; that he should love every soul which God had made,
even as God had loved him : that by this universal benevo
lence, he should dwell in God (who is love), and God in him :
that he should serve the Lord his God with all his strength,
and in all things singly aim at His glory.
3. These were the things which the righteousness of the
law required, that he who did them might live thereby. But
it farther required, that this entire obedience to God, this
inward and outward holiness, this conformity both of heart
and life to His will, should be perfect in degree. No abatement,
no allowance could possibly be made, for falling short in any
degree, as to any jot or tittle, either of the outward or the
inward law. If every commandment relating to outward
things was obeyed, yet that was not sufficient, unless every
one was obeyed with all the strength, in the highest measure,
and most perfect manner. Nor did it answer the demand of
this covenant to love God with every power and faculty, unless
He were loved with the full capacity of each, with the whole
possibility of the soul.
*R SERMON VI
4. One thing more was indispensably required by the right
eousness of the law, namely, that this universal obedience, this
perfect holiness both of heart and life, should be perfectly
uninterrupted also, should continue without any intermission,
from the moment wherein God created man, and breathed into
his nostrils the breath of life, until the days of his trial should
be ended, and he should be confirmed in life everlasting.
5. The righteousness, then, which is of the law, speaketh
on this wise : * Thou, 0 man of God, stand fast in love, in the
image of God wherein thou art made. If thou wilt remain in
life, keep the commandments, which are now written in thy
heart. Love the Lord thy God with all thy heart. Love, as
thyself, every soul that He hath made. Desire nothing but
God. Aim at God in every thought, in every word and work.
Swerve not in one motion of body or soul, from Him, thy mark,
and the prize of thy high calling ; and let all that is in thee
praise His holy name, every power and faculty of thy soul, in
every kind, in every degree, and at every moment of thine
existence. " This do, and thou shalt live " : thy light shall
shine, thy love shall flame, more and more, till thou art
received up into the house of God in the heavens, to reign
with Him for ever and ever.'
6. i But the righteousness which is of faith speaketh on
this wise, Say not in thine heart, Who shall ascend into
heaven ? that is, to bring down Christ from above ' (as
though it were some impossible task which God required
thee previously to perform, in order to thine acceptance) ;
* or, Who shall descend into the deep ? that is, to bring up
Christ from the dead' (as though that were still remaining
to be done, for the sake of which thou wert to be accepted) ;
1 but what saith it ? The word,' according to the tenor of
which thou mayest now be accepted as an heir of life eternal,
* is nigh thee, even in thy mouth, and in thy heart : that is, the
word of faith, which we preach ' — the new covenant which God
hath now established with sinful man through Christ Jesus.
7. By * the righteousness which is of faith ' is meant, that
condition of justification (and, in consequence, of present and
final salvation, if we endure therein unto the end) which was
THE RIGHTEOUSNESS OF FAITH 69
given by God to fallen man, through the merits and mediation
of His only-begotten Son. This was in part revealed to Adam,
soon after his fall ; being contained in the original promise,
made to him, and his seed, concerning the Seed of the woman,
who should 'bruise the serpent's head' (Gen. iii. 15). It
was a little more clearly revealed to Abraham, by the Angel
of God from heaven, saying, * By Myself have I sworn, saith
the Lord, that in thy Seed shall all the nations of the world
be blessed ' (Gen. xxii. 16, 18). It was yet more fully made
known to Moses, to David, and to the prophets that followed ;
and, through them, to many of the people of God in their
respective generations. But still the bulk even of these were
ignorant of it ; and very few understood it clearly. Still
* life and immortality ' were not so * brought to light ' to the
Jews of old, as they are now unto us * by the gospel.'
8. Now this covenant saith not to sinful man, * Perform
unsinning obedience, and live.' If this were the term, he
would have no more benefit by all which Christ hath done
and suffered for him, than if he was required, in order to life,
to * ascend into heaven, and bring down Christ from above ' ;
or to * descend into the deep,' into the invisible world, and
* bring up Christ from the dead.' It doth not require any
impossibility to be done (although, to mere man, what it
requires would be impossible ; but not to man assisted by the
Spirit of God) : this were only to mock human weakness.
Indeed, strictly speaking, the covenant of grace doth not
require us to do anything at all, as absolutely and indispen
sably necessary in order to our justification ; but only to
believe in Him who, for the sake of His Son, and the propitia
tion which He hath made, 4 justifieth the ungodly that worketh
not,' and imputes his faith to him for righteousness. Even
so Abraham ' believed in the Lord, and He counted it to him
for righteousness' (Gen. xv. 6). 'And he received the sign of
circumcision, a seal of the righteousness of faith . . . that he
might be the father of all them that believe . . . that right
eousness might be imputed unto them also' (Rom. iv. 11).
* Now it was not written for his sake alone, that it,' i. e.
faith, * was imputed to him ; but for us also, to whom it shall
70 SERMON VI
be imputed,' to whom faith shall be imputed for righteousness,
shall stand in the stead of perfect obedience, in order to our
acceptance with God, 'if we believe on Him who raised up
Jesus our Lord from the dead ; who was delivered ' to death
' for our offences, and was raised again for our justification '
(Rom. iv. 28-25) : for the assurance of the remission of our
sins, and of a second life to come, to them that believe.
9. What saith then the covenant of forgiveness, of un
merited love, of pardoning mercy ? ' Believe in the Lord Jesus
Christ, and thou shalt be saved.' In the day thou believest,
thou shalt surely live. Thou shalt be restored to the favour
of God ; and in His pleasure is life. Thon shalt be saved
from the curse, and from the wrath, of God. Thou shalt be
quickened from the death of sin into the life of righteousness.
And if thou endure to the end, believing in Jesus, thou shalt
never taste the second death; but, having suffered with thy
Lord, shalt also live and reign with Him for ever and ever.
10. Now * this word is nigh thee.' This condition of life
is plain, easy, always at hand. * It is in thy mouth, and in
thy heart,' through the operation of the Spirit of God. The
moment 'thou believest in thine heart1 in Him whom God
' hath raised from the dead,' and * confessest with thy mouth
the Lord Jesus,' as thy Lord and thy God, 'thon shalt be
saved ' from condemnation, from the guilt and punishment of
thy former sins, and shalt have power to serve God in true
holiness all the remaining days of thy lif e.
11. What is the difference then between the 'righteous
ness which is of the law,' and the * righteousness which is of
faith ' ? between the first covenant, or the covenant of works,
and the second, the covenant of grace ? The essential, un
changeable difference is this : the one supposes him to whom
it is given, to be already holy and happy, created in the image
and enjoying the favour of God ; and prescribes the condition
whereon he may continue therein, in love and joy, life and
immortality : the other supposes him to whom it is given, to
be now unjioly and unhappy, fallen short of the glorious
image of God, having the wrath of God abiding on him, and
hastening, through sin, whereby his soul is dead, to bodily
THE RIGHTEOUSNESS OF FAITH 71
death, and death everlasting ; and to man in this state it pre
scribes the condition whereon he may regain the pearl he has
lost, may recover the favour and image of God, may retrieve
the life of God in his soul, and be restored to the knowledge
and the love of God, which is the beginning of life eternal.
12. Again : the covenant of works, in order to man's con
tinuance in the favour of God, in His knowledge and love, in
holiness and happiness, required of perfect man a perfect and
uninterrupted obedience to every point of the law of God.
Whereas, the covenant of grace, in order to man's recovery of
the favour and the life of God, requires only faith ; living faith
in Him who, through God, justifies him that obeyed not.
13. Yet, again : the covenant of works required of Adam,
and all his children, to pay the price themselves, in consideration
of which they were to receive all the future blessings of God.
But in the covenant of grace, seeing we have nothing to pay,
God * frankly forgives us all* : provided only, that we believe in
Him who hath paid the price for us ; who hath given Himself
a * propitiation for our sins, for the sins of the whole world.'
14. Thus the first covenant required what is now afar off
from all the children of men ; namely, unsinning obedience,
which is far from those who are * conceived and born in sin.'
Whereas, the second requires what is nigh at hand ; as though
it should say, * Thou art sin I God is love ! Thou by sin art
fallen short of the glory of God; yet there is mercy with
Him. Bring then all thy sins to the pardoning God, and they
shall vanish away as a cloud. If thou wert not ungodly, there
would be no room for Him to justify thee as ungodly. But
now draw near, in full assurance of faith. He speaketh, and
it is done. Fear not, only believe ; for even the just God
iustifieth all that believe in Jesus.'
II. 1. These things considered, it will be easy to show,
as I proposed to do in the second place, the folly of trusting
in the ' righteousness which is of the law,' and the wisdom of
submitting to the ' righteousness which is of faith.'
The folly of those who still trust in the 'righteousness
which is of the law,' the terms of which are, 'Do this, and
72 SERMON VI
live,' may abundantly appear from hence : they set out
wrong ; their very first step is a fundamental mistake : for,
before they can ever think of claiming any blessing on the
terms of this covenant, they must suppose themselves to be
in His state with whom this covenant was made. But how
vain a supposition is this ; since it was made with Adam in a
state of innocence I How weak, therefore, must that whole
building be, which stands on such a foundation ! And how
foolish are they who thus build on the sand ; who seem never
to have considered, that the covenant of works was not given
to man when he was ' dead in trespasses and sins,' but when
he was alive to God, when he knew no sin, but was holy as
God is holy ; who forget, that it was never designed for the
recovery of the favour and life of God once lost, but only for
the continuance and increase thereof, till it should be complete
in life everlasting.
2. Neither do they consider, who are thus seeking to
establish their 'own righteousness, which is of the law,'
what manner of obedience or righteousness that is which
the law indispensably requires. It must be perfect and entire
in every point, or it answers not the demand of the law. But
which of you is able to perform such obedience ? or, conse
quently, to live thereby ? Who among you fulfils every jot
and tittle even of the outward commandments of God ? doing
nothing, great or small, which God forbids ? leaving nothing
undone which He enjoins? speaking no idle word? having
your conversation always 'meet to minister grace to the
hearers ' ? and, * whether you eat or drink, or whatever you
do, doing all to the glory of God ' ? And how much less are
you able to fulfil all the inward commandments of God ; those
which require, that every temper and motion of your soul
should be holiness unto the Lord ! Are you able to ' love
God with all your heart ' ? to love all mankind as your own
soul ? to ' pray without ceasing ? in everything to give
thanks ' ? to have God always before you ? and to keep every
affection, desire, and thought, in obedience to His law ?
3. You should farther consider, that the righteousness of
the law requires, not only the obeying every command of
THE RIGHTEOUSNESS OF FAITH 73
God, negative and positive, internal and external, but likewise
in the perfect degree. In every instance whatever, the voice
of the law is, « Thou shalt serve the Lord thy God with all
thy strength.' It allows no abatement of any kind : it
excuses no defect : it condemns every coming short of the full
measure of obedience, and immediately pronounces a curse on
the offender : it regards only the invariable rules of justice,
and saith, * I know not to show mercy.1
• 4. Who then can appear before such a Judge, who is * ex
treme to mark what is done amiss ' ? How weak are they
who desire to be tried at the bar where * no flesh living can be
justified ' I — none of the offspring of Adam. For, suppose
we did now keep every commandment with all our strength ;
yet one single breach, which ever was, utterly destroys our
whole claim to life. If we have ever offended in any one point,
this righteousness is at an end. For the law condemns all
who do not perform uninterrupted as well as perfect obedience.
So that, according to the sentence of this, for him who hath
once sinned, in any degree, * there remaineth only a fearful
looking for of fiery indignation, which shall devour the adver
saries ' of God.
5. Is it not then the very foolishness of folly, for fallen man
to seek life by this righteousness ? for man, who was * shapen
in wickedness, and in sin did his mother conceive him ' ?
man, who is, by nature, all ' earthly, sensual, devilish ' ; alto
gether * corrupt and abominable ' ; in whom, till he find
grace, * dwelleth no good thing ' ; nay, who cannot of himself
think one good thought ; who is indeed all sin, a mere lump
of ungodliness, and who commits sin in every breath he
draws ; whose actual transgressions, in word and deed, are
more in number than the hairs of his head ? What stupidity,
what senselessness, must it be for such an unclean, guilty,
helpless worm as this, to dream of seeking acceptance by his
own righteousness, of living by * the righteousness which is of
the law ' 1
6. Now, whatsoever considerations prove the folly of
trusting in the ' righteousness which is of the law,' prove
equally the wisdom of submitting to the * righteousness which
74 SERMON VI
is of God by faith.' This were easy to be shown with
regard to each of the preceding considerations. But, to waive
this, the wisdom of the first step hereto, the disclaiming our
own righteousness, plainly appears from hence, that it is
acting according to truth, to the real nature of things. For,
what is it more, than to acknowledge with our heart as well
as lips, the true state wherein we are ? to acknowledge, that
we bring with us into the world a corrupt, sinful nature ;
more corrupt, indeed, than we can easily conceive, or find
words to express ? that hereby we are prone to all that is evil,
and averse from all that is good : that we are full of pride,
self-will, unruly passions, foolish desires, vile and inordinate
affections ; lovers of the world, lovers of pleasure more than
lovers of God ? that our lives have been no better than our
hearts, but many ways ungodly and unholy ; insomuch that
our actual sins, both in word and deed, have been as the stars
of heaven for multitude ; that, on all these accounts, we are dis
pleasing to Him who is of purer eyes than to behold iniquity,
and deserve nothing from Him but indignation and wrath and
death, the due wages of sin ? that we cannot, by any of our
righteousness (for indeed we have none at all), nor by any of
our works (for they are as the tree upon which they grow),
appease the wrath of God, or avert the punishment we have
justly deserved ; yea, that, if left to ourselves, we shall only
wax worse and worse, sink deeper and deeper into sin, offend
God more and more, both with our evil works, and with the
evil tempers of our carnal mind, till we fill up the measure of
our iniquities, and bring upon ourselves swift destruction ?
And is not this the very state wherein by nature we are ? To
acknowledge this, then, both with our heart and lips, that is,
to disclaim our own righteousness, * the righteousness which
is of the law,* is to act according to the real nature of things,
and, consequently, is an instance of true wisdom.
7. The wisdom of submitting to 'the righteousness of
faith ' appears, farther, from this consideration, that it is the
righteousness of God : I mean here, it is that method of recon
ciliation with God which hath been chosen and established by
God Himself, not only as He is the God of wisdom, but as He
THE RIGHTEOUSNESS OF FAITH 75
is the sovereign Lord of heaven and earth, and of every creature
which He hath made. Now, as it is not meet for man to
say unto God, * What doest Thou ? ' — as none, who is not
utterly void of understanding, will contend with One that is
mightier than he, with Him whose kingdom ruleth over all :
so it is true wisdom, it is a mark of sound understanding, to
acquiesce in whatever He hath chosen ; to say in this, as hi all
things, * It is the Lord : let Him do what seemeth Him good.'
8. It may be farther considered, that it was of mere grace,
of free love, of undeserved mercy, that God hath vouchsafed to
sinful man any way of reconciliation with Himself ; that we
were not cut away from His hand, and utterly blotted out
of His remembrance. Therefore, whatever method He is
pleased to appoint, of His tender mercy, of His unmerited
goodness, whereby His enemies, who have so deeply revolted
from Him, so long and obstinately rebelled against Him, may
still find favour in His sight, it is doubtless our wisdom to
accept it with all thankfulness.
9. To mention but one consideration more. It is wisdom
to aim at the best end by the best means. Now the best end
which any creature can pursue is, happiness in God. And the
best end a fallen creature can pursue is, the recovery of the
favour and image of God. But the best, indeed the only
means under heaven given to a man, whereby he may regain
the favour of God, which is better than lif e itself, or the image
of God, which is the true life of the soul, is the submitting to
the 'righteousness which is of faith,' the believing in the
only-begotten Son of God.
III. 1. Whosoever therefore thou art, who desirest to be
forgiven and reconciled to the favour of God, do not say in
thy heart, * I nmst first do this ; I must first conquer every
sin ; break off every evil word and work, and do all good to
all men ; or, I must first go to church, receive the Lord's
supper, hear more sermons, and say more prayers.' Alas,
my brother 1 thou art clean gone out of the way Thou art
still ' ignorant of the righteousness of God,' and art * seeking
to establish thy own righteousness' as the ground of thy
76 SERMON VI
reconciliation. Knowest thou not, that thou canst do nothing
but sin, till thou art reconciled to God ? Wherefore, then,
dost thou say, * I must do this and this^rstf, and then I shall
believe'? Nay, lout first Mievel Believe in the Lord Jesus
Christ, the propitiation for thy sins. Let this good foundation
first be laid, and then thou shalt do all things well.
2. Neither say in thy heart, 'I cannot be accepted yet,
because I am not good enough? Who is good enough, who ever
was, to merit acceptance at God's hands ? Was ever any
child of Adam good enough for this ? or will any till the con
summation of all things ? And, as for thee, thou art not good at
all : there dwelleth in thee no good thing. And thou never
wilt be, till thou believe in Jesus. Rather thou wilt find thyself
worse and worse. But is there any need of being worse,
in order to be accepted ? Art thou not lad enough already ?
Indeed thou art ; and that God knoweth. And thou thyself
canst not deny it. Then delay not. All things are now ready.
'Arise, and wash away thy sins.' The fountain is open.
Now is the time to wash thee white in the blood of the Lamb.
Now He shall * purge ' thee as * with hyssop,' and thou shalt
' be clean ' : He shall * wash ' thee, and thou shalt * be whiter
than snow.'
3. Do not say, * But I am not contrite enough : I am not
sensible enough of my sins.' I know it. I would to Q-od thou
wert more sensible of them, more contrite a thousand fold than
thou art. But do not stay for this. It may be, God will
make thee so, not before thou believest, but by believing. It
may be, thou wilt not weep much, till thou lovest much because
thou hast had much forgiven. In the meantime look unto
Jesus. Behold, how He loveth thee I What could He have
done more for thee which He hath not done ?
0 Lamb of God, was ever pain,
Was ever love like Thine ?
Look steadily upon Him, till He looks on thee, and breaks thy
hard heart. Then shall thy * head ' be ' waters ' and thy
' eyes fountains of tears.'
4. Nor yet do thou say, * I must do something more before
THE RIGHTEOUSNESS OF FAITH 77
I come to Christ.' I grant, supposing thy Lord should delay
His coming, it were meet and right to wait for His appearing,
in doing, so far as thou hast power, whatsoever He hath com
manded thee. But there is no necessity for making such a
supposition. How knowest thou that He will delay ? Perhaps
He will appear, as the dayspring from on high, before the
morning light. 0 do not set Him a time ! Expect Him every
hour. Now He is nigh I even at the door !
5. And to what end wouldest thou wait for more sincerity
before thy sins are blotted out ? To make thee more worthy
of the grace of God ? Alas, thou art still * establishing thy
own righteousness.' He will have mercy, not because thou
art worthy of it, but because His compassions fail not ; not
because thou art righteous, but because Jesus Christ hath
atoned for thy sins.
Again : if there be anything good in sincerity, why dost
thou expect it before thou hast faith ? — seeing faith itself is the
only root of whatever is really good and holy.
Above all, how long wilt thou forget, that whatsoever thou
doest, or whatsoever thou hast, before thy sins are forgiven
thee, it avails nothing with God toward the procuring of thy
forgiveness I yea, and that it must all be cast behind thy back,
trampled under foot, made no account of, or thou wilt never
find favour in God's sight ; because, until then, thou canst not
ask it as a mere sinner, guilty, lost, undone, having nothing to
plead, nothing to offer to God, but only the merits of His well-
beloved Son, ' who loved thee, and gave Himself for thee ' I
6. To conclude. Whosoever thou art, 0 man, who hast
the sentence of death in thyself, who feelest thyself a con
demned sinner, and hast the wrath of God abiding on thee :
unto thee saith the Lord, not, 'Do this* — perfectly obey all
my commands — ' and live ' ; but, * Believe in the Lord Jesus
Christ, and thou shalt be saved.' ' The word of faith is nigh
unto thee ' : now, at this instant, in the present moment, and in
thy present state, sinner as thou art, just as thou art, believe
the gospel ; and ' I will be merciful unto thy unrighteousness,
and thy iniquities will I remember no more.'
SERMON VII
THE WAY TO THE KINGDOM
The kingdom of God is at hand: repent yet and believe the
gospel— MASK i. 15.
words naturally lead us to consider, first, the
nature of true religion, here termed by our Lord 'the
kingdom of God,' which, saith He, * is at hand ' ; and, se
condly, the way thereto, which He points out in those words,
' Repent ye, and believe the gospel.1
1. 1. We are, first, to consider the nature of true religion,
here termed by our Lord * the kingdom of God.' The same
expression the great Apostle uses in his Epistle to the
Romans, where he likewise explains his Lord's words, saying,
* The kingdom of God is not meat and drink ; but righteous
ness, and peace, and joy in the Holy Ghost ' (Bom. xiv. 17).
2. ' The kingdom of God,' or true religion, * is not meat
and drink.' It is well known, that not only the unconverted
Jews, but great numbers of those who had received the faith
of Christ, were, notwithstanding, 'zealous of the law' (Acts
xxi. 20), even the ceremonial law of Moses. Whatsoever,
therefore, they found written therein, either concerning meat
and drink offerings, or the distinction between clean and
unclean meats, they not only observed themselves, but vehe
mently pressed the same, even on those ' among the Gentiles '
(or Heathens) * who were turned to God ' ; yea, to such a
degree, that some of them taught, wheresoever they came
among them, 'Except ye be circumcised, and keep the law*
(the whole ritual law), 'ye cannot be saved' (Acts xv.
1, 24).
3. In opposition to these, the Apostle declares, both here
and in many other places, that true religion does not consist in
THE WAY TO THE KINGDOM 79
meat and drink, or in any ritual observances ; nor, indeed, in
any outward thing whatever ; in anything exterior to the heart ;
the whole substance thereof lying in * righteousness, peace,
and joy in the Holy Ghost.'
4. Not in any outward thing ; such as forms or ceremonies,
even of the most excellent kind. Supposing these to be ever
so decent and significant, ever so expressive of inward things :
supposing them ever so helpful, not only to the vulgar, whose
thought reaches little farther than their sight; but even to
men of understanding, men of stronger capacities, as doubt
less they may sometimes be; yea, supposing them, as in the
case of the Jews, to be appointed by God Himself ; yet even
during the period of time wherein that appointment remains
in force, true religion does not principally consist therein ; nay,
strictly speaking, not at all. How much more must this hold
concerning such rites and forms as are only of human ap
pointment ! The religion of Christ rises infinitely higher, and
lies immensely deeper, than all these. These are good in their
place; just so far as they are in fact subservient to true
religion. And it were superstition to object against them,
while they are applied only as occasional helps to human
weakness. But let no man carry them farther. Let no man
dream that they have any intrinsic worth; or that religion
cannot subsist without them. This were to make them an
abomination to the Lord.
5. The nature of religion is so far from consisting in these,
in forms of worship, or rites and ceremonies, that it does not
properly consist in any outward actions, of what kind soever.
It is true, a man cannot have any religion who is guilty of
vicious, immoral actions ; or who does to others what he
would not they should do unto him, if he were in the same
circumstances. And it is also true, that he can have no real
religion who * knows to do good, and doefch it not.' Yet may
a man both abstain from outward evil, and do good, and still
have no religion. Yea, two persons may do the same outward
work ; suppose feeding the hungry, or clothing the naked ;
and, in the meantime, one of these may be truly religious,
and the other have no religion at all: for the one may act
8o SERMON VII
from the love of God, and the other from the love of praise.
So manifest it is, that although true religion naturally leads
to every good word and work, yet the real nature thereof lies
deeper still, even in ' the hidden man of the heart.1
6. I say of the heart. For neither does religion consist in
orthodoxy, or right opinions ; which, although they are not
properly outward things, are not in the heart, but tie under
standing. A man may be orthodox in every point ; he may
not only espouse right opinions, but zealously defend them
against all opposers ; he may think justly concerning the in
carnation of our Lord, concerning the ever-blessed Trinity,
and every other doctrine contained in the oracles of G-od ; he
may assent to all the three creeds — that called the Apostles',
the Nicene, and the Athanasian ; and yet it is possible he may
have no religion at all, no more than a Jew, Turk, or Pagan.
He may be almost as orthodox — as the devil (though indeed
not altogether; for every man errs in something; whereas
we cannot well conceive him to hold any erroneous opinion),
and may, all the while, be as great a stranger as he to the
religion of the heart.
7. This alone is religion, truly so called : this alone is in
the sight of God of great price. The Apostle sums it all up
in three particulars, * righteousness, and peace, and joy in the
Holy Ghost.' And, first, righteousness. We cannot be at a
loss concerning this, if we remember the words of our Lord,
describing the two grand branches thereof, on which 'hang
all the Law and the Prophets ' : ' Thou shalt love the Lord
thy God with all thy heart, and with all thy mind, and
with all thy soul, and with all thy strength : this is the first
and great commandment ' (Mark xii. 30) ; the first and
great branch of Christian righteousness. Thou shalt delight
thyself in the Lord thy God ; thou shalt seek and find all
happiness in Him. He shall be ' thy shield, and thy exceeding
great reward,' in time and in eternity. ^All thy bones shall
say, ' Whom have I in heaven but Thee ? And there is none
upon earth that I desire beside Thee.' Thou shalt hear and
fulfil His word, who saith, 'My son, give me thy heart.'
And, having given Him thy heart, thy inmost soul, to reign
THE WAY TO THE KINGDOM 81
there without a rival, thou mayest well cry out, in the fullness
of thy heart, *I will love Thee, 0 Lord, my strength. The
Lord is my strong rock, and my defence ; my Saviour, my
God, and my might, in whom I will trust ; my buckler, the
horn also of my salvation, and my refuge.'
8. And the second commandment is like unto this ; the
second great branch of Christian righteousness is closely and
inseparably connected therewith ; even, ' Thou shalt love thy
neighbour as thyself.' Thou shalt love — thou shalt embrace
with the most tender good-will, the most earnest and cordial
affection, the most inflamed desires of preventing or removing
all evil, and of procuring for him every possible good. Thy
neighbour — that is, not only thy friend, thy kinsman, or thy
acquaintance ; not only the virtuous, the friendly, him that
loves thee, that prevents or returns thy kindness ; but every
child of man, every human creature, every soul which God
hath made ; not excepting him whom thou never hast seen in
the flesh, whom thou knowest not, either by face or name ;
not excepting him whom thou knowest to be evil and un
thankful, him that still despitefully uses and persecutes thee :
him thou shalt love as thyself ; with the same invariable thirst
after his happiness in every kind ; the same unwearied care
to screen him from whatever might grieve or hurt either his
soul or body.
9. Now is not this love ' the fulfilling of the law ' ? the
sum of all Christian righteousness ? of all inward righteous
ness,— for it necessarily implies * bowels of mercies, humble
ness of mind ' (seeing * love is not puffed up '), ' gentleness,
meekness, longsuffering ' (for love * is not provoked,' but
' believeth, hopeth, endureth all things ') : and of all outward
righteousness, — for Move worketh no evil to his neighbour,'
either by word or deed. It cannot willingly hurt or grieve
any one. And it is zealous of good works. Every lover of
mankind, as he hath opportunity, * doeth good unto all men '
being (without partiality, and without hypocrisy) * full of
mercy and good fruits.'
10. But true religion, or a heart right toward God and
man, implies happiness as well as holiness. For it is not only
$2 SERMON VIL
* righteousness,' but also * peace and joy in the Holy Ghost/
What peace ? * The peace of God,* which God only can
give, and the world cannot take away ; the peace which
' passeth all understanding,' all barely rational conception ;
being a supernatural sensation, a divine taste, of ' the powers
of the world to come ' ; such as the natural man knoweth not,
how wise soever in the things of this world ; nor, indeed, can
he know it, in his present state, * because it is spiritually dis
cerned.' It is a peace that banishes all doubt, all painful
uncertainty ; the Spirit of God bearing witness with the spirit
of a Christian, that he is * a child of God.' And it banishes
fear, all such fear as hath torment : the fear of the wrath of
God ; the fear of hell ; the fear of the devil ; and, in particular,
the fear of death : he that hath the peace of God, desiring, if
it were the will of God, * to depart, and to be with Christ.'
11. With this peace of God, wherever it is fixed in the
soul, there is also * joy in the Holy Ghost ' ; joy wrought in
the heart by the Holy Ghost, by the ever-blessed Spirit of
God. He it is that worketh in us that calm, humble rejoicing
in God, through Christ Jesus, *by whom we have now
received the atonement,' KaraXXayrjv, the reconciliation with
God ; and that enables us boldly to confirm the truth of the
royal Psalmist's declaration, ' Blessed is the man ' (or rather,
happy'} 'whose unrighteousness is forgiven, and whose sin is
covered.' He it is that inspires the Christian soul with that
even, solid joy, which arises from the testimony of the Spirit
that he is a child of God ; and that gives him to ' rejoice with
joy unspeakable, in hope of the glory of God ' ; hope both of
the glorious image of God, which is in part, and shall be fully,
' revealed in him '. ; and of that crown of glory which fadeth
not away, reserved in heaven for him.
12. This holiness and happiness, joined in one, are some
times styled, in the inspired writings, ' the kingdom of God '
(as by our Lord in the text), and sometimes, ' the kingdom of
heaven.' It is termed, 'the kingdom of God,' because it is
the immediate fruit of God's reigning in the soul. So soon
as ever He takes unto Himself His mighty power, and sets
up His throne in our hearts, they are instantly filled with
THE WAY TO THE KINGDOM 83
this 'righteousness, and peace, and joy in the Holy Ghost.'
It is called ' the kingdom of heaven,' because it is (in a
degree) heaven opened in the soul. For whosoever they are
that experience this, they can aver before angels and men,
Everlasting life is won,
Glory is on earth begun ;
according to the constant tenor of Scripture, which every
where bears record, God 'hath given unto us eternal life,
and this life is in His Son. He that hath the Son ' (reign
ing in his heart) ' hath life,' even life everlasting (1 John
v. 11, 12). For ' this is life eternal, to know Thee the only
true God, and Jesus Christ, whom Thou hast sent* (John
xvii. 3). And they to whom this is given may confidently
address God, though they were in the midst of a fiery
furnace, —
Thee, Lord, safe shielded by Thy power,
Thee, Son of God, JEHOVAH, we adore ;
In form of man descending to appear :
To Thee be ceaseless hallelujahs given,
Praise, as in heaven Thy throne, we offer here ;
For where Thy presence is display'd, is heaven.
13. And this 'kingdom of God,' or of heaven, 'is at
hand.' As these words were originally spoken, they im
plied that 'the time* was then fulfilled, God being 'made
manifest in the flesh,* when He would set up His kingdom
among men, and reign in the hearts of His people. And is
not the time now fulfilled ? For, ' Lo,' (saith He), ' I am
with you always,' you who preach remission of sins in My
name, 'even unto the end of the world' (Matt, xxviii. 20).
Wheresoever, therefore, the gospel of Christ is preached, this
His ' kingdom is nigh at hand.1 It is not far from every one
of you. Ye may this hour enter thereinto, if so be ye hearken
to His voice, ' Repent ye, and believe the gospel.'
II. 1. This is the way ; walk ye in it. And, first, ' re
pent' 5 that is, know yourselves. This is the first repentance,
previous to faith ; even conviction, or self-knowledge. Awake,
then, thou that sleepest. Know thyself to be a sinner, and
84 SERMON VII
what manner of sinner thou art. Know that corruption of
thy inmost nature, whereby thou art very far gone from
original righteousness, whereby 'the flesh lusteth' always
' contrary to the Spirit,1 through that * carnal mind ' which
* is enmity against God,' which * is not subject to the law of
God, neither indeed can be.' Know that thou art corrupted
in every power, in every faculty of thy soul ; that thou art
totally corrupted in every one of these, all the foundations
being out of course. The eyes of thine understanding are
darkened, so that they cannot discern God, or the things of
God. The clouds of ignorance and error rest upon thee, and
cover thee with the shadow of death. Thou knowest nothing
yet as thou oughtest to know, neither God, nor the world, nor
thyself. Thy will is no longer the will of God, but is utterly
perverse and distorted, averse from all good, from all which
God loves, and prone to all evil, to every abomination which
God hateth. Thy affections are alienated from God, and
scattered abroad over all the earth. All thy passions, both thy
desires and aversions, thy joys and sorrows, thy hopes and
fears, are out of frame, are either undue in their degree, or
placed on undue objects. So that there is no soundness in
thy soul ; but ' from the crown of the head, to the sole of the
foot ' (to use the strong expression of the prophet), there are
only ' wounds, and bruises, and putrefying sores.'
2. Such is the inbred corruption of thy heart, of thy very
inmost nature. And what manner of branches canst thon
expect to grow from such an evil root ? Hence springs un
belief ; ever departing from the living God ; saying, ' Who is
the Lord, that I should serve Him ? Tush ! Thou God carest
not for it.' Hence independence ; affecting to be like the
Most High. Hence pride, in all its forms ; teaching thee to
say, ' I am rich, and increased in goods, and have need of
nothing.' From this evil fountain flow forth the bitter
streams of vanity, thirst of praise, ambition, covetousness,
the lust of the flesh, the lust of the eye, and the pride of
life. From this arise anger, hatred, malice, revenge, envy,
jealousy, evil surmisings : from this, all the foolish and hurt
ful lusts that now * pierce thee through with many sorrows,
THE WAY TO THE KINGDOM 8$
and, if not timely prevented, will at length drown thy soul in
everlasting perdition.
3. And what fruits can grow on such branches as these ?
Only such as are bitter and evil continually. Of pride cometh
contention, vain boasting, seeking and receiving praise of men,
and so robbing God of that glory which He cannot give unto
another. Of the lust of the flesh come gluttony or drunken
ness, luxury or sensuality, fornication, uncleanness ; variously
defiling that body which was designed for a temple of the
Holy Ghost : of unbelief, every evil word and work. But the
time would fail, shouldest thou reckon up all ; all the idle
words thou hast spoken, provoking the Most High, grieving
the Holy One of Israel ; all the evil works thou hast done,
either wholly evil in themselves, or, at least, not done to the
glory of God. For thy actual sins are more than thou art
able to express, more than the hairs of thy head. Who can
number the sands of the sea, 9r the drops of rain, or thy
iniquities ?
4. And knowest thon not that 'the wages of sin is
death ' ? — death, not only temporal, but eternal. * The soul
that sinneth, it shall die ' ; for the mouth of the Lord hath
spoken it. It shall die the second death. This is the sentence,
to 4be punished* with never-ending death, 'with ever
lasting destruction from the presence of the Lord, and from
the glory of His power.' Knowest thou not that every sinner
«/oxos €<rrt rfi yeivvf) TOV irupos, not properly ' is in danger of
hell-fire ' ; that expression is far too weak ; but rather * is
under the sentence of hell-fire ' ; doomed already, just dragging
to execution. Thou art guilty of everlasting death. It is
the just reward of thy inward and outward wickedness. It
is just that the sentence should now take place. Dost thou
see, dost thou feel this ? Art thou throughly convinced
that thou deservest God's wrath, and everlasting damnation ?
Would God do thee no wrong, if He now commanded the
earth to open, and swallow thee up ? — if thou wert now to
go down quick into the pit, into the fire that never shall be
quenched ? If God hath given thee truly to repent, thou hast
a deep sense that these things are so ; and that it is of His
86 SERMON VII
mere mercy tliou art not consumed, swept away from the face
of the earth.
5. And what wilt thou do to appease the wrath of God, to
atone for all thy sins, and to escape the punishment thou hast
so justly deserved ? Alas, thou canst do nothing ; nothing
that will in any wise make amends to God for one evil work,
or word, or thought. If thou couldest now do all things well,
if from this very hour till thy soul should return to God thou
couldest perform perfect, uninterrupted obedience, even this
would not atone for what is past. The not increasing thy
debt would not discharge it. It would still remain as great
as ever. Yea, the present and future obedience of all the men
upon earth, and all the angels in heaven, would never make
satisfaction to the justice of God for one single sin. How
vain, then, was the thought of atoning for thy own sins, by
anything thou couldest do I It costeth far more to redeem
one soul, than all mankind is able to pay. So that were there
no other help for a guilty sinner, without doubt he must have
perished everlastingly.
6. But suppose perfect obedience, for the time to come,
could atone for the sins that are past, this would profit thee
nothing ; for thou art not able to perform it ; no, not in any
one point. Begin now : make the trial. Shake off that out
ward sin that so easily besetteth thee. Thou canst not. How
then wilt thou change thy life from all evil to all good ?
Indeed, it is impossible to be done, unless first thy heart be
changed. For, so long as the tree remains evil, it cannot
bring forth good fruit. But art thou able to change thy own
heart, from all sin to all holiness ? to quicken a soul that is
dead in sin — dead to God, and alive only to the world ? No
more than thou art able to quicken a dead body, to raise to
life him that lieth in the grave. Yea, thou art not able to
quicken thy soul in any degree, no more than to give any
degree of life to the dead body. Thou canst do nothing, more
or less, in this matter ; thou art utterly without strength. To
be deeply sensible of this, how helpless thou art, as well as
how guilty and how sinful, — this is that ' repentance not to be
repented of,' which is the forerunner of the kingdom of Go4,
THE WAY TO THE KINGDOM 87
7. If to this lively conviction of thy inward and outward
sins, of thy utter guiltiness and helplessness, there be added
suitable affections, — sorrow of heart, for having despised thy
own mercies ; remorse, and self-condemnation, having thy
mouth stopped ; shame to lift up thine eyes to heaven ; fear
of the wrath of God abiding on thee, of His ourse hanging over
thy head, and of the fiery indignation ready to devour those
who forget God, and obey not our Lord Jesus Christ ; earnest
desire to escape from that indignation, to cease from evil, and
learn to do well, — then I say unto thee, in the name of the
Lord, 'Thou art not far from the kingdom of God.' One
step more, and thou shalt enter in. Thou dost * repent.'
Now, * believe the gospel.'
8. The gospel (that is, good tidings, good news for guilty,
helpless sinners), in the largest sense of the word, means, the
whole revelation made to men by Jesus Christ ; and some
times the whole account of what our Lord did and suffered
while He tabernacled among men. The substance of all is,
* Jesus Christ came into the world to save sinners' ; or, 'God
so loved the world, that He gave His only -begotten Son, to the
end we might not perish, but have everlasting life ' ; or, * He
was bruised for our transgressions, He was wounded for our
iniquities ; the chastisement of our peace was upon Him ; and
with His stripes we are healed.'
9. Believe this, and the kingdom of God is thine. By faith
thou attainest the promise. ' He pardoneth and absolveth all
that truly repent, and unfeignedly believe His holy gospel/
As soon as ever God hath spoken to thy heart, 'Be of good
cheer, thy sins are forgiven thee,' His kingdom comes : thou
hast 'righteousness, and peace, and joy in the Holy Ghost.'
10. Only beware thou do not deceive thy own soul, with
regard to the nature of this faith. It is not, as some have
fondly conceived, a bare assent to the truth of the Bible, of
the articles of our Creed, or of all that is contained in the Old
and New Testament. The devils believe this, as well as I or
thou I And yet they are devils still. But it is, over and
above this, a sure trust in the mercy of God, through Christ
Jesus. It is a confidence in a pardoning God, It is a divine
88 SERMON VII
evidence or conviction that * God was in Christ, reconciling
the world to Himself, not imputing to them their ' former
' trespasses * ; and in particular, that the Son of God hath
loved me, and given Himself for me ; and that I, even I, am
now reconciled to God by the blood of the cross,
f 11. Dost thou thus believe ? Then the peace of God is in
thy heart, and sorrow and sighing flee away. Thou art no
longer in doubt of the love of God ; it is clear as the noon-day
sun. Thou criest out, ' My song shall be always of the loving-
kindness of the Lord : with my mouth will I ever be telling of
Thy truth, from one generation to another.* Thou art no
longer afraid of hell, or death, or him that had once the power
of death, the devil ; no, nor painfully afraid of God Himself ;
only thou hast a tender, filial fear of offending Him. Dost thou
believe ? Then thy * soul doth magnify the Lord,' and thy
* spirit rejoiceth in God thy Saviour.' Thou rejoicest in that
thou hast ' redemption through His blood, even the forgiveness
of sins.' Thou rejoicest in that * Spirit of adoption,' which
crieth in thy heart, * Abba, Father I ' Thou rejoicest in a
* hope full of immortality ' ; in reaching forth unto the * mark
for the prize of thy high calling ' ; in an earnest expectation
of all the good things which God hath prepared for them that
love Him.
12. Dost thou now believe ? Then * the love of God is '
now 'shed abroad in thy heart.' Thou lovest Him, because
He first loved us. And, because thou lovest God, thou lovest
thy brother also. And being filled with ' love, peace, joy,'
thou art also filled with * long-suffering, gentleness, fidelity,
goodness, meekness, temperance,' and all the other fruits of
the same Spirit ; in a word, with whatever dispositions are
holy, are heavenly, or divine. For while thou * beholdest
with open,' uncovered ' face ' (the veil now being taken
away) 'the glory of the Lord,' His glorious love, and the
glorious image wherein thou wast created, thou art ' changed
into the same image from glory to glory, by the Spirit of
the Lord.'
13. This repentance, this faith, this peace, joy, love ; this
change from glory to glory, is what the wisdom of the world
THE FIRST-FRUITS OF THE SPIRIT 89
has voted to be madness, mere enthusiasm, utter distraction.
But thou, 0 man of God, regard them not ; be thou moved
by none of these things. Thou knowest in whom thou hast
believed. See that no man take thy crown. Whereunto thou
hast already attained, hold fast, and follow, till thou attain all
the great and precious promises. And thou who hast not yet
known Him, let not vain men make thee ashamed of the
gospel of Christ. Be thou in nothing terrified by those who
speak evil of the things which they know not. God will soon
turn thy heaviness into joy. 0 let not thy hands hang down !
Yet a little longer, and He will take away thy fears, and give
thee the spirit of a sound mind. He is nigh * that justifieth :
who is he that condemneth ? It is Christ that died, yea
rather, that rose again, who is even now at the right hand of
God, making intercession ' for thee.
Now cast thyself on the Lamb of God, with all thy sins,
how many soever they be ; and * an entrance shall ' now
* be ministered unto thee into the kingdom of our Lord and
Saviour Jesus Christ ' !
SERMON VIII
THE FIRST-FRUITS OF THE SPIRIT
There is there/we now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, lut after the Spirit.— ROM.
viii. 1.
BY *them which are in Christ Jesus,1 St. Paul evidently
means, those who truly believe in Him ; those who,
* being justified by faith, have peace with God through our
Lord Jesus Christ.' They who thus believe do no longer
* walk after the flesh,' no longer follow the motions of corrupt
nature, but ' after the Spirit ' ; both their thoughts, words,
and works are under the direction of the blessed Spirit
of God.
90 SERMON VIII
2. * There is therefore now no condemnation to ' these.
There is no condemnation to them from God ; for He hath
justified them * freely by His grace through the redemption
that is in Jesus.' He hath forgiven all their iniquities, and
blotted out all their sins. And there is no condemnation to
them from within $ for they ' have received, not the spirit of
the world, but the Spirit which is of G-od ; that they might
know the things which are freely given to them of God *
(1 Cor. ii. 12) ; which Spirit * beareth witness with their
spirits, that they are the children of God.' And to this is
added the testimony of their conscience, 'that in simplicity
and godly sincerity, not with fleshly wisdom, but by the
grace of God, they have had their conversation in the world '
(2 Cor. i. 12).
3. But because this scripture has been so frequently mis
understood, and that in so dangerous a manner ; because such
multitudes of 'unlearned and unstable men' (01 apciOels /ecu
do-riypwcToi, men untaught of God, and consequently unestab-
lished in the truth which is after godliness) have wrested it to
their own destruction ; I propose to show, as clearly as I can,
first, who those are * which are in Christ Jesus/ and ' walk
not after the flesh, but after the Spirit ' ; and, secondly, how
' there is no condemnation to ' these. I shall conclude with
some practical inferences.
1. 1. First, I am to show, who those are that 'are in
Christ Jesus.' And are they not those who believe in His
name ? those who are ' found in Him, not having their own
righteousness, but the righteousness which is of God by
faith ' ? These, ' who have redemption through His blood,'
are properly said to be in Him ; for they dwell in Christ, and
Christ in them. They are joined unto the Lord in one Spirit.
They are ingrafted into Him, as branches into the vine. They
are united, as members to their head, in a manner which
words cannot express, nor could it before enter into their
hearts to conceive.
2. Now ' whosoever abideth in Him, sinneth not ' ; ' walketh
not after the flesh.' The flesh, in the usual language of St. Paul?
THE FIRST-FRUITS OF THE SPIRIT 91
signifies corrupt nature. In this sense he uses the word,
writing to the Galatians, ' The works of the flesh are
manifest* (Gal. v. 19); and a little before, 'Walk in the
Spirit, and ye shall not fulfil the lust' (or desire) 'of the
flesh' (ver. 16). To prove which, namely, that those who
* walk by the Spirit ' do not ' fulfil the lusts of the flesh,' he
immediately adds, ' For the flesh lusteth against the Spirit, and
the Spirit lusteth against the flesh (for these are contrary to
each other) ; that ye may not do the things which ye would.'
So the words are literally translated (Iva. ^ a av fleA^re,
ravTa iroifjTf), not, ' So that ye cannot do the things that ye
would ' ; as if the flesh overcame the Spirit : a translation
which hath not only nothing to do with the original text of
the Apostle, but likewise makes his whole argument nothing
worth ; yea, asserts just the reverse of what he is proving.
3. They who are of Christ, who abide in Him, ' have
crucified the flesh with its affections and lusts.' They abstain
from all those works of the flesh ; from ' adultery and forni
cation ' ; from * uncleanness and lasciviousness ' ; from
' idolatry, witchcraft, hatred, variance ' ; from ' emulations,
wrath, strife, sedition, heresies, envyings, murders, drunken
ness, revellings ' ; from every design, and word, and work, to
which the corruption of nature leads. Although they feel the
root of bitterness in themselves, yet are they endued with
power from on high to trample it continually under foot, so
that it cannot ' spring up to trouble them ' ; insomuch that
every fresh assault which they undergo only gives them
fresh occasion of praise, of crying out, * Thanks be unto God,
who giveth us the victory through Jesus Christ our Lord.'
4. They now ' walk after the Spirit,' both in their hearts
and lives. They are taught of Him to love God and their
neighbour, with a love which is as ' a well of water, spring
ing up into everlasting life.' And by Him they are led into
every holy desire, into every divine and heavenly temper, till
every thought which arises in their heart is holiness unto the
Lord.
5. They who * walk after the Spirit ' are also led by Him
all holiness of conversation Their ' speech is always in
9* SERMON VIII
grace, seasoned with salt ' ; with the love and fear of God.
* No corrupt communication comes out of their mouth ; but
only that which is good,' that which is * to the use of
edifying,' which is ' meet to minister grace to the hearers.'
And herein likewise do they exercise themselves day and
night, to do only the things which please God ; in all their out
ward behaviour to follow Him * who left us an example that
we might tread in His steps'; in all their intercourse with
their neighbour, to walk in justice, mercy, and truth ; and
'whatsoever they do,' in every circumstance of life, to 'do
all to the glory of God.'
6. These are they who indeed ' walk after the Spirit.'
Being filled with faith and with the Holy Grhost, they possess
in their hearts, and show forth in their lives, in the whole
course of their words and actions, the genuine fruits of the
Spirit of God, namely, ' love, joy, peace, long-suffering, gentle
ness, goodness, fidelity, meekness, temperance,' and whatsoever
else is lovely or praiseworthy. 'They adorn in all things
the gospel of God our Saviour ' ; and give full proof to all
mankind, that they are indeed actuated by the same Spirit
' which raised up Jesus from the dead.'
II. 1. 1 proposed to show, in the second place, how
' there is no condemnation to them which are ' thus ' in
Christ Jesus,' and thus 'walk not after the flesh, but after
the Spirit.'
And, first, to believers in Christ, walking thus, ' there is
no condemnation' on account of their past sins. God con-
demneth them not for any of these : they are as though they
had never been ; they are cast ' as a stone into the depth of
the sea,' and He remembereth them no more. God, having
'set forth His Son to be a propitiation' for them 'through
faith in His blood,' hath declared unto them ' His righteous
ness for the remission of the sins that are past.' He layeth
therefore none of these to their charge ; their memorial is
perished with them.
2. And there is no condemnation in their own breast ; no
sense of guilt, or dread of the wrath of God. They 'have
THE FIRST-FRUITS OF THE SPIRIT 93
the witness in themselves ' : they are conscious of their in
terest in the blood of sprinkling. 'They have not received
again the spirit of bondage unto fear,* unto doubt and
racking uncertainty ; but they * have received the Spirit of
adoption,1 Drying in their heart, 'Abba, Father.1 Thus,
being ' justified by faith,1 they have the peace of God ruling
in their hearts ; flowing from a continual sense of His par
doning mercy, and 'the answer of a good conscience toward
God.1
3. If it be said, * But sometimes a believer in Christ may
lose his sight of the mercy of God ; sometimes such darkness
may fall upon him that he no longer sees Him that is invisible,
no longer feels that witness in himself of his part in the
atoning blood ; and then he is inwardly condemned, he hath
again " the sentence of death in himself " J : I answer, suppos
ing it so to be, supposing him not to see the mercy of God,
then he is not a believer : for faith implies light ; the light of
God shining upon the soul. So far, therefore, as any one
loses this light, he, for the time, loses his faith. And, no
doubt, a true believer in Christ may lose the light of faith ;
and so far as this is lost, he may, for a time, fall again into
condemnation. But this is not the case of them who now
* are in Christ Jesus,1 who now believe in His name. For so
long as they believe, and walk after the Spirit, neither God
condemns them, nor their own heart.
4. They are not condemned, secondly, for any present sins,
for now transgressing the commandments of God. For they
do not transgress them : they do not ' walk after the flesh, but
after the Spirit.' This is the continual proof of their 'love
of God, that they keep His commandments ' ; even as St.
John bears witness, 'Whosoever is born of God doth not
commit sin. For His seed remaineth in him, and he cannot
sin, because he is born of God ? : he cannot, so long as that
seed of God, that loving, holy faith remaineth in him. So long
as 'he keepeth himself1 herein, 'that wicked one toucheth
him not.1 Now it is evident, he is not condemned for the sins
which he doth not commit at all. They, therefore, who are
thus 'led by the Spirit are not under the law1 (Gal. v. 18):
94 SfeRMOK Vttt
not under the curse or condemnation of it ; for it condemns
none but those who break it. Thus, that law of God, * Thou
shalt not steal,' condemns none but those who do steal.
Thus, 'Kemember the Sabbath-day to keep it holy,' con
demns those only who do not keep it holy. But against the
fruits of the Spirit * there is no law ' (ver. 23) ; as the Apostle
more largely declares in those memorable words of his former
Epistle to Timothy: 'We know that the law is good, if a
man use it lawfully ; knowing this ' (if, while he uses the law
of God, in order either to convince or direct, he know and
remember this), on SIKCUW VO'/AOS ov KCITOU, (not * that the law is
not made for a righteous man,' but) 'that the law does not
lie against a righteous man ' : it has no force against him, no
power to condemn him ; * but against the lawless and dis
obedient, against the ungodly and sinners, against the unholy
and profane ; according to the glorious gospel of the blessed
God ' (1 Tim. i. 8, 9, 11).
5. They are not condemned, thirdly, for inward sin, even
though it does now remain. That the corruption of nature
does still remain, even in those who are the children of God
by faith ; that they have in them the seeds of pride and vanity,
of anger, lust, and evil desire, yea, sin of every kind ; is too
plain to be denied, being matter of daily experience. And on
this account it is, that St. Paul, speaking to those whom he
had just before witnessed to be * in Christ Jesus ' (1 Cor. i.
2, 9), to have been 'called of God into the fellowship' (or
participation) * of His Son Jesus Christ ' ; yet declares,
' Brethren, I could not speak unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ ' (1 Cor. iii. 1) :
' babes in Christ ' ; so we see they were ' in Christ ' ; they
were believers in a low degree. And yet how much of sin re
mained in them I of that * carnal mind, which is not subject
to the law of God ' !
6. And yet, for all this, they are not condemned. Although
they feel the flesh, the evil nature, in them ; although they are
more sensible, day by day, that their 'heart is deceitful and
desperately wicked ' ; yet, so long as they do not yield thereto ;
so long as they give no place to the devil ; so long as they
THE FIRST-FRUITS OF THE SPIRIT 9$
maintain a continual war with all sin, with pride, anger, desire,
so that the flesh hath not dominion over them, but they still
' walk after the Spirit ' ; ' there is no condemnation to them
which are in Christ Jesus.' God is well pleased with their
sincere, though imperfect obedience ; and they * have confidence
toward God,' knowing they are His, * by the Spirit which He
hath given ' them (1 John iii. 24).
7. Nay, fourthly, although they are continually convinced
of sin cleaving to all they do ; although they are conscious of
not fulfilling the perfect law, either in their thoughts, or
words, or works ; although they know they do not love the
Lord their God with all their heart, and mind, and soul, and
strength; although they feel more or less of pride, or self-
will, stealing in and mixing with their best duties ; although
even in their more immediate intercourse with God, when they
assemble themselves with the great congregation, and when
they pour out their souls in secret to Him who seeth all
the thoughts and intents of the heart, they are continually
ashamed of their wandering thoughts, or of the deadness and
dullness of their affections ; yet there is no condemnation to
them still, either from God or from their own heart. The
consideration of these manifold defects only gives them a
deeper sense, that they have always need of that blood of
sprinkling which speaks for them in the ears of God, and
that Advocate with the Father 'who ever liveth to make
intercession for them.' So far are these from driving them
away from Him in whom they have believed, that they rather
drive them the closer to Him whom they feel the want of
every moment. And, at the same time, the deeper sense they
have of this want, the more earnest desire do they feel, and the
more diligent they are, as they * have received the Lord Jesus, so
to walk in Him.'
8. They are not condemned, fifthly, for sins of infirmity,
:as they are usually called. Perhaps it were advisable rather
•to call them infirmities, that we may not seem to give any
•countenance to sin, or to extenuate it in any degree, by thus
'coupling it with infirmity. But (if we must retain so
'ambiguous and dangerous an expression), by sins of infirmity
96 SERMON VIII
I would mean, such involuntary failings as the saying a thing
we believe true, though, in fact, it prove to be false ; or, the
hurting our neighbour without knowing or designing it,
perhaps when we designed to do him good. Though these are
deviations from the holy, and acceptable, and perfect will
of God, yet they are not properly sins, nor do they bring any
guilt on the conscience of ' them which are in Christ Jesus.'
They separate not between God and them, neither intercept
the light of His countenance ; as being no ways inconsistent
with their general character of * walking not after the flesh,
but after the Spirit.'
9. Lastly. * There is no condemnation* to them for
anything whatever which it is not in their power to help;
whether it be of an inward or outward nature, and whether
it be doing something or leaving something undone. For
instance, the Lord's supper is to be administered ; but you do
not partake thereof. Why do you not? You are confined
by sickness ; therefore you cannot help omitting it ; and for
the same reason you are not condemned. There is no guilt,
because there is no choice. As there * is a willing mind, it is
accepted according to that a man hath, not according bo that
he hath not.'
10. A believer, indeed, may sometimes be grieved, because
he cannot do what his soul longs for. He may cry out when
he is detained from worshipping God in the great congrega
tion, '.Like as the hart panteth after the water-brooks, so
panteth my soul after Thee, 0 God. My soul is athirst for
God, yea, even for the living God : when shall I come to
appear in the presence of God?' He may earnestly desire
(only still saying in his heart, 'Not as I will, but as Thou
wilt ') to ' go again with the multitude, and bring them forth
into the house of God.' But still, if he cannot go, he feels
no condemnation, no guilt, no sense of God's displeasure ; but
can cheerfully yield up those desires with, * 0 my soul, put thy
trust in God I for I will yet give Him thanks, who is the help
of my countenance and my God.'
11. It is more difficult to determine concerning those
which are usually styled sins of surprise : as when one who
THE FIRST-FRUITS OF THE SPIRIT 97
commonly in patience possesses his soul, oj a sudden and
violent temptation, speaks or acts in a manner not consistent
with the royal law, "Thou shalt love thy neighbour as
thyself.' Perhaps it is not easy to fix a general rule con
cerning transgressions of this nature. We cannot say, either
that men are, or that they are not, condemned for sins of
surprise in general : but it seems, whenever a believer is by
surprise overtaken in a fault, there is more or less condem
nation, as there is more or less concurrence of his will. In
proportion as a sinful desire, or word, or action is more or less
voluntary, so we may conceive God is more or less dispLased,
and there is more or less guilt upon the soul.
12. But if so, then there may be some sins of surprise
which bring much guilt and condemnation. For, in some
instances, our being surprised is owing to some wilful and
culpable neglect ; or to a sleepiness of soul which might have
been prevented, or shaken off before the temptation came.
A man may be previously warned either of God or man, that
trials and dangers are ac huiiJ ; and yet may say in his heart,
* A little more slumber, a little more folding of the hands to
rest.' Now, if such an one afterwards fall, though unawares,
into the snare which he might have avoided, — that he fell
unawares is no excuse ; he might have foreseen and have
shunned the danger. The falling, even by surprise, in such
an instance as this, is, in effect, a wilful sin ; and, as such,
must expose the sinner to condemnation, both from God and
his own conscience.
13. On the other hand, there may be sudden assaults,
either from the world, or the god of this world, and frequently
from our own evil hearts, which we did not, and hardly
could, foresee. And by these even a believer, while weak in
faith, may possibly be borne down, suppose into a degree of
anger, or thinking evil of another, with scarce any concurrence
of his will. Now,^in such a case, the jealous God would
undoubtedly show him that he had done foolishly. He would
be convinced of having swerved from the perfect law, from
the mind which was in Christ, and consequently, grieved with
a godly sorrow, :uul K-viti^ly ashamnl before (!od. Yet need
98 SERMON VIII
he not coine into condemnation. God layeth not folly to his
charge, but hath compassion upon him, 'even as a fathei
pitieth his own children.' And his heart condemneth him.
not : in the midst of that sorrow and shame he can still say,
' I will trust and not be afraid ; for the Lord Jehovah is my
strength and my song ; He also is become my salvation.'
III. 1. It remains only to draw some practical inferences
from the preceding considerations.
And, first, if there be * no condemnation to them which
are in Christ Jesus,' and * walk not after the flesh, but after
the Spirit,' on account of their past sin ; then why art thou
fearful, 0 thou of little faith ? Though thy sins were once
more in number than the sand, what is that to thee, now
thou art in Christ Jesus ? * Who shall lay anything to the
charge of God's elect ? It is God that justifieth : who is he
that condemneth ? ' All the sins thou hast committed from
thy youth up, until the hour when thou wast * accepted in
the Beloved,' are driven away as chaff, are gone, are lost,
swallowed up, remembered no more. Thou art now ' born of
the Spirit ' : wilt thou be troubled or afraid of what is done
before thou wert born ? Away with thy fears I Thou art
not called to fear, but to the * spirit of love and of a sound
mind.' Know thy calling ! Rejoice in God thy Saviour, and
give thanks to God thy Father through Him.
2. Wilt thou say, ' But I have again committed sin, since
I had redemption through His blood ? And therefore it is,
that " I abhor myself, and repent in dust and ashes." ' It is
meet thou shouldest abhor thyself ; and it is God who hath
wrought thee to this self-same thing. But, dost thou now
believe ? Hath He again enabled thee to say, ' I know that
my Redeemer liveth ' ; ' and the life which I now live, I live
by faith in the Son of God ' ? Then that faith again cancels
all that is past, and there is no condemnation to thee. At
whatsoever time thou truly believest in the name of the Son
of God, all thy sins, antecedent to that hour, vanish away as
the morning dew. Now then, ' stand thon fast in the liberty
wherewith Christ huth made thee free.' He hath once more
THE FIRST-FRUITS OF THE SPIRIT 99
made thee free from the power of sin, as well as from the guilt
and punishment of it. 0 ' be not entangled again with the
yoke of bondage I ' — neither the vile, devilish bondage of sin,
of evil desires, evil tempers, or words, or works, the most
grievous yoke on this side hell ; nor the bondage of slavish,
tormenting fear, of guilt and self-condemnation.
). Bat secondly, do all they which abide * in Christ Jesus,
walk not after the flesh, but after the Spirit ' ? Then we
cannot but infer, that whosoever now cominitteth sin, hath no
part or lot in this matter. He is even now condemned by his
own heart. But, 'if our heart condemn us,' if our own
conscience beareth witness that we are guilty, undoubtedly
God doth ; for ' He is greater than our heart, and knoweth all
things ' ; so that we cannot deceive Him, if we can ourselves.
And think not to say, ' I was justified once ; my sins were
once forgiven me ' : I know not that ; neither will I dispute
whether they were or no. Perhaps at this distance of time,
it is next to impossible to know, with any tolerable degree of
certainty, whether that was a true, genuine work of God, or
whether thou didst only deceive thy own soul. But this I
know, with the utmost degree of certainty, 'he that com
initteth sin is of the devil.' Therefore, thou art of thy father
the devil. It cannot be denied : for the works of thy father
thou doest. 0 flatter not thyself with vain hopes ! Say not
to thy soul, ' Peace, peace ' 1 For there is no peace. Cry
aloud I Cry unto God out of the deep ; if haply He may hear
thy voice. Come unto Him as at first, as wretched and poor,
as sinful, miserable, blind and naked ! And beware thou
suffer thy soul to take no rest, till His pardoning love be again
revealed ; till He ' heal thy backslidings,' and fill thee again
with the * faith that worketh by love.*
4. Thirdly. Is there no condemnation to them which
' walk after the Spirit,' by reason of inward sin still remain
ing, so long as they do not give way thereto ; nor by reason
of sin cleaving to all they do ? Then fret not thyself because
of ungodliness, though it still remain in thy heart. Repine
not, because thou still cornest short of the glorious image of
God ; nor yet because pride, self-will, or unbelief, cleave to all
TOO SERMON VIII
thy words and works. And be not afraid to know all this
evil of thy heart, to know thyself as also thou art known.
Yea, desire of God, that thou mayest not think of thyself
more highly than thou oughtest to think. Let thy continual
prayer be,
Show me, as my soul can bear,
The depth of inbred sin ;
All the unbelief declare,
The pride that lurks within.
But when He hearcth thy prayer, and unveils thy heart ; when
He shows thee throughly what spirit thou art of ; then beware
that thy faith fail thee not, that thou suffer not thy shield to
be torn from thee. Be abased. Be humbled in the dust. See
thyself nothing, less than nothing, and vanity. But still, * let
not thy heart be troubled, neither let it be afraid/ Still hold
fast, 4 1, even I, have an Advocate with the Father, Jesus
Christ the righteous.' ' And as the heavens are higher than
the earth, so is His love higher than even my sins.' Therefore
God is merciful to thee a sinner ! such a sinner as thou art !
God is love ; and Christ hath died ! Therefore the Father
Himself loveth thee I Thou art His child ! Therefore He will
withhold from thee no manner of thing that is good. Is it
good, that the whole body of sin, which is now crucified in
thee, should be destroyed ? It shall be done ! Thou shalt be
4 cleansed from all filthiness both of flesh and spirit.' Is it
good, that nothing should remain in thy heart but the pure
love of God alone ? Be of good cheer ! * Thou shalt love the
Lord thy God with all thy heart, and mind, and soul, and
strength.' * Faithful is He that hath promised, who also will
do it.' It is thy part, patiently to continue in the work of
faith, and in the labour of love ; and in cheerful peace, in
humble confidence, with calm and resigned and yet earnest
expectation, to wait till the zeal of the Lord of hosts shall
perform this.
5. Fourthly. If they that 'are in Christ,' and 'walk
after the Spirit,' are not condemned for sins of infirmity, as
neither for involuntary failings , nor for anything whatever
which they are not able to help ; then beware, 0 thou that
THE FIRST-FRUITS OF THE SPIRIT 101
hast faith in His blood, that Satan herein gain no advantage
over thee. Thou art 3till foolish and weak, blind and igno
rant ; more weak than any words can express ; more foolish
than it can yet enter into thy heart to conceive ; knowing
nothing yet as thou oughtest to know. Yet, let not all thy
weakness and folly, or any fruit thereof, which thou art not
yet able to avoid, shake thy faith, thy filial trust in God, or
disturb thy peace or joy in the Lord. The rule which some
give, as to wilful sins, and which, in that case, may perhaps
be dangerous, is undoubtedly wise and safe if it be applied
only to the case of weakness and infirmities. Art thou fallen,
0 man of God ? Yet, do not lie there, fretting thyself and
bemoaning thy weakness ; but meekly say, * Lord, I shall fall
thus every moment, unless Thou uphold me with Thy hand.'
And then arise I Leap and walk 1 Go on thy way 1 * Run
with patience the race that is set before thee.'
6. Lastly. Since a believer need not come into condem
nation, even though he be surprised into what his soul abhors
(suppose his being surprised is not owing to any carelessness
or wilful neglect of his own) ; if thou who belie vest art thus
overtaken in a fault, then grieve unto the Lord : it shall be a
precious balm. Pour out thy heart before Him, and show Him
of thy trouble ; and pray with all thy might to Him who is
* touched with the feeling of thy infirmities,' that He would
establish, and strengthen, and settle thy soul, and suffer thee
to fall no more. But still He condemneth thee not. Where
fore shouldest thou fear ? Thou hast no nrcd of any ' fear
that hath torment.' Thou shalt love Him that loveth thee,
and it sufficeth : more love will bring more strength. And, as
goon as thou lovest Him with all thy heart, thou shalt be
' perfect and entire, lacking nothing.' Wait in peace for that
hour, when 'the God of peace shall sanctify thee wholly, so
that thy whole spirit and soul and body may be preserved
blameless unto the coming of our Lord Jesus Christ ' I
( 102 )
SERMON IX
THE SPIRIT OF BONDAGE AND OF
ADOPTION
Ye have not received the spirit of bondage again urito fear ; hut
ye Jtave received the Spirit of adoption, whereby we cry, Abba,
Father. — KOM. viii. 15.
ST. PAUL here speaks to those who are the children of God
by faith. ' Ye,' saith he, who are indeed His children,
have drank into His Spirit ; * ye have not received the spirit of
bondage again unto fear ' ; but, ' because ye are sons, God
hath sent forth the Spirit of His Son into your hearts.'
'Ye have received the Spirit of adoption, whereby we cry,
Abba, Father.1
2. The spirit of bondage and fear is widely distant from
this loving Spirit of adoption : those who are influenced only
by slavish fear cannot be termed ' the sons of God ' ; yet
some of them may be styled His servants, and are * not far
from the kingdom of heaven.'
3. But it is to be feared, the bulk of mankind, yea, of what
is called the Christian world, have not attained even this ;
but are still afar off, 'neither is God in all their thoughts.'
A few names may be found of those who love God ; a few
more there are that fear Him ; but the greater part have
neither the fear of God before their eyes, nor the love of God
in their hearts.
4. Perhaps most of you, who, by the mercy of God, now
partake of a better spirit, may remember the time when ye
were as they, when ye were under the same condemnation.
But at first ye knew it not, though ye were wallowing daily
in your sins and in your blood ; till, in due time, ye ' received
the spirit of fear ' (ye received, for this also is the gift of
THE SPIRIT OF BONDAGE AND OF ADOPTION 103
God) ; and afterwards, fear vanished away, and the Spirit of
love filled your hearts.
5. One who is in the first state of mind, without fear or
love, is in Scripture termed a ' natural man ' : one who is
under the spirit of bondage and fear, is sometimes said to be
* under the law' (although that expression more frequently
signifies one who is under the Jewish dispensation, or who
thinks himself obliged to observe all the rites and ceremonies
of the Jewish law) : but one who has exchanged the spirit
of fear for the Spirit of love is properly said to be * under
grace.'
Now, because it highly imports us to know what spirit we
are of, I shall endeavour to point out distinctly, first, the
state of a * natural man ' ; secondly, that of one who is
4 under the law ' ; and, thirdly, of one who is * under
1. 1. Ami, first, the state of a natural man. This the
Scripture re ['resents as a state of sleep : the voice of God to
him is, * Awake, thou that sleepest.' For his soul is in a deep
sleep : his spiritual senses are not awake : they discern neither
spiritual good nor evil. The eyes of his understanding are
closed ; they are sealed together, and see not. Clouds and
darkness continually rest upon them ; for he lies in the valley
of the shadow of death. Hence, having no inlets for the
knowledge of spiritual things, all the avenues of his soul
being shut up, he is in gross, stupid ignorance of whatever he
is most concerned to know. He is utterly ignorant of God,
knowing nothing concerning Him as he ought to know. He
is totally a stranger to the law of God, as to its true, inward,
spiritual meaning. He has no conception of that evangelical
holiness, without which no man shall see the Lord ; nor of the
happiness which they only find whose * life is hid with Christ
in God.'
2. And, for this very reason, because he is fast asleep, he
is, in some sense, at rest. Because he is blind, he is also
secure : he saith, * Tush, there shall no harm happen unto
me.' The darkness which covers him on every side, keeps
104 SERMON IX
him in a kind of peace ; so far as peace can consist with the
works of the devil, and with an earthly, devilish mind. He
sees not that he stands on Ae edge of the pit ; therefore he
fears it not. He cannot tremble at the danger he does not
know. He has not understanding enough to fear. Why is it
that he is in no dread of God ? Because he is totally ignorant
of Him : if not saying in his heart, * There is no God ' ; or,
that ' He sitteth on the circle of the heavens, and humbleth '
not ' Himself to behold the things which are done on earth' ;
yet satisfying himself as well, to all Epicurean intents and
purposes, by saying, ' God is merciful ' ; confounding and
swallowing up all at once in that unwieldy idea of mercy all
His holiness and essential hatred of sin ; all His justice, wisdom,
and truth. He is in no dread of the vengeance denounced
against those who obey not the blessed law of God, because
he understands it not. He imagines the main point is, to do
thus, to be outwardly blameless ; and sees not that it extends
to every temper, desire, thought, motion of the heart. Or he
fancies that the obligation hereto is ceased ; that Christ came
to * destroy the Law and the Prophets ' ; to save His people
m, not from, their sins ; to bring them to heaven without
holiness — notwithstanding His own words, 'Not one jot or
tittle of the law shall pass away, till all things are fulfilled ' ;
and, ' Not every one that saith unto Me, Lord, Lord ! shall
enter into the kingdom of heaven ; but he that doeth the will
of My Father which is in heaven.'
3. He is secure, because he is utterly ignorant of himself.
Hence he talks of ' repenting by-and-by ' ; he does not in
deed exactly know when, but some time or other before he
dies ; taking it for granted, that this is quite in his own
power. For what should hinder his doing it, if he will ? If
he does but once set a resolution, no fear but he will make it
good I
4. But this ignorance never so strongly glares, as in those
who are termed men of learning. If a natural man be one
of these, he can talk at large of his rational faculties, of the
freedom of his will, and the absolute necessity of such free
dom, in order to constitute man a moral agent. He reads,
THE SPIRIT OF BONDAGE AND OF ADOPTION 105
and argues, and proves to a demonstration, that every man
may do as he will ; may dispose his own heart to evil or good,
as it seems best in his own eyes. Thus the god of this world
spreads a double veil of blindness over his heart, lest, by any
means, 'the light of the glorious gospel of Christ should
shine ' upon it.
5. From the same ignorance of himself and God, there
may sometimes arise, in the natural man, a kind of joy, in
congratulating himself upon his own wisdom and goodness ;
and what the world calls joy, he may often possess. He may
have pleasure in various kinds ; either in gratifying the desires
of the flesh, or the desire of the eye, or the pride of life ;
particularly if he has large possessions ; if he enjoy an affluent
fortune ; then he may ' clothe ' himself * in purple and fine
linen, and fare sumptuously every day.' And so long as he
thus doeth well unto himself, men will doubtless speak good of
him. They will say, * He is a happy man/ For, indeed, this
is the sum of worldly happiness ; to dress, and visit, and talk,
and eat, and drink, and rise up to play.
6. It is not surprising, if one in such circumstances as
these, dosed with the opiates of flattery and sin, should
imagine, among his other waking dreams, that he walks in
great liberty. How easily may he persuade himself, that he is
at liberty from all vulgar errors, and from, the prejudice of
education ; judging exactly right, and keeping clear of all
extremes. * I am free,' may he say, * from all the enthusiasm
of weak and narrow souls ; from superstition, the disease of fools
and cowards, always righteous over much ; and from ligoiry,
continually incident to those who have not a free and generous
way of thinking.' And too sure it is, that he is altogether
free from the ' wisdom which cometh from above,' from holi
ness, from the religion of the heart, from the whole mind
which was in Christ.
7. For all this time he is the servant of sin. He commits
sin, more or less, day by day. Yet he is not troubled : he * is
in no bondage,' as some speak ; he feels no condemnation.
He contents himself (even though he should profess to believe
that the Christian Revelation is of God) with, ' Man is frail.
io6 SERMON IX
We are all weak. Every man has his infirmity.' Perhaps he
quotes Scripture : * Why, does not Solomon say, The righteous
man falls into sin seven times a day ? And, doubtless, they
are all hypocrites or enthusiasts who pretend to be better
than their neighbours.' If, at any time, a serious thought fix
upon him, he stifles it as soon as possible, with, ' Why should
I fear, since God is merciful, and Christ died for sinners ? '
Thus, he remains a willing servant of sin, content with the
bondage of corruption ; inwardly and outwardly unholy, and
satisfied therewith ; not only not conquering sin, but not
striving to conquer, particularly that sin which doth so easily
beset him.
8. Such is the state of every natural man ; whether he be
a gross, scandalous transgressor, or a more reputable and
decent sinner, having the form, though not the power, of god
liness. But how can such an one be convinced of sin ? How
is he brought to repent, to be under the law, to receive the
spirit of bondage unto fear? This is the point which is next
to be considered.
II. 1. By some awful providence, or by His word applied
with the demonstration of His Spirit, God touches the heart
of him that lay asleep in darkness and in the shadow of death.
He is terribly shaken out of his sleep, and awakes into a
consciousness of his danger. Perhaps in a moment, perhaps
by degrees, the eyes of his understanding are opened, and
now first (the veil being in part removed) discern the real
state he is in. Horrid light breaks in upon his soul ; such
light as may be conceived to gleam from the bottomless pit,
from the lowest deep, from a lake of fire burning with brim
stone. He at last sees the loving, the merciful God is also
4 a consuming fire ' ; that He is a just God and a terrible,
rendering to every man according to his works, entering into
judgement with the ungodly for every idle word, yea, and for
the imaginations of the heart. He now clearly perceives, that
the great and holy God is 'of purer eyes than to behold
iniquity ' ; that He is an avenger of every one who rebel leth
against Him, and repayeth the wicked to his face ; and
THE SPIRIT OF BONDAGE AND OF ADOPTION 107
that ' it is a fearful thing to fall into the hands of the living
God.'
2. The inward, spiritual meaning of the law of God now
begins to glare upon him. He perceives * the commandment
is exceeding broad/ and there is ' nothing hid from the light
thereof.' He is convinced, that every part of it relates, not
barely to outward sin or obedience, but to what passes in the
secret recesses of the soul, which no eye but God's can pene
trate. If he now hears, * Thou shalt not kill,' God speaks in
thunder, ' He that hateth his brother is a murderer ' ; * He
that saith unto his brother, Thou fool, is obnoxious to hell-fire.'
If the law say, 'Thou shalt not commit adultery,' the voice
of the Lord sounds in his ears, ' He that looketh on a woman
to lust after her hath committed adultery with her already in
his heart.' And thus, in every point, he feels the Word of
God * quick and powerful, sharper than a two-edged sword.'
It * pierces even to the dividing asunder of his soul and
spirit, his joints and marrow.' And so much the more,
because he is conscious to himself of having neglected so
great salvation ; of having ' trodden under foot the Son of
God,' who would have saved him from his sins, and * counted
the blood of the covenant an unholy,' a common, unsanctifying
< thing.'
8. And as he knows, * all things are naked and open unto
the eyes of Him with whom we have to do,' so he sees himself
naked, stripped of all the fig-leaves which he had sewed
together, of all his poor pretences to religion or virtue, and his
wretched excuses for sinning against God. He now sees him
self like the ancient sacrifices, Terpa^Aicr/ieVov, cleft in sunder,
as it were, from the neck downward, so that all within him
stands confessed. His heart is bare, and he sees it is all sin,
4 deceitful above all things, desperately wicked ' ; that it is
altogether corrupt and abominable, more than it is possible
for tongue to express ; that there dwelleth therein no good
thing, but unrighteousness and ungodliness only ; every motion
thereof, every temper and thought, being only evil continually.
4. And he not only sees, but feels in himself, by an emotion
of soul which he cannot describe, that for the sins of his heart,
io8 SERMON IX
were his life without blame (which yet it is hot, and cannot
be ; seeing ' an evil tree cannot bring forth good fruit '), he
deserves to be cast into the fire that never shall be quenched.
He feels that 'the wages/ the just reward, 'of sin,' of his
sin above all, * is death ' ; even the second death, the death
which dieth not, the destruction of body and soul in hell.
5. Here ends his pleasing dream, his delusive rest, his false
peace, his vain security. His joy now vanishes as a cloud ;
pleasures, once loved, delight no more. They pall upon the
taste : he loathes the nauseous sweet ; he is weary to bear
them. The shadows of happiness flee away, and sink into
oblivion : so that he is stripped of all, and wanders to and fro,
seeking rest, but finding none.
6. The fumes of those opiates being now dispelled, he feels
the anguish of a wounded spirit. He finds that sin let loose
upon the soul (whether it be pride, anger, or evil desire,
whether self-will, malice, envy, revenge, or any other) is
perfect misery : he feels sorrow of heart for the blessings he
has lost, and the curse which is come upon him ; remorse for
having thus destroyed himself, and despised his own mercies ;
fear, from a lively sense of the wrath of God, and of the con
sequences of His wrath, of the punishment which he has justly
deserved, and which he sees hanging over his head ; fear of
death, as being to him the gate of hell, the entrance of death
eternal ; fear of the devil, the executioner of the wrath and
righteous vengeance of God ; fear of men, who, if they were
able to kill his body, would thereby plunge both body and soul
into hell, — fear, sometimes arising to such a height, that the
poor, sinful, guilty soul is terrified with everything, with nothing,
with shades, with a loaf shaken of the wind. Yea, sometimes
it may even border upon distraction, making a man * drunken
though not with wine,' suspending the exercise of the memory,
of the understanding, of all the natural faculties. Some
times it may approach to the very brink of despair ; so that
he who trembles at the name of death, may yet be ready to
plunge into it every moment, to * choose strangling rather
than life.' Well may such a man roar, like him of old, for
the very disquietness of his heart. Well may he cry out,
THE SPIRIT OF BONDAGE AND OF ADOPTION 109
* The spirit of a man may sustain his infirmities ; but a
wounded spirit who can bear ? '
7. Now he truly desires to break loose from sin, and begins
to struggle with it. But though he strive with all his might,
he cannot conquer : sin is mightier than he. He would fain
escape ; but he is so fast in prison, that he cannot get forth.
He resolves against sin, but yet sins on: he sees the snare,
and abhors and runs into it. So much does his boasted
reason avail — only to enhance his guilt, and increase his
misery ! Such is the freedom of his will ; free only to evil ;
free to * drink in iniquity like water ' ; to wander farther and
farther from the living God, and do more * despite to the Spirit
of grace.*
8. The more he strives, wishes, labours to be free, the more
does he feel his chains, the grievous chains of sin, wherewith
Satan binds and * leads him captive at his will ' ; his servant
he is, though he repine ever so much ; though he rebel, he
cannot prevail. He is still in bondage and fear, by reason of
sin : generally, of some outward sin, to which he is peculiarly
disposed, either by nature, custom, or outward circumstances ;
but always, of some inward sin, some evil temper or unholy
affection. And the more he frets against it the more it
prevails ; he may bite, but cannot break his chain. Thus he
toils without end, repenting and sinning, and repenting and
sinning again, till at length the poor, sinful, helpless wretch
is even at his wit's end, and can barely groan, ' 0 wretched
man that I am ! who shall deliver me from the body of this
death?'
9. This whole struggle of one who is * under the law,'
under the ' spirit of fear and bondage,' is beautifully de
scribed by the Apostle in the foregoing chapter, speaking in
the person of an awakened man. ' I,' saith he, ' was alive
without the law once ' (verse 9) : I had much life, wisdom,
strength, and virtue ; so I thought : * but when the com
mandment came, sin revived, and I died ' : when the com
mandment, in its spiritual meaning, came to my heart, with
the power of God, my inbred sin was stirred up, fretted,
inflamed, and all ruy virtue died away. ' And the commandment,
no SERMON IX
which was ordained to life, I found to be nnto death. For
sin, taking occasion by the commandment, deceived me, and
by it slew me' (verses 10, 11) : it came upon me unawares;
slew all my hopes ; and plainly showed, in the midst of
life I was in death. Wherefore the law is holy, and the
commandment holy, and just, and good' (verse 12) : I no
longer lay the blame on this, but on the corruption of my own
heart. I acknowledge that ' the law is spiritual ; but I am
carnal, sold under sin ' (verse 14) : I now see both the
spiritual nature of the law ; and my own carnal, devilish
heart 'sold under sin,' totally enslaved (like slaves bought
with money, who were absolutely at their master's disposal) :
' for that which I do, I allow not ; for what I would, I do
not ; but what I hate, that I do ' (verse 15) : such is the
bondage under which I groan ; such the tyranny of my hard
master. ' To will is present with me ; but how to perform
that which is good I find not. For the good that I would,
I do not ; but the evil which I would not, that I do ' (verses
18, 19) : * I find a law,' an inward constraining power, *that,
when I would do good, evil is present with me. For I delight
in,' or consent to, 'the law of God, after the inward man'
(verses 21, 22) : in my ' mind ' (so the Apostle explains
himself in the words that immediately follow ; and so 6 co-w
avflpcoTTos, the inward man, is understood in all other Greek
writers) : ' but I see another law in my members,' another
constraining power, ' warring against the law of my mind,' or
inward man, ' and bringing me into captivity to the law ' or
power 'of sin ' (verse 23) : dragging me, as it were, at my
conqueror's chariot-wheels, into the very thing which my soul
abhors. ' 0 wretched man that I am ! who shall deliver me
from the body of this death ? ' (verse 24), Who shall deliver
me from this helpless, dying life, from this bondage of sin and
misery ? Till this is done, ' I myself ' (or rather, that /,
avros eya>, that man I am now personating) ' with the mind,'
or inward man, ' serve the law of God ' ; my mind, my con
science, is on God's side : ' but with my flesh,' with my body,
' the law of sin ' (verse 25), being hurried away by a force I
cannot resist.
THE SPIRIT OF BONDAGE AND OF ADOPTION in
10. How lively a portraiture is this of one 'under the
law * ! one who feels the burden he cannot shake off ; who
pants after liberty, power, and love, but is in fear and bondage
still ! until the time that God answers the wretched man,
crying out, * Who shall deliver me ' from this bondage of
sin, from this body of death ? — ' The grace of God through
Jesus Christ thy Lord.'
III. 1. Then it is that this miserable bondage ends, and he
is no more ' under the law, but under grace.' This s:,ate we
are, thirdly, to consider ; the state of one who has found grace
or favour in the sight of God, even the Father, and who has
the grace or power of the Holy Ghost reigning in his heart ;
who has received, in the language of the Apostle, the * Spirit of
adoption, whereby ' he now cries, * Abba, Father ! '
2. ' He cried unto the Lord in his trouble, and God delivers
him out of his distress.' His eyes are opened in quite another
manner than before, even to see a loving, gracious God.
While he is calling, ' I beseech Thee, show me Thy glory I ' —
he hears a voice in his inmost soul, * I will make all My good
ness pass before thee, and I will proclaim the name of the
Lord : I will be gracious to whom I will fee gracious, and I
will show mercy to whom I will show mercy.' And it is not
long before 'the Lord descends in the cloud, and proclaims
the name of the Lord.' Then he sees, but not with eyes of
flesh and blood, 'The Lord, the Lord God, merciful and
gracious, long-suffering, and abundant in goodness and truth ;
keeping mercy for thousands, and forgiving iniquities, and
transgressions, and sin.'
3. Heavenly, healing light now breaks in upon his soul.
He * looks on Him whom he had pierced ' ; and ' God, who
out of darkness commanded light to shine, shineth in his
heart.' He sees the light of the glorious love of God, in the
face of Jesus Christ. He hath a divine ' evidence of things
not seen ' by sense, even of ' the deep things of God ' ; more
particularly of the love of God, of His pardoning love to him
that believes in Jesus. Overpowered with the sight, his whole
soul- cries out, ' My Lord, and my God ! ' For he sees all bis
ill SERMON IX
iniquities laid on Him who ' bare them in His own body on
the tree ' : he beholds the Lamb of God taking away his sins.
How clearly now does he discern, that ' God was in Christ,
reconciling the world unto Himself ; making Him sin for us,
who knew no sin, that we might be made the righteousness of
God through Him * ; and that he himself is reconciled to
God, by that blood of the covenant !
4. Here end both the guilt and power of sin. He can now
say, ' I am crucified with Christ ; nevertheless I live ; yet not
I, but Christ liveth in me : and the life which I now live in the
flesh ' (even in this mortal body), * I live by faith in the Son
of God, who loved me, and gave Himself for me.' Here end
remorse, and sorrow of heart, and the anguish of a wounded
spirit. * God turneth his heaviness into joy.' He made sore,
and now His hands bind up. Here ends also that bondage
unto fear ; for * his heart standeth fast, believing in the
Lord.' He cannot fear any longer the wrath of God ; for he
knows it is now turned away from him, and looks upon Him
no more as an angry Judge, but as a loving Father. He
cannot fear the devil, knowing he has ' no power, except it be
given him from above.' He fears not hell ; being an heir of
the kingdom of heaven : consequently, he has no fear of death ;
by reason whereof he was in time past, for so many years,
4 subject to bondage.' Rather, knowing that ' if the earthly
house of this tabernacle be dissolved, he hath a building of
God, a house not made with hands, eternal in the heavens ; he
groaneth earnestly, desiring to be clothed upon with that house
which is from heaven.' He groans to shake off this house of
earth, that * mortality ' may be * swallowed up of life ' ;
knowing that God * hath wrought him for the selfsame thing ;
who hath also given him the earnest of His Spirit.'
5. And ' where the Spirit of the Lord is, there is liberty ' ;
liberty, not only from guilt and fear, but from sin, from that
heaviest of all yokes, that basest of all bondage. His labour
is not now in vain. The snare is broken, and he is delivered.
He not only strives, but likewise prevails ; he not only fights,
but conquers also. * Henceforth he does not serve sin'
(chap. vi. 6, &c.). He is * dead unto sin, and alive unto God * ;
THE SPIRIT OF BONDAGE AND OF ADOPTION 113
1 sin doth not now reign,' even * in his mortal body,* nor doth
he ' obey it in the desires thereof.' He does not ' yield his
members as instruments of unrighteousness unto sin, but as
instruments of righteousness unto God.' For ' being now
made free from sin, he is become the servant of righteousness.'
6. Thus •' having peace with God through our Lord Jesus
Christ,' 'rejoicing in hope of the glory of God,' and having
power over all sin, over every evil desire, and temper, and
word, and work, he is a living witness of the * glorious liberty
of the sons of God ' ; all of whom, being partakers of like
precious faith, bear record with one voice, * We have received
the Spirit of adoption, whereby we cry, Abba, Father I '
7. It is this Spirit which continually ' worketh in them,
both to will and to do of His good pleasure.' It is He that
sheds the love of God abroad in their hearts, and the love of
all mankind ; thereby purifying their hearts from the love of
the world, from the lust of the flesh, the lust of the eye, and
the pride of life. It is by Him they are delivered from anger
and pride, from all vile and inordinate affections. In con
sequence, they are delivered from evil words and works, from
all unholiness of conversation ; doing no evil to any child of
man, and being zealous of all good works.
8. To sum up all : the natural man neither fears nor loves
God, one under the law fears, one under grace loves Him.
The first has no light in the things of God, but walks in utter
darkness ; the second sees the painful light of hell ; the third,
the joyous light of heaven. He that sleeps in death has a
false peace ; he that is awakened has no peace at all ; he that
believes haa true peace, — the peace of God filling and ruling
his heart. The Heathen, baptized or unbaptized, hath a
fancied liberty, which is indeed licentiousness ; the Jew, or one
under the Jewish dispensation, is in heavy, grievous bondage ;
the Christian enjoys the true glorious liberty of the sons of
God. An unaWakened child of the devil sins willingly ; one
that is awakened sins unwillingly ; a child of God ' sinneth
not,' but * keepeth himself, and the wicked one toucheth him
not.' To conclude : the natural man neither conquers nor
fights ; the man under the law tights with sin, but cannot
I
114 SERMON IX
conquer ; the man under grace fights and conquers, yea, ii
* more than conqueror through Him that loveth him/
IV. 1. From this plain account of the threefold state of
man, the natural, the legal, and the evangelical, it appears
that it is not sufficient to divide mankind into sincere and
insincere. A man may be sincere in any of these states ; not
only when he has the ' Spirit of adoption,' but while he has
the ' spirit of bondage unto fear ' ; yea, while he has neither
this fear, nor love. For undoubtedly there may be sincere
Heathens, as well as sincere Jews or Christians. This circum
stance, then, does by no means prove that a man is in a state
of acceptance with God.
' Examine yourselves, therefore,' not only whether ye are
sincere, but * whether ye be in the faith.' Examine narrowly
(for it imports you much), what is the ruling principle in
your soul ? Is it the love of God ? Is it the fear of God ?
Or is it neither one nor the other ? Is it not rather the love
of the world ? the love of pleasure, or gain ? of ease, or
reputation ? If so, you are not come so far as a Jew. You
are but a Heathen still. Have you heaven in your heart?
Have you the Spirit of adoption, ever crying, Abba, Father ?
Or do you cry unto God, as 'out of the belly of hell,'
overwhelmed with sorrow and fear ? Or are you a stranger
to this whole affair, and cannot imagine what I mean ?
Heathen, pull off the mask ! Thou hast never put on Christ 1
Stand barefaced ! Look up to heaven ; and own before Him
that liveth for ever and ever, thou hast no part either among
the sons or servants of God !
Whosoever thou art, Dost thou commit sin, or dost thou
not ? If thou dost, is it willingly or unwillingly ? In either
case, God hath told thee whose thou art : ' He that com-
mitteth sin is of the devil/ If thou committest it willingly,
thou art his faithful servant : he will not fail to reward thy
labour. If unwillingly, still thou art his servant. God
deliver thee out of his hands I
Art thou daily fighting against all sin? and daily more
than conqueror? I acknowledge thee for a child of God.
THE SPIRIT OF BONDAGE AND OF ADOPTION 1*5
0 stand fast in thy glorious liberty I Art thou fighting, but
not conquering ? striving for the mastery, but not able to
attain ? Then thou art not yet a believer in Christ ; but
follow on, and thou shalt know the Lord. Art thou not
fighting at all, but leading an easy, indolent, fashionable life ?
0 how hast thou dared to name the name of Christ, only to
make it a reproach among the Heathen ? Awake, thou
sleeper 1 Call upon thy God, before the deep swallow thee up !
2. Perhaps one reason why so many think of themselves
more highly than they ought to think, why they do not
discern what state they are in, is, because these several states
of soul are often mingled together, and in some measure meet
in one and the same person. Thus experience shows, that the
legal state, or state of fear, is frequently mixed with the
natural ; for few men are so fast asleep in sin, but they are
sometimes more or less awakened. As the Spirit of God docs
not * wait for the call of man,' so, at some times He will be
heard. He puts them in fear, so that, for a season at least,
the Heathen 'know themselves to be but men.' They feel
the burden of sin, and earnestly desire to flee from the wrath
to come. But not long: they seldom suffer the arrows of
conviction to go deep into their souls ; but quickly stifle the
grace of God, and return to their wallowing in the mire.
In like manner, the evangelical state, or state of love, is
frequently mixed with the legal. For few of those who have
the spirit of bondage and fear remain always without hope.
The wise and gracious God rarely suffers this; 'for He
remembereth that we are but dust ' ; and He willeth not that
* the flesh should fail before Him, or the spirit which He hath
made.' Therefore at such times as He seeth good, He gives a
dawning of light unto them that sit in darkness. He causes
a part of His goodness to pass before them, and shows He is a
* God that heareth the prayer.' They see the promise, which
is by faith in Christ Jesus, though it be yet afar off; and
hereby they are encouraged to 'run with patience the race
which is set before them.'
3. Another reason why many deceive themselves, is,
because they do not consider how far a man may go, and yet
n6 SERMON IX
be in a natural, or, at best, a legal state. A man may be of
a compassionate and a benevolent temper ; he may be affable,
courteous, generous, friendly ; he may have some degree of
meekness, patience, temperance, and of many other moral
virtues. He may feel many desires of shaking off all vice,
and of attaining higher degrees of virtue. He may abstain
from much evil ; perhaps from all that is grossly contrary to
justice, mercy, or truth. He may do much good, may feed
the hungry, clothe the naked, relieve the widow and father
less. He may attend public worship, use prayer in private,
read many books of devotion ; and yet, for all this, he may be
a mere natural man, knowing neither' himself nor God ;
equally a stranger to the spirit of fear and to that of love ;
having neither repented, nor believed the gospel.
But suppose there were added to all this a deep conviction
of sin, with much fear of the wrath of God ; vehement desires
to cast off every sin, and to fulfil all righteousness ; frequent
rejoicing in hope, and touches of love often glancing upon the
soul ; yet neither do these prove a man to be under grace, to
have true, living, Christian faith, unless the Spirit of adoption
abide in his heart, unless he can continually cry, 'Abba,
Father!'
4. Beware, then, thou who art called by the name of
Christ, that thou come not short of the mark of thy high
calling. Beware thou rest not, either in a natural state, with
too many that are accounted good Christians ; or in a legal
state, wherein those who are highly esteemed of men are
generally content to live and die. Nay, but God hath prepared
better things for thee, if thou follow on till thou attain.
Thou art not called to fear and tremble, like devils ; but to
rejoice and love, like the angels of God. 'Thou shalt love
the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength.' Thou
shalt * rejoice evermore1; thou shalt 'pray without ceasing';
thou shalt 'in everything give thanks/ Thou shalt do the
will of God on earth as it is done in heaven. 0 prove thou
* what is that good, and acceptable, and perfect will of God ' I
Now present thyself 'a living sacrifice, holy, acceptable to
THE WITNESS OF THE SPIRIT 117
* ! * Whereunto thou hast already attained, hold fast,'
by * reaching forth unto those things which are before ' ;
until 'the God of peace make thee perfect in every good
work, working in thee that which is well-pleasing in His sight,
through Jesus Christ : to whom be glory for ever and ever !
Amen I '
SERMON X
THE WITNESS OF THE SPIRIT
DISCOURSE I
The Spirit itself beareth witness with our spirit, that we are ihe
children of God.— ROM. viii. 16.
HOW many vain men, not understanding what they
spake, neither whereof they affirmed, have wrested
this scripture to the great loss, if not the destruction, of
their souls ! How many have mistaken the voice of their
own imagination for this witness of the Spirit of God, and
thence idly presumed they were the children of God, while
they were doing the works of the devil ! These are truly and
properly enthusiasts ; and, indeed, in the worst sense of the
word. But with what difficulty are they convinced thereof,
especially if they have drank deep into that spirit of error.
All endeavours to bring them to the knowledge of them
selves, they will then account fighting against God ; and that
vehemence and impetuosity of spirit, which they call * con
tending earnestly for the faith,' sets them so far above all the
usual methods of conviction, that we may well say, 'With
men it is impossible.'
2. Who then can be surprised, if many reasonable men,
seeing: the dreadful effects of this delusion, and labouring to
n8 SERMON X
keep at the utmost distance from it, should sometimes lean
toward another extreme ? — if they are not forward to believe
any who speak of having this witness, concerning which others
have so grievously erred ? — if they are almost ready to set all
down fur enthusiasts who use the expressions which have been
?o terribly abused ? — yea, if they should question whether the
witness or testimony here spoken of be the privilege of ordinary
Christians, and not, rather, one of those extraordinary gifts
which they suppose belonged only to the apostolic age ?
3. But is there any necessity laid upon us of running
either into one extreme or the other ? May we not steer a
middle course — keep a sufficient distance from that spirit of
error and enthusiasm, without denying the gift of God, and
giving up the great privilege of His chilolren ? Surely we
may. In order thereto, let us consider, in the presence and
fear of God,—
I. WHAT is THIS WITNESS OB TESTIMONY OF OUR SPIRIT ;
WHAT IS THE TESTIMONY OP GOD'S SPIRIT ; AND,
HOW DOES HE 'BEAR WITNESS WITH OUE SPIRIT
THAT WE ARE THE CHILDREN OF GOD*?
II. HOW IS THIS JOINT TESTIMONY OF GOD'S SPIRIT AND
OUR OWN, CLEARLY AND SOLIDLY DISTINGUISHED
FROM THE PRESUMPTION OF A NATURAL MIND, AND
FROM THE DELUSION OF THE DEVIL ?
I. 1. Let us first consider, what is the witness or testimony
of our spirit. But here I cannot but desire all those who are
for swallowing up the testimony of the Spirit of God in the
rational testimony of our own spirit, to observe, that in this
text the Apostle is so far from speaking of the testimony of
our own spirit only, that it may be questioned whether he speaks
of it at all — whether he does not speak only of the testimony
of God's Spirit. It does not appear but the original text may
be fairly understood thus. The Apostle had just said, in the
preceding verse, 'Ye have received the Spirit of adoption,
whereby we cry, Abba, Father ' ; and immediately subjoins,
AVTO TO HvevfJLa (some copies read, r<J avro Hvevyaa)
THE WITNESS OF THE SPIRIT 119
iSiv on ecr/iev TCKVO, ©cov ; which, may be translated,
* The same Spirit beareth witness to our spirit, that we are
the children of God ' (The preposition o-vV only denoting,
that He witnesses this at the same time that He enables us to
cry, Abba, Father). But I contend not ; seeing so many
other texts, with the experience of all real Christians, suffi
ciently evince, that there is in every believer, both the testi
mony of God's Spirit, and the testimony of his own, that he
is a child of God.
2. With regard to the latter, the foundation thereof is laid
in those numerous texts of Scripture which describe the marks
of the children of God ; and that so plain, that he which run
neth may read them. These are also collected together, and
placed in the strongest light, by many both ancient and
modern writers. If any need farther light, he may receive it
by attending on the ministry of God's word ; by meditating
thereon before God in secret ; and by conversing with those
who have the knowledge of His ways. And by the reason or
understanding that God has given him, which religion was
designed not to extinguish, but to perfect — according to that
of the Apostle, * Brethren, be not children in understanding ;
in malice ' or wickedness 4 be ye children ; but in under
standing be ye men * (1 Cor. xiv. 20) — every man applying
those scriptural marks to himself may know whether he is a
child of God. Thus, if he know, first, ' as many as are led
by the Spirit of God,' into all holy tempers and actions, * they
are the sons of God ' (for which he has the infallible assur
ance of holy writ) ; secondly, I am thus ' led by the Spirit
of God ' ; he will easily conclude, ' Therefore I am a son of
God/
3. Agreeable to this are all those plain declarations of St.
John, in his First Epistle : * Hereby we do know that we
know Him, if we keep His commandments' (chap. ii. 8).
4 Whoso keepeth His word, in him verily is the love of God
perfected : hereby know we that we are in Him ' ; that we are
indeed the children of God (verse 5). 'If ye know that
He is righteous, ye know that every one that doeth righteous
ness is born of Him' (verse 29), 'We know that we have
120 SERMON X
passed from death unto life, because we love the brethren1
(chap. iii. 1.4). * Hereby we know that we are of the truth,
and shall assure our hearts before Him ' (verse 19) ; namely,
because we ' love one another, not in word, neither in tongue,
but in deed and in truth.' * Hereby know we that we dwell
in Him, because He hath given us of His' loving '* Spirit'
(chap. iv. 13). And, * Hereby we know that He abideth in
us, by the ' obedient * Spirit which He hath given us ' (chap,
iii. 24).
4. It is highly probable there never were any children of
God, from the beginning of the world unto this day, who
were farther advanced in the grace of God, and the know
ledge of our Lord Jesus Christ, than the Apostle John, at the
time when he wrote these words, and the fathers in Christ to
whom he wrote. Notwithstanding which, it is evident, both
«he Apostle himself, and all those pillars in God's temple, were
yery far from despising these marks of their being the children
of God ; and that they applied them to their own souls for the
confirmation of their faith. Yet all this is no other than
rational evidence, the witness of our spirit, our reason or
understanding. It all resolves into this : Those who have
these marks are children of God : but we have these marks :
therefore we are children of God.
5. But how does it appear, that we have these marks ?
This is a question which still remains. How does it appear,
that we do love God and our neighbour, and that we keep His
commandments ? Observe, that the meaning of the question
is, How does it appear to ourselves, not to others ? I would ask
him, then, that proposes this question, How does it appear to
you, that you are alive, and that you are now in ease, and not
in pain ? Are you not immediately conscious of it ? By the
same immediate consciousness, you will know if your soul is
alive to God ; if you are saved from the pain of proud wrath,
and have the ease of a meek and quiet spirit. By the same
means you cannot but perceive if you love, rejoice, and delight
in God. By the same you must be directly assured if yon
love your neighbour as yourself ; if you are kindly affectioned
to all mankind, and full of gentleness and long-suffering.-
THE WITNESS OF THE SPIRIT 121
And with regard to the outward mark of the children of God,
which is, according to St. John, the keeping His command
ments, you undoubtedly know in your own breast, if, by the
grace of God, it belongs to you. Your conscience informs you
from day to day, if you do not take the name of God within
your lips, unless with seriousness and devotion, with reverence
and godly fear ; if you remember the Sabbath-day to keep it
holy ; if you honour your father and mother ; if you do to all as
you would they should do unto you ; if you possess your body
in sanctification and honour ; and if, whether you eat or drink,
you are temperate therein, and do all to the glory of God.
6. Now this is properly the testimony of our own spirit ;
even the. testimony of our own conscience, that God hath
given us to be holy of heart, and holy in outward conversation.
It is a consciousness of our having received, in and by the
Spirit of adoption, the tempers mentioned in the Word of God,
as belonging to His adopted children ; even a loving heart
toward God, and toward all mankind ; hanging with child-like
confidence on God our Father, desiring nothing but Him, casting
all our care upon Him, and embracing every child of man
with earnest, tender affection : a consciousness that we are
inwardly conformed, by the Spirit of God, to the image of His
Son, and that we walk before Him in justice, mercy, and truth,
doing the things which are pleasing in His sight.
7. But what is that testimony of God's Spirit, which is
superadded to, and conjoined with, this ? How does He
'bear witness with our spirit that we are the children of
God ' ? It is hard to find words in the language of men to
explain 'the deep things of God.' Indeed, there are none
that will adequately express what the children of God experi
ence. But perhaps one might say (desiring any who are
taught of God to correct, to soften, or strengthen the ex
pression), the testimony of the Spirit is an inward impression
on the soul, whereby the Spirit of God directly witnesses to
my spirit, that I am a child of God ; that Jesus Christ hath
loved me, and given Himself for me ; and that all my sins are
blotted out, and I, even I, am reconciled to God.
8. That, this testimony of the Spirit of God must needs,
122 SERMON X
in the very nature of things, be antecedent to the testimony
of our own spirit, may appear from this single consideration.
We must be holy of heart, and holy in life, before we can be
conscious that we are go ; before we can have the testimony of
our spirit, that we are inwardly and outwardly holy. But we
must love God, before we can be holy at all ; this being the
root of all holiness. Now we cannot love God, till we know
He loves us ' We love Him, because He first loved us.' And
we cannot know His pardoning love to us, till His Spirit
witnesses it to our spirit. Since, therefore, this testimony of
His Spirit must precede the love of God and all holiness, of
consequence it must precede our inward consciousness thereof,
or the testimony of our spirit concerning them. .
9. Then, and not till then— when the Spirit of God
beareth that witness to our spirit, * God hath loved thee, and
given His own Son to be the propitiation for thy sins ; the Son
of God hath loved thee, and hath washed thee from thy sins
in His blood ' — * we love God, because He first loved us ' ; and,
for His sake, we love our brother also. And of this we cannot
but be conscious to ourselves ; we * know the things that are
freely given to us of God.' We know that we love God, and
keep His commandments ; and * hereby also we know that we
are of God.' This is that testimony of our own spirit, which,
so long as we continue to love God and keep His commandments,
continues joined with the testimony of God's Spirit, * that we
are the children of God.'
10. Not that I would by any means be understood, by any
thing which has been spoken concerning it, to exclude the
operation of the Spirit of God, even from the testimony of
our own spirit. In no wise. It is He that not only worketh
in us every manner of thing that is good, but also shines upon
His own work, and clearly shows what He has wrought. Ac
cordingly, this is spoken of by St. Paul, as one great end of
our receiving the Spirit, ' that we may know the things which
are freely given to us of God ' : that He may strengthen the
testimony of our conscience, touching our * simplicity and godly
sincerity'; and give us to discern, in a fuller and stronger
light, that we now do the things which please Him.
THE WITNESS OF THE SPIRIT 123
11. Should it still be inquired, ' How does the Spirit of
God " bear witness with our spirit, that we are the children of
God," so as to exclude all doubt, and evince the reality of oui
sonship ? ' — the answer is clear from what has been observed
above. And first, as to the witness of our spirit : the soul as
intimately and evidently perceives when it loves, delights, and
rejoices in God, as when it loves and delights in anything on
earth. And it can no more doubt, whether it loves, delights,
and rejoices or no, than whether it exists or not. If, therefore,
this be just reasoning,
He that now loves God, that delights and rejoices in Him
with an humble joy, an holy delight, and an obedient love, is
a child of God :
But I thus love, delight, and rejoice in God ;
Therefore, I am a child of God : —
Then a Christian can in no wise doubt of his being a child of
God. Of the former proposition he has as full an assurance
as he has that the Scriptures are of God ; and of his thus
loving God, he has an inward proof, which is nothing short of
self-evidence. Thus, the testimony of our own spirit is with
the most intimate conviction manifested to our hearts, in such
a manner, as beyond all reasonable doubt to evince the reality
of our sonship.
12. The manner how the divine testimony is manifested to
the heart, I do not take upon me to explain. Such knowledge
is too wonderful and excellent for me : I cannot attain unto
it. The wind bloweth, and I hear the sound thereof ; but I
cannot tell how it cometh, or whither it goeth. As no one
knoweth the things of a man, save the spirit of a man that
is in him ; so the manner of the things of God knoweth
no one, save the Spirit of God. But the fact we know ;
namely, that the Spirit of God does give a believer such a
testimony of his adoption, that while it is present to the soul,
he can no more doubt the reality of his sonship, than he can
doubt of the shining of the sun, while he standfi in the full
blaze of his beams.
II. 1. How this joint testimony of God's Spirit and our
124 SERMON X
spirit may be clearly and solidly distinguished from the pre
sumption of a natural mind, and from the delusion of the
devil, is the next thing to be considered. And it highly im
ports all who desire the salvation of God, to consider it with
the deepest attention, as they would not deceive their own
souls. An error in this is generally observed to have the most
fatal consequences : the rather, because he that errs, seldom
discovers his mistake, till it is too late to remedy it.
2. And, first, how is this testimony to be distinguished
from the presumption of a natural mind ? It is certain, one
who was never convinced of sin is always ready to flatter him
self, and to think of himself, especially in spiritual things, more
highly than he ought to think. And hence, it is in no wise
strange, if one who is vainly puffed up by his fleshly mind,
when he hears of this privilege of true Christians among whom
he undoubtedly ranks himself, should soon work himself up
into a persuasion that he is already possessed thereof. Such
instances now abound in the world, and have abounded in all
ages. How then may the real testimony of the Spirit with
our spirit be distinguished from this damning presumption ?
3. I answer, the holy Scriptures abound with marks,
whereby the one may be distinguished from the other. They
describe, in the plainest manner, the circumstances which go
before, which accompany, and which follow, the true, genuine
testimony of the Spirit of God with the spirit of a believer.
Whoever carefully weighs and attends to these will not need
to put darkness for light. He will perceive so wide a differ
ence, with respect to all these, between the real and the
pretended witness of the Spirit, that there will be no danger,
I might say, no possibility, of confounding the one with the
other.
4. By these, one who vainly presumes on the gift of God
might surely know, if he really desired it, that he hath been
hitherto * given up to a strong delusion,' and suffered to believe
a lie. For the Scriptures lay down those clear, obvious marks,
as preceding, accompanying, and following that gift, which a
little reflection would convince him, beyond all doubt, were
never found in his soul. For instance : the Scripture describes
THE WITNESS OF THE SPIRIT 125
repentance, or conviction of sin, as constantly going before
this witness of pardon. So, ' Repent ; for the kingdom of
heaven is at hand' (Matt. Hi. 2). 'Repent ye, and believe
the gospel' (Mark i. 15). 'Repent, and be baptized every
one of you, for the remission of sins' (Acts ii. 38). 'Re
pent ye therefore, and be converted, that your sins may be
blotted out' (Acts iii. 19). In conformity whereto, our
Church also, continually places repentance before pardon,
or the witness of it. ' He pardoneth and absolveth all them
that truly repent, and unfeignedly believe His holy gospel.'
'Almighty God . . . hath promised forgiveness of sins to all
them who, with hearty repentance and true faith, turn unto
Him.' But he is a stranger even to this repentance : he hath
never known a broken and a contrite heart : ' the remembrance
of his sins' was never 'grievous unto him,' nor 'the burden
of them intolerable.' In repeating those words, he never
meant what he said ; he merely paid a compliment to God.
And were it only from the want of this previous work of God,
he hath too great reason to believe that he hath grasped a
mere shadow, and never yet known the real privilege of the
sons of God.
5. Again : the Scriptures describe the being bora of God,
which must precede the witness that we are His children, as
a vast and mighty change ; a change ' from darkness to light,'
as well as ' from the power of Satan unto God ' ; as a ' passing
from death unto life,' a resurrection from the dead. Thus
the Apostle to the Ephesians : ' You hath He quickened, who
were dead in trespasses and sins ' (ii. 1). And again, ' When
we were dead in sins, He hath quickened us together with
Christ ; and hath raised us up together, and made us sit to
gether in heavenly places in Christ Jesus' (verses 5, 6).
But what knoweth he, concerning whom we now speak, of
any such change as this ? He is altogether unacquainted
with this whole matter. This is a language which he does
not understand. He tells you he always was a Christian.
He knows no time when he had need of such a change. By
this also, if he give himself leave to think, may he know, that
he is not born of the Spirit ; that he has never yet known
126 SERMON X
God ; but has mistaken the voice of nature for the voice of
God.
6. But waiving the consideration of whatever he has or has
not experienced in time past ; by the present marks may we
easily distinguish a child of God from a presumptuous self-
deceiver. The Scriptures describe that joy in the Lord which
accompanies the witness of His Spirit, as an humble joy ; a
joy that abases to the dust, that makes a pardoned sinner cry
out, * I am vile ! What am I, or my father's house ! Now
mine eye seeth Thee, I abhor myself in dust and ashes ! '
And wherever lowliness is, there is meekness, patience, gen
tleness, long-suffering. There is a soft, yielding spirit ; a mild
ness and sweetness, a tenderness of soul, which words cannot
express. But do these fruits attend that supposed testimony
of the Spirit in a presumptuous man ? Just the reverse.
The more confident he is of the favour of God, the more is he
lifted up ; the more does he exalt himself ; the more haughty
and assuming is his whole behaviour. The stronger witness
he imagines himself to have, the more overbearing is he to all
around him ; the more incapable of receiving any reproof ;
the more impatient of contradiction. Instead of being more
meek, and gentle, and teachable, more * swift to hear, and
slow to speak,' he is more slow to hear, and swift to speak ;
more unready to learn of any one ; more fiery and vehement
in his temper, and eager in his conversation. Yea, perhaps,
there will sometimes appear a kind of fierceness in his air, his
manner of speaking, his whole deportment, as if he were just
going to take the matter out of God's hands, and himself to
* devour the adversaries.'
7. Once more : the Scriptures teach, * This is the love of
God,' the sure mark thereof, 'that we keep His command
inents ' (1 John v. 3). And our Lord Himself saith, * He
that keepeth My commandments, he it is that loveth Me '
(John xiv. 21). Love rejoices to obey ; to do, in every point,
whatever is acceptable to the beloved. A true lover of God
hastens to do His will on earth as it is done in heaven. But is
this the character of the presumptuous pretender to the love
of God ? Nay, but His J^e gives him a liberty to disobey, to
THE WITNESS OF THE SPIRIT 127
break, not keep, the commandments of God. Perhaps, when
he was in fear of the wrath of God, he did labour to do His
will. But now, looking on himself as 'not under the law,'
he thinks he is no longer obliged to observe it. He is there
fore less zealous of good works ; less careful to abstain from
evil ; less watchful over his own heart ; less jealous over his
tongue. He is less earnest to deny himself, and to take up
his cross daily. In a word, the whole form of his life is
changed, since he has fancied himself to be at liberty. He is
no longer ' exercising himself unto godliness ' ; * wrestling
not only with flesh and blood, but with principalities and
powers,' enduring hardships, 'agonizing to enter in at the
strait gate.' No ; he has found an easier way to heaven ; a
broad, smooth, flowery path ; in which he can say to his soul,
' Soul, take thy ease ; eat, drink, and be merry.' It follows,
with undeniable evidence, that he has not the true testimony
of his own spirit. He cannot be conscious of having those
marks which he hath not ; that lowliness, meekness, and
obedience: nor yet can the Spirit of the God of truth bear
witness to a lie ; or testify that he is a child of God, when he
is manifestly a child of the devil.
8. Discover thyself, thou poor self -deceiver ! — thou who
art confident of being a child of God ; thou who sayest,
'I have the witness in myself,' and therefore defies* all thy
enemies. Thou art weighed in the balance and found want
ing ; even in the balance of the sanctuary. The word of the
Lord hath tried thy soul, and proved thee to be reprobate
silver. Thou art not lowly of heart ; therefore thou hast not
received the Spirit of Jesus unto this day. Thou art not
gentle and meek ; therefore thy joy is nothing worth : it is
not joy in the Lord. Thou dost not keep His commandments :
therefore thou lovest Him not, neither art thou partaker of the
Holy Ghost. It is consequently as certain and as evident, as
the oracles of God can make it, His Spirit doth not bear wit
ness with thy spirit that thou art a child of God. 0 cry unto
Him, that the scales may fall off thine eyes ; that thou mayest
know thyself as thou art known; that thou mayest receive
the sentence of death in thyself, till thou hear the voice that
12S SERMON X
raises the dead, saying, l Be of good cheer : thy sins are for
given ; thy faith hath made thee whole.'
9. * But how may one who has the real witness in himseli
distinguish it from presumption ? ' How, I pray, do you dis
tinguish day from night ? How do you distinguish light from
darkness ; or the light of a star, or a glimmering taper, from
the light of the noonday sun? Is there not an inherent,
obvious, essential difference between the one and the other ?
And do you not immediately and directly perceive that dif
ference, provided your senses are rightly disposed ? In like
manner, there is an inherent, essential difference between
spiritual light and spiritual darkness ; and between the light
wherewith the Sun of righteousness shines upon our heart,
and that glimmering light which arises only from * sparks of
our own kindling * : and this difference also is immediately and
directly perceived, if our spiritual senses are rightly disposed.
10. To require a more minute and philosophical account of
the manner whereby we distinguish these, and of the criteria,
or intrinsic marks, whereby we know the voice of God, is to
make a demand which can never be answered ; no, not by one
who has the deepest knowledge of God. Suppose, when Paul
answered before Agrippa, the wise Roman had said, "Thou
talkest of hearing the voice of the Son of God. How dost
thou know it was His voice ? By what criteria, what intrinsic
marks, dost thou know the voice of God ? Explain to me the
manner of distinguishing this from a human or angelic voice.'
Can you believe, the Apostle himself would have once at
tempted to answer so idle a demand ? And yet, doubtless,
the moment he heard that voice, he knew it was the voice of
God. But how he knew this, who is able to explain ? Perhaps
neither man nor angel.
11. To come yet closer : suppose God were now to speak
to any soul, * Thy sins are forgiven thee,' He must be willing
that soul should know His voice ; otherwise He would speak in
vain. And He is able to effect this ; for, whenever He wills, to
do is present with Him. And He does effect it : that soul is
absolutely assured, * This voice is the voice of God.' But yet he
who hath that witness in himself cannot explain it to one who
THE WITNESS OF THE SPIRIT 129
hath it not: nor indeed is it to be expected that he should.
Were there any natural medium to prove, or natural method
to explain, the things of God to unexperienced men, then the
natural man might discern and know the things of the Spirit
of God. But this is utterly contrary to the assertion of the
Apostle, that ' he cannot know them, because they are spirit
ually discerned ' ; even by spiritual senses, which the natural
man hath not.
12. 'But how shall I know that my spiritual senses are
rightly disposed ? ' This also is a question of vast importance ;
for if a man mistake in this, he may run on in endless error
and delusion. 'And how am I assured that this is not my
case ; and that I do not mistake the voice of the Spirit ? '
Even by the testimony of your own spirit : by ' the answer of
a good conscience toward God.' By the fruits which He hath
wrought in your spirit, you shall know the testimony of the
Spirit of God. Hereby you shall know that you are in no
delusion, that you have not deceived your own soul. The
immediate fruits of the Spirit, ruling in the heart, are * love,
joy, peace, bowels of mercies, humbleness of mind, meekness,
gentleness, long-suffering*.' And the outward fruits are, the
doing good to all men ; the doing no evil to any ; and the
walking in the light — a zealous, uniform obedience to all the
commandments of Gud.
13. By the same fruits shall you distinguish this voice of
God from any delusion of the devil. That proud spirit cannot
humble thee before God. He neither can nor would soften
thy heart, and melt it first into earnest mourning after God,
and then into filial love. It is not the adversary of God and
man that enables thee to love thy neighbour ; or to put on
meekness, gentleness, patience, temperance, and the whole
armour of God. He is not divided against himself, or a de
stroyer of sin, his own work. No ; it is none but the Son of
God who cometh 'to destroy the works of the devil.' As
surely therefore as holiness is of God, and as sin is the work
of the devil, so surely the witness thou hast in thyself is not of
Satan, but of God.
14. Well then mayest thou say, ' Thanks be unto God for
K
130 SERMON XI
His unspeakable gift I ' Thanks be unto God, who giveth ffie
to * know in whom I have believed ' ; who hath ' sent forth
the Spirit of His Son into my heart, crying, Abba, Father,1
and even now, * bearing witness with my spirit that I am a
child of God ' I And see, that not only thy lips, but thy life
show forth His praise. He hath sealed thee for His own ;
glorify Him then in thy body and thy spirit, which are His.
Beloved, if thou hast this hope in thyself, purify thyself, as He
is pure. While thou beholdest what manner of love the Father
hath given thee, that thou shouldest be called a child of God,
cleanse thyself * from all filthiness of flesh and spirit, perfecting
holiness in the fear of God ' ; and let all thy thoughts, words,
and works be a spiritual sacrifice, holy, acceptable to God
through Christ Jesus I
SERMON XI
THE WITNESS OF OUR OWN SPIRIT
This is our rejoicing, the testimony of our conscience, that in
simplicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, we have had our conversation in the world. —
2 COR. i, 12.
SUCH is the voice of every true believer in Christ, so long
as he abides in faith and love. * He that followeth Me/
saith our Lord, ' walketh not in darkness * : and while he
hath the light, he rejoiceth therein. As he hath * received
the Lord Jesus Christ,' so he walketh in Him ; and while he
walketh in Him, the exhortation of the Apostle takes place
in his soul, day by day, ' Eejoice in the Lord always ; and
again I say, Kejoice.'
2. But that we may not build our house upon the sand
(lest when the rains descend, and the winds blow, and the
floods arise and beat upon it, it fall, and great be the fall
thereof), I intend in the following discourse to show what is
the nature and ground of a Christian's joy. We know, in
general, it is that happy peace, that calm satisfaction of spirit
which arises from such a testimony of his conscience, as is
here described by the Apostle. But, in order to understand
this the more thoroughly, it will be requisite to weigh
all his words; whence will easily appear, both what we
are to understand by conscience, and what by the testimony
thereof ; and also, how he that hath this testimony rejoiceth
evermore.
3. And, first, what are we to understand by conscience?
What is the meaning of this word that is in every one's
mouth? One would imagine it was an exceeding difficult
thing to discover this, when we consider how large and numerous
volumes have been from time to time wrote on this subject ;
and how all the treasures of ancient and modern learning have
J32 SERMON X!
been ransacked, in order to explain it. And yet it ifi «c b«
feared, it has not received much light from all those elaborate
inquiries. Rather, have not most of those writers puzzled
the cause ; 4 darkening counsel by words without knowledge ' ;
perplexing a subject, plain in itself and easy to Ue understood ?
For, set aside but hard words, and every man ot an nonest
heart will soon understand the thing.
4. God has made us thinking beings, capable of perceiving
what is present, and of reflecting or looking >**ck on wnat is
oast. In particular, we are capable of perceiving whatsoever
passes in our own hearts or lives ; of knowing whatsoever we
feel or do ; and that either while it passes, or when it is past.
This we mean when we say, man is a conscious being : he hath
a consciousness, or inward perception, both <£ things present
and past, relating to himself, of his own tempers and outward
behaviour. But what we usually term conscience implies some
what more than this. It is not barely the knowledge of our
present or the remembrance of our preceding life. To re
member, to bear witness either of past or present things, is
only one, and the least office of conscience : its main business
is to excuse or accuse, to approve or disapprove, to acquit or
condemn.
5. Some late writers indeed have given a new nany to
this, and have chose to style it a moral sense. But the old
word seems preferable to the new, were it only on this accowt,
that it is more common and familiar among men, and
therefore easier to be understood. And to Christians it is
undeniably preferable, on another account also ; namely, be
cause it is scriptural ; because it is the word which the wisdom
of God hath chose to use in the inspired writings.
And according to the meaning wherein it is generally used
there, particularly in the Epistles of St. Paul, we may under
stand by conscience, a faculty or power, implanted by God in
every soul that comes into the world, of perceiving what is
right or wrong in his own heart or life, in his tempers,
thoughts, words, and actions.
6. But what is the rule whereby men are to juag? of right
and wrong ? whereby their conscience is to be directed ? The
THE WITNESS OF OUR OWN SPIRIT 133
rule of Heathens, as the Apostle teaches elsewhere, is 'the
law written in their hearts.' 'These,' saith he, 'not having
the ' outward ' law, are a law unto themselves : who show
the work of the law,' that which the outward law prescribes,
' written in their hearts,' by the finger of God ; ' their con
science also bearing witness,' whether they walk by this rule
or not, ' and their thoughts the meanwhile accusing, or even
excusing,' acquitting, defending them ; 17 K<U aTroAoyov/xeVwv
(Rom. ii. 14, 15). But the Christian rule of right and wrong
is the Word of God, the writings of the Old and New Testa
ment ; all that the prophets and ' holy men of old ' wrote
' as they were moved by the Holy Ghost ' ; all that Scripture
which was ' given by inspiration of God,' and which is indeed
' profitable for doctrine,' or teaching the whole will of God ;
' for reproof ' of what is contrary thereto ; for * correction ' of
error ; and ' for instruction,' or training us up, ' in righteous
ness' (2 Tim. iii. 16).
This is a lantern unto a Christian's feet, and a light in all
his paths. This alone he receives as his rule of right 01
wrong, of whatever is really good or evil. He esteems nothing
good, but what is here enjoined, either directly or by plain
consequence ; he accounts nothing evil but what is here for
bidden, either in terms, or by undeniable inference. What
ever the Scripture neither forbids nor enjoins, either directly
or by plain consequence, he believes to be of an indifferent
nature ; to be in itself neither good nor evil ; this being the
whole and sole outward rule whereby his conscience is to be
directed in all things.
7. And if it be directed thereby in fact, then hath he ' the
answer of a good conscience toward God.' 'A good con
science ' is what is elsewhere termed by the Apostle, ' a con
science void of offence.' So, what he at one time expresses
thus, ' I have lived in all good conscience before God until
this day ' (Acts xxiii. 1) ; he denotes at another by that ex
pression, ' Herein do I exercise myself, to have always a con
science void of offence toward God, and toward men ' (chap.
xxiv. 16). Now, in order to this there is absolutely required,
first, a right understanding of the Word of God, of His ' holy,
!34 SERMON XI
and acceptable, and perfect will* concerning us, as it is re
vealed therein. For it is impossible we should walk by a rule,
if we do not know what it means. There is, secondly, re
quired (which how few have attained I ) a true knowledge of
ourselves ; a knowledge both of our hearts and lives, of our
inward tempers and outward conversation : seeing, if we know
them not, it is not possible that we should compare them with
our rule. There is required, thirdly, an agreement of our
hearts and lives, of our tempers and conversation, of our
thoughts, and words, and works, with that rule, with the
written Word of God. For, without this, if we have any con
science at all, it can be only an evil conscience. There is,
fourthly, required, an inward perception of this agreement
with our rule : and this habitual perception, this inward con
sciousness itself, is properly a good conscience ; or, in the other
phrase of the Apostle, ' a conscience void of offence toward
God, and toward men.*
8. But whoever desires to have a conscience thus void of
offence, let him see that he lay the right foundation. Let him
remember, ' other foundation ' of this * can no man lay, than
that which is laid, even Jesus Christ.' And let him also be
mindful, that no man buildeth on Him but by a living faith ;
that no man is a partaker of Christ, until he can clearly testify,
* The lif e which I now live, I live by faith in the Son of God ' ;
in Him who is now revealed in my heart ; who ' loved me,
and gave Himself for me.' Faith alone is that evidence, that
conviction, that demonstration of things invisible, whereby,
the eyes of our understanding being opened, and divine light
poured in upon them, we * see the wondrous things of God's
law ' ; the excellency and purity of it ; the height, and depth,
and length, and breadth thereof, and of every commandment
contained therein. It is by faith that, beholding ' the light of
the glory of God in the face of Jesus Christ,' we perceive, as
in a glass, all that is in ourselves, yea, the inmost motions of
our souls, And by this alone can that blessed love of God be
* shed abroad in our hearts,' which enables us so to love one
another as Christ loved us. By this is that gracious promise
fulfilled unto all the Israel of God, * I will put My laws into
THE WITNESS OF OUR OWN SPIRIT J35
their mind, and write' (or engrave) 'them in their hearts'
(Heb. viii. 10) ; hereby producing in their souls an entire
agreement with His holy and perfect law, and ' bringing into
captivity every thought to the obedience of Christ.'
And, as an evil tree cannot bring forth good fruit, so a good
tree cannot bring forth evil fruit. As the heart therefore of a
believer, so likewise his life, is thoroughly conformed to the
rule of God's commandments ; in a consciousness whereof, he
can give glory to God, and say with the Apostle, ' This is our
rejoicing, the testimony of our conscience, that in simplicity
and godly sincerity, not with fleshly wisdom, but by the grace
of God, we have had our conversation in the world.'
9. ' We have had our conversation.' The Apostle in the
original expresses this by one single word, dvca-Tpdffrrjucv ; but
the meaning thereof is exceeding broad, taking in our whole
deportment, yea, every inward as well as outward circum
stance, whether relating to our soul or body. It includes
every motion of our heart, of our tongue, of our hands and
bodily members. It extends to all our actions and words ;
to the employment of all our powers and faculties ; to the
manner of using every talent we have received, with respect
either to God or man.
10. ' We have had our conversation in the world ' ; even
in the world of the ungodly : not only among the children of
God (that were comparatively a little thing) ; but among the
children of the devil, among those that lie in wickedness,
cv r<3 7Tov»;p<p, in the wicked one. What a world is this 1
How thoroughly impregnated with the spirit it continually
breathes 1 As our God is good, and doeth good, so the god
of this world, and all his children, are evil, and do evil (so far
as they are suffered) to all the children of God. Like their
father, they are always lying in wait, or ' walking about,
seeking whom they may devour ' ; using fraud or force, secret
wiles or open violence, to destroy those who are not of the
world ; continually warring against our souls, and, by old or
new weapons, and devices of every kind, labouring to bring
them back into the snare of the devil, into the broad road that
leadeth to destruction.
*36 StRMON XI
11. 'We have had our' whole 'conversation,1 in such a
world, ' in simplicity and godly sincerity.' First, in simpli
city : this is what our Lord recommends under the name of
a * single eye.' * The light of the body,' saith He, 4 is the
eye. If therefore thine eye be single, thy whole body shall
be full of light.' The meaning whereof is this : What the
eye is to the body, that the intention is to all the words and
actions : if, therefore, this eye of thy soul be single, all thy
actions and conversation shall be ' full of light,' of the light
of heaven, of love, and peace, and joy in the Holy Ghost.
We are then simple of heart, when the eye of our mind is
singly fixed on God ; when in all things we aim at God alone,
as our God, our portion, our strength, our happiness, our ex
ceeding great reward, our all, in time and eternity. This is
simplicity ; when a steady view, a single intention of pro
moting His glory, of doing and suffering His blessed will, runs
through our whole soul, fills all our heart, and is the constant
spring of all our thoughts, desires, and purposes.
12. ' We have had our conversation in the world,' secondly,
in * godly sincerity.' The difference between simplicity and
sincerity seems to be chiefly this : simplicity regards the in
tention itself, sincerity the execution of it ; and this sincerity
relates not barely to; our words, but to our whole conversation,
as described above. It is not here to be understood in that
narrow sense, wherein St. Paul himself sometimes uses it,
for speaking the truth, or abstaining from guile, from craft,
and dissimulation ; but in a more extensive meaning, as
actually hitting the mark, which we aim at by simplicity.
Accordingly, it implies in this place, that we do, in fact,
speak and do all to the glory of God ; that all our words are
not only pointed at this, but actually conducive thereto ;
that all our actions flow on in an even stream, uniformly
subservient to this great end ; and that in our whole lives,
we are moving straight toward God, and that continually ;
walking steadily on in the highway of holiness, in the paths
of justice, mercy, and truth.
13. This sincerity is termed by the Apostle, godly sin
cerity, or the sinccritv of God ; dKiKpivita. ®«ov ; to prevent
THE WITNESS OF OUR OWN SPIRIT 137
our mistaking or confounding it with the sincerity of the
Heathens (for they had also a kind of sincerity among them,
for which they professed no small veneration); likewise to
denote the object and end of this, as of every Christian
virtue, seeing whatever does not ultimately tend to God,
sinks among 'the beggarly elements of the world/ By
styling it the sincerity of God, he also points out the Author
of it, the * Father of lights, from whom every good and
perfect gift descendeth'; which is still more clearly declared
in the following words, * Not with fleshly wisdom, but by the
grace of God/
14. 'Not with fleshly wisdom': as if he had said, 'We
cannot thus converse in the world, by any natural strength of
understanding, neither by any naturally acquired knowledge
or wisdom. We cannot gain this simplicity, or practise this
sincerity, by the force either of good sense, good nature, or
good breeding. It overshoots all our native courage and
resolution, as well as all our precepts of philosophy. The
power of custom is not able to train us up to this, nor the
most exquisite rules of human education. Neither could I
Paul ever attain hereto, notwithstanding all the advantages
I enjoyed, so long as I was in the flesh, in my natural state, and
pursued it only by fleshly, natural wisdom.''
And yet surely, if any man could, Paul himself might
have attained thereto by that wisdom : for we can hardly
conceive any who was more highly favoured with all the gifts
both of nature and education. Besides his natural abilities,
probably not inferior to those of any person then upon the
earth, he had all the benefits of learning, studying at the
University of Tarsus, aiter wards brought up at the feet of
Gamaliel, a person of the greatest account, both for knowledge
and integrity, that was then in the whole Jewish nation.
And he had all the possible advantages of religious education,
being a Pharisee, the son of a Pharisee, trained up in the
very straitest sect or profession, distinguished from all others
by a more eminent strictness. And herein he had ' profited
above many ' others, ' who were his equals ' in years, ' being
more abundantly zealous' of whatever he thought would
J3 SERMON XI
please God, and ' as touching the righteousness of the law,
blameless.' But it could not be, that he should hereby
attain this simplicity and godly sincerity. It was all but lost
labour ; in a deep, piercing sense of which he was at length
constrained to cry out, ' The things which were gain to me,
those I counted loss for Christ. Yea doubtless, and I count all
things but loss for the excellency of the knowledge of Christ
Jesus my Lord ' (Phil. iii. 7, 8).
15. It could not be that ever he should attain to this, but
by the * excellent knowledge of Jesus Christ ' our Lord ; or
'by the grace of God' — another expression of nearly the
same import. By * the grace of God ' is sometimes to be
understood that free love, that unmerited mercy, by which
I a sinner, through the merits of Christ, am now reconciled
to God. But in this place it rather means that power of God
the Holy Ghost, which ' worketh in us both to will and to do
of His good pleasure.' As soon as ever the grace of God in
the former sense, His pardoning love, is manifested to our
souls, the grace of God in the latter sense, the power of
His Spirit, takes place therein. And now we can perform,
through God, what to man was impossible. Now we can
order our conversation aright. We can do all things in the
light and power of that love, through Christ which strength-
eneth us. We now have 'the testimony of our conscience,'
which we could never have by fleshly wisdom, 'that in
simplicity and godly sincerity we have our conversation in
the world.'
16. This is properly the ground of a Christian's joy. We
may now therefore readily conceive, how he that hath this
testimony in himself rejoiceth evermore. * My soul,' may he
say, * doth magnify the Lord, and my spirit rejoiceth in God
my Saviour.' I rejoice in Him, who, of His own unmerited
love, of His own free and tender mercy, * hath called me into
this state of salvation,' wherein, through His power, I now
stand. I rejoice, because His Spirit beareth witness to my
spirit, that I am bought with the blood of the Lamb ; and
that, believing in Him, * I am a member of Christ, a child of
God, and an inheritor of the kingdom of heaven.' I rejoice,
THE WITNESS OF OUR OWN SPIRIT 139
because the sense of God's love to me hath, by the same
Spirit, wrought in me to love Him, and to love for His sake
every child of man, every soul that He hath made. I rejoice
because He gives me to feel in myself ' the mind that was in
Christ': simplicity, a single eye to Him in every motion of
my heart ; power always to fix the loving eye of my soul on
Him who ' loved me, and gave Himself for me ' ; to aim at
Him alone, at His glorious will, in all I think, or speak, or
do : purity, desiring nothing more but God ; * crucifying
the flesh with its affections and lusts * ; ' setting my affections
on things above, not on things of the earth': holiness, a
recovery of the image of God, a renewal of soul 'after His
likeness': and godly sincerity, directing all my words and
works, so as to conduce to His glory. In this I likewise
rejoice, yea, and will rejoice, because my conscience beareth
me witness in the Holy Ghost, by the light He continually
pours in upon it, that I ' walk worthy of the vocation where
with I am called ' ; that I ' abstain from all appearance of
evil,' fleeing from sin as from the face of a serpent ; that as
I have opportunity I do all possible good, in every kind, to all
men ; that I follow my Lord in all my steps, and do what is
acceptable in His sight. I rejoice, because I both see and feel,
through the inspiration of God's Holy Spirit, that all my
works are wrought in Him, yea, and that it is He who worketh
all my works in me. I rejoice in seeing through the light of
God, which shines in my heart, that I have power to walk in
His ways ; and that, through His grace, I turn not therefrom,
to the right hand or to the left.
17. Such is the ground and the nature of that joy wherebjr
an adult Christian rejoiceth evermore. And from all this
we may easily infer, 'first, that this is not a natural joy. It
does not arise from any natural cause : not from any sudden
flow of spirits. This may give a transient start of joy ; but/
the Christian rejoiceth always. It cannot be owing to bodily
health or ease ; to strength and soundness of constitution :
for it is equally strong in sickness and pain ; yea, perhaps
far stronger than before. Many Christians have never ex
perienced any joy, to be compared with that which then filled
140 SERMON XI
their soul, when the body was wellnigh worn out with pain,
or consumed away with pining sickness. Least of all can it
be ascribed to outward prosperity, to the favour of men, or
plenty of worldly goods ; for then, chiefly, when their faith
has been tried as with fire, by all manner of outward afflic
tions, have the children of God rejoiced in Him, whom unseen
they loved, even with joy unspeakable. And never surely
did men rejoice like those who were used as * the filth and
offscouring of the world ' ; who wandered to and fro, being in
want of all things ; in hunger, in cold, in nakedness ; who
had trials, not only of ' cruel mockings,' but, * moreover of
bonds and imprisonments*; yea, who, at last, 'counted not
their lives dear unto themselves, so they might finish their
course with joy.'
18. From the preceding considerations, we may, secondly,
infer, that the joy of a Christian does not arise from any
blindness of conscience, from his not being able to discern
good from evil. So far from it, that he was an utter stranger
to this joy, till the eyes of his understanding were opened ;
that he knew it not, until he had spiritual senses, fitted to
discern spiritual good and evil. And now the eye of his soul
waxeth not dim : he was never so sharp-sighted before : he
has so quick a perception of the smallest things, as is quite
amazing to the natural man. As a mote is visible in the sun
beam, so to him who is walking in the light, in the beams of
the uncreated Sun, every mote of sin is visible. Nor does he
close the eyes of his conscience any more : that sleep is de
parted from him. His soul is always broad awake : no more
slumber or folding of the hands to rest I He is always standing
on the tower, and hearkening what his Lord will say concern
ing him ; and always rejoicing in this very thing, in ' seeing
Him that is invisible.'
19. Neither does the joy of a Christian arise, thirdly, from
any dullness or callousness of conscience. A kind of joy, it
ia true, may arise from this, in those whose 'foolish hearts
are darkened'; whose heart is callous, unfeeling, dull of
sense, and consequently, without spiritual understanding.
Because of their senseless, unfeeling hearts, they may rejoice
THE WITNESS OF OUR OWN SPIRIT 141
even in committing sin ; and this they may probably call
liberty ! — which is indeed mere drunkenness of soul, a fatal
numbness of spirit, the stupid insensibility of a seared con
science. On the contrary, a Christian has the most exquisite
sensibility ; such as he could not have conceived before.
He never had such a tenderness of conscience as he has had
since the love of God has reigned in his heart. And this
also is his glory and joy, that God hath heard his daily
prayer :
0 that my tender soul mignt fly
The first abhorr'd approach of ill;
Quick as the apple of an eye,
The slightest touch of sin to feel.
20. To conclude. Christian joy is joy in obedience ; joy
in loving God, and keeping His commandments : and yet not
in keeping them as if we were thereby to fulfil the terms of
the covenant of works ; as if by any works or righteousness
of ours we were to procure pardon and acceptance with God.
Not so : we are already pardoned and accepted through the
mercy of God in Christ Jesus. Not as if we were by our own
obedience to procure life, life from the death of sin : this also
we have already through the grace of God. Us 'hath He
quickened, who were dead in sins*; and now we are 'alive
to God, through Jesus Christ our Lord.* But we rejoice in
walking according to the covenant of grace, in holy love and
happy obedience. We rejoice in knowing that, 'being
justified through His grace,' we have 'not received that
grace of God in vain'; that God having freely (not for the
sake of our willing or running, but through the blood of the
Lamb) reconciled us to Himself, we run, in the strength
which He hath given us, the way of His commandments. He
hath 'girded us with strength unto the war,' and we gladly
'fight the good fight of faith.* We rejoice, through Him
who liveth in our hearts by faith, to ' lay hold of eternal life.'
This is our rejoicing, that as our ' Father worketh hitherto,'
BO (not by our own might or wisdom, but through the
power of His Spirit, freely given in Christ Jesus) we also work
the works of God. And may He work in us whatsoever is
142 SERMON XI
well-pleasing in His sight ! To whom be the praise for ever
and ever I
ni
/hov/
^ *43
SERMON XII
THE MEANS OF GRACE
Te are gone away from Mine ordinances, and have not kept them.
— MAL. iii. 7.
II. BUT are there any ordinances now, since life and
• immortality were brought to light by the gospel ? Are
there, under the Christian dispensation, any means ordained
of God, as the usual channels of His grace ? This question
could never have been proposed in the apostolical church,
unless by one who openly avowed himself to be a Heathen ;
the whole body of Christians being agreed, that Christ had
ordained certain outward means, for conveying His grace into
the souls of men. Their constant practice set this beyond
all dispute ; for so long as ' all that believed were together,
and had all things common* (Acts ii. 44), 'they continued
144 SERMON XII
steadfastly in the teaching of the Apostles, and in breaking
of bread, and in prayers ' (verse 42).
2. But in process of time, when * the love of many waxed
cold,' some began to mistake the means for the end, and to
place religion, rather in doing those outward works, than in a
heart renewed after the image of God. They forgot that * the
end of ' every ' commandment is love, out of a pure heart,' with
* faith unfeigned ' ; the loving the Lord their God with all
their heart, and their neighbour as themselves ; and the being
purified from pride, anger, and evil desire, by a * faith of the
operation of God.' Others seemed to imagine, that though
religion did not principally consist in these outward means, yet
there was something in them wherewith God was well pleased ;
something that would still make them acceptable in His sight,
though they were not exact in the weightier matters of the law,
in justice, mercy, and the love of God. 4<u/,
3. It is evident, in those who abused them thus, they did
not conduce to the end for which they were ordained : rather,
the things which should have been for their health, were to
them an occasion of falling. They were so far from receiving
any blessing therein, that they only drew down a curse upon
their head ; so far from growing more heavenly in heart and
life, that they were twofold more the children of hell than
before. Others, clearly perceiving that these means did not
convey the grace of God to those children of the devil, began,
from this particular case, to draw a general conclusion, — that
they were not means of conveying the grace of God.
4. Yet the number of those who abused the ordinances of
God was far greater than of those who despised them, till
certain men arose, not only of great understanding (sometimes
joined with considerable learning), but who likewise appeared
to be men of love, experimentally acquainted with true, inward
religion. Some of these were burning and shining lights,
persons famous in their generations, and such as had well
deserved of the church of Christ, for standing in the gap
against the overflowings of ungodliness.
It cannot be supposed, that these holy and venerable men
intended any more, at first, than to show that outward religion
THE MEANS OF GRACE
is nothing worth, without the religion of the heart ; that ' God
is a Spirit, and they who worship Him must worship Him in
spirit and in truth ' ; that, therefore, external worship is lost
labour, without a heart devoted to God ; that the outward
ordinances of God then profit much, when they advance in
ward holiness ; but, when they advance it not, are unprofitable
and void, are lighter than vanity ; yea, that when they are
used, as it were, in the place (/this, they are an utter abomination
to the Lord.
5. Yet it is not strange, if some of these, being strongly
convinced of that horrid profanation of the ordinances of God,
which had spread itself over the whole church, and wellnigh
driven true religion out of the world, in their fervent zeal for
the glory of God, and the recovery of souls from that fatal
delusion, spake as if outward religion were absolutely nothing,
as if it had no place in the religion of Christ. It is not
surprising at all, if they should not always have expressed
themselves with sufficient caution ; so that . unwary hearers
might believe they condemned all outward means, as alto
gether unprofitable, and as not designed of God to be the
ordinary channels of conveying His grace into the souls of
men.
Nay, it is not impossible, some of these holy men did, at
length, themselves fall into this opinion : in particular those
who, not by choice, but by the providence of God, were cut off
from all these ordinances ; perhaps wandering up and down,
having no certain abiding-place, or dwelling in dens and caves
of the earth. These, experiencing the grace of God in them
selves, though they were deprived of all outward means, might
infer that the same grace would be given to them who of set
purpose abstained from them.
6. And experience shows how easily this notion spreads,
and insinuates itself into the minds of men ; especially of those
who are throughly awakened out of the sleep of death, and
begin to feel the weight of their sins a burden too heavy to be
borne. These are usually impatient of their present state ;
and, trying every way to escape from it, they are always ready
to, catch at any new thing, any new proposal of ease or
146 SERMON XII
happiness. They have probably tried most outward means, and
found no ease in them : it may be, more and more of remorse,
and fear, and sorrow, and condemnation. It is easy, therefore,
to persuade these that it is better for them to abstain from all
those means. They are already weary of striving (as it seems)
in vain, of labouring in the fire ; and are therefore glad of any
pretence to cast aside that wherein their soul has no pleasure,
to give over the painful strife, and sink down into air indolent
inactivity.
II. 1. In the following discourse, I propose to examine at
large whether there be any means of grace.
By ' means of grace,' I understand outward signs, words, or
actions, ordained of G-od, and appointed for this end, to be the
ordinary channels whereby He might convey to men, preventing,
justifying, or sanctifying grace.
I use this expression, * means of grace,' because I know
none better; and because it has been generally used- in the
Christian church for many ages — in particular by our own
Church, which directs us to bless God both for the means of
grace, and hope of glory ; and teaches us, that a sacrament is
' an outward sign of inward grace, and a means whereby we
receive the same.'
The chief of these means are prayer, whether in secret or
with the great congregation ; searching the Scriptures (which
implies reading, hearing, and meditating thereon) ; and re
ceiving the Lord's supper, eating bread and drinking wine in
remembrance of Him ; and these we believe to be ordained of
God, as the ordinary channels of conveying His grace to the
souls of men.
2. But we allow, that the whole value ot the means depends
on their actual subservience to the end of religion ; that, con
sequently, all these means, when separate from the end, are
less than nothing and vanity ; that if they do not actually
conduce to the knowledge and love of God, they are not
acceptable in His sight ; yea, rather, they are an abomination
before Him, a stink in His nostrils ; He is weary to bear them.
Above all, if :,they are used as a kind of commutation for the
THE MEANS OF GRACE 147
religion they were designed to subserve, it is not easy to find
words for the enormous foLy and wickedness of thus turning
God's arms against Himself ; of keeping Christianity out of
the heart by those very means which were ordained for the
bringing it in.
3. We allow, likewise, that all outward means whatever,
if separate from the Spirit of God, cannot profit at all, cannot
conduce, in any degree, either to the knowledge or love of
God. Without controversy, the help that is done upon earth,
He doeth it Himself. It is He alone who, by His own almighty
power, worketh in us what is pleasing in His sight ; and all
outward things, unless He work in them and by them, are
mere weak and beggarly elements. Whosoever, therefore,
imagines there is any intrinsic power in any means whatsoever,
does greatly err, not knowing the Scriptures, neither the power
of God. We know that there is no inherent power in the
words that are spoken in prayer, in the letter of Scripture read,
the sound thereof heard, or the bread and wine received in
the Lord's supper ; but that it is God alone who is the Giver
of every good gift, the Author of all grace ; that the whole
power is of Him, whereby, through any of these, there is any
blessing conveyed to our souls. We know, likewise, that He is
able to give the same grace, though there were no means on
the face of the earth. In this sense, we may affirm, that, with
regard to God, there is no such thing as means ; seeing He is
equally able to work whatsoever pleaseth Him, by any, or by
none at all.
4. We allow farther, that the use of all means whatever
will never atone for one sin ; that it is the blood of Christ
alone, whereby any sinner can be reconciled to God ; there
being no other propitiation for our sins, no other fountain for
sin and uncleanness. Every believer in Christ is deeply con
vinced that there is no merit but in Him ; that there is no
merit in any of his own works ; not in uttering the prayer^
searching the Scripture, or hearing the Word of God, or eating
of that bread and drinking of that cup. So thati$(«ije- more^ <£,
be intended by the expression some have used, ' J0ftttst is ^
only means of grace,' than this, — that He is the omy m^CEbrious
I
U8 SERMON XII
cause of it, it cannot be gainsaid by any who know the grace of
God. t
5. Yet once more : we allow, though it is a melancholy
truth, that a large proportion of those who are called Christians,
do to this day abuse the means of grace to the destruction of
their souls. This is doubtless the case with all those who rest
content in the form of godliness, without the power. Either
they fondly presume they are Christians already, because they
do thus and thus (although Christ was never yet revealed in
their hearts, nor the love of God shed abroad therein) ; or else
they suppose they shall infallibly be so, barely because they
use these means ; idly dreaming (though perhaps hardly
conscious thereof), either that there is some kind of power
therein, whereby, sooner or later (they know not when), they
shall certainly be made holy ; or that there is a sort of merit in
using them, which will surely move God to give them holiness,
or accept them without it.
6. So little do they understand that great foundation of
the whole Christian building, * By grace are ye saved ' : ye
are saved from your sins, from the guilt and power thereof,
ye are restored to the favour and image of God, not for any
works, merits, or deservings of yours, but by the free grace,
the mere mercy of God, through the merits of His well-beloved
Son : ye are thus saved, not by any power, wisdom, or strength,
which is in you, or in any other creature ; but merely through
the grace or power of the Holy Ghost, which worketh all in
all.
7. But the main question remains : * "We know this salva
tion is the gift and the work of God; but how (may one
say who is convinced he hath it not) may I attain thereto ? '
If you say, ' Believe, and thou shalt be saved I ' he answers,
' True ; but how shall I believe ? ' You reply, * Wait upon
God.' * Well ; but how am I to wait ? In the means of
grace, or out of them ? Am I to wait for the grace of God
which bringeth salvation, by using these means, or by laying
them aside ? '
8. It cannot possibly be conceived, that the Word of God
should give no direction in so important a point ; or, that the
THE MEANS OF GRACE 149
Son of God, who came down from heaven for us men and for
our salvation, should have left us undetermined with regard to
a question wherein our salvation is so nearly concerned.
And, in fact. He hath not left us undetermined ; He hath
shown us the way wherein we should go. We have only to
consult the oracles of God ; to inquire what is written there ;
and, if we simply abide by their decision, there can be no
possible doubt remain.
III. 1. According to this, according to the decision of holy
writ, all who desire the grace of God are to wait for it in the
means which He hath ordained ; in using, not in laying them
aside.
And, first, all who desire the grace of God are to wait for
it in the way of prayer. This is the express direction of our
Lord Himself. In His Sermon upon the Mount, after explain
ing at large wherein religion consists, and describing the main
branches of it, He adds, * Ask, and it shall be given you ; seek,
and ye shall find; knock, and it shall be opened unto you:
for every one that asketh receiveth ; and he that seeketh
findeth ; and to him that knocketh it shall be opened ' (Matt,
vii. 7, 8). Here we are in the plainest manner directed to ask,
in order to, or as a means of, receiving ; to seek, in order to
find, the grace of God, the pearl of great price ; and to knock,
to continue asking and seeking, if we would enter into His
kingdom.
2. That no doubt might remain, our Lord labours this
point in a more peculiar manner. He appeals to every man's
own heart: 'What man is there of you, who, if his son ask
bread, will he give him a stone ? or, if he ask a fish, will he
give him a serpent? If ye then, being evil, know how to
give good gifts unto your children, how much more shall your
Father which is in heaven/ the Father of angels and men, the
Father of the spirits of all flesh, 'give good things to them
that ask Him' ? (verses 9-11). Or, as He expresses Himself
on another occasion, including all good things in one, * How
much more shall your heavenly Father give the Holy Spirit to
them that ask Him ?' (Luke xi. 13). It should be particularly
ISO SERMON XII
observed here, that the persons directed to ask had not
then received the Holy Spirit: nevertheless our Lord directs
them to use this means, and promises that it should be effectual ;
that upon asking they should receive the Holy Spirit, from Him
whose mercy is over all His works.
3. The absolute necessity of using this means, if we would
receive any gift from God, yet farther appears from that
remarkable passage which immediately precedes these words :
' And He said unto them,' whom He had just been teaching
Low to pray, * Which of you shall have a friend, and shall go
unto him at midnight, and shall say unto him, Friend, lend
me three loaves : and he from within shall answer, Trouble me
not ; I cannot rise and give thee. I say unto you, Though he
will not rise and give him, because he is his friend, yet because
of his importunity he will rise and give him as many as he
needeth. And I say unto you, Ask, and it shall be given
you' (Luke xi. 5, 7-9). * Though he will not give him,
because he is his friend, yet because of his importunity he will
rise and give him as many as he needeth.' How could our
blessed Lord more plainly declare, that we may receive of God,
by this means, by importunately asking, what otherwise we
should not receive at all ?
4. ' He spake also another parable, to this end, that men
ought always to pray, and not to faint,' till through this
means they should receive of God whatsoever petition they
asked of Him: ' There was in a city a judge, which feared
not God, neither regarded man: and there was a widow in
that city ; and she came unto him, saying, Avenge me of my
adversary. And he would not for a while ; but afterward he
said within himself, Though I fear not God, nor regard man,
yet because this widow troubleth me, I will avenge her, lest
by her continual coining she weaiy me* (Luke xviii. 1-5).
The application of this our Lord Himself hath made : ' Hear
what the unjust judge saith ! ' Because she continues to ask,
because she will take no denial, therefore/ 1 will avenge her.
* And shall not God avenge His own elect, which cry day and
night unto Him ? I tell you He will avenge them speedily ,'
if they pray, and faint not,
THE MEANS OF GRACE T5T
5. A direction, equally full and express, to wait for the
blessings of God in private prayer, together with a positive
promise that, by this means, we shall obtain the request of our
lips, He hath given us in those well-known words : ' Enter
into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret ; and thy Father which seeth in
secret shall reward thee openly ' (Matt. vi. 6).
6. If it be possible for any direction to be more clear, it is
that which God hath given us by the Apostle, with regard to
prayer of every kind, public or private, and the blessing
annexed thereto : ' If any of you lack wisdom, let him ask of
God, that giveth to all men liberally ' (if they ask ; otherwise
' ye have not, because ye ask not,' Jas. iv. 2), ' and upbraideth
not ; and it shall be given him' (Jas. i. 5).
If it be objected, ' But this is no direction to unbelievers ;
to them who know not the pardoning grace of God : for the
Apostle adds, " But let him ask in faith "' ; otherwise, " let him
not think that he shall receive anything of the Lord " ' : I
answer, The meaning of the word faith, in this place, is fixed
by the Apostle himself, as if it were on purpose to obviate this
objection, in the words immediately following : ' Let him ask in
faith, nothing wavering,' nothing doubting, pifilv StaK/an/o^ui/os :
not doubting but God heareth his prayer, and will fulfil the
desire of his heart.
The gross, blasphemous absurdity of supposing faith, in
this place, to be taken in the full Christian meaning, appears
hence: it is supposing the Holy Ghost to direct a man who
knows he has not this faith (which is here termed tvisdoni),
to ask it of God, with a positive promise that * it shall be
given him'; and then immediately to subjoin, that it shall
not be given him, unless he have it before he asks for it !
But who can bear such a supposition ? From this scripture,
therefore, as well as those cited above, we must infer, that
all who desire the grace of God are to wait for it in the way of
prayer.
7. Secondly. All who desire the grace of God are to wait
for it in searching the Scriptures.
Our Lord's direction, with regard to the use of this moans.
I52 SERMON XII
is likewise plain and clear. * Search the Scriptures/ saith He
to the unbelieving Jews, 'for they testify of Me* (John v.
89). And for this very end did He direct them to search the
Scriptures, that they might believe in Him.
The objection, that ' this is not a command, but only an
assertion, that they did search the Scriptures,' is shamelessly
false. I desire those who urge it, to let us know how a
command can be more clearly expressed, than in those terms,
'Epevvare rots 77>a<£as. It is as peremptory as so many words
can make it.
And what a blessing from God attends the use of this means,
appears from what is recorded concerning the Bereans : who,
after hearing St. Paul, * searched the Scriptures daily, whether
those things were so. Therefore many of them believed,' — •
found the grace of God, in the way which He had ordained
(Acts xvii. 11, 12).
It is probable, indeed, that in some of those who had ' re
ceived the word with all readiness of mind,' ' faith came,' as
the same Apostle speaks, * by hearing,' and was only confirmed
by reading the Scriptures : but it was observed above, that,
under the general term of searching the Scriptures, both
hearing, reading, and meditating are contained.
8. And that this is a means whereby God not only gives,
but also confirms and increases, true wisdom, we learn from
the words of St. Paul to Timothy : * From a child thou hast
known the holy Scriptures, which are able to make thee wise
unto salvation through faith which is in Christ Jesus' (2 Tim.
iii. 15). The same truth (namely, that this is the great means
God has ordained for conveying His manifold grace to man) is
delivered, in the fullest manner that can be conceived, in the
words which immediately follow : ' All Scripture is given by
inspiration of God ' ; consequently, all Scripture is infallibly
true ; ' and is profitable for doctrine, for reproof, for correc
tion, for instruction in righteousness '; to the end 'that the
man of God may be perfect, throughly furnished unto all good
works' (verses 16, 17).
9. It should be observed, that this is spoken primarily and
directly of the Scriptures which Timothy had known from, a
THE MEANS OF GRACE 153
child ; which must have been those of the Old Testament, for
the New was not then wrote. How far then was St. Paul
(though he was * not a whit behind the very chief of the
Apostles,' nor, therefore, I presume, behind any man now
upon earth) from making light of the Old Testament 1 Be
hold this, lest ye one day * wonder and perish.' ye who make
BO small account of one half of the oracles of God I Yea, and
that half of which the Holy Ghost expressly 'declares, that it is
'profitable,' as a means ordained of God for this very thing,
'for doctrine, for reproof, for correction, for instruction in
righteousness ' ; to the end, ' the man of God may be perfect,
throughly furnished unto all good works.'
10. Nor is this profitable only for the men of God, for
those who walk already in the light of His countenance; but
also for those who are yet in darkness, seeking Him whom they
know not. Thus St. Peter : * We have also a more sure word
of prophecy' : literally, 'And we have the prophetic word
more sure ' : Kai C^O/ACV /Je/3aioT«pov rov irpo<j>r)TiKov Xdyov :
confirmed by our being * eye-witnesses of His majesty,' and
' hearing the voice which came from the excellent glory,' ' unto
which ' — prophetic word ; so he styles the holy Scriptures —
' ye do well that ye take heed, as unto a light that shineth
in a dark place, until the day dawn, and the Day-star arise in
your hearts' (2 Pet. i. 19). Let all therefore who desire that
day to dawn upon their hearts, wait for it in searching the
Scriptures.
11. Thirdly. All who desire an increase of the grace of
God are to wait for it in partaking of the Lord's supper ; for
this also is a direction Himself hath given : ' The same night
in which He was betrayed He took bread, and brake it, and
said, Take, eat : this is My body * ; that is, the sacred sign of
My body : ' this do in remembrance of Me.' Likewise ' He
took the cup, saying, This cup is the new testament,' or cove
nant, ' in My blood ' ; the sacred sign of that covenant : ' this
do ye in remembrance of Me. For as often as ye eat this
bread, and drink this cup, ye do show forth the Lord's death
till He come ' (1 Cor. xi. 28, &c.) : ye openly exhibit the same,
by these visible signs, before God, ancj. angels, and men ; VQ
I54 SERMON XII
manifest your solemn remembrance of His death, till He cometh
in the clouds of heaven.
Only ' let a man ' first * examine himself,' whether he
understand the nature and design of this holy institution,
and whether he really desire to be himself made conformable
to the death of Christ ; and so, nothing doubting, ' let him eat
of that bread, and drink of that cup ' (verse 28).
Here, then, the direction first given by our Lord is ex
pressly repeated by the Apostle : * Let him eat ; let him
drink' (eo-0iera>, Trivero), both in the imperative mood) ; words
not implying a bare permission only, but a clear, explicit
command ; a command to all those who either already are
filled with peace and joy in believing, or can truly say, ' The
remembrance of our sins is grievous unto us, the burden of
them is intolerable.'
12. And that this is also an ordinary, stated means of
receiving the grace of God, is evident from those words of the
Apostle which occur in the preceding chapter: 'The cup of
blessing which we bless, is it not the communion,' or communi
cation, ' of the blood of Christ ? The bread which we break,
is it not the communion of the body of Christ ? ' (1 Cor. x.
16). Is not the eating of that bread, and the drinking of that
cup, the outward, visible means whereby God conveys into our
souls all that spiritual grace, that righteousness, and peace,
and joy in the Holy Ghost, which were purchased by the body
of Christ once broken, and the blood of Christ once shed for
us ? Let all, therefore, who truly desire the grace of God, eat
of that bread, and drink of that cup.
IV. 1. But as plainly as God hath pointed out the way
wherein He will be inquired' after, innumerable are the objec
tions which men, wise in their own eyes, have from time to
time raised against it. It may be needful to consider a few of
these ; not because they are of weight in themselves, but
because they have so often been used, especially of late years,
to turn the lame out of the way ; yea, to trouble and subvert
those who did run well? till Satan appeared as an angel of
THE MEANS OF GRACE 155
The first and chief of these is, ' You cannot use these
means (as you call them) without trusting in them.' I pray,
where is this written ? I expect you should show me plain
Scripture for your assertion : otherwise I dare not receive it ;
because I am not convinced that you are wiser than God.
If it really had been as you assert, it is certain Christ must
have known it. And if He had known it, He would surely have
warned us ; He would have revealed it long ago. Therefore,
because He has not, because there is no tittle of this in the
whole revelation of Jesus Christ, I am as fully assured your
assertion is false, as that this revelation is of God.
4 However, leave them off for a short time, to see whether
you trusted in them or no.' So I am to disobey God, in order
to know whether I trust in obeying Him I And do you avow
this advice ? Do you deliberately teach to * do evil, that good
may come ' ? 0 tremble at the sentence of God against such
teachers I Their « damnation is just.'
* Nay, if you are troubled when you leave them off, it is
plain you trusted in them.' By no means. If I am troubled
when I wilfully disobey God, it is plain His Spirit is still
striving with me ; but if I am not troubled at wilful sin, it is
plain I am given up to a reprobate mind.
But what do you mean by ' trusting in them ? ' — looking
for the blessing of God therein ? believing, that if I wait in
this way, I shall attain what otherwise I should not ? So I
do. And so I will, God being my helper, even to my life's
end. By the grace of God, I will thus trust in them, till the
day of my death ; that is, I will believe, that whatever God
hath promised, He is faithful also to perform. And seeing
He hath promised to bless me in this way, I trust it shall be
according to His word.
2. It has been, secondly, objected, * This is seeking salva
tion by works.' Do you know the meaning of the expression
you use ? What is seeking salvation by works ? In the
writings of St. Paul, it means, either seeking to be saved by
observing the ritual works of the Mosaic law ; or expecting
salvation for the sake of our own works, by the merit of our
own righteousness. But how is either of these implied in my
156 SERMON XII
waiting in the way God has ordained, and expecting that He
will meet me there, because He has promised so to do ?
I do expect that He will fulfil His word, that He will meet
and bless me In this way. Yet not for the sake of any works
which I have done, nor for the merit of my righteousness ; but
merely through the merits, and sufferings, and love of His Son,
in whom He is always well pleased.
3. It has been vehemently objected, thirdly, ' that Christ
is the only means of grace.' I answer, This is mere playing
upon words. Explain your term, and the objection vanishes
away. When we say, ' Prayer is a means of grace/ we under
stand a channel through which the grace of God is conveyed.
When you say, * Christ is the means of grace,' you understand
the sole price and purchaser of it ; or, that * no man cometh
unto the Father, but through Him.' And who denies it ? But
this is utterly wide of the question.
4. 'But does not the Scripture' (it has been objected,
fourthly) ' direct us to wait for salvation ? Does not David
say, " My soul waiteth upon God ; for of Him cometh my
salvation " ? And does not Isaiah teach us the same thing
saying, " 0 Lord, we have waited for Thee " ? ' All this
cannot be denied. Seeing it is the gift of God, we are un
doubtedly to wait on Him for salvation. But how shall we
wait ? If God Himself has appointed a way, can you find a
better way of waiting for Him ? But that He hath appointed
a way, hath been shown at large, and also what that way is.
The very words of the prophet which you cite, put this out of
all question. For the whole sentence runs thus : ' In the way
of Thy judgements,' or ordinances, ' 0 Lord, have we waited
for Thee ' (Isa. xxvi. 8). And in the very same way did
David wait, as his own words abundantly testify : * I have
waited for Thy saving health, 0 Lord, and have kept Thy law.
Teach me, 0 Lord, the way of Thy statutes, and I shall keep
it unto the end.'
5. 'Yea,' say some, 'but God has appointed another way :
" Stand still, and see the salvation of God." '
Let us examine the Scriptures to which you refer. The
first of them, with the context, runs thus, —
THE MEANS OF GRACE 157
* And when Pharaoh drew nigh, the children of Israel lifted
up their eyes ; and they were sore afraid. And they said unto
Moses, Because there were no graves in Egypt, hast thou taken
us away to die in the wilderness ? And Moses said unto the
people, Fear ye not, stand still, and see the salvation of the
Lord. And the Lord said unto Moses, Speak unto the children
of Israel, that they go forward. But lift thou up thy rod, and
stretch out thine hand over the sea, and divide it ; and the
children of Israel shall go on dry ground through the midst of
the sea ' (Exod. xiv. 10, &c.).
This was the salvation of God, which they stood still to see,
by marching forward with all their might !
The other passage, wherein this expression occurs, stands
thus : * There came some that told Jehoshaphat, saying, There
cometh a great multitude against thee from beyond the sea.
And Jehoshaphat feared, and set himself to seek the Lord, and
proclaimed a fast throughout all Judah. And Judah gathered
themselves together, to ask help of the Lord : even out of all
the cities they came to seek the Lord. And Jehoshaphat stood
in the congregation, in the house of the Lord. . . . Then upon
Jahaziel came the Spirit of the Lord. And he said, Be not
dismayed by reason of this great multitude. To-morrow go ye
down against them : ye shall not need to fight in this battle.
Set yourselves : stand ye still, and see the salvation of the
Lord. And they rose early in the morning, and went forth.
And when they began to sing and to praise, the Lord set
ambushments against the children of Arnmon, Moab, and
mount Seir ; . . . and every one helped to destroy another '
(2 Chron. xx. 2, &c.).
Such was the salvation which the children of Judah saw.
But how does all this prove, that we ought not to wait for the
grace of God in the means which He hath ordained ?
6. I shall mention but one objection more, which, indeed,
does not properly belong to this head : nevertheless, be
cause it has been so frequently urged, I may not wholly pass
it by.
' Does not St. Paul say, "If ye be dead with Christ, why
are ye subject to ordinances " ? (Col. ii. 20). Therefore, a
158 SERMON XII
Christian, one that is dead with Christ, need not Use the
ordinances any more.'
So you say, ' If I am a Christian, I am not subject to the
ordinances of Christ ' I Surely, by the absurdity of this, you
must see at the first glance, that the ordinances here mentioned
cannot be the ordinances of Christ ; that they must needs be
the Jewish ordinances, to which it is certain a Christian is no
longer subject.
And the same undeniably appears from the words imme
diately following, ' Touch not, taste not, handle not ' ; all
evidently referring to the ancient ordinances of the Jewish
law.
So that this objection is the weakest of all. And, in spite
of all, that great truth must stand unshaken, — that all who
desire the grace of God are to wait for it in the means which
He hath ordained.
V. 1. But this being allowed, that all who desire the grace
of God are to wait for it in the means He hath ordained ; it
may still be inquired, how those means should be used, both as
to the order and the manner of using them.
With regard to the former, we may observe, there is a
kind of order, wherein God Himself is generally pleased to use
these means in bringing a sinner to salvation. A stupid,
senseless wretch is going on in his own way, not having God
in all his thoughts, when God comes upon him unawares,
perhaps by an awakening sermon or conversation, perhaps by
some awful providence, or, it may be, by an immediate stroke
of His convincing Spirit, without any outward means at all.
Having now a desire to flee from the wrath to come, he pur
posely goes to hear how it may be done. If he finds a
preacher who speaks to the heart, he is amazed, and begins
searching the Scriptures, whether these things are so. The
more he hears and reads, the more convinced he is ; and the
more he meditates thereon day and night. Perhaps he finds
some other book which explains and enforces what he has
heard and read in Scripture. And by all these means, the
arrows of conviction sink deeper into his soul. He begins also
THE MEANS OF GRACE 159
to talk of the things of God, which are ever uppermost in
his thoughts ; yea, and to talk with God ; to pray to Him ;
although, through fear and shame, he scarce knows what to say.
But whether he can speak or no, he cannot but pray, were it
only in ' groans which cannot be uttered.' Yet, being in
doubt, whether * the high and lofty One that inhabiteth eternity '
will regard such a sinner as him, he wants to pray with those
who know God, with the faithful, in the great congregation.
But here he observes others go up to the table of the Lord.
He considers, * Christ has said, " Do this ! " How is it that I
do not ? I am too great a sinner. I am not fit. I am not
worthy.' After struggling with these scruples awhile, he
breaks through. And thus he continues in God's way, in
hearing, reading, meditating, praying, and partaking of the
Lord's supper, till God, in the manner that pleases Him, speaks
to his heart, ' Thy faith hath saved thee. Go in peace.'
2. By observing this order of God, we may learn what
means to recommend to any particular soul. If any of these
will reach a stupid, careless sinner, it is probably hearing, or
conversation. To such, therefore, we might recommend these,
if he has ever any thought about salvation. To one who begins
to feel the weight of his sins, not only hearing the Word of
God, but reading it too, and perhaps other serious books, may
be a means of deeper conviction. May you not advise him
also to meditate on what he reads, that it may have its full
force upon his heart ? Tea, and to speak thereof, and not be
ashamed, particularly among those who walk in the same path.
When trouble and heaviness take hold upon him, should you
not then earnestly exhort him to pour out his soul before God ;
1 always to pray and not to faint ' ; and when he feels the
worthlessness of his own prayers, are you not to work together
with God, and remind him of going up into the house of the
Lord, and praying with all that fear Him ? But if he 'does
this, the dying word of his Lord will soon be brought to
his remembrance ; a plain intimation, that this is the time
when we should second the motions of the blessed Spirit.
And thus may we lead him, step by step, through all the
means which God has ordained ; not according to our own will,
160 SERMON XII
but just as the providence and the Spirit of God go before and
open the way.
3. Yet, as we find no command in holy writ for any
particular order to be observed herein, so neither do the provi
dence and the Spirit of God adhere to any without variation ;
but the means into which different men are led, and in which
they find the blessing of God, are varied, transposed, and com
bined together, a thousand different ways. Yet still our wisdom
is to follow the leadings of His providence and His Spirit ; to
be guided herein (more especially as to the means wherein we
ourselves seek the grace of God), partly by His outward
providence, giving us the opportunity of using sometimes one
means, sometimes another, partly by our experience, which it
is whereby His free Spirit is pleased most to work in our heart.
And in the meantime, the sure and general rule for all who
groan for the salvation of God is this, — whenever opportunity
serves, use all the means which God has ordained ; for who
knows in which God will meet thee with the grace that bringeth
salvation ?
4. As to the manner of using them — whereon indeed ifc
wholly depends whether they shall convey any grace at all to
the user — it behoves us, first, always to retain a lively sense,
that God is above all means. Have a care, therefore, of limit
ing the Almighty. He doeth whatsoever and whensoever it
pleaseth Him. He can convey His grace either in or out of
any of the means which He hath appointed. Perhaps He will.
4 Who hath known the mind of the Lord ? or who hath been
His counsellor ? ' Look, then, every moment for His appear
ing 1 Be it at the hour you are employed in His ordinances ;
or before, or after that hour ; or when you are hindered there
from. He is not hindered ; He is always ready, always able,
always willing to save. * It is the Lord : let Him do what
seemeth Him good 1 '
Secondly. Before you use any means, let it be deeply im
pressed on your soul, — there is no power in this. It is, in
itself, a poor, dead, empty thing : separate from God, it is a
dry leaf, a shadow. Neither is there any merit in my using
this ; nothing intrinsically pleasing to God ; nothing whereby
THE MEANS OF GRACE 161
I deserve any favour at bis hands, no, not a drop of water to
cool my tongue. But, because God bids, therefore I do ; be
cause he directs me to wait in this way, therefore here 1 wait
for his free mercy, whereof cometh my salvation.
Settle this in your heart, that the opus op&ratum, the mere
work done, profiteth nothing ; that there is no power to save
but in the Spirit of God, no merit, but in the blood of Christ ;
that, consequently, even what God ordains, conveys no grace
to the soul, if you trust not in Him alone. On the other hand,
he that does truly trust in Him cannot fall short of the grace
of God, even though he were cut off from every outward ordi
nance, though he were shut up in the centre of the earth.
Thirdly. In using all means, seek God alone. In and
through every outwh^d thing, look singly to the power of his
Spirit, and the merits of his Son. Beware you do not stick
in the work itself; if you do, it is all lost labour. Nothing
short of God can satisfy your soul. Therefore, eye him in all,
through all, and above all.
Remember also, to use all means as means; as ordained,
not for their own sake, but in order to the renewal of your
soul in righteousness and true holiness. If, therefore, they
actually tend to this, well ; but, if not, they are dung and
dross.
Lastly. After you have used any of these, take care how
you value yourself thereon ; how you congratulate yourself
as having done some great thing. This is turning all into
poison. Think, " If God was not there, what does this avail ?
Have I not been adding sin to sin? How long? O Lord,
save, or I perish! O lay not this sin to my charge!" If
God was there, if his love flowed into your heart, you have
forgot, as it were, the outward work. You see, you know,
you feel, God is all in all. Be abased. Sink down before
him. Give him all the praise. "Let God in all things be
glorified through Christ Jesus." Let all your bones cry out,
" My song shall be always of the lovingkindness of the Lord :
with my mouth will I ever be telling of thy truth from one
generation to another !"
( 162 )
SERMON XIII
THE CIRCUMCISION OF THE HEART
PREACHED AT
ST. MART'S, OXFORD, BEFORE THE UNIVERSITY,
ON JANUARY 1, 1733.
" Oircumcision is that of the heart, in the spirit, and not in tfa
letter." ROMANS ii. 29.
IT is the melancholy remark of an excellent man, that
he who now preaches the most essential duties of Chris
tianity runs the hazard of being esteemed, by a great part
of his hearers, " a setter forth of new doctrines." Most men
have so lived away the substance of that religion, the pro
fession whereof they still retain, that no sooner are any of
those truths proposed which difference the Spirit of Christ
from the spirit of the world, than they cry out, "Thou bring-
est strange things to our ears ; we would know what these
things mean : " — though he is only preaching to them " Jesus
and the resurrection," with the necessary consequence of it, —
If Christ be risen, ye ought then to die unto the world, and
to live wholly unto God.
2. A hard saying this to the natural man, who is alive
unto the world, and dead unto God ; and one that he will
not readily be persuaded to receive as the truth of God, unless
it be so qualified in the interpretation, as to have neither use
nor significancy left. He " receiveth not the " words " of the
Spirit of God," taken. in their plain and obvious meaning;
" they are foolishness unto him : neither " indeed " can he
know them, because they are spiritually discerned:" — they
are perceivable only by that spiritual sense, which in him \va.°
THE CIRCUMCISION OF THE HEART 163
never yet awakened ; for want of which he must reject, as idle
fancies of men, what are both the wisdom and the power oi
God.
3. That " circumcision is that of the heart, in the spirit,
and not in the letter," — that the distinguishing mark of a true
follower of Christ, of one who is in a state of acceptance with
God, is not either outward circumcision, or baptism, or any
other ,outward form, but a right state of soul, a mind and spirit
renewed after the image of Him that created it, — is one of
those important truths that can only be spiritually discerned.
And this the Apostle himself intimates in the next words, —
"Whose praise is not of men, but of God." As if he had
said, " Expect not, whoever thou art, who thus followest iky
great Master, that the world, the men who follow him not,
will say, ' Well done, good and faithful servant ! ' Know that
the circumcision of the heart, the seal of thy calling, is fool
ishness with the world. Be content to wait for thy applause
till the day of thy Lord's appearing. In that day shalt thou
have praise of God, in the great assembly of men and angels."
I design, first, particularly to inquire, wherein this circum
cision of the heart consists ; and, secondly, to mention some
reflections that naturally arise from such an inquiry.
1. i . I am, first, to inquire, wherein that circumcision of
the heart consists, which will receive the praise of God. In
general we may observe, it is that habitual disposition of soul
which, in the sacred writings, is termed holiness ; and which
directly implies, the being cleansed from sin, " from all filthi-
ness both of flesh and spirit ;" and, by consequence, the being
endued with those virtues which were also in Christ Jesus ;
the being so " renewed in the spirit of our mind," as to be
" perfect as our Father in heaven is perfect."
2. To be more particular : circumcision of heart implies
humility, faith, hope, and charity. Humility, a right judg
ment of ourselves, cleanses our minds from those high con
ceits of our own perfections, from that undue opinion of our
own abilities and attainments, which are the genuine fruit of
a corrupted nature. This entirely cuts off that vain thought.
1 64 SERMON XIII
*' 1 am rich, and wise, and have need of nothing ;" and con-
vinces us that we are by nature "wretched, and poor, and
miserable, and blind, and naked." It convinces us, that in
our best estate we are, of ourselves, all sin and vanity ; that
confusion, and ignorance, and error reign over our understand
ing ; that unreasonable, earthly, sensual, devilish passions usurp
authority over our will ; in a word, that there is no whole part
in our soul, that all the foundations of our nature are out of
course.
3. At the same time we are convinced, that we are not suf
ficient of ourselves to help ourselves ; that, without the Spirit
of God, we can do nothing but add sin to sin ; that it is He
alone who worketh in us by his almighty power, either to will
or do that which is good ; it being as impossible for us even tc
think a good thought, without the supernatural assistance of
his Spirit, as to create ourselves, or to renew our whole souls
in righteousness and true holiness.
4. A sure effect of our having formed this right judgment
of the sinfulness and helplessness of our nature, is a disregard
of that " honour which cometh of man," which is usually paid
to some supposed excellency in us. He who knows himself,
neither desires nor values the applause which he knows he
deserves not. It is therefore " a very small thing with him,
to be judged by man's judgment." He has all reason to think,
by comparing what it has said, either for or against him, with
what he feels in his own breast, that the world, as well as the
god of this world, was "a liar from the beginning." And
even as to those who are not of the world ; though he would
choose, if it were the will of God, that they should account oi
him as of one desirous to be found a faithful steward of his
Lord's goods, if haply this might be a means of enabling him
to be of more use to his fellow-servants, yet as this is the one
end of his wishing for their approbation, so he does not at all
rest upon it : for he is assured, that whatever God wills, he
can never want instruments to perform ; since he is able, even
of these stones, to raise up servants to do his pleasure.
5. This is that lowliness of mind, which they have learned
of Christ, who follow his example and tread in his steps. And
THE CIRCUMCISION OF THE HEART 165
this knowledge of their disease, whereby they are more and
more cleansed from one part of it, pride and vanity, disposes
them to embrace, with a willing mind, the second thing implied
in circumcision of the heart, — that faith which alone is able
to make them whole, which is the one medicine given nnder
heaven to heal their sickness.
6. The best guide of the blind, the surest light of them
that are in darkness, the most perfect instructor of the foolish,
is faith. But it must be such a faith as is " mighty through
God, to the pulling down of strongholds," — to the overturning
all the prejudices of corrupt reason, all the false maxims
revered among men, all evil customs and habits, all that
"wisdom of the world which is foolishness with God;" as
" casteth down imaginations," reasonings, " and every high
thing that exalteth itself against the knowledge of God, and
bringeth into captivity every thought to the obedience of
Christ."
7. " All things are possible to him that " thus " believeth."
" The eyes of his understanding being enlightened," he sees
what is his calling; even to glorify God, who hath bought
him with so high a price, in his body and in his spirit, which
now are God's by redemption, as well as by creation. He
feels what is "the exceeding greatness of his power," who,
as he raised up Christ from the dead, so is able to quicken
us, dead in sin, "by his Spirit which dwelleth in us." "This
is the victory which overcometh the world, even our faith ;"
that faith, which is not only an unshaken assent to all that
God hath revealed in Scripture, — and in particular to those
important truths, " Jesus Christ came into the world to save
sinners;" "He bare our sins in his own body on the tree;"
" He is the propitiation for our sins, and not for ours only, but
also for the sins of the whole world;"* — but likewise the
revelation of Christ in our hearts ; a divine evidence or con
viction of his love, his free, unmerited love to me a sinner ; n
sure confidence in his pardoning mercy, wrought in us by the
Holy Ghost; a confidence, whereby every true believer is enabled
1 N.B. The following part of this paragraph is now added to the Sermon
formerly preached. [The fort going footnote was added by Wesley 10 the first
edition of the Sermons.]
166 SERMON XIII
to bear witness, "I know that my Redeemer liveth," that 1
have an "Advocate with the Father," and that "Jesus Christ
the righteous" is my Lord, and "the propitiation for my
sins," — I know he hath "loved me, and given himself for
me," — He hath reconciled me, even me, to God ; and I " have
redemption through his blood, even the forgiveness of sins."
8. Such a faith as this cannot fail to show evidently the
power of him that inspires it, by delivering his children from
the yoke of sin, and "purging their consciences from dead
works ; " by strengthening them so, that they are no longer
constrained to obey sin in the desires thereof; but instead of
"yielding their members unto it, as instruments of unright
eousness," they now " yield themselves " entirely " unto God,
as those that are alive from the dead."
9. Those who are thus by faith born of God have also
strong consolation through hope. This is the next thing
which the circumcision of the heart implies ; even the testi
mony of their own spirit with the Spirit which witnesses in
their hearts that they are the children of God. Indeed it is
the same Spirit who works in them that clear and cheerful
confidence that their heart is upright toward God ; that good
assurance, that they now do, through his grace, the things
which are acceptable in his sight ; that they are now in the
path which leadeth to life, and shall, by the mercy of God,
endure therein to the end. It is he who giveth them a lively
expectation of receiving all good things at God's hand; a
joyous prospect of that crown of glory which is reserved in
heaven for them. By this anchor a Christian is kept steady
in the midst of the waves of this troublesome world, and
preserved from striking upon either of those fatal rocks, —
presumption or despair. He is neither discouraged by the
misconceived severity of his Lord, nor does he " despise the
riches of his goodness." He neither apprehends the difficulties
of the race set before him to be greater than he has strength
to conquer, nor expects them to be so little as to yield in the
conquest till he has put forth all his strength. The experience
he already has in the Christian warfare, as it assures him his
" labour is not in vain," if " whatever his hand findeth to do.
THE CIRCUMCISION OF THE HEART 167
he doeth it with his might ; " so it forbids his entertaining so
vain a thought, as that he can otherwise gain any advantage ;
as that any virtue can be shown, any praise attained, by faint
hearts and feeble hands ; or, indeed, by any but those who
pursue the same course with the great Apostle of the Gen
tiles: "I," says he, "so run, not as uncertainly; so fight I,
not as one that beateth the air : but I keep under my body,
and bring it into subjection ; lest, by any means, when I have
preached to others, I myself should be a castaway."
10. By the same discipline is every good soldier of Christ to
inure himself to endure hardship. Confirmed and strengthened
by this, he will be able not only to renounce the works of dark
ness, but every appetite too, and every affection, which is not
subject to the law of God. For "every one," saith St. John,
" who hath this hope, purifieth himself even as He is pure."
It is his daily care, by the grace of God in Christ, and through
the blood of the covenant, to purge the inmost recesses of his
soul from the lusts that before possessed and defiled it ; from
uncleanness, and envy, and malice, and wrath ; from every
passion and temper that is after the flesh, that either springs
from or cherishes his native corruption : as well knowing, that
he whose very body is the temple of God, ought to admit into
it nothing common or unclean ; and that holiness becometh
that house for ever, where the Spirit of holiness vouchsafes to
dwell.
1 1 . Yet lackest thou one thing, whosoever thou art, that
to a deep humility, and a steadfast faith, hast joined a lively
hope, and thereby in a good measure cleansed thy heart from
its inbred pollution. If thou wilt be perfect, add to all these,
charity ; add love, and thou hast the circumcision of the heart.
" Love is the fulfilling of the law, the end of the command'
ment." Very excellent things are spoken of love : it is the
essence, the spirit, the life of all virtue. It is not only the
first and great command, but it is all the commandments in
one. " Whatsoever things are just, whatsoever things are
pure, whatsoever things are amiable," or honourable ; " if
there be any virtue, if there be any praise," they are all com
prised in this one word, — love. In this is perfection, and
168 SERMON XI II
glory, and happiness. The royal law of heaven and earth i&
this, " Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind, and with all thy
strength"
1 2. Not that this forbids us to love anything besides God :
it implies that we love our brother also. Nor yet does it
forbid us (as some have strangely imagined) to take pleasure
in anything but God. To suppose this, is to suppose the
Fountain of holiness is directly the author of sin ; since he has
inseparably annexed pleasure to the use of those creatures
which are necessary to sustain the life he has given us. This,
therefore, can never be the meaning of his command. What
the real sense of it is, both our blessed Lord and his Apostles
tell us too frequently, and too plainly, to be misunderstood.
They all with one mouth bear witness, that the true meaning
of those several declarations, " The Lord thy God is one
Lord;" "Thou shalt have no other gods but me;" "Thou
shalt love the Lord thy God with all thy strength ;" " Thou
shalt cleave unto him ;" "The desire of thy soul shall be to his
name ;" — is no other than this : The one perfect Good shall be
your one ultimate end. One thing shall ye desire for its own
sake, — the fruition of Him that is All in all. One happiness
shall ye propose to your souls, even an union with Him that
made them ; the having " fellowship with the Father and the
Son ;" the being joined to the Lord in one Spirit. One
design you are to pursue to the end of time, — the enjoyment
of God in time and in eternity. Desire other things, so far
as they tend to this. Love the creature, as it leads to the
Creator. But in every step you take, be this the glorious
point that terminates your view. Let every affection, and
thought, and word, and work, be subordinate to this. Whatever
ye desire or fear, whatever ye seek or shun, whatever ye think,
speak, or do, be it in order to your happiness in God, the sole
End, as well as Source, of your being.
13. Have no end, no ultimate end, but God. Thus oar
Lord : " One thing is needful :" and if thine eye be singly
fixed on this one thing, "thy whole body shall be full oi
light." Thus St. Paul : " This one thing I do ; I press toward
THE CIRCUMCISION OF THE HEART 169
r-he mark, for the prize of the high-calling in Christ Jesus."
Thus St. James : " Cleanse your hands, ye sinners; and purify
your hearts, ye double-minded." Thus St. John: "Love not
the world, neither the things that are in the world. For all
that is in the world, the lust of the flesh, the lust of the eye,
and the pride of life, is not of the Father, but is of the world."
The seeking happiness in what gratifies either the desire of
the flesh, by agreeably striking upon the outward senses ; the
desire of the eye, of the imagination, by its novelty, greatness,
or beauty ; or the pride of life, whether by pomp, grandeur,
power, or, the usual consequence of them, applause and admira
tion ; — " is not of the Father," cometh not from, neither is
approved by, the Father of spirits : " but of the world :" it is
the distinguishing mark of those who will not have Him to
reign over them.
II. i . Thus have I particularly inquired, what that circum
cision of heart is, which will obtain the praise of God. I am,
in the second place, to mention some reflections that naturally
arise from such an inquiry, as a plain rule whereby every man
may judge of himself, whether he be of the world or of God.
And, first, it is clear from what has been said, that no man
has a title to the praise of God, unless his heart is circumcised
by humility ; unless he is little, and base, and vile in his own
eyes ; unless he is deeply convinced of that inbred " corruption
of his nature," " whereby he is very far gone from original
righteousness," being prone to all evil, averse to all good, cor
rupt and abominable ; having a " carnal mind which is enmity
against God, and is not subject to the law of God, nor indeed
can be;" unless he continually feels in his inmost soul, that
without the Spirit of God resting upon him, he can neither
think, nor desire, nor speak, nor act anything good, or well-
pleasing in his sight.
No man, I say, has a title to the praise of God, till he feels
his want of God; nor indeed, till he seeketh that "honour
which cometh of God " only ; and neither desires nor pursues
that which cometh of man, unless so far only as it tends to
this.
i?o SERMON XIII
2. Another truth, which naturally follows front what haft
been said, is, that none shall obtain the honour that cometh
of God, unless his heart be circumcised by faith; even a " faith
of the operation of God :" unless, refusing to be any longer
led by his senses, appetites, or passions, or even by that blind
leader of the blind, so idolized by the world, natural reason,
he lives and walks by faith; directs every step, as "seeing
Him that is invisible ;" " looks not at the things that are
seen, which are temporal, but at the things that are not seen,
which are eternal ;" and governs all his desires, designs, and
thoughts, all his actions and conversations, as one who is
entered in within the veil, where Jesus sits at the right hand
of God.
3. It were to be wished, that they were better acquainted
with this faith who employ much of their time and pains in
laying another foundation ; in grounding religion on the
eternal fitness of things, on the intrinsic excellence of virtue,
and the beauty of actions flowing from it ; on the reasons, as
they term them, of good and evil, and the relations, of
beings to each other. Either these accounts of the grounds
of Christian duty coincide with the scriptural, or not. If
they do, why are well-meaning men perplexed, and drawn
from the weightier matters of the law, by a cloud of terms,
whereby the easiest truths are explained into obscurity ? If
they are not, then it behoves them to consider who is the
author of this new doctrine ; whether he is likely to be an
angel from heaven, who preacheth another Gospel than that
of Christ Jesus; though, if he were, God, not we, hath pro
nounced his sentence : " Let him be accursed."
4. Our Gospel, as it knows no other foundation of good
*rorks than faith, or of faith than Christ, so it clearly informs
as, we are not his disciples while we either deny him to be the
Author, or his Spirit to be the Inspirer and Perfecter, both of
our faith and works. "If any man have not the Spirit of
Christ, he is none of his." He alone can quicken those who
are dead unto God, can breathe into them the breath of Chris
tian life, and so prevent, accompany, and follow them with his
grace, as to bring their good desires to good effect. And,
THE CIRCUMCISION OF THE HEART 171
" as many as are thus led by the Spirit of God, they are the
sons of God." This is God's short and plain account of true
religion and virtue ; and " other foundation can no man lay "
5. From what has been said, we may, thirdly, learn, that
none is truly "led by the Spirit," unless that "Spirit bear
witness with his spirit, that he is a child of God ;" unless he
see the prize and the crown before him, and " rejoice in hope
of the glory of God." So greatly have they erred who have
taught that, in serving God, we ought not to have a view to
our own happiness ! Nay, but we are often and expressly
taught of God, to have " respect unto the recompense of re
ward ;" to balance the toil with the "joy set before us," these
"light afflictions" with that "exceeding weight of glory."
Yea, we are "aliens to the covenant of promise," we are
"without God in the world," until God, "of his abundant
mercy, hath begotten us again unto a living hope of the in
heritance incorruptible, undefiled, and that fadeth not away."
6. But if these things are so, it is high time for those
persons to deal faithfully with their own souls, who are so far
from finding in themselves this joyful assurance that they ful
fil the terms, and shall obtain the promises, of that covenant,
as to quarrel with the covenant itself, and blaspheme the
terms of it; to complain, they are too severe ; and that no
man ever did or shall live up to them. What is this but to
reproach God, as if he were a hard Master, requiring of his
servants more than he enables them to perform ? — as if he
had mocked the helpless works of his hands, by binding them
to impossibilities ; by commanding them to overcome, where
neither their own strength nor his grace was sufficient for
them?
7. These blasphemers might almost persuade those to ima
gine themselves guiltless, who, in the contrary extreme, hope
to fulfil the commands of God without taking any pains at all,
Vain hope ! that a child of Adam should ever expect to see
the kingdom of Christ and of God without striving, without
agonizing, first " to enter in at the strait gate ;" — that one
who was "conceived and born in sin," and whose "inward
parts are very wickedness," should once entertain a thought
1^ SERMON
of being " purified as his Lord is pure," unless he tread in His
steps, and " take up his cross daily ;" unless he " cut off his
right hand," and " pluck out the right eye, and cast it from
him ;" — that he should ever dream of shaking off his old
opinions, passions, tempers, of being "sanctified throughout
in spirit, soul, and body," without a constant and continued
course of general self-denial !
8. What less than this can we possibly infer from the
above-cited words of St. Paul, who, living "in infirmities, in
reproaches, in necessities, in persecutions, in distresses" for
Christ's sake ; — who, being foil of " signs and wonders, and
mighty deeds," — who, having been " caught up into the third
heaven ;" — yet reckoned, as a late author strongly expresses
it, that all his virtues would be insecure, and even his salva
tion in danger, without this constant self-denial ? "So run I,"
says he, " not as uncertainly ; so fight I, not as one that beat-
eth the air :" by which he plainly teaches us, that he who does
not thus run, who does not thus deny himself daily, does run
uncertainly, and fighteth to as little purpose as he that " beat-
eth the air."
9. To as little purpose does he talk of " fighting the fight
of faith," as vainly hope to attain the crown of incorruption,
(as we may, lastly, infer from the preceding observations,)
whose heart is not circumcised by love. Love, cutting off both
the lust of the flesh, the lust of the eye, and the pride of life,
— engaging the whole man, body, soul, and spirit, in the
ardent pursuit of that one object, — is so essential to a child of
God, that without it, whosoever liveth is counted dead before
him. "Though I speak with the tongues of men a,nd of
angels, and have not love, I am as sounding brass, or a tinkling
cymbal. Though I have the gift of prophecy, and understand
all mysteries, and all knowledge ; and though I have all faith,
so as to remove mountains, and have not love, I am nothing."
Nay, " though I give all my goods to feed the poor, and my body
to be burned, and have not love, it profiteth me nothing."
10. Here, then, is the sum of the perfect law ; this is the
true circumcision of the heart. Let the spirit return to God
that gave it, with the whole train of its affections. "Unto the
THE MARKS OF THE NEW BIRTH 173
place from whence all the rivers came," thither let them flow
again. Other sacrifices from us he would not ; but the living
sacrifice of the heart he hath chosen. Let it be continually
offered up to God through Christ, in flames of holy love. And
let no creature be suffered to share with him : for he is a jeal
ous God. His throne will he not divide with another : he will
reign without a rival. Be no design, no desire admitted there,
but what has Him for its ultimate object. This is the way
wherein those children of God once walked, who, being dead,
still speak to us : " Desire not to live but to praise his name :
let all your thoughts, words, and works tend to his glory. Sei
your heart firm on him, and 011 other things only as they are
in and from him. Let your soul be filled with so entire a love
of him that you may love nothing but for his sake." " Have
a pure intention of heart, a steadfast regard to his glory in all
your actions." "Fix your eye upon the blessed hope of your
calling, and make all the things of the world minister unto
it." For then, and not till then, is that "mind in us which was
also in Christ Jesus ;" when, in every motion of our heart, in
every word of our tongue, in every work of our hands, we
" pursue nothing but in relation to him, and in subordination
to his pleasure ;" when we, too, neither think, nor speak, nor
act, to fulfil our " own will, but the will of him that sent us ;"
when, whether we "eat, or drink, or whatever we do, we do
all to the glory of God."
SERMON XIV
THE MARKS OF THE NEW BIRTH
So is every one that is born of the Spirit. — JOHN iii. 8.
HOW is every one that is " born of the Spirit," — that
is, born again, — born of God? What is meant by
the being born a^ain, the being born of God, or being born
af the Spirit ? What is implied in the being a son or a child of
174 SERMON XIV
God, or having the Spirit of adoption ? That these privileges,
by the free mercy of God, are ordinarily annexed to baptism
(which is thence termed by our Lord in a preceding verse,
the being "born of water and of the Spirit") we know ; but
we would know what these privileges are : what is the new
birth?
2. Perhaps it is not needful to give a definition of this,
seeing the Scripture gives none. But as the question is of the
deepest concern to every child of man ; since, " except a man
be born again," born of the Spirit, " he cannot see the king
dom of God ;" I propose to lay down the marks of it in the
plainest manner, just as I find them laid down in Scripture.
I. i. The first of these, and the foundation of all the rest,
is faith. So St. Paul, "Ye are all the children of God by faith
in Christ Jesus." (Gal. iii. 26.) So St. John, " To them gave
he power" (eiovtr/av, right or privilege, it might rather be trans
lated) " to become the sons of God, even to them that believe
on his name ; which were born," when they believed, "not of
blood, nor of the will of the flesh," not by natural generation,
" nor of the will of man," like those children adopted by men,
in whom no inward change is thereby wrought, "but of God."
(John i. 12, 13.) And again, in his General Epistle, " Who
soever believeth that Jesus is the Christ is born of God."
(1 John v. 1.)
2. But it is not a barely notional or speculative faith that
is here spoken of by the Apostles. It is not a bare assent to
this proposition, " Jesus is the Christ ;" nor indeed to all the
propositions contained in our creed, or in the Old and New
Testament. It is not merely an assent to any or all thes«
credible things, as credible. To say this, were to say (which
who could hear ?) that the devils were born of God ; for they
have this faith. They, trembling, believe, both that Jesus is
the Christ, and that all Scripture, having been given by in
spiration of God, is true as God is true. It is not only an
assent to divine truth, upon the testimony of God, or upon the
evidence of miracles ; for they also heard the words of his
month, and knew him to be a faithful and true witness. They
THE MARKS OF THE NEW BIRTH 175
could not but receive the testimony he gave, both of himself,
and of the Father which sent him. They saw likewise the
mighty works which he did, and thence believed that he "came
forth from God." Yet, notwithstanding this faith, they are
still "reserved in chains of darkness unto the judgment ;( tlie
great day."
3. For all this is no more than a dead faith. The true liv
ing, Christian faith, which whosoever hath is born of God, is
not only assent, an act of the understanding; but a disposition,
which God hath wrought in his heart ; "a sure trust and con
fidence in God, that, through the merits of Christ, his sins are
forgiven, and he reconciled to the favour of God." This im
plies, that a man first renounce himself; that, in order to be
" found in Christ," to be accepted through him, he totally re
jects all " confidence in the flesh ;" that, " having nothing to
pay," having no trust in his own works or righteousness of
any kind, he comes to God as a lost, miserable, self-destroyed,
self- condemned, undone, helpless sinner ; as one whose mouth
is utterly stopped, and who is altogether " guilty before God."
Such a sense of sin, (commonly called "despair," by those who
speak evil of the things they know not,) together with a
full conviction, such as no words can express, that of Christ
only cometh our salvation, and an earnest desire of that sal
vation, must precede a living faith, a trust in Him, who " for
us paid our ransom by his death, and fulfilled the law in his
life." This faith then, whereby we are born of God, is " not
only a belief of all the articles of our faith, but also a true
confidence of the mercy of God through our Lord Jesus
Christ."
4. An immediate and constant fruit of this faith whereby
we are born of God, a fruit which can in no wise be separated
from it, no, not for an hour, is power over sin ; — power over
outward sin of every kind ; over every evil word and work ;
for wheresoever the blood of Christ is thus applied, it "purgeth
the conscience from dead works ;" — and over inward sin ; for
it purifieth the heart from every unholy desire and temper.
This fruit of faith St. Paul has largely described, in the sixth
chapter of his Epistle to the Romans. " How shall we," saitb
176 SERMON XIV
he, "who" by faith "are dead to sin, live any longer therein ?"
" Our old man is crucified with Christ, that the body of sin
might be destroyed, that henceforth we should not serve sin."
— " Likewise, reckon ye yourselves to be dead unto sin, but
alive unto God through Jesus Christ our Lord. Let not sin
therefore reign" even "in your mortal body," " but yield your
selves unto God, as those that are alive from the dead." "For
sin shall not have dominion over you. — God be thanked, that
ye were the servants of sin, — but being made free," — the
plain meaning is, God be thanked, that though ye were, in
time past, the servants of sin, yet now, " being free from sin,
ye are become the servants of righteousness."
5. The same invaluable privilege of the sons of God is as
strongly asserted by St. John ; particularly with regard to the
former branch of it, namely, power over outward sin. After
he had been crying out, as one astonished at the depth of the
riches of the goodness of God, — "Behold, what manner of
love the Father hath bestowed upon us, that we should be
called the sons of God ! Beloved, now are we the sons of God ;
and it doth not yet appear what we shall be : but we know
that, when he shall appear, we shall be like him ; for we shall
see him as he is ;" (1 John iii. 1, &c.;) — he soon adds, "Who
soever is born of God doth not commit sin ; for his seed re-
maineth in him : and he cannot sin, because he is born of
God." (Verse 9.) But some men will say, "True : whosoever
is born of God doth not commit sin habitually." Habitually !
Whence is that ? I read it not. It is not written in the Book.
God plainly saith, " He doth not commit sin ;" and thou add-
est, habitually ! Who art thou that mendest the oracles of
G0d ? — that "addest to the words of this book ?" Beware, I
beseech thee, lest God "add to thee all the plagues that are
written therein ! " especially when the comment thou addest is
such as quite swallows up the text : so that by this peOodcia
irXavrie, this artfiil method of deceiving, the precious promise
is utterly lost ; by this Kv3eia avflpwTrwv, this tricking and
shuffling of men, the word of God is made of none effect. 0
beware, thou that thus takest from the words of this book,
that, taking away the whole meaning and spirit from them.
±HE MARKS OF THE NEYV BIRTH 17?
*«»vesb only what may indeed be termed a dead letter, lest
God take away thy part out of the book of life I
6. Suffer we the Apostle to interpret his own words, by the
whole tenor of his discourse. In the fifth verse of this chapter,
he had said, * Ye know that He,' Christ, * was manifested
to take away our sins ; and in Him is no sin.' "What is the
inference he draws from this? 'Whosoever abideth in Him
sinneth not : whosoever sinneth hath not seen Him, neither
known Him' (1 John iii. 6). To his enforcement of this
important doctrine, he premises an highly necessary caution :
* Little children, let no man deceive you ' (verse 7) ; for
many will endeavour so to do ; to persuade you that you may
be unrighteous, that you may commit sin, and yet be chil
dren of God : * He that doeth righteousness is righteous, even
as He is righteous. He that committeth sin is of the devil ;
for the devil sinneth from the beginning.' Then follows,
* 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,' adds the Apostle, 'the children of God are
manifest, and the children of the devil.' By this plain mark
(the committing or not committing sin) are they distinguished
from each other. To the same effect are those words in his
fifth chapter : ' We know that whosoever is born of God
sinneth not ; but he that is begotten of God keepeth himself,
and that wicked one toucheth him not ' (verse 18).
7. Another fruit of this living faith is peace. For, ' being
justified by faith,' having all our sins blotted out, ' we have
peace with God through our Lord Jesus Christ ' (Rom. v. 1).
This indeed our Lord Himself, the night before His death,
solemnly bequeathed to all His followers : * Peace,' saith He,
' I leave with you ' (you who ' believe in God,' and ' believe
also in Me ') ; * My peace I give unto you : not as the
world giveth, give I unto you. Let not your heart be troubled,
neither let it be afraid ' (John xiv. 27). And again : * These
things have I spoken unto you, that in Me ye might have
peace' (John xvi. 83). This is that * peace of God which passeth
all understanding,' that serenity of soul which it hath not
entered into the heart of a natural man to conceive, and which
N
i?8 SERMON XIV
it is not possible for even the spiritual man to utter. <vnd it
is a peace which all the powers of earth and hell are unable to
take from him. Waves and storms beat upon it, but they
shake it not ; for it is founded upon a rock. It keepeth thfe
hearts and minds of the children of God, at all times and in
all places. Whether they are in ease or in pain, in sickness or
health, in abundance or want, they are happy in God. In
every state they have learned to be content, yea, to give
thanks unto God through Christ Jesus ; being well assured,
that ' whatsoever is, is best,' because it is His will concerning
them : so that in all the vicissitudes of life their * heart standeth
fast, believing in the Lord.'
II. 1. A second scriptural mark of those who are born of
God, is hope. Thus St. Peter, speaking to all the children of
God who were then scattered abroad, saith, ' Blessed be the God
and Father of our Lord Jesus Christ, which according to His
abundant mercy, hath begotten us again unto a lively hope'
(1 Pet. i. 3). 'EATuSa ££<rav, a lively or living hope, saith the
Apostle ; because there is also a dead hope, as well as a dead
faith ; a hope which is not from God, but from the enemy of
God and man ; — as evidently appears by its fruits ; for, as it is
the offspring of pride, so it is the parent of every evil word
and work ; whereas, every man that hath in him this living
hope, is * holy as He that calleth him is holy ' ; every man
that can truly say to his brethren in Christ, * Beloved, now
are we the sons of God, and we shall see Him as He is,' ' puri-
fieth himself, even as He is pure.'
2. This hope implies, first, the testimony of our own spirit,
or conscience, that we walk 'in simplicity and godly sin
cerity ' ; secondly, the testimony of the Spirit of God, ' bearing
witness with,' or to, 'our spirit, that we are the children of
«h)d,' 'and if children, then heirs, heirs of God, and joint-heirs
with Christ.'
3. Let us well observe what is here taught us by God Him
self, '.touching this glorious privilege of His children. Who is
it that is 'here said to bea$ witness ? Not our spirit only, but
another ;. even the Spirit of God: He it is who 'bearetb
THE MARKS OF THE NEW BIRTH 179
witness with our spirit/ What is it He beareth witness of ?
4 That we are the children of God ; and if children, then heirs ;
heirs of G-od, and joint-heirs with Christ' (Rom. viii. 16, 17) ;
* if so be that we suffer with Him,' if we deny ourselves, if we
take up our cross daily, if we cheerfully endure persecution or
reproach for His sake, * that we may also be glorified together.'
And in whom doth the Spirit of God bear this witness ? ^ In
all who are the children of God. By this very argument does
the Apostle prove, in the preceding verses, that they are so :
* As many,' saith he, * as are led by the Spirit of God, they are
the sons of God.' * For ye have not received the spirit of
bondage again to fear ; but ye have received the Spirit of
adoption, whereby we cry, Abba, Father 1 ' It follows, * the
Spirit itself beareth witness with our spirit, that we are the
children of God ' (Rom. viii. 14-16).
4. The variation of the phrase in the fifteenth verse is
worthy our observation : * Ye have received the Spirit of
adoption, whereby we cry, Abba, Father ! ' Ye, as many as
are the sons of God, have, in virtue of your sonship, received
that self-same Spirit of adoption, whereby we cry, Abba, Father.
We, the apostles, prophets, teachers (for so the word may not
improperly be understood), we, through whom you have
believed, the ' ministers of Christ, and stewards of the mysteries
of God.' As we and you have one Lord, so we have one Spirit :
as we have one faith, so we have one hope also. We and you
are sealed with one * Spirit of promise,' the earnest of your
and of our inheritance : the same Spirit bearing witness
with your and with our spirit, * that we are the children of
God.'
5. And thus is the Scripture fulfilled, * Blessed are they
that mourn ; for they shall be comforted. ' For it is easy to
believe, that though sorrow may precede this witness of God's
Spirit with our spirit (indeed must, in some dggajf^while we
groan under fear, and a sense of the wra^j^^abio^ig on
us) ; yet, as soon as any man feeleth iL^mmself^h^ * sdSrow
is turned into joy.' Whatsoever hH^ain m^Khave Been
before ; yet, as soon as that ' hourfls cg^Xe regeiri«relh
the anguish no more, for joy' tluS he 'is bor^^gfll. It
i8d SERMON xiv
may be, many of you have now sorrow, because you are
* aliens from the commonwealth of Israel ' ; because you are
conscious to yourselves that you have not this Spirit ; that you
are ' without hope and without God in the world: But when
the Comforter is come, * then your heart shall rejoice ' : yea,
'your joy shall be full,' and 'that joy no man taketh from
you ' (John xvi. 22). * We joy in God,' will ye say, ' through
our Lord Jesus Christ, by whom we have now received
the atonement ' ; ' by whom we have access into this grace,
this state of grace, of favour, or reconciliation with God,
' wherein we stand, and rejoice in hope of the glory of God '
(Rom. v. 2). ' Ye,' saith St. Peter, whom God hath ' begotten
again unto a lively hope, are kept by the power of God unto
salvation: wherein ye greatly rejoice, though now for a
season, if need be, ye are in heaviness through manifold
temptations ; that the trial of your faith may be found unto
praise, and honour, and glory at the appearing of Jesus Christ ;
in whom, though now ye see Him not, ye rejoice with joy un
speakable and full of glory ' (1 Pet. i. 5, &c.). Unspeakable
indeed ! It is not for the tongue of man to describe this joy
in the Holy Ghost. It is ' the hidden manna, which no man
knoweth, save he that receiveth it.' But this we know, it
not only remains, but overflows, in the depth of affliction.
' Are the consolations of God small ' with His children, when
all earthly comforts fail ? Not so. But when sufferings most
abound, the consolations of His Spirit do much more abound ;
insomuch that the sons of God ' laugh at destruction when it
cometh ' ; at want, pain, hell, and the grave ; as knowing Him
who ' hath the keys of death and hell,' and will shortly ' cast
them into the bottomless pit ' ; as hearing even now the great
voice out of heaven, saying, ' Behold, the tabernacle of God
is with men, and He will dwell with them, and they shall be
His people, and God Himself shall be with them, and be their
God. And God shall wipe away all tears from their eyes ; and
there shall be no more death, neither sorrow, nor crying, neither
shall there be any more pain ; for the former thing* are passed
away ' (Rev. xxi. 3, 4).
THE MARKS OF THE NEW BIRTH 181
III. 1. A third scriptural mark of those who are born of
God, an^ the greatest of all, is love ; even * the love of God
shed abroad in their hearts by the Holy G-host which is given
unto them ' (Rom. v. 5). * Because they are sons, God hath
sent forth the Spirit of His Son in their hearts, crying, Abba,
Father ! ' (Gal. iv. 6). By this Spirit, continually looking up
to God as their reconciled and loving Father, they cry to Him
for their daily bread, for all things needful, whether for their
souls or bodies. They continually pour out their hearts before
Him, knowing 'they have the petitions which they ask of
Him ' (1 John v. 15). Their delight is in Him. He is the
joy of their heart ; their i shield,' and their ' exceeding great
reward.' The desire of their soul is toward Him ; it is their
' meat and drink to do His will ' ; and they are ' satisfied as
with marrow and fatness, while their mouth praiseth Him with
joyful lips ' (Ps. Ixiii. 5).
2. And, in this sense also, 4 every one who loveth Him that
begat, loveth Him that is begotten of Him ' (1 John v. 1).
His spirit rejoiceth in God his Saviour. He ' loveth the Lord
Jesus Christ in sincerity.' He is so * joined unto the Lord,'
as to be one spirit. His soul hangeth upon Him, and chooseth
Him as altogether lovely, 'the chiefest among ten thousand.1
He knoweth, he feeleth what that means, * My beloved is
mine, and I am His ' (Cant. ii. 16). ' Thou art fairer than
the children of men ; full of grace are Thy lips, because God
hath anointed Thee for ever ! ' (Ps. xlv. 2).
8. The necessary fruit of this love of God is the love of .
our neighbour ; of every soul which God hath made ; not
excepting our enemies ; not excepting those who are now i
k despitef ully using and persecuting us ' — a love whereby we
love every man as ourselves ; as we love our own souls. Nay,
our Lord has expressed it still more strongly, teaching us to
* love one another, even as He hath loved us.' Accordingly,
the commandment written in the hearts of all those that love
God is no other than this, ' As I have loved you, so love ye one
another.' Now, ' herein perceive we the love of God, in that
He laid down His life for us' (1 John iii. 16). 'We ought,'
then, as the Apostle justly infers, ' to lav down our lives for
182 SERMON XIV
the brethren.' If we feel ourselves ready to do this, then do
we truly love our neighbour. Then * we know that we have
passed from death unto life, because we' thus Move the
brethren ' (1 John iii. 14). ' Hereby know we ' that we are
born of God, that we * dwell in Him, and He in us, because He
hath given us of His ' loving 4 Spirit ' (iv. 13). For * love is of
God; and every one that' thus 'loveth is born of God, and
knoweth God ' (iv. 7).
J4. But some may possibly ask, * Does not the Apostle say,
" This is the love of God, that we keep His commandments " ? '
(1 John v. 3). Yea, and this is the love of our neighbour
also, in the same sense as it is the love of God. But what
would you infer from hence ? that the keeping the outward
commandments is all that is implied in loving God with all
your heart, with all your mind, and soul, and strength, and in
loving your neighbour as yourself ? that the love of God is
not an affection of the soul, but merely an outward service ?
and that the love of our neighbour is not a disposition of
heart, but barely a course of outward works ? To mention
so wild an interpretation of the Apostle's words, is sufficiently
to confute it. The plain indisputable meaning of the text
is, — this is the sign or proof of the love of God, of our keeping
the first and great commandment, to keep all the rest of
His commandments. For true love, if it be once shed abroad
in our heart, will constrain us so to do ; since, whosoever
loves God with all his heart, cannot but serve Him with all
his strength.
6. A second fruit, then, of the love of God (so far as it can
be distinguished from it) is universal obedience to Him we love,
and conformity to His will ; obedience to all the commands of
God, internal and external ; obedience of the heart and of the
life : in every temper, and in ah1 manner of conversation. And
one of the tempers most obviously implied herein is, the being
' zealous of good works ' ; the hungering and thirsting to do
good, in every possible kind, unto all men ; the rejoicing to
* spend and be spent for them,' for every child of man ; not
looking for any recompense in this world, but only in the
resurrection of the just.
THE MARKS OF THiL NEW BIRTH l83
IV. 1. Thus have I plainly laid down those marks of the
new birth which I find laid down in Scripture. Thus doth
God Himself answer that weighty question, What is it to be
bora of God T Such, if the appeal be made to the oracles of
God, is ' every one that is born of the Spirit.' This it is, in
the judgement of the Spirit of God, to be a son or a child of
God : it is, so to believe in God, through Christ, as * not to
commit sin,' and to enjoy at all times, and in all places, that
* peace of God which passeth all understanding.' It is, so
to hope in God through the Son of His love, as to have not
only the ' testimony of a good conscience,' but als^ the Spirit
of God 'bearing witness with your spirits, that ye are the
children of God ' ; whence cannot but spring the rejoicing in
Him through whom ye 'have received the atonement.' It
is, so to love God, who hath thus loved you, as you never did
love any creature : so that ye are constrained to love all men
as yourselves ; with a love not only ever burning in your
hearts, but naming out in all your actions and conversations,
and making your whole life one ' labour of love,' one con
tinued obedience to those commands, ' Be ye merciful, as God
is merciful ' ; * Be ye holy, as I the Lord am holy ' ; 'Be ye
perfect, as your Father which is in heaven is perfect.'
2. Who then are ye that are thus born of God ? Ye
* know the things which are given to you of God.' Ye well
know that ye are the children of God, and 4 can assure your
hearts before Him.' And every one of you who has observed
these words cannot but feel, and know of a truth, whether at
this hour (answer to God, and not to man !) you are thus a
child of God or no. The question is not, what you was made
in baptism (do not evade) ; but, what are you now ? Is the
Spirit of adoption now in your heart ? To your own heart let
the appeal be made. I ask not, whether you was born of
water and of the Spirit ; but are you now the temple of the
Holy Ghost which dwelleth in you? I allow you was 'cir
cumcised with the circumcision of Christ' (as St Paul
emphatically terms baptism) ; but does the Spirit of Christ
and of glory now rest upon you ? Else, ' your circumcision
is become iincircumcision.7
184 SERMON XIV
3. Say not then in your heart, * I was once baptized,
therefore I am now a child of God.' Alas, that consequence
will by no means hold. How many are the baptized gluttons
' and drunkards, the baptized liars and common swearers, the
baptized railers and evil-speakers, the baptized whoremongers,
thieves, extortioners ? What think you ? Are these now the
children of God ? Verily, I say unto you, whosoever you are,
unto whom any one of the preceding characters belong, * Ye
are of your father the devil, and the works of your father ye
do.' Unto you I call, in the name of Him whom you crucify
' afresh, and in His words to your circumcised predecessors,
' Ye serpents, ye generation of vipers, how can ye escape the
damnation of hell ? '
4. How, indeed, except ye be born again ? For ye are
now dead in trespasses and sins. To say, then, that ye cannot
be born again, that there is no new birth but in baptism, is to
seal you all under damnation, to consign you to hell, without
help, without hope. And perhaps some may think this just
and right. In their zeal for the Lord of Hosts, they may say,
* Yea, cut off the sinners, the Ainalekites I Let these Gibeon-
ites be utterly destroyed ! They deserve no less.' No ; nor
I, nor you. Mine and your desert, as well as theirs, is hell !
and it is mere mercy, free, undeserved mercy, that we are
not now in unquenchable fire. You will say, 'But we are
washed ' ; we were born again ' of water and of the Spirit.'
So were they : this, therefore, hinders not at all, but that ye
may now be even as they. Know ye not, that ' what is highly
esteemed of men is an abomination in the sight of God ' ?
Come forth, ye ' saints of the world,' ye that are honoured
of men, and see who will cast the first stone at them, at these
wretches not fit to live upon the earth, these common harlots,
adulterers, murderers. Only learn ye first what that ineaneth,
4 He that hateth his brother is a murderer ' (1 John iii. 15).
* He that looketh on a woman to lust after her hath committed
adultery with her already in his heart ' (Matt. v. 28). 4 Ye
adulterers and adulteresses, know ye not that the friendship
of the world is enmity with God ? ' (Jas. iv. 4).
5. 'Verily, verily, I say unto you, ye' also * must be
THE MARKS OF THE NKW BIRTH l85
born again.' 'Except ye' also 'be born again, ye cannot
see the kingdom of God.' Lean no more on the staff of that
broken reed, that ye were born again in baptism. Who denies
that ye were then made children of God, and heirs of the
kingdom of heaven ? But, notwithstanding this, ye are now
children of the devil. Therefore, ye must be born again.
And let not Satan put it into your heart to cavil at a word,
when the thing is clear. Ye have heard what are the marks
of the children of God : all ye who have them not on your
souls, baptized or unbaptized, must needs receive them, or
without doubt ye will perish everlastingly. And if ye have
been baptized, your only hope is this, — that those who were
made the children of God by baptism, but are now the children
of the devil, may yet again receive ' power to become the sons
of God'; that they may receive again what they have lost,
even the 'Spirit of adoption, crying in their hearts, Abba,
Father ! '
Amen, Lord Jesus ! May every one who prepareth his
heart yet again to seek Thy face receive again that Spirit of
adoption, and cry out, ' Abba, Father ! ' Let him now again
have power so to believe in Thy name as to become a child of
God ; as to know and feel he hath ' redemption in Thy blood,
even the forgiveness of sins'; and that he 'cannot commit
sin, because he is born of God.' Let him be now ' begotten
again unto a living hope,' so as to ' purify himself as Thou art
pure ' ; and ' because he is a son,' let the Spirit of love and
of glory rest upon him, cleansing him ' from all filthiness of
flesh and spirit,' and teaching him to ' perfect holiness in the
fear of God ' I
186 )
SERMON XV
THE GREAT PRIVILEGE OF THOSE
THAT ARE BORN OF GOD
Whosoever is born of God doth not commit sin. — 1 JOHN iii. 9.
IT has been frequently supposed, that the being born of
God was all one with the being justified ; that the
new birth and justification were only different expressions,
denoting the same thing : it being certain, on the one hand,
that whoever is justified is also born t)f God ; and, on the
other, that whoever is born of God is also justified ; yea, that
both these gifts of God are given to every believer in one and
the same moment. In one point of time his sins are blotted
out, and he is born again of God.
2. But though it be allowed, that justification and the new
birth are, in point of time, inseparable from each other, yet
are they easily distinguished, as being not the same, but things
of a widely different nature. Justification implies only a re
lative, the new birth a real, change. God in justifying us does
something for us; in begetting us again, He does the work in
us. The former changes our outward relation to God, so that
of enemies we become children ; by the latter our inmost
souls are changed, so that of sinners we become saints. The
one restores us to the favour, the other to the image, of
God. The one is the taking away the guilt, the other the
taking away the power, of sin : so that, although they are
joined together in point of time, yet are they of wholly distinct
natures,
8. The not discerning this, the not observing the wide
difference there is between being justified and being born
again, has occasioned exceeding great confusion of thought in
many who have treated on this subject ; particularly when
they have attempted to explain this grout privilege of the
PRIVILEGE OF THOSE THAT ARE BORN OF GOD X87
children of God ; to show how * whosoever is born of God
doth not commit sin.'
4. In order to apprehend this clearly, it may be necessary,
first, to consider what is the proper meaning of that expression,
' Whosoever is born of God ' ; and, secondly, to inquire in what
sense he ' doth not commit sin.
1. 1. First, we are to consider, what is the proper meaning
of that expression, ' Whosoever is born of God.' And, in
general, from all the passages of holy writ wherein this expres
sion, * the being born of God,' occurs, we may learn that it
implies not barely the being baptized, or any outward change
whatever ; but a vast inward change, a change wrought in the
soul, by the operation of the Holy Ghost ; a change in the
whole manner of our existence ; for, from the moment we are
born of God, we live in quite another manner than we did
before ; we are, as it were, in another world.
2. The ground and reason of the expression is easy to be
understood. When we undergo this great change, we may,
with much propriety, be said to be born again, because there
is so near a resemblance between the circumstances of the
natural and of the spiritual birth ; so that to consider the
circumstances of the natural birth, is the most easy way to
understand the spiritual.
8. The child which is not yet born subsists indeed by the
air, as does everything which has life ; but feels it not, nor
anything else, unless in a very dull and imperfect manner.
It hears little, if at all ; the organs of hearing being as yet
closed up. It sees nothing; having its eyes fast shut, and
being surrounded with utter darkness. There are, it may be,
some faint beginnings of life, when the time of its birth draws
nigh, and some motion consequent thereon, whereby it is dis
tinguished from a mere mass of matter ; but it has no senses ;
all these avenues of the soul are hitherto quite shut up. Of
consequence, it has scarce any intercourse with this visible
world ; nor any knowledge, conception, or idea, of the things
that occur therein.
4. The reason why he that is not yet born is wholly a
i8& SERMON XV
stranger to the visible world, is not because it is afar off (it is
very nigh ; it surrounds him on every side) ; but, partly,
because he has not those senses, they are not yet opened in
his soul, whereby alone it is possible to hold commerce with
the material world ; and partly, because so thick a veil is cast
between, through which he can discern nothing.
5. But no sooner is the child born into the world, than
he exists in a quite different manner. He now feels the air
with which he is surrounded, and which pours into him from
every side, as fast as he alternately breathes it back, to
sustain the flame of life : and hence springs a continual
increase of strength, of motion, and of sensation ; all the
bodily senses being now awakened, and furnished with their
proper objects.
His eyes are now opened to perceive the light, which,
silently flowing in upon them, discovers not only itself, but
an infinite variety of things, with which before he was wholly
unacquainted. His ears are unclosed, and sounds rush in with
endless diversity. Every sense is employed upon such objects
as are peculiarly suitable to it ; and by these inlets the soul,
having an open intercourse with the visible world, acquires
more and more knowledge of sensible things, of all the things
which are under the sun.
6. So it is with him that is born of God. Before that
great change is wrought, although he subsists by Him, in
whom all that have life 'live, and move, and have their
being,' yet he is not sensible of God; he does not feel, he has
no inward consciousness of His presence. He does not perceive
that divine breath of life, without which he cannot subsist a
moment : nor is he sensible of any of the things of God ;
they make no impression upon his soul. God is continually
calling to him from on high, but he heareth not ; his ears are
shut, so that the * voice of the charmer ' is lost to him, 4 charm
he never so wisely/ He seeth not the things of the Spirit
of God ; the eyes of his understanding being closed, and
utter darkness covering his whole soul, surrounding him on
every side. It is true he may have some faint dawnings of life,
some small beginnings of spiritual motion ; but as yet he
PRIVILEGE OF THOSE THAT ARE BORN OF GOD 189
has no spiritual senses capable of discerning spiritual objects ;
consequently, he ' discerneth not the things of the Spirit of God ;
he cannot know them, because they are spiritually discerned.'
7. Hence he has scarce any knowledge of the invisible
world, as he has scarce any intercourse with it. Not that it
is afar off : no : he is in the midst of it ; it encompasses him
round about. The other world, as we usually term it, is not far
from every one of us : it is above, and beneath, and on every
side. Only the natural man discerneth it not ; partly, because
he has no spiritual senses, whereby alone we can discern the
things of God ; partly, because so thick a veil is interposed as
he knows not how to penetrate.
8. But when he is born of God, born of the Spirit, how is
the manner of his existence changed ! His whole soul is now
sensible of God, and he can say, by sure experience, * Thou
art about my bed, and about my path ' ; I feel Thee in all my
ways : * Thou besettest me behind and before, and layest Thy
hand upon me.' The spirit or breath of God is immediately
inspired, breathed into the new-born soul ; and the same breath
which comes from, returns to, God : as it is continually received
by faith, so it is continually rendered back by love, by prayer,
and praise, and thanksgiving ; love, and praise, and prayer
being the breath of every soul which is truly born of God.
And by this new kind of spiritual respiration, spiritual life is
not only sustained, but increased day by day, together with
spiritual strength, and motion, and sensation ; all the senses of
the soul being now awake, and capable of discerning spiritual
good and evil.
9. 'The eyes of his understanding ' are now 'open,' and
he * seeth Him that is invisible.' He sees what is ' the ex
ceeding greatness of His power' and of His love towards
them that believe. He sees that God is merciful to him a
sinner ; that he is reconciled through the Son of His love. He
clearly perceives both the pardoning love of God, and all His
* exceeding great and precious promises.' * God, who com
manded the light to shine out of darkness, hath shined,' and
doth shine, ' in his heart,' to enlighten him with * the know
ledge of the glory of God in the face of Jesus Christ.' All
I9o SERMON XV
the darkness is now passed away, and he abides in the light of
God's countenance.
10. His ears are now opened, and the vcice of God no
longer calls in vain. He hears and obeys the heavenly calling ;
he knows the voice of his Shepherd. All his spiritual
senses being now awakened, he has a clear intercourse with
the invisible world ; arid hence he knows more and more of
the things which before it could not * enter into his heart to
conceive.' He now knows what the peace of God is ; what is
joy in the Holy Ghost ; what the love of God which is shed
abroad in the hearts of them that believe in Him through
Christ Jesus. Thus the veil being removed which before
intercepted the h'ght and voice, the knowledge and love of God,
he who is born of the Spirit dwelleth in love, 'dwelleth in
God, and God in him.'
11. 1. Having considered the meaning of that expression,
* Whosoever is born of God,' it remains, in the second place,
to inquire, in what sense he ' doth not commit sin.'
Now one who is so born of God, as hath been above de
scribed, who continually receives into his soul the breath of
life from God, the gracious influence of His Spirit, and con
tinually renders it back ; one who thus believes and loves,
who by faith perceives the continual actings of God upon his
spirit, and, by a kind of sjfiritual reaction returns the grace
he receives, in unceasing love, and praise, and prayer ; not only
doth not commit sin, while he thus keepeth himself, but so
long as this * seed remaineth in him, he cannot sin, because he
is born of God.'
2. By sin, I here understand outward sin, according to the
plain, common acceptation of the word ; an actual, voluntary
transgression of the law ; of the revealed, written law of God ;
of any commandment of God, acknowledged to be such at
the time that it is transgressed. But * whosoever is born of
G%d,' while he abideth in faith and love, and in the spirit of
prayer and thanksgiving, not only doth not, but cannot, thus
commit sin. So long as he thus believeth in God through
Christ, and loves Him, and is pouring out his heart before Him,
OF THOSE THAT ARE BORN OF GOD 19*
he cannot voluntarily transgress any command of God, either
by speaking or acting what he knows God hath forbidden : so
long that seed which remaineth in him, that loving, praying,
thankful faith, compels him to refrain from whatsoever he
knows to be an abomination in the sight of God.
3. But here a difficulty will immediately occur ; and one
that to many has appeared insuperable, and induced them
to deny the plain assertion of the Apostle, and give up the
privilege of the children of God.
It is plain, in fact, that those whom we cannot deny to
have been truly born of God (the Spirit of God having given
us in His Word this infallible testimony concerning them),
nevertheless, not only could, but did, commit sin, even gross,
outward sin. They did transgress the plain, known laws of God,
speaking or acting what they knew He had forbidden.
4. Thus David was unquestionably born of God or ever
he was anointed king over Israel. He knew in whom he
had believed ; ' he was strong in faith, giving glory to God.'
* The Lord,' saith he, * is my Shepherd ; therefore can I lack
nothing. He shall feed me in green pastures, and lead me
forth beside the waters of comfort. Yea, though I walk
through the valley of the shadow of death, I will fear no evil ;
for Thou art with me ' (Ps. xxiii. 1, &c.). He was filled with
love ; such as often constrained him to cry out, ' I will love
Thee, 0 Lord, my strength. The Lord is my stony rock,
and my defence ; . . . the horn also of my salvation, and my
refuge ' (Ps. xviii. 1, 2). He was a man of prayer ; pouring
out his soul before God in all circumstances of life ; and
abundant in praises and thanksgiving : ' Thy praise,' saith
he, ' shall be ever in my mouth ' (Ps. xxxiv. 1) : ' Thou art
my God, and I will thank Thee : Thou art my God, and I
will praise Thee ' (Ps. cxviii. 28). And yet such a child
of God could and did commit sin ; yea, the horrid sins of
adultery and murder.
5. And even after the Holy Ghost was more largely given,
after * life and immortality were brought to light by the
gospel,' we want not instances of the same melancholy kind,
which were also doubtless written for our instruction. Thua
tgi SfcRMON XV
he who (probably from his selling all that he had, and bring
ing the price for the relief of his poor brethren) was by the
Apostles themselves * surnamed Barnabas,' that is, * the son
of consolation ' (Acts iv. 36, 37) ; who was so honoured at
Antioch, as to be selected with Saul out of all the disciples,
to carry their relief unto the brethren in Judea (Acts xi. 29,
30) ; this Barnabas, who, at his return from Judea, was, by
the peculiar direction of the Holy Ghost, solemnly * separated
from the other prophets and teachers, for the work where-
unto God had called him ' (xiii. 1-4), even to accompany
the great Apostle among the Gentiles, and to be his fellow
labourer in every place ; — nevertheless, was afterwards so
sharp (xv. 35, 39), in his contention with St. Paul (because
he * thought it not good to take with them John,' in his visit
ing the brethren a second time, * who had departed from them
from Pamphylia, and went not with them to the work ') that
he himself also departed from the work; that he * took John,
and sailed unto Cyprus ' (xv. 39) ; forsaking him to whom he
had been in so immediate a manner joined by the Holy Ghost.
6. An instance more astonishing than both these is given
by St. Paul in his Epistle to the Galatians. When Peter, the
aged, the zealous, the first of the apostles, one of the three
most highly favoured by his Lord, * was come to Antioch, I
withstood him to the face, because he was to be blamed. For
before that certain came from James, he did eat with the
Gentiles ' — the Heathens converted to the Christian faith — as
having been peculiarly taught of God, that he * should not call
any man common or unclean ' (Acts x. 28). * But when they
were come, he separated himself, fearing them which were
of the circumcision. And the other Jews dissembled likewise
with him ; insomuch that Barnabas also was carried away
with their dissimulation. But when I saw that they walked
not uprightly according to the truth of the gospel, I said unto
Peter before them all, If thou, being a Jew, livest after the
manner of the Gentiles' — not regarding the ceremonial law
of Moses — 'why compellest thou the Gentiles to live as do
the Jews'? (Gal. ii. 11, &c.). Here is also plain, undeniable
sin committed by one who was undoubtedly born of God.
PRIVILEGE OF THOSE THAT ARE BORN OF GOD 193
But Low can this be reconciled with the assertion of St. John,
if taken in the obvious literal meaning, that ' whosoever is
born of G; \1, doth not commit sin ' ?
7. I answer, What has been long observed is this : so tong
as ' he that is born of God keepeth himself ' (which he is
able to do by the grace of God), ' the wicked one toueheth
him not' : but if he keepeth not himself, if he abideth HUG in
the faith, he may commit sin even as another man.
It is easy therefore to understand, how any of. these children
of God might be moved from his own steadfastness, and yet
the great truth of God, declared by the Apostle, remain stead
fast and unshaken. He did not * keep himself,' by that grace
of God which was sufficient for him. He fell, step by step,
first, into negative, inward sin, not ' stirring up the gift of God
which was in him,' not * watching unto prayer,' not ' pressing
on to the mark of the prize of his high calling ' : then into
positive inward sin, inclining to wickedness with his heart,
giving way to some evil desire or temper : next, he lost his
faith, his sight of a pardoning God, and consequently his love
of God ; and, being then weak and like another man, he was
capable of committing even outward sin.
8. To explain this by a particular instance : David was
born of God, and saw God by faith. He loved God in sincerity.
He could truly say, ' Whom have I in heaven but Thee ?
and there is none upon earth,' neither person nor thing,
' that I desire in comparison of Thee.' But still there
remained in his heart that corruption of nature, which is the
seed of all evil.
' He was walking upon the roof of his house ' (2 Sam. xi.
2), probably praising the God whom his soul loved, when he
looked down, and saw Bathsheba. He felt a temptation ; a
thought which tended to evil. The Spirit of God did not fail
to convince him of this. He doubtless heard and knew the
warning voice ; but he yielded in some measure to the thought,
and the temptation began to prevail over him. Hereby his
spirit was sullied ; he saw God still ; but it was more dimly
than before. He loved God still ; but not in the same degree ;
not with LUC samti strength and ardour of affection. Yet God
o
194 SERMON XV
checked him again, though His Spirit was grieved ; and His
voice, though fainter and fainter, still whispered, ' Sin lieth at
the door ; look unto Me and be thou save 1.' But he would
not hear ; he looked again, not unto God, but unto the for
bidden object ; till nature was superior to grace, and kindled
lust in his soul.
The eye of his mind was now closed again, and God vanished
out of his sight Faith, the divine, supernatural intercourse
with God, and the love of God, ceased together : he then rushed
on as a horse into the battle, and knowingly committed the
outward sin.
9. You see the unquestionable progress from grace to sin :
thus it goes on, from step to step. (1) The divine seed of
loving, conquering faith, remains in him that is born of God.
' He keepeth himself,* by the grace of God, and * cannot com
mit sin/ (2) A temptation arises ; whether from the world,
the flesh, or the devil, it matters not. (3) The Spirit of God
gives him warning that sin is near, and bids him more
abundantly watch unto prayer. (4) He gives way, in some
degree, to the temptation, which now begins to grow pleasing to
him. (5) The Holy Spirit is grieved ; his faith is weakened ;
and his love of God grows cold. (6) The Spirit reproves him
more sharply, and saith, ' This is the way ; walk thou in it.'
(7) He turns away from the painful voice of God, and listens
to the pleasing voice of the tempter. (8) Evil desire begins
and spreads in his soul, till faith and love vanish away : he is
then capable of committing outward sin, the power of the Lord
being departed from him.
10. To explain this by another instance : the Apostle Peter
was full of faith and of the Holy Ghost ; and hereby keeping
himself, he had a conscience void of offence toward God and
toward man.
Walking thus in simplicity and godly sincerity, * before
that certain came from James, he did eat with the Gentiles,'
knowing that what God had cleansed was not common or
unclean.
But ' when they were come,' a temptation arose in his
heart, ' to fear those of the circumcision ' (the Jewish
PRIVILEGE OF THOSE THAT ARE BORN OF GOD *95
converts, who were zealous for circumcision and the other rites
of the Mosaic law), and regard the favour and praise of these
men, more than the praise of God.
He was warned by the Spirit that sin was near : neverthe
less, he yielded to it in some degree, even to sinful fear of
man, and his faith and love were proportionally weakened.
God reproved him again for giving place to the devil.
Yet he would not hearken to the voice of his Shepherd ; but
gave himself up to that slavish fear, and thereby quenched the
Spirit.
Then God disappeared, and faith and love being extinct,
he committed the outward sin : walking not uprightly, not
* according to the truth of the gospel,' he ' separated himself '
from his Christian brethren, and by his evil example, if not
advice also, ' compelled even the Gentiles to live after the
manner of the Jews ' ; to entangle themselves again with that
* yoke of bondage,' from which * Christ had set them free.'
Thus it is unquestionably true, that he who is born of God,
keeping himself, doth not, cannot commit sin ; and yet, if he
keepeth not himself, he may commit all manner of sin with
greediness.
III. 1. From the preceding considerations we may learn,
first, to give a clear and incontestable answer to a question
which has frequently perplexed many who were sincere of
heart : * Does sin precede or follow the loss of faith ? Does
a child of God first commit sin, and thereby lose his faith ?
Or does he lose his faith first, before he can commit sin ? '
I answer, Some sin of omission, at least, must necessarily
precede the loss of faith ; some inward sin : but the loss of
faith must precede the committing outward sin.
The more any believer examines his own heart, the more
will he be convinced of this : that faith, working by love,
excludes both inward and outward sin from a soul watching
unto prayer ; that nevertheless we are even then liable to
temptation, particularly to the sin that did easily beset us ;
that if the loving eye of the soul be steadily fixed on God,
the temptation soon vanishes away : but if not, if we are
196 SERMON XV
(as the Apostle James speaks, chap. i. 14), drawn
oitt of God by our own desire, and SeAca^o/xevoi, caught by tlu
bait of present or promised pleasures ; then that desire, con
ceived in us, brings forth sin ; and having by that inward sin
destroyed our faith, it casts us headlong into the snare of the
devil, so that we may commit any outward sin whatever.
• 2. From what has been said, we may learn, secondly,
what the life of God in the soul of a believer is ; wherein it
properly consists ; and what is immediately and necessarily
implied therein. It immediately and necessarily implies the
continual inspiration of God's Holy Spirit ; God's breathing
into the soul, and the sours breathing back what it first
receives from God ; a continual action of God upon the soul,
and a reaction of the soul upon God ; an unceasing presence
of God, the loving, pardoning God, manifested to the heart,
and perceived by faith; and an unceasing return of love,
praise and prayer, offering up all the thoughts of our hearts,
all the words of our tongues, all the works of our hands, all
our body, soul, and spirit, to be a holy sacrifice, acceptable
unto God in Christ Jesus.
3. And hence we may, thirdly, infer the absolute necessity
of this reaction of the soul (whatsoever it be called), in order
to the continuance of the divine life therein. For it plainly
appears, God does not continue to act upon the soul, unless
the soul reacts upon God. He prevents us indeed with the
blessings of His goodness. He first loves us, and manifests
Himself unto us. While we are yet afar off, He calls us to
Himself, and shines upon our hearts. But if we do not then
love Him who first loved us; if we will not hearken to His
voice ; if we turn our eye away from Him, and will not attend
to the light which He pours in upon us ; His Spirit will not
always strive : He will gradually withdraw, and leave us to the
darkness of our own hearts. He will not continue to breathe
into our soul, unless our soul breathes toward Him again;
unless our love, and prayer, and thanksgiving return to Him,
a sacrifice wherewith He is well pleased.
4. Let us learn, lastly, to follow that direction of the great
Apostle, 'Be not high-minded, but fear.' Let us fear sin,
THE LORD OUR RIGHTEOUSNESS < /?
more than death or hell. Let us have a jealous (though not
painful) fear, lest we should lean to our own deceitful hearts.
' Let him that standeth take heed lest he fall.' Even he who
now standeth fast in the grace of God, in the faith that over-
cometh the world, may nevertheless fall into inward sin, and
thereby * make shipwreck of his faith.' And how easily then
will outward sin regain its dominion over him I Thou, there
fore, 0 man of God ! watch always, that thou mayest always
hear the voice of God 1 Watch, that thou mayest pray with
out ceasing, at all times, and in all places, pouring out thy
heart before Him 1 So shalt thou alwaya believe, and always
love, and never commit sin.
SERMON XVI
UPON OUR LORD'S SERMON ON THE
MOUNT
DISCOURSE I
And seeing the multitudes, He went up into a, mountain : and when
He was set, His disciples came unto Him :
And He opened His mouth, and taught them, saying.
Blessed are the poor in spirit : for theirs is the kingdom of heaven.
Blessed are they that mourn : for they shall le comforted.
—MATT. v. 1-4.
OUR Lord had now gone * about all Galilee ' (Matt. iv.
23), beginning at the time 'when John was cast into
prison ' (verse 12), not only ' teaching in their synagogues, and
preaching the gospel of the kingdom,' but likewise 'healing
all manner of sickness and all manner of disease among the
people.' It was a natural consequence of this, that ' there
followed Him great multitudes from Galilee, and from
Decapolis, and from Jerusalem, and from Judea, and from
the region beyond Jordan ' (verse 25). * And seeing the
198 SERMON XVI
multitudes,' whom no synagogue could contain, even had
there been any at hand, * He went up into a mountain,' where
there was room for all that came unto Him from every quarter.
* And when He was set/ as the manner of the Jews was, * His
disciples came unto Him. And He opened His mouth ' (an
expression denoting the beginning of a solemn discourse),
' and taught them, saying. . . .'
2. Let us observe, who it is that is here speaking, that we
may take heed how we hear. It is the Lord of heaven and
earth, the Creator of all ; who, as such, has a right to dispose
of all His creatures ; the Lord our Governor, whose kingdom
is from everlasting, and ruleth over all ; the great Lawgiver,
who can well enforce all His laws, being ' able to save and to
destroy,' yea, to punish with * everlasting destruction from
His presence and from the glory of His power.' It is the
eternal Wisdom of the Father, who knoweth whereof we are
made, and understands our inmost frame ; who knows how we
stand related to God, to one another, to every creature which
God hath made, and, consequently, how to adapt every law He
prescribes to all the circumstances wherein He hath placed us.
It is He who is * loving unto every man, whose mercy is over
all His works ' ; the God of love, who, having emptied Himself
of His eternal glory, is come forth from His Father to declare
His will to the children of men, and then goeth again to the
Father ; who is sent of God ' to open the eyes of the blind,
and to give light to them that sit in darkness.' It is the great
Prophet of the Lord, concerning whom God had solemnly de
clared long ago, * Whosoever will not hearken unto My words
which He shall speak in My name, I will require it of him '
(Dent, xviii. 19) ; or, as the Apostle expresses it, * Every soul
which will not hear that Prophet shall be destroyed from among
the people ' (Acts iii. 23).
3. And what is it which He is teaching ? The Son of God,
who came from heaven, is here showing us the way to heaven ;
to the place which He hath prepared for us ; the glory He had
before the world began. He is teaching us the true way to
life everlasting ; the royal way which leads to the kingdom ;
and the only true way — for there is none besides : all other
SERMON ON THE MOUNT : I 199
paths lead to destruction. From the character of the Speaker,
we are well assured that He hath declared the full and perfect
will of God. He hath uttered not one tittle too much —
nothing more than He had received of the Father ; nor too
little — He hath not shunned to declare the whole counsel of
God ; much less hath He uttered anything wrong, anything
contrary to the will of Him that sent Him. All His words are
true and right concerning all things, and shall stand fast for
ever and ever.
And we may easily remark, that in explaining and confirm
ing these faithful and true sayings, He takes care to refute not
only the mistakes of the Scribes and Pharisees, which then
were the false comments whereby the Jewish teachers of that
age had perverted the Word of God, but all the practical
mistakes that are inconsistent with salvation, which should ever
arise in the Christian church ; all the comments whereby the
Christian teachers (so called) of any age or nation should
pervert the Word of God, and teach unwary souls to seek death
in the error of their life.
4. And hence we are naturally led to observe, whom it is
that He is here teaching. Not the Apostles alone : if so, He
had no need to have gone up into the mountain. A room in
the house of Matthew, or any of His disciples, would have
contained the twelve. Nor does it in any wise appear that the
disciples who came unto Him were the twelve only. Ol
fiadrjral avroO, without any force put 'upon the expression, may
be understood of all who desired to learn of Him. But to put
this out of all question, to make it undeniably plain that
where it is said, * He opened His mouth and taught them,*
the word them includes all the multitudes who went up with
Him into the mountain, we need only observe the concluding
verses of the seventh chapter : ' And it came to pass, when
Jesus had ended these sayings, the multitudes (ot oxA-oi) wera
astonished at His doctrine,' or teaching ; * for He taught
them,' the multitudes, 'as one having authority, and not as
the Scribes.'
Nor was it only those multitudes who were with Him on
the mount, to whom He now taught the way of salva^13 ; but
2od SERMON xvi
all the children of men ; the whole nice of mankind ; tho
children that were yet unborn ; all the generations to come,
even to the end of the world, who should ever hear the words
of this life.
5. And this all men allow, with regard to some parts of
tlie ensuing discourse. No man, for instance, denies that
what is said of poverty of spirit relates to all mankind. But
many have supposed, that other parts concerned only the
Apostles, or the first Christians, or the ministers of Christ ;
and were never designed for the generality of men, who, con
sequently, have nothing at all to do with them.
But may we not justly inquire, who told them this, that
some parts of this discourse concerned only the Apostles, or
the Christians of the apostolic age, or the ministers of Christ ?
Bare assertions are not a sufficient proof to establish a point
of so great importance. Has then our Lord Himself taught
us, that some parts of His discourse do not concern all man
kind ? Without doubt, had it been so, He would have told
us ; He could not have omitted so necessary an information.
But has He told us so ? "Where ? In the discourse itself ?
No : here is not the least intimation of it. Has He said so
elsewhere ? in any other of His discourses ? Not one word so
much as glancing this way can we find in anything He ever
spoke, either to the multitudes, or to His disciples. Has any
one of the Apostles, or other inspired writers, left such an
instruction upon record ? No such thing. No assertion of
this kind is to be found in all the oracles of God. Who then
are the men who are so much wiser than God — wise so far
above that is written ?
6. Perhaps they will say, that the reason of the thing
requires such a restriction to be made. If it does, it must be
on one of these two accounts ; because, without such a re
striction, the discourse would either be apparently absurd, or
would contradict some other scripture. But this is not the
case. It will plainly appear, when we come to examine the
several particulars, that there is no absurdity at all in apply
ing all which our Lord hath here delivered to all mankind.
Neither will it infer any contradiction to anything; else Ho
SERMON ON tHE MOUNT : I 201
has delivered, nor to any other scripture whatever. Nay, it
will farther appear, that either all the parts of this discourse
are to be applied to men in general, or no part ; seeing they
are all connected together, all joined as the stones in an arch,
of which you cannot take one away, without destroying the
whole fabric.
7. We may, lastly, observe, how our Lord teaches here.
And surely, as at all times, so particularly at this, He speaks
1 as never man spake.' Not as the holy men of old ; although
they also spoke * as they were moved by the Holy Ghost.' Not
as Peter, or James, or John, or Paul : they were indeed wise
master-builders in His church ; but still in this, in the degrees
of heavenly wisdom, the servant is not as his Lord. No, nor
even as Himself at any other time, or on any other occasion.
It does not appear, that it was ever His design, at any other
time or place, to lay down at once the whole plan of His
religion ; to give us a full prospect of Christianity ; to describe
at large the nature of that holiness without which no man shall
see the Lord. Particular branches of this He has indeed
described, on a thousand different occasions ; but never, besides
here, did He give, of set purpose, a general view of the whole.
Nay, we have nothing else of this kind in all the Bible ; unless
one should except that short sketch of holiness delivered by
God in those ten words or commandments to Moses, on mount
Sinai. But even here how wide a difference is there between
one and the other ! * Even that which was made glorious had
no glory in this respect, by reason of the glory that excelleth '
(2 Cor. iii. 10).
8. Above all, with what amazing love does the Son of God
here reveal His Father's will to man 1 He does not bring us
again * to the mount that burned with fire, nor unto blackness,
and darkness, and tempest.' He does not speak as when He
4 thundered out of heaven ' ; when the Highest * gave His
thunder, hailstones, and coals of fire.' He now addresses us
with His still, small voice, — * Blessed,' or happy, * are the poor
in spirit.' Happy are the mourners ; the meek ; those that
hunger after righteousness ; the merciful ; the pure in heart :
happy in the end, and in the way ; happy in this life, and in
202 SERMON XVI
life everlasting ! As if He had said, ' Who is he that lusteth
to live, and would fain see good days ? Behold, I show
you the thing which your soul longeth for ! See the way you
have so long sought in vain ; the way of pleasantness ;
the path to calm, joyous peace, to heaven below, and heaven
above ! '
9. At the same time, with what authority does He teach I
Well might they say, * Not as the Scribes.' Observe the
manner (but it cannot be expressed in words), the air, with
which He speaks I Not as Moses, the servant of God ; not as
Abraham, His friend ; not as any of the prophets ; nor as any
of the sons of men. It is something more than human ; more
than can agree to any created being. It speaks the Creator of
all 1 A God, a God appears I Yea, CO "ON, the Being of beings,
JEHOVAH, the Self -existent, the Supreme, the God who is over
all blessed for ever.
10. This divine discourse, delivered in the most excellent
method, every subsequent part illustrating those that precede,
is commonly, and not improperly, divided into three principal
branches: the first contained in the fifth, the second in the
sixth, and the third in the seventh chapter. In the first, the
sum of all true religion is laid down in eight particulars, which
are explained, and guarded against the false glosses of man, in
the following parts of the fifth chapter. In the second are
rules for that right intention which we are to preserve in all
our outward actions, unmixed with worldly desires, or anxious
cares for even the necessaries of life. In the third are cautions
against the main hindrances of religion, closed with an appli
cation of the whole.
I. 1. Our Lord first lays down the sum of all true religion
in eight particulars, which He explains and guards agninst the
false glosses of men, to the end of the fifth chapter.
Some have supposed that He designed, in these, to point out
the several stages of the Christian course— the steps which a
Christian successively takes in his journey to the promised
land ; others, that all the particulars here set down belong at
all times to every Christian. And why may we not allow both
SERMON ON THE MOUNT : I 2O3
the one and the othei ? What inconsistency is there between
them ? It is undoubtedly true, that both poverty of spirit, and
every other temper which is here mentioned, are at all times
found, in a greater or less degree, in every real Christian.
And it is equally true, that real Christianity always begins in
poverty of spirit, and goes on in the order here set down,
till the 'iran of God is made perfect.' We begin at the
lowest of these gifts of God ; yet so as not to relinquish this,
when we are called of God to come up higher ; but 4 whereunto
we have already attained, we hold fast,1 while we press on
to what is yet before, to the highest blessings of God in
Christ Jesus. *
2. The foundation of all is poverty of spirit : here, there
fore, our Lord begins : * Blessed,' saith He, * are the poor in
spirit ; for theirs is the kingdom of heaven.'
It may not improbably be supposed, that our Lord looked
on those who were round about Him, and, observing that not
many rich were there, but rather the poor of the world, took
occasion from thence to make a transition from temporal to
spiritual things. * Blessed,' saith He (or happy — so the word
should be rendered, both in this and the following verses),
* are the poor in spirit.* He does not say, they that are poor
as to outward circumstances, it being not impossible that
some of these may be as far from happiness as a monarch upon
his throne ; but * the poor in spirit ' — they who, whatever
their outward circumstances are, have that disposition of heart
which is the first step to all real, substantial happiness, either
in this world, or that which is to come.
3. Some have judged, that by the poor in spirit here, are
meant those who love poverty ; those who are free from covet-
ousness, from the love of money ; who fear, rather than desire,
riches. Perhaps they have been induced so to judge, by
wholly confining their thoughts to the very term ; or by con
sidering that weighty observation of St. Paul, that ' the love
of money is the root of all evil.' And hence many have
wholly divested themselves, not only of riches, but of all
worldly goods. Hence also the vows of voluntary poverty seem
to h**- Arisen in ihe Komish Church ; it being supposed
204 SERMON XVI
that so eminent a degree of this fundamental grace miist be a
large step toward the * kingdom of heaven.1
But these do not seem to have observed, first, that the
expression of St. Paul must be understood with some restric
tion ; otherwise it is not true ; for the love of money is not
the reot, the sole root, of all evil. There are a thousand other
roots of evil in the world, as sad experience daily shows. His
meaning can only be, it is the root of very many evils ; perhaps
of more than any single vice besides. Secondly, that this
sense of the expression, *poor in spirit,' will by no means
suit our. Lord's present design, which is to lay a general foun
dation whereon the whole fabric of Christianity may be built^
a design which would be in no wise answered by guarding
against one particular vice : so that, if even this were sup
posed to be one part of His meaning, it could not possibly be
the whole. Thirdly, that it cannot be supposed to be any
part of His meaning, unless we charge Him with manifest
tautology ; seeing, if poverty of spirit were only freedom from
covetousness, from the love of money, or the desire of riches,
it would coincide with what He afterwards mentions, it would
be only a branch of purity of heart.
4. Who then are * the poor in spirit ' ? Without question,
the humble ; they who know themselves ; who are convinced
of sin ; those to whom God hath given that first repentance,
which is previous to faith in Christ.
One of these can no longer say, * I am rich, and increased
in goods, and have need of nothing ' ; as now knowing, that
he is * wretched, and poor, and miserable, and blind, and
naked.' He is convinced that he is spiritually poor indeed ;
having no spiritual good abiding in him. * In me/ saith he,
*dwelleth no good thing,' but whatsoever is evil and abomi
nable. He has a deep sense of the loathsome leprosy of sin,
which he brought with him from his mother's womb, which
overspreads his whole soul, and totally corrupts every power
and faculty thereof. He sees more and more of the evil tem
pera which spring from that evil root : the pride and haughti
ness of spirit, the constant bias to think of himself more highly
than he ought to think ; the vanity, the thirst after the esteem
SERMON ON THE MOUNT : I 2O5
or honour that coineth from men ; the hatred or envy, the
jealousy or revenge, the anger, malice, or bitterness ; the
inbred enmity both against God and man, which appears in
ten thousand shapes ; the love of the world, the self-will, the
foolish and hurtful desires, which cleave to his inmost soul.
He is conscious how deeply he has offended by his tongue ;
if not by profane, immodest, untrue, or unkind words, yet by
discourse which was not * good to the use of edifying,' not
'meet to minister grace to the hearers,' which, consequently,
was all corrupt in God's account, and grievous to His Holy
Spirit. His evil works are now likewise ever in his sight : if
he tells them, they are more than he is able to express. He
may as well think to number the drops of rain, the sands of
the sea, or the days of eternity.
5. His guilt is now also before his face : he knows the
punishment he has deserved, were it only on account of his
carnal mind, the entire, universal corruption of his nature :
how much more, on account of all his evil desires and thoughts,
of all his sinful words and actions ! He cannot doubt for a
moment, but the least of these deserves the damnation of
hell — * the worm that dieth not, and the fire that never shall
be quenched.' Above all, the guilt of ' not believing on the
name of the only-begotten Son of God ' lies heavy upon him.
How, saith he, shall I escape, who ' neglect so great salvation ' !
' He that believeth not is condemned already,' and * the wrath
of God abideth on him.'
6. But what shall he give in exchange for his soul, which is
forfeited to the just vengeance of God ? ' Wherewithal shall
he come before the Lord ? ' How shall he pay Him that he
oweth? Were he from this moment to perform the most
perfect obedience to every command of God, this would make
no amends for a single sin, for any one act of past disobe
dience ; seeing he owes God all the service he is able to per
form, from this moment to all eternity : could he pay this, it
would make no manner of amends for what he ought to have
done before. He sees himself therefore utterly helpless with
regard to atoning for his past sins ; utterly unable to make
any amends to God, to pay any ransom for his own soul
206 SERMON XVI
But if God would forgive him all that is past, on this one
condition, that he should sin no more ; that for the time to
come he should entirely and constantly obey all His commands ;
he well knows that this would profit him nothing, being a
condition he could never perform. He knows and feels that
he is not able to obey even the outward commands of God ;
seeing these cannot be obeyed while his heart remains in its
natural sinfulness and corruption ; inasmuch as an evil tree
cannot bring forth good fruit. But he cannot cleanse a sinful
heart : with men this is impossible : so that he is utterly at a
loss even how to begin walking in the path of God's command
ments. He knows not how to get one step forward in the way.
Encompassed with sin, and sorrow, and fear, and finding no
way to escape, he can only cry out, * Lord, save, or I perish ! '
7. Poverty of spirit then, as it implies the first step we
take in running the race which is set before us, is a just sense
of our inward and outward sins, and of our guilt and help
lessness. This some have monstrously styled ' the virtue of
humility ' ; thus teaching us to be proud of knowing we deserve
damnation ! But our Lord's expression is quite of another
kind ; conveying no idea to the hearer, but that of mere want,
of naked sin, of helpless guilt and misery.
8. The great apostle, where he endeavours to bring sinners
to God, speaks in a manner just answerable to this. * The
wrath of God,' saith he, * is revealed from heaven against all
ungodliness and unrighteousness of men ' ( Rom. i. 18, &c.) ;
a charge which he immediately fixes on the heathen world,
and thereby proves they are under the wrath of God. He
next shows that the Jews were no better than they, and were
therefore under the same condemnation ; and all this, not in
order to their attaining 'the noble virtue of humility,' but
' that every mouth might be stopped, and all the world become
guilty before God.'
He proceeds to show, that they were helpless as well as
guOty ; which is the plain purport of all those expressions :
* Therefore by the deeds of the law there shall no flesh be
justified ' ; * But now the righteousness of God, which is by
faith of Jesus Christ, without the law, is manifested ' ; * We
SERMON ON THE MOUNT : I 207
conclude, that a man is justified by faith, without the deeds of
the law,' — expressions all tending to the same point, even to
* hide pride from man ' ; to humble him to the dust, without
teaching him to reflect upon his humility as a virtue ; to
inspire him with that full, piercing conviction of his utter
sinfulness, guilt, and helplessness, which casts the sinner,
stripped of all, lost and undone, on his strong Helper, Jesus
Christ the righteous.
9. One cannot but observe here, that Christianity begins
just where heathen morality ends ; poverty of spirit, con
viction of sin, the renouncing ourselves, the not having our
own righteousness (the very first point in the religion of Jesus
Christ), leaving all pagan religion behind. This was ever hid
from the wise men of this world ; insomuch that the whole
Roman language, even with all the improvements of the
Augustan age, does not afford so much as a name for humility
(the word from whence we borrow this, as is well known, bear
ing in Latin a quite different meaning) ; no, nor was one
found in all the copious language of Greece, till it was made by
the great Apostle.
10. 0 that we may feel what they were not able to express 1
Sinner, awake ! Know thyself ! Know and feel, that thou
wert ' shapen in wickedness,1 and that ' in sin did thy mother
conceive thee ' ; and that thou thyself hast been heaping up
sin upon sin, ever since thou couldest discern good from evil I
Sink under the mighty hand of God, as guilty of death eternal ;
and cast off, renounce, abhor, all imagination of ever being
able to help thyself ! Be it all thy hope to be washed in His
blood, and renewed by His almighty Spirit, who Himself * bare
all our sins in His own body on the tree ' ! So shalt thou
witness, ' Happy are the poor in spirit : for theirs is the
kingdom of heaven.'
11. This is that kingdom of heaven, or of God, which is
within us ; even * righteousness, and peace, and joy in the
Holy Ghost.' And what is 'righteousness,' but the life of
God in the soul ; the mind which was in Christ Jesus ; the
image of God stamped upon the heart, now renewed after the
likeness of Him that created it ? Wluii. is it but the love of
208 SERMON XVI
God, because He first loved us, and the love of all mankind for
His sake ?
And what is this * peace,* the peace of God, but that calm
serenity of soul, that sweet repose in the blood of Jesus, which
leaves no doubt of our acceptance in Him ; which excludes all
fear, but the loving, filial fear of offending our Father which
is in heaven ?
This inward kingdom implies also 'joy in the Holy
Ghost'; who seals upon our hearts 'the redemption which
is in Jesus,' the righteousness of Christ imputed to us * for
the remission of the sins that are past ' ; who giveth us now
' the earnest of our inheritance,' of the crown which the
Lord, the righteous Judge, will give at that day. And well
may this be termed ' the kingdom of heaven ' ; seeing it is
heaven already opened in the soul : the first springing up of
those rivers of pleasure which flow at God's right hand for
evermore.
12. 'Theirs is the kingdom of heaven.' Whosoever thou
art, to whom God hath given to be ' poor in spirit,' to feel
thyself lost, thou hast a right thereto, through the gracious
promise of Him who cannot lie. It is purchased for thee by
tf/e blood of the Lamb. It is very nigh : thou art on the brink
t>i heaven ! Another step, and thou enterest into the kingdom
of righteousness, and peace, and joy ! Art thou all sin ? —
'Behold the Lamb of God, who taketh away the sin of the
world I ' All unholy ?— see thy ' Advocate with the Father,
Jesus Christ the righteous I ' Art thou unable to atone for
the least of thy sins ? — ' He is the propitiation for ' all thy
'sins.' Now believe on the Lord Jesus Christ, and all thy
sins are blotted out! Art thou totally unclean in soul and
body ? — here is the ' fountain for sin and uncleanuess ! '
'Arise, and wash away thy sins!' Stagger no more at the
promise through unbelief I Give glory to God ! Dare to
believe I Now cry out, from the ground of thy heart, —
Yes, I yield, I yield at last,
Listen to Thy speaking blood;
Me, with all my sins, I cast
On my atoning GoA
SERMON ON THE MOUNT : 1 io$
13. Then thou learnest of Him to be 'lowly of heart.'
And this is the true, genuine, Christian humility, which flows
from a sense of the love of God, reconciled to us in Christ
Jesus. Poverty of spirit, in this meaning of the word, begins
where a sense of guilt and of the wrath of God ends ; and is
a continual sense of our total dependence on Him, for every
good thought, or word, or work ; of our utter inability to all
good, unless He * water us every moment ' ; and an abhorrence
of the praise of men, knowing that all praise is due unto God
only. With this is joined a loving shame, a tender humilia
tion before God, even for the sins which we know He hath
forgiven us, and for the sin which still remaineth in our hearts,
although we know it is not imputed to our condemnation.
Nevertheless, the conviction we feel of inbred sin is deeper
and deeper every day. The more we grow in grace, the more
do we see of the desperate wickedness of our heart. The more
we advance in the knowledge and love of God, through our
Lord Jesus Christ (as great a mystery as this may appear to
those who know not the power of God unto salvation), the more
do we discern of our alienation from God, of the enmity that
is in our carnal mind, and the necessity i f our being entirely
renewed in righteousness and true holiness.
II. 1. It is true, he has scarce any conception of this who
now begins to know the inward kingdom of heaven. ' In his
prosperity he saith, I shall never be moved ; Thou, Lord, hast
made my hill so strong.' Sin is so utterly bruised beneath
his feet, that he can scarce believe it remaineth in him. Even
temptation is silenced, and speaks not again : it cannot ap
proach, but stands afar off. He is borne aloft in the chariots
of joy and love : he soars * as upon the wings of an eagle.*
But our Lord well knew that this triumphant state does not
often continue long : He therefore presently subjoins, * Blessed
are they that mourn ; for they shall be comforted.'
2. Not that we can imagine this promise belongs to those
who mourn only on some worldly account ; who are in sorrow
and heaviness merely on account of some worldly trouble or
disappointment, snch as the loss of their reputation or frjends,
z 15 SERMON XVI
or the impairing of their fortune. As little title to it have the}
who are afflicting themselves, through fear of some temporal
evil ; or who pine away with anxious care, or that desire of
earthly things which * maketh the heart sick.* Let us not
think these * shall receive anything from the Lord ' : He is not
in all their thoughts. Therefore it is that they thus ' walk in
a vain shadow, and disquiet themselves in vain.' 'And this
shall ye have at Mine hand,' saith the Lord, * ye shall lie down
in sorrow.'
3. The mourners of whom our Lord here speaks, are those
that mourn on quite another account : they that mourn after
God ; after Him in whom they did ' rejoice with joy unspeak
able,' when He gave them to ' taste the good,' the pardoning
' word, and the powers of the world to come.' But He now
' hides His face and they are troubled ' ; they cannot see Him
through the dark cloud. But they see temptation and sin,
which they fondly supposed were gone never to return, arising
again, following after them amain, and holding them in on
every side. It is not strange if their soul is now disquieted
within them, and trouble and heaviness take hold upon them.
Nor will their great enemy fail to improve the occasion : to
ask, ' Where is now thy God ? Where is now the blessed
ness whereof thou spakest ? the beginning of the kingdom of
heaven ? Yea, hath God said, " Thy sins are forgiven thee ? "
Surely God hath not said it. It was only a dream, a mere
delusion, a creature of thy own imagination. If thy sins are
forgiven, why art thou thus ? Can a pardoned sinner be thus
unholy ? ' And if then, instead of immediately crying to
God, they reason with him that is wiser than they, they will
be in heaviness indeed, in sorrow of heart, in anguish not to
be expressed. Nay, even when God shines again upon the
soul, and takes away all doubt of His past mercy, still he that
is weak in faith may be tempted and troubled on account of
what is to come ; especially when inward sin revives, and
thrusts sore at him that he may fall. Then may he again cry
out, —
I have a Bin of fear, that when I've spun
My last thread, I shall perish on the shore ! —
SERMON ON THE MOUNT: t Hi
lest I should nwke shipwreck of the faith, and my last state be
worse than the first, —
Lest all my bread of life should fail,
And I sink down unchanged to hell 1
4. Sure it is, that this * affliction,' for the present, * is not
joyous, but grievous ; nevertheless, afterward it bringeth forth
peaceable fruit unto them that are exercised thereby.' Blessed,
therefore, are they that thus mourn, if they * tarry the Lord's
leisure,' and suffer not themselves to be turned out of the
way, by the miserable comforters of the world ; if they reso
lutely reject all the comforts of sin, of folly, and vanity ; all
the idle diversions and amusements of the world ; all the
pleasures which * perish in the using,' and which only tend
to benumb and stupefy the soul, that it may neither be sen
sible of itself nor God. Blessed are they who ' follow on to
know the Lord,' and steadily refuse all other comfort. They
shall be comforted by the consolations of His Spirit ; by a
fresh manifestation of His love ; by such a witness of His
accepting them in the Beloved, as shall never more be taken
away from them. This * full assurance of faith ' swallows up
all doubt, as well as all tormenting fear ; G-od now giving
them a sure hope of an enduring substance, and * strong con
solation through grace.' Without disputing whether it be
possible for any of those to 'fall away, who were once en
lightened, and made partakers of the Holy Ghost,' it suffices
them to say, by the power now resting upon them, 'Who
shall separate us from the love of Christ ? ... I am per
suaded, that neither death, nor life, nor things present, nor
things to come, nor height, nor depth, shall be able to separate
us from the love of God, which is in Christ Jesus our Lord '
(Rom. viii. 35-39).
5. This whole process, both of mourning for an absent
God, and recovering the joy of His countenance, seems to be
shadowed out in what our Lord spoke to His Apostles, the
night before His passion : * Do ye inquire of that I said, A
little while, and ye shall not see Me : and again, a little while,
and ye shall see Me ? Verily, verily, I say unto you, That ye
ati SERMON XVI
weep and lament * ; namely, when ye do not see Me ;
* but the world shall rejoice ' ; shall triumph over you, as
though your hope were now come to an end. * And ye shall
<)e sorrowful,' through doubt, through fear, through tempta
tion, through vehement desire ; ' but your sorrow shall be
turned into joy,1 by the return of Him whom your soul loveth.
* A woman when she is in travail hath sorrow, because her hour
is come : but as soon as she is delivered of the child, she re-
membereth no more the anguish, for joy that a man is born
into the world. And ye now have sorrow ' : ye mourn, and can
not be comforted : * but I will see you again, and your heart
shall rejoice,' with calm inward joy, * and your joy no man
taketh from you ' (John xvi. 19-22).
6. But although this mourning is at an end, is lost in holy
joy, by the return of the Comforter, yet is there another, and
a blessed mourning it is, which abides in the children of God.
They still mourn for the sins and miseries of mankind : they
' weep with them that weep.' They weep for them that weep
not for themselves, for the sinners against their own souls.
They mourn for the weakness and unfaithfulness of those that
are, in some measure, saved from their sins. * Who is weak,
and they are not weak ? Who is offended, and they burn
not ? ' They are grieved for the dishonour continually done
to the Majesty of heaven and earth. At all times they hav
an awful sense of this, which brings a deep seriousness UDOE
their spirit; a seriousness which is not a little increased
since the eyes of their understanding were opened, by thei
continually seeing the vast ocean of eternity, without a bottom
or a shore, which has already swallowed up millions of million
of men, and is gaping to devour them that yet remain. The;
Bee here the house of God eternal in the heavens ; there, he!
and destruction without a covering ; and thence feel the im
portance of every moment, which just appears, and is gone fo
ever I
7. But all this wisdom of God is foolishness with th
world. The whole affair of mourning and poverty of spirit i
with them stupidity and dullness. Nay, it is well if they pas.
so favourable a judgement upon it ; if they do not vote it to be
SERMON ON THE MOUNT: I 213
mere moping and melancholy, if not downright lunacy and
distraction. And it is no wonder at all, that this judgement
should be passed by those who know not God. Suppose, as
two persons were walking together, one should suddenly stop,
and with the strongest signs of fear and amazement, cry out,
' On what a precipice do we stand I See, we are on the point
of being dashed in pieces I Another step, and we fall into that
huge abyss I Stop ! I will not go on for all the world ! ' —
when the other, who seemed, to himself at least, equally sharp-
sighted, looked forward and saw nothing of all this; what
would he think of his companion, but that he was beside him
self ; that his head was out of order ; that much religion (if
he was not guilty of * much learning ') had certainly made him
mad !
8. But let not the children of God, ' the mourners in
Sion,' be moved by any of these things. Ye, whose eyes are
enlightened, be not troubled by those who walk on still in
darkness. Ye do not walk on in a vain shadow : God and
eternity are real things. Heaven and hell are in very deed
open before you ; and ye are on the edge of the great gulf.
It has already swallowed up more than words can express,
nations, and kindreds, and peoples, and tongues ; and still
yawns to devour, whether they see it or no, the giddy, miser
able children of men. 0 cry aloud ! Spare not ! Lift up
your voice to Him who grasps both time and eternity, both
for yourselves and your brethren, that ye may be counted
worthy to escape the destruction that cometh as a whirlwind !
that ye may be brought safe through all the waves and
storms, into the haven where you would be I Weep for your
selves, till He wipes away the tears from your eyes. And
even then, weep for the miseries that come upon the earth, till
the Lord of all shall put a period to misery and sin, shall
wipe away the tears from all faces, and * the knowledge of the
Lord shall cover the earth, as the waters cover the sea.'
SERMON XVII
UPON OUR LORD'S SERMON ON THE
MOUNT
DISCOURSE II
Blessed are the meek : for they shall inherit the earth.
Blessed are they which do hunger and thirst after righteousness for
they shall le filled.
Blessed we the merciful : for they shall obtain mercy.
—MATT. v. 5-7.
II. WHEN 'the. winter is past,' when 'the time of singing
• is come, and the voice of the turtle is heard in the land ' ;
when He that comforts the mourners is now returned, ' that
He may abide with them for ever ' ; when, at the brightness
of His presence, the clouds disperse, the dark clouds of doubt
and uncertainty, the storms of fear flee away, the waves
of sorrow subside, and their spirit again rejoiceth in God
their Saviour ; then is it that this word is eminently ful
filled ; then those whom He hath comforted can bear witness,
* Blessed,' or happy, * are the meek ; for they shall inherit the
2. But who are * the meek ' ? Not those who grieve at
nothing, because they know nothing ; who are not discom
posed at the evils that occur, because they discern not evil
from good. Not those who are sheltered from the shocks
of life by a stupid insensibility ; who have, either by nature
or art, the virtue of stocks and stones, and resent nothing,
because they feel nothing. Brute philosophers are wholly
unconcerned in this matter. Apathy is as far from meekness
as from humanity. So that one would not easily conceive
SERMON ON THE MOUNT : II 215
bow any Christians of the purer ages, especially any of the
Fathers of the Church, could confound these, and mistake one
of the foulest errors of Heathenism for a branch of true
Christianity.
3. Nor does Christian meekness imply, the being without
zeal for God, any more than it does ignorance or insensibility.
No ; it keeps clear of every extreme, whether in excess or
defect. It does not destroy but balance the affections, which
the God of nature never designed should be rooted out by grace,
but only brought and kept under due regulations. It poises
the mind aright. It holds an even scale, with regard to anger,
and sorrow, and fear ; preserving the mean in every circum
stance of life, and not declining either to the right hand or the
left.
4. Meekness, therefore, seems properly to relate to our
selves : but it may be referred either to God or our neighbour.
When this due composure of mind has reference to God,
it is usually termed * resignation ' ; a calm acquiescence in
whatsoever is His will concerning us, even though it may
not be pleasing to nature ; saying continually, * It is the
Lord ; let Him do what seemeth Him good.' When we
consider it more strictly with regard to ourselves, we style it
'patience' or * contentedness.' When it is exerted toward
other men, then it is * mildness ' to the good, and ' gentleness '
to the evil.
5. They who are truly meek can clearly discern what is
evil ; and they can also suffer it. They are sensible of every*
thing of this kind, but still, meekness holds the reins. They
are exceeding * zealous for the Lord of Hosts ' ; but their zeal
is always guided by knowledge, and tempered, in every thought,
and word, and work, with the love of man, as well as the love
of God. They do not desire to extinguish any of the passions
which God has for wise ends implanted in their nature ; but
they have the mastery of all : they hold them all in subjection,
and employ them only in subservience to those ends. And
thus even the harsher and more unpleasing passions axe appli
cable to the noblest purposes ; even hatred, and anger, and fear,
when ensued against sin, and regulated by faith nnd love, are
2i6 SERMON XVII
as walls and bulwarks to the soul, so that the wicked one
Cannot approach to hurt it.
6. It is evident, this divine temper is not only to abide but
to increase in us day by day. Occasions of exercising, and
thereby increasing it, will never be wanting while we remain
upon earth. * We have need of patience, that after we have
done ' and suffered * the will of God, we may receive the pro
mise.' We have need of resignation, that we may in all cir
cumstances say, * Not as I will, but as Thou wilt.' And we
have need of ' gentleness toward all men ' ; but especially
toward the evil and unthankful : otherwise we shall be over
come of evil, instead of overcoming evil with good.
7. Nor does meekness restrain only the outward act, as the
Scribes and Pharisees taught of old, and the miserable teachers
who are not taught of God will not fail to do in all ages. Our
Lord guards against this, and shows the true extent of it, in
the following words : * Ye have heard that it was said by them
of old time, Thou shalt not kill ; and whosoever shall kill shall
be in danger of the judgement' (Matt. v. 21, &c.) : * But I say
unto you, That whosoever is angry with his brother without
a cause shall be in danger of the judgement: and whosoever
shall say to his brother, Raca, shall be in danger of the council i
but whosoever shall say, Thou fool, shall be in danger of hell-
fire.'
8. Our Lord here ranks under the head of murder, even
that anger which goes no farther than the heart ; which does
not show itself by any outward un kindness, no, not so much
as a passionate word. ' Whosoever is angry with his brother,'
with any man living, seeing we are all brethren ; whosoever
feeis any unkindness in his heart, any temper contrary to love ;
whosoever is angry without a cause, without u sufficient cause,
or farther than that cause requires, ' shall be in danger of the
judgement ' ; li^os eo-rot ; shall, in that moment, be obnoxious
to the righteous judgement of God.
But would not one be inclined to prefer the reading of
those copies which omit the word cJ/o), without a cause ? Is
it not entirely superfluous? For if anger at persons be
a temper contrary to love? how can there be a causer ft
SERMON ON THE MOUNT : II 217
sufficient cause for it, — any that will justify it in the sight
of God ?
Anger at sin we allow. In this sense we may be angry,
and yet we sin not. In this sense our Lord Himself is once
recorded to have been angry : ' He looked round about upon
them with anger, being grieved for the hardness of their hearts.'
He waa grieved at the sinners, and angry at the sin. And this
is undoubtedly right before God.
9. * And whosoever shall say to his brother, Raca ' — whoso
ever shall give way to anger, so as to utter any contemptuous
word. It is observed by commentators, that Raca is a Syriac
word, which properly signifies, empty, vain, foolish ; so that it
is as inoffensive an expression as can well be used, toward one
at whom we are displeased. And yet, whosoever shall use this,
as our Lord assures us, * shall be in danger of the council ' ;
rather, shall be obnoxious thereto : he shall be liable to a
severer sentence from the Judge of all the earth.
' But whosoever shall say, Thou fool ' — whosoever shall BO
give place to the devil, as to break out into reviling, into
designedly reproachful and contumelious language — 'shall be
obnoxious to hell-fire ' ; shall, in that instant, be liable to the
highest condemnation. It should be observed, that our Lord
describes all these as obnoxious to capital punishment. The
first, to strangling, usually inflicted on those who were con
demned in one of the inferior courts ; the second, to stoning,
which was frequently inflicted on those who were condemned by
the great Council at Jerusalem ; the third, to burning alive,
inflicted only on the highest offenders, in the * valley of the
sons of Hinnom * ; Fat 'En/o/x, from which that word is evidently
taken which we translate *' hell.'
10. And whereas men naturally imagine, that God will
excuse their defect in some duties, for their exactness in others ;
our Lord next takes care to cut off that vain, though common
imagination. He shows, that it is impossible for any sinner to
commute with God ; who will not accept one duty for another,
nor take a part of obedience for the whole. He warns us, that
the performing our duty to God will not excuse us from our
duty to our neighbour ; that works of piety, as they are called,
2i8 SERMON XVII
will be so far from commending us to God, if we are wanting
in charity, that, on the contrary, that want of charity will make
all those works an abomination to the Lord.
* Therefore, if thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against thee' — on
account of thy unkind behaviour toward him, of thy calling
him, 'Raca,' or, 'Thou fool'— think not that thy gift will
atone for thy anger ; or that it will find any acceptance with
God, so long as thy conscience is defiled with the guilt of un-
repented sin. ' Leave there thy gift before the altar, and go
thy way ; first be reconciled to thy brother ' (at least do all
that in thee lies toward being reconciled), * and then come and
offer thy gift* (Matt. v. 28, 24).
11. And let there be no delay in what so nearly concerneth
thy soul. * Agree with thine adversary quickly ' — now ; upon
the spot ; ' whiles thou art in the way with him * — if it be
possible, before he go out of thy sight ; ' lest at any time the
adversary deliver thee to the judge * — lest he appeal to God the
Judgig of all ; ' and the judge deliver thee to the officer ' — to
Satan, the executioner of the wrath of God ; ' and thou be cast
into prison ' — into hell, there to be reserved to the judgement
of the great day. * Verily I say unto thee, Thou shalt by no
means come out thence, till thou hast paid the uttermost
farthing.' But this it is impossible for thee ever to do : seeing
thou hast nothing to pay. Therefore, if thou art once in that
prison, the smoke of thy torment must ' ascend up for ever and
ever.'
12. Meantime 'the meek shall inherit the earth.' Such
is the foolishness of worldly wisdom 1 The wise of the world
had warned them again and again, that if they did not
resent such treatment, if they would tamely suffer themselves
to be thus abused, there would be no living for them upon
earth ; that they would never be able to procure the common
necessaries of life, nor to keep even what they had ; that they
could expect no peace, no quiet possession, no enjoyment of
anything. Most true, suppose there were no God in the
world ; or suppose He did not concern Himself with the chil
dren pf men ; but 'when Go4 ariseth to judgement, anrl to
SERMON ON THE MOUNT : II 219
help all the meek upon earth,* how doth He laugh all this
heathen wisdom to scorn, and turn the ' fierceness of man to
His praise J\ He takes a peculiar care to provide them with
all things needful for life and godliness ; He secures to them
the provision He hath made, in spite of the force, fraud, or
malice of men ; and what He secures He gives them richly
to enjoy. It is sweet to them, be it little or much. As in
patience they possess their souls, so they truly possess what
ever God hath given them. They are always content, always
pleased with what they have : it pleases them, because it pleases
God : so that while their heart, their desire, their joy is in
heaven, they may truly be said to ' inherit the earth.*
13. But there seems to be a yet farther meaning in these
words, even that they shall have a more eminent part in ' the
new earth, wherein dwelleth righteousness * ; in that inherit
ance, a general description of which (and the particulars we shall
know hereafter) St. John hath given in the twentieth chapter
of the Revelation : * And I saw an angel come down from
heaven, . . . and he laid hold on the dragon, that old serpent,
. . . and bound him a thousand years. . . . And I saw the
souls of them that were beheaded for the witness of Jesus, and
for the Word of God, and of them which had not worshipped
the beast, neither his image, neither had received his mark
upon their foreheads, or in their hands ; and they lived and
reigned with Christ a thousand years. But the rest of the dead
lived not again until the thousand years were finished. This is
the first resurrection. Blessed and holy is he that hath part in
the first resurrection : on such the second death hath no power,
but they shall be priests of God and of Christ, and shall reign
with Him a thousand years.*
II. 1. Our Lord has hitherto been more immediately
employed in removing the hindrances of true religion : such is
pride, the first grand hindrance of all religion, which is
taken away by poverty of spirit; levity and thoughtlessness,
which prevent any religion from taking root in the soul, till
they are removed by holy mourning : such are anger, impatience,
discontent "hich. are all healed by Christian meekness. And
220 SERMON XVII
when once these hindrances are removed, these evil diseases of
the soul, which were continually raising false cravings therein,
and filling it with sickly appetites, the native appetite of
a heaven-born spirit returns ; it hungers and thirsts aftei
righteousness : and * blessed are they, which do hunger and
thirst after righteousness : for they shall be filled.'
2. Righteousness, as was observed before, is the image of
God, the mind which was in Christ Jesus. It is every holv
and heavenly temper in one ; springing from, as well as termi
nating in, the love of God, as our Father and Redeemer, and
the love of all men for His sake.
3. * Blessed are they which do hunger and thirst after'
this : in order fully to understand which expression, we should
observe, first, that hunger and thirst are the strongest of all
our bodily appetites. In like manner this hunger in the soul,
this thirst after the image of God, is the strongest of all our
spiritual appetites, when it is once awakened in the heart ;
yea, it swallows up all the rest in that one great desire, — to
be renewed after the likeness of Him that created us. We
should, secondly, observe, that from the time we begin to
hunger and thirst, those appetites do not cease, but are more
and more craving and importunate, till we either eat and
drink, or die. And even so, from the time that we begin to
hunger and thirst after the whole mind which was in Christ,
these spiritual appetites do not cease, but cry after their food
with more and more importunity ; nor can they possibly
cease, before they are satisfied, while there is any spiritual life
remaining. We may, thirdly, observe, that hunger and thirst
are satisfied with nothing but meat and drink. If you would
give to him that is hungry all the world beside, all the elegance
off apparel, all the trappings of state, all the treasure upon
earth, yea, thousands of gold and silver ; if you would pay
him ever so much honour, — he regards it not : all these things
are then of no account with him. He would still say, * These
are not the things I want : give me food, or else I die.' The
very same is the case with every soul that truly hungers and
thirsts after righteousness. He can find no comfort in any
thing but this : he can be satisfied with nothing else. Whatever
SERMON ON THE MOUNT : It 2±i
you offer besides, it is lightly esteemed : whether it be riches,
or honour, or pleasure, he still says, 'This is not the thing
which I want 1 Give me love, or else I die I '
4. And it is as impossible to satisfy such a soul, a soul
that is athirst for God, the living God, with what the world
accounts religion, as with what they account happiness. The
religion of the world implies three things : (1) The doing no
harm, the abstaining from outward sin ; at least from such as
is scandalous, as robbery, theft, common swearing, drunken
ness : (2) The doing good, the relieving the poor ; the being
charitable, as it is called : (3) The using the means of grace :
at least the going to church and to the Lord's supper. He in
whom these three marks are found is termed by the world * a
religious man.' But will this satisfy him who hungers after
God ? No : it is not food for his soul. He wants a religion
of a nobler kind, a religion higher and deeper than this. He
can no more feed on this poor, shallow, formal thing, than he
can * fill his belly with the east wind.' True, he is careful to
abstain from the very appearance of evil ; he is zealous of
good works ; he attends all the ordinances of God : but all
this is not what he longs for. This is only the outside of that
religion which he insatiably hungers after. The knowledge of
God in Christ Jesus ; ' the life which is hid with Christ in
God ' ; the being * joined unto the Lord in one spirit ' ; the
having ' fellowship with the Father and the Son ' ; the ' walk
ing in the light as God is in the light ' ; the being * purified
even as He is pure,' — this is the religion, the righteousness he
thirsts after ; nor can he rest, till he thus rests in God.
5. * Blessed are they who' thus * hunger and thirst aftei
righteousness ; for they shall be filled.' They shall be filled
with the things which they long for ; even with righteousness
and true holiness. God shall satisfy them with the blessings
of His goodness, with the felicity of His chosen. He shall
feed them with the bread of heaven, with the manna of His
love. He shall give them to drink of His pleasures as out
of the river, which he that drinketh of shall never thirst, only
for more and more of the water of life. This thirst shall
eudiire for fyy^r.
-22 SERMON XVII
The painful thirst, the fond desire,
Thy joyous presence shall remove :
But my full soul shall still require
A whole eternity of love.
6. Whosoever then thou art, to whom God hath given to
'hunger and thirst after righteousness,' cry unto Him that
thou mayest never lose that inestimable gift— that this divine
appetite may never cease. If many rebuke thee, and bid thee
hold thy peace, regard them not ; yea, cry so much the more,
* Jesus, Master, have mercy on me ! ' ' Let me not live, but
to be holy as Thou art holy I * No more ' spend thy money
for that which is not bread, nor thy labour for that which
satisfieth not.' Canst thou hope to dig happiness out of the
earth — to find it in the things of the world ? 0 trample
under foot all its pleasures, despise its honours, count its
riches as dung and dross — yea, and all the things which are
beneath the sun — 'for the excellency of the knowledge of
Christ Jesus,' for the entire renewal of thy soul in that image
of God wherein it was originally created. Beware of quench
ing that blessed hunger and thirst, by what the world calls
' religion ' ; a religion of form, of outside show, which leaves
the heart as earthly and sensual as ever. Let nothing satisfy
thee but the power of godliness, but a religion that is spirit
and life; thy dwelling in 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.*
III. 1. And the more they are filled with the life of God,
the more tenderly will they be concerned for those who are
still without God in the world, still dead in trespasses and
sins. Nor shall this concern for others lose its reward.
* Blessed are the merciful : for they shall obtain mercy.1
The word used by our Lord more immediately implies the
compassionate, the tender-hearted ; those who, far from
despising, earnestly grieve for, those that do not hunger after
God.
SERMON ON THE MOUNT : II 223
This eminent part of brotherly love is here, by a common
figure, put for the whole ; so that * the merciful,' in the f uli
sense of the term, are they who love their neighbours as
themselves.
2. Because of the vast importance of this love — without
which, ' though we spake with the tongues of men and
angels, though we had the gift of prophecy, and understood
all mysteries, and all knowledge ; though we had all faith, so
as to remove mountains ; yea, though we gave all our goods
to feed the poor, and our very bodies to be burned, it would
profit us nothing ' — the wisdom of God has given us, by the
Apostle Paul, a full and particular account of it ; by con
sidering which we shall most clearly discern who are the
merciful that shall obtain mercy.
3. * Charity,' or love (as it were to be wished it had
been rendered throughout, being a far plainer and less ambiguous
word), the love of our neighbour as Christ hath loved us,
' suffereth long ' ; is patient towards all men : it suffers all
the weakness, ignorance, errors, infirmities, all the froward-
ness and littleness of faith, of the children of G-od ; all the
malice and wickedness of the children of the world. And it
suffers all this, not only for a time, for a short season, but to
the end ; still feeding our enemy when he hungers ; if he
thirst, still giving him drink ; thus continually * heaping coals
of fire,' of melting love, * upon his head.'
4. And in every step toward this desirable end, the
4 overcoming evil with good,' ' love is kind ' (xp^crreveTcu, a
word not easily translated) : it is soft, mild, benign. It stands
at the utmost distance from moroseness, from all harshness or
sourness of spirit ; and inspires the sufferer at once with the
most amiable sweetness, and the most fervent and tender
affection.
5. Consequently, ' love envieth not ' : it is impossible ii
should ; it is directly opposite to that baneful temper. It
cannot be, that he who has this tender affection to all, who
earnestly wishes all temporal and spiritual blessings, all good
things in this world and the world to come, to every soul
that God hath made, should be pained at His bestowing any
244 SERMON XVll
good gift on any child of man. If he has himself received
the same, he does not grieve, but rejoice, that another par
takes of the common benefit. If he has not, he blesses God
that his brother at least has, and is herein happier than
himself. And the greater his love, the more does he rejoice
in the blessings of all mankind ; the farther is he removed
from every kind and degree of envy toward any creature.
6. Love ou TrepTrc/jev'eTai, — not * vaunteth not itself ' ; which
coincides with the very next words ; but rather (as the word
likewise properly imports), is not rash or hasty in judging ;
it will not hastily condemn any one. It does not pass a
severe sentence, on a slight or sudden view of things : it
first weighs all the evidence, particularly that which is
brought in favour of the accused. A true lover of his neigh
bour is not like the generality of men, who, even in cases of
the nicest nature, * see a little, presume a great deal, and so
jump to the conclusion.' No : he proceeds with wariness
and circumspection, taking heed to every step ; willingly sub
scribing to that rule of the ancient Heathen (0 where will
the modern Christian appear 1) 'I am so far from lightly
believing what one man says against another, that I will
not easily believe what a man says against himself. I will
always allow him second thoughts, and many times counsel
too/
7. It follows, love ' is not puffed up ' : it does not incline
or suffer any man 'to think more highly of himself than he
ought to think ' ; but rather to think soberly : yea, it humbles
the soul unto the dust. It destroys all high conceits engen
dering pride ; and makes us rejoice to be as nothing, to be
little and vile, the lowest of all, the servant of all. They who
are * kindly affectioned one to another with brotherly love,'
cannot but * in honour prefer one another.' Those who,
having the same love, are of one accord, do in lowliness of mind
* each esteem other better than themselves.'
8. ' It doth not behave itself unseemly ' ; it is not rude,
or willingly offensive to any. It 'renders to all their due;
fear to whom fear, honour to whom honour ' ; courtesy,
civility, humanity to all the wo. id ; in their several degrees
SERMON ON THE MOUNT : II 225
'honouring all men.' A late writer defines good breeding,
nay, tne nighest degree of it, politeness, ' A continual desire to
please, appearing in all the behaviour.' But if so, there
is none so well-bred as a Christian, a lover of all mankind.
For he cannot but desire to * please all men for their good to
edification ' : and this desire cannot be hid ; it will necessarily
appear in all his intercourse with men. For his Move is
without dissimulation ' : it will appear in all his actions and
conversation : yea, and will constrain him, though without
guile, * to become all things to all men, if by any means he
may save some.'
9. And in becoming all things to all men, ' love seeketh
not her own.' In striving to please all men, the lover of
mankind has no eye at all to his own temporal advantage.
He covets no man's silver, or gold, or apparel : he desireg
nothing but the salvation of their souls : yea, in some sense, he
may be said, not to seek his own spiritual, any more than tem
poral, advantage ; for while he is on the full stretch to save
their souls from death, he, as it were, forgets himself. He
does not think of himself, so long as that zeal for the glory of
God swallows him up. Nay, at some times he may almost
seem, through an excess of love, to give up himself, both his
soul and his body ; while he cries out, with Moses, * 0, this
people have sinned a great sin ; yet now, if Thou wilt forgive
their sin — ; and if not, blot me out of the book which Thou
hast written ' (Exod. xxxii. 31, 82) ; or, with St. Paul, ' I could
wish that myself were accursed from Christ for my brethren,
my kinsmen according to the flesh ' (Rom. ix. 3).
10. No marvel that such ' love is not provoked ' ; ov
vapo&Wot. Let it be observed, the word easily, strangely
inserted in the translation, is not in the original : St. Paul's
words are absolute. ' Love is not provoked ' ; it is not pro
voked to unkindness toward any one. Occasions indeed will
frequently occur ; outward provocations of various kinds ; but
love does not yield to provocation ; it triumphs over all. In
all trials it looketh unto Jesus, and is more than conqueror in
His love.
It is not improbable that our translators inserted that
Q
v*t SERMON XVII
word, as it were, to excuse the Apostle ; who, as they supposed,
migiit otherwise appear to be wanting in the very love which
he so beautifully describes. They seem to have supposed this
from a phrase in the Acts of the Apostles, which is likewise
very inaccurately translated. When Paul and Barnabas dis
agreed concerning John, the translation runs thus, * A.nd the
contention was so sharp between them, that they departed
asunder' (Acts xv. 39). This naturally induces the reader
to suppose, that they were equally sharp therein; that St.
Paul, who was undoubtedly right, with regard to the point in
question (it being quite improper to take John with them
again, who had deserted them before), was as much provokec
as Barnabas, who gave such a proof of his anger, as to leave
the work for which he had been set apart by the Holy Ghost
But the original imports no such thing ; nor does it affirm that
St. Paul was provoked at all. It simply says, 'Eyo/ero ovv
wa/x>£u<r/Aos, — * And there was a sharpness,' a paroxysm of
anger ; in consequence of which Barnabas left St. Paul, took
John, and went his own way. Paul then 'chose Silas anc
departed, being recommended by the brethren to the grace of
God ' (which is not said concerning Barnabas) ; * and he went
through Syria and Oilicia,' as he had proposed, * confirming the
churches.' But to return.
11. Love prevents a thousand pro vocations which woulc
otherwise arise, because it * thinketh no evil.' Indeed, the
merciful man cannot avoid knowing many things that are
evil ; he cannot but see them with his own eyes, and hear
them with his own ears. For love does not put out his eyes
so that it is impossible for him not to see that such things are
done ; neither does it take away his understanding, any more
than his senses, so that he cannot but know that they are evil
For instance ; when he sees a man strike his neighbour, or
hears him blaspheme God, he cannot either question the thing
done, or the words spoken, or doubt of their being evil : yet,
ov Xoyi£eraiTo KOKOV. The word Aoytgenu, * thinketh,' does
not refer either to our seeing and hearing, or to the first and
involuntary acts of our understanding ; but to our willingly
thinking what we need not ; our inferring evil, where it doei
SERMON ON THE MOUNT : II 227
not appear ; to our reasoning concerning things which we do
not see ; our supposing what we have neither seen nor heard.
This is what true love absolutely destroys. It tears up, root
and branch, all imagining what we have not known. It casts
out all jealousies, all evil surmisings, all readiness to believe
evil. It is frank, open, unsuspicious ; and, as it cannot design,
so neither does it fear, evil.
12. It * rejoiceth not in iniquity * ; common as this ia.
even among those who bear the name of Christ, who scruple
not to rejoice over their enemy, when he falleth either into
affliction, or error, or sin. Indeed, how hardly can they avoid
this, who are zealously attached to any party ! How difficult
is it for them not to be pleased with any fault which they dis
cover in those of the opposite party, — with any real or sup
posed blemish, either in their principles or practice ! What
warm defender of any cause is clear of these ? Yea, who is so
calm as to be altogether free ? Who does not rejoice when
his adversary makes a false step, which he thinks will advan
tage his own cause ? Only a man of love. He alone weeps
over either the sin or folly of his enemy, takes no pleasure in
hearing or in repeating it, but rather desires that it may be
forgotten for ever.
13. But he * rejoiceth in the truth,' wheresoever it is
found ; in ' the truth which is after godliness ' ; bringing forth
its proper fruit, — holiness of heart, and holiness of conversa
tion. He rejoices to find that even those who oppose him,
whether with regard to opinions, or some points of practice,
are nevertheless lovers of God, and in other respects unre-
provable. He is glad to hear good of them, and to speak all
he can consistently with truth and justice. Indeed, good in
general is his glory and joy, wherever diffused throughout the
race of mankind. As a citizen of the world he claims a share
in the happiness of all the inhabitants of it. . Because he is a
man, he is not unconcerned in the welfare of any man ; but
enjoys whatsoever brings glory to God, and promotes peace
and good-will among men.
14. This 'love covereth all things' (so, without all
doubt, irdvra oreyet should be translated ; for otherwise it
228 SERMON XVII
would be the very same with irdvra WTO/AC* «, 'endureth all
things ') : because the merciful man rejoiceth not in iniquity,
neither does he willingly make mention of it. Whatever evil
he jiees, hears, or knows, he nevertheless conceals, so far as he
can without making himself * partaker of other men's sins/
Wheresoever or with whomsoever he is, if he sees anything
which he approves not, it goes not out of his lips, unless to
the person concerned, if haply he may gain his brother. Bo
far is he from making the faults or failings of others the
matter of his conversation, that of the absent he never does
speak at all, unless he can speak well. A talebearer, a back
biter, a whisperer, an evil-speaker, is to him all one as a
murderer. He would just as soon cut his neighbour's throat,
as thus murder his reputation. Just as soon would he think of
diverting himself by setting fire to his neighbour's house, as
of thus * scattering abroad arrows, fire-brands, and death,' and
saying, * Am I not in sport ? '
He makes one only exception. Sometimes he is convinced
that it is for the glory of God, or (which comes to the same)
the good of his neighbour, that an evil should not be covered.
In this case, for the benefit of the innocent, he is constrained
to declare the guilty. But even here, (1) He will not speak
at all, till love, superior love, constrains him. (2) He cannot
do it from a general confused view of doing good, or pro
moting the glory of God, but from a clear sight of some par
ticular end, some determinate good, which he pursues. (3)
Still he cannot speak, unless he be fully convinced that this
very means is necessary to that end ; that the end cannot be
answered, at least not so effectually, by any other way. (4)
He then doeth it with the utmost sorrow and reluctance ;
using it as the last and worst medicine, a desperate remedy in
a desperate case, a kind of poison never to be used but to
expel poison. Consequently, (5) He uses it as sparingly as
possible, And this he does with fear and trembling, lest he
should transgress the law of love by speaking too much, more
than he would have done by not speaking at all.
15. Love 'believeth all things.' It is always willing to
think the best; to put the most favourable construction on
SERMON ON THE MOUNT : II 2^9
everything. It is ever ready to believe whatever may tend to
the advantage of any one's character. It is easily convinced
of (what it earnestly desires) the innocence and integrity of
any man ; or, at least, of the sincerity of his repentance, if he
had once erred from the way. It is glad to excuse whatever
is amiss ; to condemn the offender as little as possible ; and to
make all the allowance for human weakness which can be done
without betraying the truth of God.
16. And when it can no longer believe, then love 'hopeth
all things.' Is any evil related of any man ? Love hopes
that the relation is not true, that the thing related was never
done. Is it certain it was ? — ' But perhaps it was not done
with such circumstances as are related ; so that, allowing the
fact, there is room to hope it was not so ill as it is repre
sented.' Was the action apparently undeniably evil ? Love
hopes the intention was not so. Is it clear, the design was
evil too ? — * Yet might it not spring from the settled temper
of the heart, but from a start of passion, or from some vehe
ment temptation, which hurried the man beyond himself.'
And even when it cannot be doubted, but all the actions, de
signs, and tempers are equally evil ; still love hopes that God
will at last make bare His arm, and get Himself the victory ;
and that there shall be * joy in heaven over ' this ' one sinner
that repenteth, more than over ninety and nine just persons
that need no repentance.'
17. Lastly. It * endureth all things.' This completes the
character of him that is truly merciful. He endureth not some,
not many, things only ; not most, but absolutely all things.
Whatever the injustice, the malice, the cruelty of men can
inflict, he is able to suffer. He calls nothing intolerable ; he
never says of anything, ' This is not to be borne.' No ; he
can not only do, but suffer, all things through Christ which
strengthened him. And all he suffers does not- destroy his
love, "nor impair it in the least. It is proof agajnat^aHat^Jt is
a flame that burns even in the midst of the
waters cannot quench* his 'love, neither ^
it/ It triumphs over all. It 'never
or in eternity.
230 SERMON XVII
In obedience to what heaven decrees,
Knowledge shall fail, and prophecy shall cease;
But lasting charity's more ample sway,
Nor bound by time, nor subject to decay,
In happy triumph shall for ever live,
And endless good diffuse, and endless praise receive.
So shall * the merciful obtain mercy * ; not only by the
blessing of G-od upon all their ways, by His now repaying the .
love they bear to their brethren a thousand-fold into their own
bosom ; but likewise by * an exceeding and eternal weight of
glory,* in the ' kingdom prepared for them from the beginning
of the world.*
18. For a little while you may say, * Woe is me, that I* am
constrained to ' dwell with Mesech, and to have my habitation
among the tents of Kedar 1 ' You may pour out your soul,
and bemoan the loss of true, genuine love in the earth: lost
indeed 1 You may well say (but not in the ancient sense),
* See how these Christians love one another 1 ' these Christian
kingdoms, that are tearing out each other's bowels, desolating
one another with fire and sword I these Christian armies, that
are sending each other by thousands, by ten thousands, quick
into hell ! these Christian nations, that are all on fire with
intestine broils, party against party, faction against faction I
these Christian cities, where deceit and fraud, oppression and
wrong, yea robbery and murder, go not out of their streets 1
these Christian families, torn asunder with envy, jealousy,
anger, domestic jars, without number, without end ! yea, what
is most dreadful, most to be lamented of all, these Christian
churches ! — churches (* tell it not in Grath,' — but, alas ! how
can we hide it, either from Jews, Turks, or Pagans ?) that bear
the name of Christ, the Prince of Peace, and wage continual
war with each other I that convert sinners by burning them
alive ! that are * drunk with the blood of the saints * 1 Does
this praise belong only to ' Babylon the Great, the mother of
harlot? <» ad abominations of the earth * ? Nay, verily ; but
Reformed churches (so called) have fairly learned to tread in
her steps. Protestant churches too know how to persecute,
when they have power in their hands, even unto blood. And
SERMON ON THE MOUNT : II 131
meanwhile, how do they also anathematize each other ! devote
each other to the nethermost hell ! What wrath, what conten
tion, what malice, what bitterness, is everywhere found among
them, even where they agree in essentials, and only differ in
opinions, or in the circumstantials of religion I Who follows
after only the * things that make for peace, and things where
with one may edif j another ' ? 0 God 1 how long ? Shall
Thy promise fail ? Fear it not, ye little flock I Against hope,
believe in hope I It is your Father's good pleasure yet to
renew the face of the earth. Surely all these things shall come
to an end, and the inhabitants of the earth shall learn righteous
ness. ' Nation shall not lif t up sword against nation, neither
shall they know war any more.' * The mountain of the Lord's
house shall be established on the top of the mountains ' ; and
' all the kingdoms of the earth shall become the kingdoms of
our God.* * They shall not ' then * hurt or destroy in all His
holy mountain ' ; but they shall call their * walls salvation, and
their gates praise.' They shall all be without spot or blemish,
loving one another, even as Christ hath loved us. — Be thou
part of the first-fruits, if the harvest is not yet. Do thou love
thy neighbour as thyself. The Lord God fill thy heart with
such a love to every soul, that thou mayest be ready to lay
down thy life for his sake I May thy soul continually overflow
with love, swallowing up every unkind and unholy temper, till
He calleth thee up into the region of love, there to reign with
Him for ever and ever 1
I ""/r)f
SERMON XVIII
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE III
Blessed are the pure in heart : for they shall see God.
Blessed are the peace-makers : for they shall be called the children
of God.
Blessed are they which are persecuted for righteousness1 sake: for theirs
is tJie kingdom, of heaven.
Blessed are ye, when men shall revile yon, and persecute you, and shall
say all manner of evil against you falsely, for My sake.
tiejoice, and be exceeding glad : for great is your reward in heaven :
for so persecuted they the prophets which were before you. —
MATT. v. 8-12.
II. HOW excellent things are spoken of the love of our
. neighbour! It is 'the fulfilling of the law/ 'the end
of the commandment.* Without this, all we have, all we
do, all we suffer, is of no value in the sight of God. But
it is that love of our neighbour which springs from the love of
God : otherwise itself is nothing worth. It behoves us,
therefore, to examine well upon what foundation our love of
our neighbour stands ; whether it is really built upon the love
of God ; whether we do * love Him because He first loved us ' ;
whether we are pure in heart : for this is the foundation
which shall never be moved. 'Blessed are the pure in
heart : for they shall see God.'
2. 'The pure in heart1 are they whose hearts God hath
SERMON ON THE MOUNT : lit ^3
* purified even as He is pure'; who are purified, through
faith in the blood of Jesus, from every unholy affection ; who,
being * cleansed from all filthiness of flesh and spirit, perfect
holiness in the' loving 'fear of God.' They are, through
the power of His grace, purified from pride, by the deepest
poverty of spirit ; from anger, from every unkind or turbulent
passion, by meekness and gentleness ; from every desire but
to please and enjoy God, to know and love Him more and
more, by that hunger and thirst after righteousness which
now engrosses their whole soul : so that now they love the
Lord their God with all their heart, and with all their soul,
and mind, and strength.
3. But how little has this purity of heart been regarded by
the false teachers of all ages I They have taught men barely
to abstain from such outward impurities as God hath for
bidden by name ; but they did not strike at the heart ; and by
not guarding against, they in effect countenanced, inward
corruptions.
A remarkable instance of this, our Lord has given us in
the following words : * Ye have heard that it was said by
them of old time, Thou shalt not commit adultery ' (verse
27) ; and, in explaining this, those blind leaders of the blind
only insisted on men's abstaining from the outward act.
* But I say unto you, That whosoever looketh on a woman to
lust after her hath committed adultery with her already in his
heart ' (verse 28) ; for God requireth truth in the inward
parts : He searcheth the heart, and trieth the reins ; and if
thou incline unto iniquity with thy heart, the Lord will not
hear thee.
4. And God admits no excuse for retaining anything
which is an occasion of impurity. Therefore, ' if thy right
eye offend thee, pluck it out, and cast it from thee : for it is
profitable for thee that one of thy members should perish,
and not that thy whole body should be cast into hell ' (verse
29). If persons as dear to thee as thy right eye be an occa
sion of thy thus offending God, a means of exciting unholy
desire in thy soul, delay not, forcibly separate from them.
'And if thy right hand offend thee, cut it off, and cast it
234 SERMON XVIII
from thee : for it is profitable for thee that one of thy members
should perish, and not that thy whole body should be cast
into hell ' (verse 30). If any who seem as necessary to thee
as thy right hand be an occasion of sin, of impure desire;
even though it were never to go beyond the heart, never to
break out in word or action ; constrain thyself to an entire
and final parting : cut them off at a stroke : give them up to
God. Any loss, whether of pleasure, or substance, or friends,
is preferable to the loss of thy soul.
Two steps only it may not be improper to take before such
an absolute and final separation. First, try whether the un
clean spirit may not be driven out by fasting and prayer, and
by carefully abstaining from every action, and word, and look,
which thou hast found to be an occasion of evil. Secondly,
if thou art not by this means delivered, ask counsel of him
that watcheth over thy soul, or, at least, of some who have
experience in the ways of God, touching the time and manner
of that separation ; but confer not with flesh and blood, lest
thou be * given up to a strong delusion to believe a lie.'
5. Nor may marriage itself, holy and honourable as it
is, be used as a pretence for giving a loose to our desires.
Indeed, 'it hath been said, Whosoever will put away his
wife, let him give her a writing of divorcement ' : and then
all was well ; though he alleged no cause, but that he did not
like her, or liked another better. * But I say unto you, That
whosoever shall put away his wife, saving for the cause of
fornication ' (that is, adultery ; the word iropveia signifying
unchastity in general, either in the married or unmarried
state), * causeth her to commit adultery,' if she marry again :
'and whosoever shall marry her that is put away comniitteth
adultery ' (verses 31, 32).
All polygamy is clearly forbidden in these words, wherein
our Lord expressly declares, that for any woman who has a
husband alive, to marry again is adultery. By parity of
reason, it is adultery for any man to marry again, so long as
he has a wife alive, yea, although they were divorced ; unless
that divorce had been for the cause of adultery : in that only
case there is no scripture which forbids to marry again.
SERMON ON THE MOUNT : ill 235
6. Such is the purity of heart which God requires, and
works in those who believe on the Son of His love. A.nd
* blessed are ' they who are thus * pure in heart : for thej
shall see God.' He will 'manifest Himself unto them,' not
only 'as He doth not unto the world,' but as He doth not
always to His own children. He will bless them with the
clearest communications of His Spirit, the most intimate
' fellowship with the Father and with the Son.' He will cause
His presence to go continually before them, and the light of
His countenance to shine upon them. It is the ceaseless
prayer of their heart, * I beseech Thee, show me Thy glory ' ;
and they have the petition they ask of Him. They now see
Him by faith (the veil of flesh being made, as it were, trans
parent), even in these His lowest works, in all that surrounds
them, in all that God has created and made. They see Him
in the height above, and in the depth beneath ; they see Him
filling all in all. The pure in heart see all things full of God.
They see Him in the firmament of heaven ; in the moon,
walking in brightness ; in the sun, when he rejoiceth as a
giant to run his course. They see Him * making the clouds
His chariots, and walking upon the wings of the wind.'
They see Him ' preparing rain for the earth, and blessing the
increase of it ; giving grass for the cattle, and green herb for
the use of man.' They see the Creator of all, wisely govern
ing all, and ' upholding all things by the word of His power.'
' 0 Lord our Governor, how excellent is Thy name in all the
world I '
7. In all His providences relating to themselves, to their
souls or bodies, the pure in heart do more particularly see God.
They see His hand ever over them for good ; giving them all
things in weight and measure, numbering the hairs of their
head, making a hedge round about them and all that they
have, and disposing all the circumstances of their life according
to the depth both of His wisdom and mercy.
8. But in a more especial manner they see God in His
ordinances. Whether they appear in the great congregation,
to ' pay Him the honour due unto His name,' ' and worship
Him in the beauty of holiness ' ; or ' enter into their closets,'
l$6 SE&MON XVlIt
and there pour out their souls before their * Father which is
in secret ' ; whether they search the oracles of God, or hear
the ambassadors of Christ proclaiming glad tidings of salva
tion ; or, by eating of that bread, and drinking of that cup,
* show forth His death till He come ' in the clouds of heaven, —
in all these His appointed ways, they find such a near approach
as cannot be expressed. They see Him, as it were, face to face,
and * talk with Him, as a man talketh with his friend ' — a fit
preparation for those mansions above, wherein they shall see
Him as He is.
9. But how far were they from seeing God, who, having
heard ' that it had been said by them of old time, Thou shalt
not forswear thyself, but shalt perform unto the Lord thine
oaths * (verse 33), interpreted it thus, Thou shalt not forswear
thyself, when thou swearest by the Lord Jehovah : thou * shalt
perform unto the Lord * these * thine oaths ' ; but as to other
oaths, He regardeth them not.
So the Pharisees taught. They not only allowed all
manner of swearing in common conversation ; but accounted
even forswearing a little thing, so they had not sworn by the
peculiar name of God.
But our Lord here absolutely forbids all common swearing
as well as all false swearing ; and shows the heinousness of
both, by the same awful consideration, that every creature is
God's, and He is everywhere present, in all, and over all. * I
say unto you, Swear not at all ; neither by heaven, for it is
God's throne ' (verse 84) ; and, therefore, this is the same
as to swear by Him who sitteth upon the circle of the
heavens : * Nor by the earth ; for it is His footstool ' (verse
35) ; and He is as intimately present in earth as heaven :
' Neither by Jerusalem ; for it is the city of the great King ' ;
and God is well known in her palaces. * Neither shalt thou
swear by thy head ; because thou canst not make one hair
white or black ' (verse 36) ; because even this, it is plain, is
not thine, but God's, the sole disposer of all in heaven and
earth. ' But let your communication ' (verse 37), your con
versation, jour discourse with each other, 'be, Yea, yea;
Nay, nay * ; a bare, serious affirming or denying ; * for
SERMON ON THE MOUNT: III *37
whatsoever is more than these cometh of evil ' : CK TOV Trovypov
eo-Ttj/, is of the evil one ; procecdeth from the devil, and is a
mark of his children.
10. That our Lord does not here forbid the * swearing in
judgement and truth,' when we are required so to do by a
magistrate, may appear (1), From the occasion of this part
of His discourse — the abuse He was here reproving — which
was false swearing, and common swearing ; the swearing
before a magistrate being quite out of the question. (2) From
the very words wherein He forms the general conclusion :
* Let your communication/ or discourse, ' be, Yea, yea ;
Nay, nay.' (8) From His own example : for He answered
Himself upon oath, when required by a magistrate. When
the high-priest said unto him, * I adjure thee by the living
God, that thou tell us whether thou be the Christ, the Son
of God,' Jesus immediately answered in the affirmative,
* Thou hast said ' (that is, the truth) ; * nevertheless ' (or,
rather, moreover), ' I say unto you, Hereafter shall ye see the
Son of Man sitting on the right hand of power, and coming in
the clouds of heaven' (Matt. xxvi. 63, 64). (4) From the
example of God, even the Father, who, * willing more abun
dantly to show unto the heirs of promise the immutability of
His counsel, confirmed it by an oath' (Heb. vi. 17). (5)
From the example of St. Paul, who we think had the Spirit
of God, and well understood the mind of his Master. * God
is my witness,' saith he, to the Romans, ' that without ceasing
I make mention of you always in my prayers ' (Rom. i. 9) :
to the Corinthians, 'I call God for a record upon my soul,
that to spare you I came not as yet unto Corinth ' (2 Cor. i.
23) : and to the Philippians, * God is my record, how greatly
I long after you in the bowels of Jesus Christ' (Phil. i. 8).
Hence it undeniably appears, that if the Apostle knew the
meaning of his Lord's words, they do not forbid swearing on
weighty occasions even to one another : how much less before
a magistrate 1 And, lastly, from that assertion of the great
Apostle, concerning solemn swearing in general (which it is
impossible he could have mentioned without any touch of
blaine, if his Lord had totally forbidden it) ; ' Men verily
238 SERMON XVIII
swear by the greater * ; by one greater than themselves ;
* and an oath for confirmation is to them an end of all strife '
(Heb. vi. 16).
11. But the great lesson which onr blessed Lord inculcates
here, and which He illustrates by this example, is, that God is
in all things, and that we are to see the Creator in the glass of
every creature ; that we should use and look upon nothing as
separate from God, which indeed is a kind of practical Atheism ;
but, with a true magnificence of thought, survey heaven and
earth, and all that is therein, as contained by God in the
hollow of His hand, who by His intimate presence holds them
all in being, who pervades and actuates the whole created
frame, and is, in a true sense, the soul of the universe.
II. 1. Thus far our Lord has been more directly employed
in teaching the religion of the heart. He has shown what
Christians are to be. He proceeds to show what they are to
do also, — how inward holiness is to exert itself in our outward
conversation. ' Blessed,' saith He, * are the peace-makers ; for
they shall be called the children of God.'
2. ' The peace-makers ' : the word in the original is
01 tlprjvoTroLot. It is well known that elprp-Yj, in the sacred
writings, implies all manner of good ; every blessing that
relates either to the soul or the body, to time or eternity.
Accordingly, when St. Paul, in the titles of his epistles, wishes
grace and peace to the Romans or the Corinthians, it is as if
he had said, 'As a fruit of the free, undeserved love and
favour of God, may you enjoy all blessings, spiritual and
temporal; all the good things which God hath prepared for
them that love Him.'
8. Hence we may easily learn, in how wide a sense the
term ' peace-makers ' is to be understood. In its literal mean
ing it implies those lovers of God and man who utterly detest
and abhor all strife and debate, all variance and contention ;
and accordingly labour with all their might, either to prevent
this fire of hell from being kindled, or, when it is kindled, from
breaking out, or, when it is broke out, from spreading any
farther. They endeavour to calm the stormy spirits of men,
SERMON ON THE MOUNT : III 239
to quiet their turbulent passions, to soften the minds of con
tending parties, and, if possible, reconcile them to each other.
They use all innocent arts, and employ all their strength, all
the talents which God has given them, as well to preserve
peace where it is, as to restore it where it is not. It is the
joy of their heart to promote, to confirm, to increase, mutual
good-will among men, but more especially among the children
of God, however distinguished by things of smaller importance ;
that as they have all * one Lord, one faith,' as they are all
* called in one hope of their calling,' so they may all ' walk
worthy of the vocation wherewith they are called ; with all
lowliness and meekness, with long-suffering, forbearing one
another hi love ; endeavouring to keep the unity of the Spirit
in the bond of peace.'
4. But, in the full extent of the word, a peace-maker is one
that, as he hath opportunity, * doeth good unto ah* men ' ; one
that, being filled with the love of God and of all mankind,
cannot confine the expressions of it to his own family, or
friends, or acquaintance, or party, or to those of his own
opinions, — no, nor those who are partakers of like precious
faith ; but steps over all these narrow bounds, that he may do
good to every man, that he may, some way or other, manifest
his love to neighbours and strangers, friends and enemies.
He doeth good to them all, as he hath opportunity, that is, on
every possible occasion ; * redeeming the time,' in order thereto ;
buying up every opportunity, improving every hour, losing no
moment wherein he may profit another. He does good, not of
one particular kind, but good in general, in every possible way ;
employing herein all his talents of every kind, all his powers
and faculties of body and soul, all his fortune, his interest, his
reputation ; desiring only, that when his Lord oometh He may
say, • Well done, good and faithful servant.'
5. He doeth good to the uttermost of his power, even to the
bodies of all men. He rejoices to * deal his bread to the hungry,'
and to * cover the naked with a garment.' Is any a stranger ?
He takes him in, and relieves him according to his necessities.
Are any sick or in prison ? He visits them, and administers
such help as they stand most in need of. And all this he does,
240 SERMON XVIII
not as unto man ; but remembering Him that hath said, * In
asmuch as ye have done it unto one of the least of these My
brethren, ye have done it unto Me.'
6. How much more does he rejoice, if he can do any good
to the BOU! of any man ! This power, indeed, belongeth unto
God. It is He only that changes the heart, without which
every other change is lighter than vanity. Nevertheless, it
pleases Him who worketh all in all, to help man chiefly by
man ; to convey His own power, and blessing, and love,
through one man to another. Therefore, although it be certain
that, ' the help which is done upon earth, God doeth it Him
self ' ; yet has no man need, on this account, to stand idle in
his vineyard. The peace-maker cannot : he is ever labouring
therein, and, as an instrument in God's hand, preparing the
ground for his Master's use, or sowing the seed of the king
dom, or watering what is already sown, -if haply God may
give the increase. According to the measure of grace which
he has received, he uses all diligence, either to reprove the
gross sinner, to reclaim those who run on headlong in the broad
way of destruction ; or * to give light to them that sit in dark
ness,' and are ready to * perish for lack of knowledge ' ; or to
1 support the weak, to lift up the hands that hang down, and
the feeble knees ' ; or to bring back and heal that which was
lame and turned out of the way. Nor is he less zealous to
confirm those who are already striving to enter in at the strait
gate ; to strengthen those that stand, that they may 'run with
patience the race which is set before them ' ; to build up in their
most holy faith those that know in whom they have believed ;
to exhort them to stir up the gift of God which is in them,
that, daily growing in grace, * an entrance may be ministered
unto them abundantly into the everlasting kingdom of our
Lord and Saviour Jesus Christ.'
7. * Blessed ' are they who are thus continually employed in
the work of faith and the labour of love ; * for they shall be
called,' that is, shall le (a common Hebraism), * the children of
God.* God shall continue onto them the Spirit of adoption,
yea, shall pour it more abundantly into their hearts. He shall
bless them with all the blessings of His children. He shall
SERMON ON THE MOUNT : til *4i
Acknowledge them as sons before angels and men ; * and if sons,
then heirs ; heirs of God, and joint-heirs with Christ.'
III. 1. One would imagine such a person as has been above
described, so full of genuine humility, so unaffectedly serious,
so mild and gentle, so free from all selfish design, so devoted
to God, and such an active lover of men, should be the
darling of mankind. But our Lord was better acquainted with
human nature in its present state. He therefore closes the
character of this man of God with showing him the treatment
he is. to expect in the world. 4 Blessed,' saith He, 'are they
which are persecuted for righteousness' sake ; for theirs is the
kingdom of heaven.1
2. In order to understand this throughly, let us, first, in
quire, Who are they that are persecuted ? And this we may
easily learn from St. Paul : ' As of old, he that was born after
the flesh persecuted him that was born after the Spirit, even
so it is now ' (Gal. iv. 29). ' Yea,' saith the Apostle, ' and all
that will live godly in Christ Jesus shall suffer persecution '
(2 Tim. iii. 12). The same we are taught by St. John :
4 Marvel not, my brethren, if the world hate you. We
know that we have passed from death unto life, because
we love the brethren' (1 John iii. 18, 14). As if he had
said, The brethren, the Christians, cannot be loved, but by
them who have passed from death unto life. And most ex
pressly by our Lord : ' If the world hate you, ye know that
it hated Me before it hated you. If ye were of the world, the
world would love his own ; but because ye are not of the
world, therefore the world hateth you. Eemember the word
that I said unto you, The servant is not greater than his lord.
If they have persecuted Me, they will also persecute you*
(John xv. 18, &c.)«
By all these scriptures it manifestly appears who they are
that are persecuted ; namely, the righteous : he ' that is born
of the Spirit ' ; 'all that will li ve godly in Christ Jesus ' ; they
that are ' passed from death unto life ' ; those who are ' not of
the world ' ; all those who are meek and lowly in heart., that
mourn for God, that hunger after His likeness ; all that lovo
R
24* SERMON XVIII
God and their neighbour, and therefore, as they have oppof *
tunity, do good unto all men.
3. If it be, secondly, inquired, why they are persecuted,
the answer is equally plain and obvious. It is * for righteous
ness' sake ' ; because they are righteous ; because they are
born after the Spirit ; because they ' will live godly in Christ
Jesus ' ; because they * are not of the world.' Whatever
may be pretended, this is the real cause : be their infirmities
more or less, still, if it were not for this, they would be borne
with, and the world would love its own. They are persecuted
because they are poor in spirit ; that is, say the world, * poor-
spirited, mean, dastardly souls, good for nothing, not fit to
live in the world ' ; — because they mourn : ' They are such
dull, heavy, lumpish creatures, enough to sink any one's
spirits that sees them I They are mere death-heads ; they kill
innocent mirth, and spoil, company wherever they come ' ; —
because they are meek : ' Tame, passive fools, just fit to be
trampled upon * ; — because they hunger and thirst after right
eousness : ' A parcel of hot-brained enthusiasts, gaping after
they know not what, not content with rational religion, but
running mad after raptures and inward feelings ' ; — because
they are merciful, lovers of all, lovers of the evil and unthank
ful : * Encouraging all manner of wickedness; nay, tempting
people to do mischief by impunity : and men who, it is to be
feared, have their own religion still to seek ; very loose in
their principles ' ; — because they are pure in heart : ' Un
charitable creatures, that damn all the world, but those that
are of their own sort ! Blasphemous wretches, that pretend
to make God a liar, to live without sin ! ' — Above all, because
they are peace-makers ; because they take all opportunities of
doing good to all men. This is the grand reason why they
have been persecuted in all ages, and will be till the resti
tution of all things : * If they would but keep their religion
to themselves, it would be tolerable : but it is this spreading
their errors, this infecting so many others, which is not to be
endured. They do so much mischief in the world, that they
ought to be tolerated no longer. It is true, the men do
some things well enough ; they relieve some of the poor : but
ON THE MOUNT: lit 243
this, too, is only done to gain the more to their party ; and so,
in effect, to do the more mischief I ' Thus the men of the
world sincerely think and speak. And the more the kingdom
of God prevails, the more the peace-makers are enabled to
propagate lowliness, meekness, and all other divine tempers,
the more mischief is done, in their account : consequently, the
more are they enraged against the authors of this, and the
more vehemently will they persecute them.
4. Let us, thirdly, inquire, Who are they that persecute
them ? St. Paul answers, * He that is born after the flesh ' :
every one who is not ' born of the Spirit,' or, at least, desirous
so to oe ; all that do not at least labour to ' live godly in
Christ Jesus ' ; all that are not ' passed from death unto life,'
and, consequently, cannot ' love the brethren ' ; ' the world,'
that is, according to our Saviour's account, they who * know
not Him that sent Me ' ; they who know not God, even the
loving, pardoning God, by the teaching of His own Spirit.
The reason is plain : the spirit which is in the world is
directly opposite to the Spirit which is of God. It must
therefore needs be that those who are of the world will be
opposite to those who are of God. There is the utmost
contrariety between them, in all their opinions, their desires,
designs, and tempers. And hitherto the leopard and the kid
cannot lie down in peace together. The proud, because he is
proud, cannot but persecute the lowly ; the light and airy,
those that mourn : and so in every other kind ; the unlikeness
of disposition (were there no other) being a perpetual ground
of enmity. Therefore, were it only on this account, all the
servants of the devil will persecute the children of God.
5. Should it be inquired, fourthly, how they will perse
cute them, it may be answered in general, Just in that manner
and measure which the wise Disposer of all sees will be most
for His glory, — will tend most to His children's growth in
grace, and the enlargement of His own kingdom. There is
no one branch of God's government of the world which is
more to be admired than this. His ear is never heavy to the
threatenings of the persecutor, or the cry of the persecuted.
His eye is ever open, and His hand stretched out to direct
244 SERMON XVill
every, the minutest circumstance. When the storm shall
begin, how high it shall rise, which way it shall point its
course, when and how it shall end, are all determined by His
unerring wisdom. The ungodly are only a sword of His ; an
instrument which He uses as it pleaseth Him, and which itself,
when the gracious ends of His providence are answered, is
cast into the fire.
At some rare times, as when Christianity was planted first,
and while it was taking root in the earth ; as also when the
pure doctrine of Christ began to be planted again in our
nation ; God permitted the storm to rise high, and His chil
dren were called to resist unto blood. There was a peculiar
reason why He suffered this with regard to the Apostles, that
their evidence might be the more unexceptionable. But from
the annals of the church we learn another, and a far different
reason, why He suffered the heavy persecutions which arose in
the second and third centuries ; namely, because ' the mystery
of iniquity ' did so strongly ' work ' ; because of the monstrous
corruptions which even then reigned in the church : these God
chastised, and at the same time strove to heal, by those severe
but necessary visitations.
Perhaps the same observation may be made, with regard
to the grand persecution in our own land. God had dealt
very graciously with our nation : He had poured out various
blessings upon us : He had given us peace abroad and at home ;
and a king, wise and good beyond his years : and, above all,
He had caused the pure light of His gospel to arise and shine
amongst us. But what return did He find ? * He looked for
righteousness ; but behold a cry ' — a cry of oppression and
wrong, of ambition and injustice, of malice, and fraud, and
covetousness. Yea, the cry of those who even then expired in
the flames entered into the ears of the Lord of Sabaoth. It
was then God arose to maintain His own cause against those
that held the truth in unrighteousness. Then He sold them
into the hands of their persecutors, by a judgement mixed with
mercy ; an affliction to punish, and yet a medicine to heal, the
grievous backslidings of His people.
6. But it is seldom God suffers the storm to rise so high as
SERMON ON THE MOUNT : III *45
torture or death, or bonds, or imprisonment. Whereas His
children are frequently called to endure the lighter kinds of
persecution ; they frequently suffer the estrangement of kins
folks the loss of the friends that were as their own soul.
They find the truth of their Lord's word (concerning the
event, though not the design, of His coming), * Suppose ye
that I am come to give peace upon earth ? I tell you, Nay ;
but rather division' (Luke xii. 51). And hence will natu
rally follow loss of business or employment, and consequently
of substance. But all these circumstances likewise are under
the wise direction of God, who allots to every one what is
most expedient for him.
7. But the persecution which attends all the children of
God is that our Lord describes in the following words :
* Blessed are ye when men shall revile you and persecute you '
— shall persecute by reviling you — ' and say all manner of evil
against you falsely, for My sake.* This cannot fail ; it is the
very badge of our diseipleship ; it is one of the seals of our
calling ; it is a sure portion entailed on all the children of God :
if we have it not, we are bastards, and not sons : straight
through evil report, as well as good report, lies the only way
to the kingdom. The meek, serious, humble, zealous lovers of
God and man are of good report among their brethren ; but
of evil report with the world, who count and treat them ' as
the filth and off scouring of all things.'
8. Indeed, some have supposed that before the fullness of
the Gentiles shall come in, the scandal of the cross will cease ;
that God will cause Christians to be esteemed and loved even
by those who are as yet in their sins. Yea, and sure it is,
that even now He at some times suspends the contempt as well
as the fierceness of men ; * He makes a man's enemies to be
at peace with him ' for a season, and gives him favour with his
bitterest persecutors. But setting aside this exempt case, the
scandal of the cross is not yet ceased ; but a man may say
still, « If I please men, I am not the servant of Christ/ Let
no man therefore regard that pleasing suggestion (pleasing
doubtless to flesh and blood), ' that bad men only pretend to
hate and despise them that are good, but do indeed love and
246 SERMON XVIII
esteem them in their hearts.' Not so : they may employ
them sometimes ; but it is for their own profit. They may
put confidence in them j for they know their ways are not like
other men's. But still they love them not ; unless so far as
the Spirit of God may be striving with them. Our Saviour's
words are express : * If ye were of the world, the world would
love its own ; but because ye are not of the world, therefore
the world hateth you.' Yea (setting aside what exceptions
may be made by the preventing grace, or the peculiar provi
dence, of God), it hateth them as cordially and sincerely as
ever it did their Master.
9. It remains only to inquire, How are the children of
God to behave with regard to persecution ? And, first, they
ought not knowingly or designedly to bring it upon them
selves. This is contrary both to the example and advice of
our Lord and all His Apostles ; who teach us not only not to
seek, but to avoid it, as far as we can, without injuring our
conscience ; without giving up any part of that righteousness
which we are to prefer before life itself. So our Lord ex
pressly: 'When they persecute you in this city, flee ye into
another f ; which is indeed, when it can be taken, the most
unexceptionable way of avoiding persecution.
10. Yet think not that you can always avoid it, either by
this or any other means. If ever that idle imagination steals
into your heart, put it to flight by that earnest caution,
* Remember the word that I said unto you, The servant is not
greater than his lord. If they have persecuted Me, they will
also persecute you.' 'Be ye wise as serpents, and harmless
as doves.' But will this screen you from persecution ? Not
unless you have more wisdom than your Master, or more inno
cence than the Lamb of God.
Neither desire to avoid it, to escape it wholly ; for if you
do, you are none of His. If you escape the persecution, you
escape the blessing ; the blessing of those who are persecuted
for righteousness' sake. If you are not persecuted for right
eousness' sake, you cannot enter into the kingdom of heaven.
* If we suffer with Him, we shall also reign with Him. But if
we deny Him, He will also deny us.'
SERMON ON THE MOUNT : III 247
11. Nay, rather, * rejoice and be exceeding glad,' when
men persecute you for His sake ; when they persecute you by
reviling you, and by * saying all manner of evil against you
falsely ' ; which they will not fail to mix with every kind of
persecution : they must blacken you to excuse themselves :
'For so persecuted they the prophets which were before
you,' — those who were most eminently holy in heart and
life ; yea, and all the righteous which ever have been from the
beginning of the world. Rejoice, because by this mark also
ye know unto whom ye belong ; and * because great is your
reward in heaven' — the reward purchased by the blood of
the covenant, and freely bestowed in proportion to your suffer
ings, as well as to your holiness of heart and life. 'Be
exceeding glad ' ; knowing that these * light afflictions, which
are but for a moment, work out for you a far more exceeding
and eternal weight of glory.'
12. Meantime, let no persecution turn you out of the way
of lowliness and meekness, of love and beneficence. 'Ye
have heard ' indeed * that it hath been said, An eye for an
eye, and a tooth for a tooth ' (Matt. v. 38) : and your miser
able teachers have hence allowed you to avenge yourselves,
to return evil for evil: 'but I say unto you, That ye resist
not evil,' — not thus ; not by returning it in kind. ' But,'
rather than do this, * whosoever smiteth thee on thy right
cheek, turn to him the other also. And if any man will sue
thee at the law, and take away thy coat, let him have thy cloak
also. And whosoever shall compel thee to go a mile, go with
him twain.'
So invincible let thy meekness be. And be thy love suit
able thereto. ' Give to him that asketh thee, and from him
that would borrow of thee turn not thou away.' Only, give
not away that which is another man's, that which is not thine
own. Therefore, (1) Take care to owe no man anything :
for what thou owest is not thine own, but another man's.
(2) Provide for those of thine own household. This also God
hath required of thee ; and what is necessary to sustain them
in life and godliness is also not thine own. Then, (3) Give
gr lent} all that remains, from day to day, or from year tQ
248 SERMON XVIII
year: only, first, seeing thou canst not give or lend to all,
remember the household of faith.
18. The meekness and love we are to feel, the kindness
we are to show to them which persecute us for righteousness*
«^Ke, our blessed Lord describes farther in the following verses :
0 that they were engraven upon our hearts ! ' Ye have heard
that it hath been said, Thou shalt love thy neighbour, and hate
thy enemy ' (Matt. v. 43, &c.) : God indeed had said only the
former part, * Thou shalt love thy neighbour * ; the children
of the devil had added the latter, 'and hate thy enemy':
* But I say unto you,' (1) ' Love your enemies ' : see that
you bear a tender good-will to those who are most bitter of
spirit against you ; who wish you all manner of evil. (2)
4 Bless them that curse you.' Are there any whose bitterness
of spirit breaks forth in bitter words ? who are continually
cursing and reproaching you when you are present, and
* saying all evil against you' when absent? So much the
rather do you bless : in conversing with them, use all mildness
and softness of language. Eeprove them, by repeating a
better lesson before them ; by showing them how they ought
to have spoken. And, in speaking of them, say all the good
you can, without violating the rules of truth and justice.
(3) ' Do good to them that hate you * : let your actions show
that you are as real in love, as they in hatred. Return good
for evil. ' Be not overcome of evil, but overcome evil with
good.' (4) If you can do nothing more, at least 'pray for
them that despitefully use you and persecute you.' You can
never be disabled from doing this ; nor can all their malice or
violence hinder you. Pour out your souls to God, not only
for those who did this once, but now repent ; this is a little
thing : * If thy brother, seven times a day, turn and say unto
thee, I repent ' (Luke xvii. 4) ; that is, if, after ever so many
relapses, he give thee reason to believe that he is really and
throughly changed ; then thou shalt forgive him, so as to
trust him, to put him in thy bosom, as if he had never sinned
against thee at all ; but pray for, wrestle with God for,
those that do not repent, that now despitefully use thee and
persecute thee. Thus far forgive ftem, * pot until
SERMON ON THE MOUNT: III *49
times only, but, until seventy times seven ' (Matt, xviii. 22).
Whether they repent or no, yea, though they appear farther
and farther from it, yet show them this instance of kindness ;
' that ye may be the children,* that ye may approve your
selves the genuine children, * of your Father which is in
heaven ' ; who shows His goodness by giving such blessings
as they are capable of, even to His stubbornest enemies ;
1 who rnaketh His sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust.' * For if ye love
them which love you, what reward have ye ? do not even
the publicans the same?' (Matt. v. 46)— who pretend to no
religion ; whom ye yourselves acknowledge to be without God
in the world. * And if ye salute,' show kindness in word or
deed to, * your brethren,' your friends or kinsfolk, * only ;
what do ye more than others?' — than those who have no
religion at all? 'do not even the publicans so?' (Matt. v.
47). Nay, but follow ye a better pattern than them. In
patience, in long-suffering, in mercy, in beneficence of every
kind, to all, even to your bitterest persecutors ; * be ye,'
Christians, ' perfect,' in kind, though not in degree, * even as
your Father which is in heaven is perfect ' (Matt. v. 48).
IV. Behold Christianity in its native form, as delivered
by its great Author ! This is the genuine religion of Jesus
Christ ! Such He presents it to him whose eyes are opened.
See a picture of God so far as He is imitable by man ! a picture
drawn by God's own hand. ' Behold, ye despisers, and won
der, and perish I ' Or, rather, wonder and adore ! Rather
cry out, * Is this the religion of Jesus of Nazareth ? the religion
which I persecuted ? Let me no more be found even to
fight against God. Lord, what wouldest Thou have me to
do ? ' What beauty appears in the whole ! How just a
symmetry I What exact proportion in every part I How
desirable is the happiness here described ! How venerable,
how lovely the holiness I This is the spirit of religion ; the
quintessence of it. These are indeed the fundamentals of
Christianity. 0 that we may not be hearers of it only ! —
4 like 3 nian beholding his own face in a glass, who goeth his
150 SERMON XIX
way, and straightway forgetteth what manner of man he was.
Nay, but let us steadily * look into this perfect law of liberty,
and continue therein.' Let us not rest, until every line
thereof is transcribed into our own hearts. Let us watch,
and pray, and believe, and love, and * strive for the mastery,'
till every part of it shall appear in our soul, graven there
by the finger of God ; till we are * holy as He which hath
called us is holy, perfect as our Father which is in heaven is
perfect.'
SERMON XIX
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE IV
Te are the salt of the earth : but if the salt have lost his savour,
wherewith shall it be salted f it is thenceforth good for nothing,
but to be cast out, and to be trodden underfoot of men.
Ye are the light of the world. A city that is set on an hill cannot
be hid.
Neither do men light a candle, and put it under a bushel, but on a
candlestick ; and it giveth light unto all that are in the house.
Ijtt your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven.
— MATT. v. 13-16.
',:,:
THE beauty of holiness, of that inward man of the heart
which is renewed after the image of God, cannot but
strike every eye which God hath opened — every enlightened
understanding. The ornament of a meek, humble, loving
spirit, will at least excite the approbation of all those who are
Capable, in any degree, of (Jiscerning spiritual jrood a.q<J evil,
SERMON ON THE MOUNT : IV 251
From the hour men begin to emerge out of the darkness
which covers the giddy, unthinking world, they cannot but
perceive how desirable a thing it is to be thus transformed
into the likeness of Him that created us. This inward reli
gion bears the shape of God so visibly impressed upon it, that
a soul must be wholly immersed in flesh and blood when
he can doubt of its divine original. We may say of this, in
a secondary sense, even as of the Son of God Himself, that
it is 'the brightness of His glory, the express image of His
person' — oTravyaa-^a r^s SO'£T/S avroC — * the beaming forth of
His' eternal 'glory* ; and yet so tempered and softened, that
even the children of men may herein see God and live ;
XapaKTyp r»}s vTroorao-ews avrov — ' the character, the stamp, the
living impression of His person,' who is the fountain of
beauty and love, the original source of all excellency and
perfection.
2. If religion, therefore, were carried no farther than this,
they could have no doubt concerning it ; they should have no
objection against pursuing it with the whole ardour of their
souls. ' But why,' say they, * is it clogged with other things ?
What need of loading it with doing and suffering ? These are
what damps the vigour of the soul, and sinks it down to earth
again. Is it not enough to " follow after charity " ; to soar
upon the wings of love ? Will it not suffice to worship God,
who is a Spirit, with the spirit of our minds, without encum
bering ourselves with outward things, or even thinking of
them at all? Is it not better, that the whole extent of
our thought should be taken up with high and heavenly
contemplation ; and that instead of busying ourselves at all
about externals, we should only commune with God in our
hearts ? '
3. Many eminent men have spoken thus ; have advised us
* to cease from all outward action ' ; wholly to withdraw from
the world ; to leave the body behind us ; to abstract ourselves
from all sensible things ; to have no concern at all about out
ward religion, but to work all virtues in the will ; as the far
more excellent way, more perfective of the soul as well as more
acceptable to God.
252 SERMON Xi:^
4. It needed not that any should tell our Lord of this
master-piece of the wisdom from beneath, this fairest of all
the devices wherewith Satan hath ever perverted the right ways
of the Lord I And 0 ! what instruments hath he found, from
time to time, to employ in this his service, to wield this grand
engine of hell against some of the most important truths of
God I — men that would ' deceive, if it were possible, the very
elect,' the men of faith and love ; yea, that have for a season
deceived and led away no inconsiderable number of them, who
have fallen in all ages into the gilded snare, and hardly escaped
with the skin of their teeth.
5. But has our Lord been wanting on His part ? Has
He not sufficiently guarded us against this pleasing delusion ?
Has He not armed us here with armour of proof against Satan
* transformed into an angel of light ' ? Yea, verily : He here
defends, in the clearest and strongest manner, the active, patient
religion He had just described. What can be fuller and plainer
than the words He immediately subjoins to what He had said
of doing and suffering ? ' Ye are the salt of the earth : but if
the salt have lost his savour, wherewith shall it be salted ? It
is thenceforth good for nothing but to be cast out, and trodden
under foot of men. Ye are the light of the world. A city that
is set on an hill cannot be hid. Neither do men light a candle
and put it under a bushel, but on a candlestick ; and it giveth
light to all that are in the house. Let your light so shine before
men, that they may see your good works, and glorify your
Father which is in heaven.'
In order fully to explain and enforce these important words,
I shall endeavour to show, first, that Christianity is essentially
a social religion ; and that to turn it into a solitary one is to
destroy it Secondly, that to conceal this religion is impossible,
as well as utterly contrary to the design of its Author. I shall,
thirdly, answer some objections ; and conclude the whole with
a practical application.
1. 1. First. I shall endeavour to show, that Christianity is
essentially a social religion ; and that to turn it into a solitary
religion, is indeed to destroy it.
SERMON ON THE MOUNT : IV 253
By Christianity, I mean that method of worshipping God
which is here revealed to man by Jesus Christ. When I say,
This is essentially a social religion, I mean not only that it
cannot subsist so well, but that it cannot subsist at all, without
society, — without living and conversing with other men. And
in showing this, I shall confine myself to those considerations
which will arise from the very discourse before us. But if this
be shown, then, doubtless, to turn this religion into a solitary
one is to destroy it.
Not that we can in any wise condemn the intermixing
solitude or retirement with society. This is not only allow
able, but expedient ; nay, it is necessary, as daily experience
shows, for every one that either already is, or desires to be a
real Christian. It can hardly be, that we should spend one
entire day in a continued intercourse with men, without suffer
ing loss in our soul, and in some measure grieving the Holy
Spirit of God. We have need daily to retire from the world,
at least morning and evening, to converse with God, to com
mune more freely with our Father which is in secret. Nor
indeed can a man of experience condemn even longer seasons
of religious retirement, so they do not imply any neglect
of the worldly employ wherein the providence of God has
placed us.
2. Yet such retirement must not swallow up all our time :
this would be to destroy, not advance, true religion. For,
that the religion described by our Lord in the foregoing words
cannot subsist without society, without our living and convers
ing with other men, is manifest from hence, that several of the
most essential branches thereof can have no place if we have no
intercourse with the world.
3. There is no disposition, for instance, which is more
essential to Christianity than meekness. Now although this,
as it implies resignation to God, or patience in pain and
sickness, may subsist in a desert, in a hermit's cell, in total
solitude ; yet as it implies (which it no less necessarily
does) mildness, gentleness, and long-suffering, it cannot pos
sibly have a being, it has no place under heaven, without an
intercourse with other men : so that to attempt turning this
into a solitary virtue is to destroy it from the face of the
earth.
4. Another necessary branch of true Christianity is peace
making, or doing of good. That this is equally essential
with any of the other parts of the religion of Jesus Christ,
there can be no stronger argument to evince (and therefore
it would be absurd to allege any other), than that it is
here inserted in the original plan He has laid down of the
fundamentals of His religion. Therefore, to set aside this
is the same daring insult on the authority of our Great
Master as to set aside mercifulness, purity of heart, or any
other branch of His institution. But this is apparently set
aside by all who call us to tke wilderness ; who recommend
entire solitude either to the babes, or the young men, or the
fathers in Christ. For will any man affirm that a solitary
Christian (so called, though it is little less than a contra
diction in terms) can be a merciful man, — that is, one that
takes every opportunity of doing all good to all men ? What
can be more plain than that this fundamental branch of
the religion of Jesus Christ cannot possibly subsist with
out society, without our living and conversing with other
men ?
5. * But is it not expedient, however,' one might naturally
ask, * to converse only with good men, — only with those whom
we know to be meek and merciful, holy of heart, and holy of
life ? Is it not expedient to refrain from any conversation or
intercourse with men of the opposite character, — men who do
not obey, perhaps do not believe, the gospel of our Lord Jesus
Christ ? ' The advice of St. Paul to the Christians at Corinth
may seem to favour this : * I wrote unto you in an epistle not
to company with fornicators ' (1 Cor. v. 9). And it is certainly
not advisable so to company with them, or with any of the
workers of iniquity, as to have any particular familiarity or
any strictness of friendship with them. To contract or con
tinue an intimacy with any such is no way expedient for a
Christian. It must necessarily expose him to abundance of
dangers and snares, out of which he can have no reasonable
hope of deliverance.
ON THE MOUNT : iv 155
But the Apostle does not forbid us to have any intercourse
at all even with the men that know not God : ' For then,'
says he, * }e must needs go out of the world ' ; which he
could never advise them to do. But he subjoins, 'If any
man that is called a brother,1 that professes himself a Chris
tian, * be a fornicator, or covetous, or an idolater, or a railer,
or a drunkard, or an extortioner' (1 Oor. v. 11); 'now I
have written unto you not to keep company ' with him ; ' with
such an one no not to eat.* This must necessarily imply,
that we break off all familiarity, all intimacy of acquaintance,
with him. ' Yet count him not,' saith the Apostle elsewhere,
* as an enemy, but admonish him as a brother ' (2 Thess.
iii. 15) ; plainly showing that even in such a case as this, we
are not to renounce all fellowship with him. So that here is
no advice to separate wholly even from wicked men. Yea,
these very words teach us quite the contrary.
6. Much more the words of our Lord ; who is so far from
directing us to break off all commerce with the world, that
without it, according to His account of Christianity, we can
not be Christians at all. It would be easy to show, that some
intercourse even with ungodly and unholy men is absolutely
needful, in order to the full exertion of every temper which
He has described as the way to the kingdom ; that it is
indispensably necessary, in order to the complete exercise of
poverty of spirit, of mourning, and of every other disposition
which has a place here, in the genuine religion of Jesus
Christ. Yea, it is necessary to the very being of several of
them: of that meekness, for example, which, instead of de
manding 'an eye for an eye, or a tooth for a tooth,' doth
* not resist evil,' but causes us rather, when smitten ' on the
right cheek, to turn the other also ' ; of that mercifulness,
whereby we 'love our enemies, bless them that curse us, do
good to them that hate us, and pray for them which despite-
fully use us and persecute us ' ; and of that complication of
love and all holy tempers which is exercised in suffering for
righteousness' sake. Now all these, it is clear, could have no
being, were we to have no commerce with any but real
Christians.
*5$ SERMON
7. Indeed, were we wholly to separate ourselves from sinners,
how could we possibly answer that character which our Lord
gives us in these very words ? * Ye ' (Christians, ye that are
lowly, serious, and meek ; ye that hunger after righteousness,
that love God and man, that do good to all, and therefore
suffer evil ; ye) * are the salt of the earth ' : it is your very
nature to season whatever is round about you. It is the
nature of the divine savour which is in you, to spread to what
soever you touch ; to diffuse itself, on every side, to all those
among whom you are. This is the great reason why the provi
dence of God has so mingled you together with other men, that
whatever grace you have received of God may through you be
communicated to others ; that every holy temper and word and
work of yours may have an influence on them also. By this
means a check will, in some measure, be given to the corrup
tion which is in the world ; and a small part, at least, saved
from the general infection, and rendered holy and pure before
God.
8. That we may the more diligently labour to season all
we can with every holy and heavenly temper, our Lord pro
ceeds to show the desperate state of those who do not impart
the religion they have received ; which indeed they cannot
possibly fail to do, so long as it remains in their own hearts.
' If the salt have lost his savour, wherewith shall it be salted ?
It is thenceforth good for nothing but to be cast out, and
trodden under foot of men ' : if ye who were holy and
heavenly-minded, and consequently zealous of good works,
have no longer that savour in yourselves, and do therefore no
longer season others ; if you are grown flat, insipid, dead,
both careless of your own souls, and useless to the souls of
other men ; wherewith shall ye be salted ? How shall ye be
recovered ? What help ? What hope ? Can tasteless salt
be restored to its savour ? No ; ' it is thenceforth good for
nothing but to be cast out,' even as the mire in the streets,
'and to be trodden under foot of men,' to be overwhelmed
with everlasting contempt. If ye had never known the Lord,
there might have been hope, — if ye had never been 'found
in Him ' : but what can you now say to that, His solemn
SERMON ON THE MOUNT : IV *57
declaration, just parallel to what He hath here spoken ?
' Every branch in Me that beareth not fruit, He,' the Father,
' taketh away. He that abideth in Me, and I in him, bringeth
forth much fruit.' 'If a man abide not in Me,' or do not
bring forth fruit, 4 he is cast out as a branch, and withered ;
and men gather them,' not to plant them again, but * to cast
them into the fire ' (John xv. 2, 5, 6).
9. Toward those who have never tasted of the good word,
God is indeed pitiful and of tender mercy. But justice takes
place with regard to those who have tasted that the Lord is
gracious, and have afterwards turned back ' from the holy
commandment' then * delivered to them.' *For it is im
possible for those who were once enlightened' (Heb. vi. 4,
&c.) ; in whose hearts God had once shined, to enlighten
them with the knowledge of the glory of God in the face of
Jesus Christ ; * who have tasted of the heavenly gift,' of
redemption in His blood, the forgiveness of sins ; ' and
were made partakers of the Holy Ghost,' of lowliness, of.
meekness, and of the love of God and man shed abroad in
their hearts by the Holy Ghost which was given unto
them ; and * have fallen away ' — KOI TrapaTreo-dvTas (here is
not a supposition, but a flat declaration of matter of fact), * to
renew them again unto repentance ; seeing they crucify to
themselves the Son of God afresh, arid put Him to an open
shame.
But that none may misunderstand these awful words, it
should be carefully observed, (1) Who they are that are here
spoken of ; namely, they, and they only, who were once thus
* enlightened ' ; they only, ' who did taste of ' that ' heavenly
gift, and were' thus 'made partakers of the Holy Ghost.'
So that all who have not experienced these things are wholly
unconcerned in this scripture. (2) What that falling away
is, which is here spoken of : it is an absolute, total apostasy.
A believer may fall, and not fall away. He may fall and rise
again. And if he should fall, even into sin, yet this case,
dreadful as it is, is not desperate. For ' we have an Advocate
with the Father, Jesus Christ the righteous ; and He is the
propitiation for our sins.' But let him above all things
258 SERMON XIX
beware, lest his * heart be hardened by the deceitfulness of
sin* ; lest- he should sink lower and lower, till he wholly fall
away, till he become as salt that hath lost its savour: for
if we thus sin wilfully, after we have received the experimental
* knowledge of the truth, there remaineth no more sacrifice for
sins ; but a certain fearful looking for of judgement and fiery
indignation, which shall devour the adversaries.'
II. 1. * But although we may not wholly separate our
selves from mankind, although it be granted we ought to
season them with the religion which God has wrought in our
hearts, yet may not this be done insensibly ? May we not
convey this into others in a. secret and almost imperceptible
manner, so that scarce any one shall be able to observe how
or when it is done ? — even as salt conveys its own savour into
that which is seasoned thereby, without any noise, and without
being liable to any outward observation. And if so, although
•we do not go out of the world, yet we may lie hid in it. We
may thus far keep our religion to ourselves ; and not offend
those whom we cannot help.'
2. Of this plausible reasoning of flesh and blood our Lord
was well aware also : and He has given a full answer to it in
those words which come now to be considered ; in explaining
which, I shall endeavour to show, as I proposed to do in the
second place, that so long as true religion abides in our hearts,
it is impossible to conceal it, as well as absolutely contrary to
the design of its great Author.
And, first, it is impossible for any that have it, to conceal
the religion of Jesus Christ. This our Lord makes plain
beyond ah1 contradiction, by a two-fold comparison : * Ye are
the light of the world : a city set upon a hill cannot be hid.'
Ye Christians are * the light of the world,' with regard both
to your tempers and actions. Your holiness makes you as
conspicuous as the sun in the midst of heaven. As ye cannot
go out of the world, so neither can ye stay in it without
appearing to all mankind. Ye may not flee from men ; and
while ye are among them, it is impossible to hide your lowli
ness and meekness, and those other dispositions whereby ye
SERMON ON THE MOUNT : IV 259
aspire to be perfect as your Father which is in heaven is
perfect. Love cannot be hid any more than light ; and least
of all, when it shines forth in action, when ye exercise your
selves in the labour of love, in beneficence of every kind. As
well may men think to hide a city, as to hide a Christian ; yea,
as well may they conceal a city set upon a hill, as a holy,
zealous, active lover of God and man.
8. It is true, men who love darkness rather than light,
because their deeds are evil, will take all possible pains to
prove, that the light which is in you is darkness. They will
say evil, all manner of evil, falsely, of the good which is in
you ; they will lay to your charge that which is farthest from
your thoughts, which is the very reverse of all you are, and all
you do. And your patient continuance in well-doing, your
meek suffering all things for the Lord's sake, your calm,
humble joy in the midst of persecution, your unwearied labour
to overcome evil with good, will make you still more visible
and conspicuous than ye were before.
4. So impossible it is, to keep our religion from being seen,
unless we cast it away ; so vain is the thought of hiding the
light, unless by putting it out ! Sure it is, that a secret,
unobserved religion cannot be the religion of Jesus Christ.
Whatever religion can be concealed, is not Christianity. If a
Christian could be hid, he could not be compared to a city set
upon a hill ; to the light of the world, the sun shining from
heaven, and seen by all the world below. Never, therefore,
let it enter into the heart of him whom God hath renewed in
the spirit of his mind, to hide that light, to keep his religion to
himself ; especially considering it is not only impossible to con
ceal true Christianity, but likewise absolutely contrary to the
design of the great Author of it.
5. This plainly appears from the following words : * Neither
do men light a candle to put it under a bushel.' As if he had
said, As men do not light a candle, only to cover and conceal it,
so neither does God enlighten any soul with His glorious
knowledge and love, to have it covered or concealed, either by
prudence, falsely so called, or shame, or voluntary humility ;
to have it hid either in a desert, or in the world ; either by
260 SERMON XIX
avoiding men, or in conversing with them. l But they put it
on a candlestick, and it giveth light to all that are in the
house ' : in like manner, it is the design of God that every
Christian should be in an open point of view ; that he may
give light to all around, that he may visibly express the religion
of Jesus Christ.
6. Thus hath God in all ages spoken to the world, not
only by precept, but by example also. He hath 'not left
Himself without witness,* in any nation where the sound of
the gospel hath gone forth, without a few who have testified
His truth by their lives as well as their words. These have
been * as lights shining in a dark place.' And from time to
time they have been the means of enlightening some, of pre
serving a remnant, a little seed which was * counted unto the
Lord for a generation.' They have led a few poor sheep out of
the darkness of the world, and guided their feet into the way
of peace.
7. One may imagine that, where both Scripture and the
reason of things speak so clearly and expressly, there could
not be much advanced on the other side, at least not with any
appearance of truth. But they who imagine thus know little
of the depths of Satan. After all that Scripture and reason
have said, so exceeding plausible are the pretences for solitary
religion, for a Christian's going out of the world, or at least
hiding himself in it, that we need all the wisdom of God to see
through the snare, and all the power of God to escape it ; so
many and strong are the objections which have been brought
against being social, open, active Christians.
III. 1. To answer these, was the third thing which I pro
posed. And, first, it has been often objected, that religion
does not lie in outward things, but in the heart, the inmost
soul ; that it is the union of the soul with God, the life of God
in the soul of man ; that outside religion is nothing worth ;
seeing God * delighteth not in burnt-offerings,' in outward
services, but a pure and holy heart is the * sacrifice He will not
pise.'
I answer, It is most true, that the root of religion lies in
SERMON ON THE MOUNT : IV 261
the heart, in the inmost soul ; that this is the union of the
soul with God, the life of God in the soul of man. But if
this root be really in the heart, it cannot but put forth
branches. And these are the several instances of outward
obedience, which partake of the same nature with the root ;
and, consequently, are not only marks or signs, but substantial
parts, of religion.
It is also true, that bare outside religion, which has no root
in the heart, is nothing worth ; that God delighteth not in such
outward services, no more than in Jewish burnt-offerings ; and
that a pure and holy heart is a sacrifice with which He is
always well pleased. But He is also well pleased with all that
outward service which arises from the heart ; with the sacrifice
of our prayers (whether public or private), of our praises and
thanksgivings ; with the sacrifice of our goods, humbly devoted
to Him, and employed wholly to His glory ; and with that of
our bodies, which He peculiarly claims, which the Apostle
beseeches us, * by the mercies of God, to present unto Him, a
living sacrifice, holy and acceptable unto God.'
2. A second objection, nearly related to this, is, that love
is all in all ; that it is ' the fulfilling of the law,* * the end of
the commandment,' of every commandment of God ; that all
we do, and all we suffer, if we have not charity or love,
profiteth us nothing ; and therefore the Apostle directs us to
4 follow after charity,' and terms this ' the more excellent
way/
I answer, It is granted, that the love of God and man,
arising from faith unfeigned, is all in all, the fulfilling of the
law, the end of every commandment of God. It is true, that
without this, whatever we do, whatever we suffer, profits us
nothing. But it does not follow, that love is all in such a
sense as to supersede either faith or good works. It is ' the
fulfilling of the law,' not by releasing us from but by com-
straining us to obey it. It is * the end of the commandment,'
as every commandment leads to and centres in it. It is
allowed, that whatever we do or suffer without love profits us
nothing : but withal, whatever we do or suffer in love, though
it were only the suffering reproach for Christ, or the giviug
262 SERMON XIX
a cup of cold water in His name, it shall in no wise lose its
reward.
3. * But does not the Apostle direct us to *• follow after
charity " ? And does he not term it " a more excellent way " ? '
— He does direct us to ' follow after charity ' ; but not after
that alone. His words are, * Follow after charity, and desire
spiritual gifts ' (1 Cor. xiv. 1). Yea, ' follow after charity ' ;
and desire to spend and be spent for your brethren. * Follow
after charity ' ; and, as you have opportunity, do good to all
men.
In the same verse wherein he terms this, the way of love,
*a more excellent way,' he directs the Corinthians to desire
other gifts besides it ; yea, to desire them earnestly. * Covet
earnestly,' saith he, * the best gifts ; and yet I show unto
you a more excellent way ' (1 Cor. xii. 31). More excellent
than what ? Than the gifts of healing, of speaking with
tongues, and of interpreting, mentioned in the preceding
verse ; but not more excellent than the way of obedience.
Of this the Apostle is not speaking ; neither is he speaking of
outward religion at all : so that this text is quite wide of the
present question.
But suppose the Apostle had been speaking of outward as
well as inward religion, and comparing them together ; sup
pose, in the comparison, he had given the preference ever so
much to the latter ; suppose he had preferred (as he justly
might) a loving heart, before all outward works whatever ;
yet it would not follow that we were to reject either one or the
other. No ; God hath joined them together from the beginning
of the world ; and let not man put them asunder.
4. * But " God is a Spirit ; and they that worship Him,
must worship Him in spirit and in truth." And is not this
enough ? Nay, ought we not to employ the whole strength
of our mind herein ? Does not attending to outward things
clog the soul, that it cannot soar aloft in holy contemplation ?
Does it not damp the vigour of our thought ? Has it not
a natural tendency to encumber and distract the mind ?
Whereas St. Paul would have us to be " without carefulness,"
and to " wait upon the Lord without distraction." '
SERMON ON THE MOUNT : IV 263
1 answer, * God is a Spirit ; and they that worship Him,
must worship Him in spirit and in truth.' Yea, and this is
enough : we ought to employ the whole strength of our mind
therein. But then I would ask, What is it to worship G«d, a
Spirit, in spirit and in truth ? Why, it is to worship Him
with our spirit ; to worship Him in that manner which none
but spirits are capable of. It is to believe in Him, as a wise,
just, holy Being, of purer eyes than to behold iniquity ; and
yet merciful, gracious, and longsuffering ; forgiving iniquity,
and transgression, and sin ; casting all our sins behind His
back, and accepting us in the Beloved. It is, to love Him, to
delight in Him, to desire Him, with all our heart, and mind,
and soul, and strength ; to imitate Him we love, by purifying
ourselves even as He is pure ; and to obey Him whom we love,
and in whom we believe, both in thought, and word, and work.
Consequently, one branch of the worshipping God in spirit
and in truth is, the keeping His outward commandments. To
glorify Him, therefore, with our bodies as well as with our
spirits ; to go through outward work with hearts lifted up to
Him ; to make our daily employment a sacrifice to God ; to buy
and sell, to eat and drink, to His glory, — this is worshipping
God in spirit and in truth, as much as the praying to Him in
a wilderness.
5. But if so, then contemplation is only one way of wor
shipping God in spirit and in truth. Therefore to give our
selves up entirely to this, would be to destroy many branches
of spiritual worship, all equally acceptable to God, and equally
profitable, not hurtful, to the soul. For it is a great mistake,
to suppose that an attention to those outward things, whereto
the providence of God hath called us, is any clog to a
Christian, or any hindrance at all to his always seeing Him
that is invisible. It does not at all damp the ardour of his
thought ; it does not encumber or distract his mind ; it gives
him no uneasy or hurtful care, who does it all as unto the
Lord ; who hath learned, whatsoever he doeth in word or
deed, to do all in the name of the Lord Jesus ; having only
one eye of the soul, which moves round on outward things,
and ODP immovably fixed on God. Learn what this meaneth.
264 SERMON XIX
ye poor recluses, that you may clearly discern your own little
ness of faith : yea, that yon may no longer judge others by
yourselves, go and learn what that meaneth, —
Thou, 0 Lord, in tender love,
Dost all my burdens bear;
Lift rny heart to things above,
And fix it ever there.
Calm on tumult's wheel I sit;
'Midst busy multitudes alone J
Sweetly waiting at Thy feet,
Till all Thy will be done.
6. But the grand objection is still behind. 'We appeal,1
say they, ' to experience. Our light did shine ; we used out
ward things many years ; and yet they profited nothing. We
attended on all the ordinances ; but we were no better for it ;
nor indeed any one else : nay, we were the worse ; for we
fancied ourselves Christians for so doing, when we knew not
what Christianity meant.
I allow the fact : I allow that you and ten thousand more
have thus abused the ordinances of God; mistaking the
means for the end ; supposing that the doing these, or some
other outward works, either was the religion of Jesus Christ,
or would be accepted in the place of it. But let the abuse be
taken away, and the use remain. Now use all outward things,
but use them with a constant eye to the renewal of your soul
in righteousness and true holiness.
7. But this is not all : they affirm, * Experience likewise
shows, that the trying to do good is but lost labour. What
does it avail to feed or clothe men's bodies, if they are just
dropping into everlasting fire ? And what good can any man
do to their souls ? If these are changed, God doeth it Him
self. Besides, all men are either good, at least desirous so to
be, or obstinately evil. Now the former have no need of us ;
let them ask help of God, and it shall be given them : and the
latter will receive no help from us. Nay, and our Lord forbids
to " cast our pearls before swine." '
I answer, (1) Whether they will finally be lost or saved,
you are expressly commanded to feed the hungry, and clothe
SiiRMON ON THE MOUNT : IV 265
the naked. If you can, and do nofc, whatever becomes of
them, you shall go away into everlasting fire. (2) Though
it is God only changes hearts, yet He generally doeth it by
man. Tt is our part to do all that in us lies, as diligently as
if we could change them ourselves, and then to leave the
event to Him. (3) God, in answer to their prayers, builds
up His children by each other in every good gift ; nourishing
and strengthening the whole * body by that which every joint
supplieth.' So that * the eye cannot say to the hand, I have
no need of thee ' ; no, nor even ' the head to the feet, I have
no need of you.' Lastly. How are you assured, that the
persons before you are dogs or swine ? Judge them not, until
you have tried. * How knowest thou, 0 man, but thou mayest
gain thy brother '—but thou mayest, under God, save his soul
from death ? When he spurns thy love, and blasphemes the
good word, then it is time to give him up to God.
8. * We have tried ; we have laboured to reform sinners ;
and what did it avail ? On many we could make no impres
sion at all : and if some were changed for a while, yet their
goodness was but as the morning dew, and they were soon as
bad, nay, worse than ever : so that we only hurt them, and
ourselves too ; for our minds were hurried and discomposed,
— perhaps filled with anger instead of love : therefore, we had
better have kept our religion to ourselves.'
It is very possible this fact also may be true ; that you
have tried to do good, and have not succeeded ; yea, that
those who seemed reformed, relapsed into sin, and their last
state was worse than the first. And what marvel ? Is the
servant above his Master ? But how often did He strive to
save sinners, arid they would not hear ; or, when they had
followed Him awhile, they turned back as a dog to his vomit !
But He did not therefore desist from striving to do good : no
more should you, whatever your success be. It is your part to
do as you are commanded : the event is in the hand of God.
You are not accountable for this : leave it to Him, who orders
all things well. *In the morning sow thy seed, and in the
evening withhold not thy hand : for thou knowest not whether
shall prosper ' (Eccles. xi. 6).
266 SERMON XIX
But the trial hurries and frets your own soul. Perhaps it
did so for this very reason, because you thought you was
accountable for the event, which no man is, nor indeed can
be ; or perhaps, because you was off your guard — you was
not watchful over your own spirit. But this is no reason for
disobeying God. Try again : but try more warily than before.
Do good (as you forgive) * not seven times only, but until
seventy times seven.' Only be wiser by experience : attempt
it every time more cautiously than before. Be more humbled
before God, more deeply convinced that of yourself you can do
nothing. Be more jealous over your own spirit ; more gentle,
and watchful unto prayer. Thus * cast your bread upon the
waters, and you shall find it again after many days.'
IY. 1. Notwithstanding all these plausible pretences for
hiding it, * let your light so shine before men, that they may
see your good works, and glorify your Father which is in
heaven.' This is the practical application which our Lord
Himself makes of the foregoing considerations.
' Let your light so shine,' — your lowliness of heart ; your
gentleness, and meekness of wisdom; your serious, weighty
concern for the things of eternity, and sorrow for the sins
and miseries of men ; your earnest desire of universal holi
ness, and full happiness in God ; your tender goodwill to all
mankind, and fervent love to your supreme Benefactor.
Endeavour not to conceal this light, wherewith God hath
enlightened your soul ; but let it shine before men, before all
with whom you are, in the whole tenor of your conversation.
Let it shine still more eminently in your actions, in your
doing all possible good to all men ; and in your suffering for
righteousness* sake, while you 'rejoice and are exceeding
glad,' knowing that ' great is your reward in heaven.'
2. * Let your light so shine before men, that they may see
your good works,' — so tar let a Christian be from ever de
signing or desiring to conceal his religion I On the contrary,
let it be your desire, not to conceal it ; not to put the light
under a bushel. Let it be your care to place it * on a candle
stick, that it may give light to all that are in the house.1
SERMON ON THE MOUNT: IV 267
Only take heed, not to seek your own praise herein, not to
desire any honour to yourselves. But let it be your sole aim,
that all who see your good works may ' glorify your Father
which is in heaven.'
3. Be this your one ultimate end in all things. With this
view, be plain, open, undisguised. Let your love be without
dissimulation : why should you hide fair, disinterested love ?
Let there be no guile found in your mouth : let your words be
the genuine picture of your heart. Let there be no darkness or
reservedness in your conversation, no disguise in your behaviour
Leave this to those who have other designs in view ; dewgns
which will not bear the light. Be ye artless and simple to all
mankind ; that all may see the grace of God which is in you.
And although some will harden their hearts, yet others will
take knowledge that ye have been with Jesus, and, by returning
themselves to the great Bishop of their souls, * glorify your
Father which is in heaven.'
4. With this one design, that men may glorify G-od in you,
go on in His name, and in the power of His might. Be not
ashamed even to stand alone, so it be in the ways of God.
Let the light which is in your heart shine in all good works,
both works of piety and works of mercy. And in order to
enlarge your ability of doing good, renounce all superfluities.
Cut off all unnecessary expense in food, in furniture, in
apparel. Be a good steward of every gift of God, even of
these His lowest gifts. Cut off all unnecessary expense of
time, all needless or nssless employments ; and * whatsoever thy
hand findeth to do, do it with thy might.' In a word, be thou
full of faith and love ; do good ; suffer evil. And herein be
thou "steadfast, immovable'; yea, 'always abounding in the
work vf the Lord ; forasmuch as thou knowest that thy labour
is not hi vain in the Lord.'
268
.-•hit r! Ji W ' .y ;->< a 1 (u ' • r.
SERMON XX
' ( .r, ,. • •' |<" ' r;f I , ; i • -1C -T
UPON OUR LORD'S SERMON ON
THE MOUNT
' „ •;;:-< f},<f, -^ib: ^ gft .:,•:.:/ ',v
DISCOURSE V
Think not that I am come to destroy the Law, or the Prophets : I am
not come to destroy, but to fulfil.
For verily I Bay unto you, Till heaven and earth pass, one jot vr
one tittle shall in no wise pass from the law, till all be ful
filled.
Whosoever therefore shall bi'eak one of these least commandments, and
shall teach men so, he shall be called the least in the kingdom of
heaven : but whosoever shall do and teach them, the same shall
be called great in the kingdom of heaven.
For I say unto you, That except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven. — MATT. v. 17-20.
AMONG the multitude of reproaches which fell upon Him
who * was despised and rejected of men,' it could not fail
to be one, that He was a teacher of novelties, an introducer of
a new religion. This might be affirmed with the more colour,
because many of the expressions He had used were not common
among the Jews : either they did not use them at all, or not in
the same sense, not in so full and strong a meaning. Add to
this, that the worshipping God * in spirit and in truth ' must
always appear a new religion to those who have hither to
known nothing but outside worship, nothing but the 4 form of
godliness.'
2. And it is not improbable, some might hope it was so ;
SERMON ON THE MOUNT : V 269
that He was abolishing the old religion, and bringing in
another — one which, they might flatter themselves, would be
an easier way to heaven. But our Lord refutes, in these words,
both the vain hopes of the one, and the groundless calumnies
of the other.
I shall consider them in the same order as they lie, taking
each verse for a distinct head of discourse.
1. 1. And first, 'Think not that I am come to destroy
the Law, or the Prophets : I am not come to destroy, but to
fulfil.'
The ritual or ceremonial law, delivered by Moses to the
children of Israel, containing all the injunctions and ordi
nances which related to the old sacrifices and service of the
temple, our Lord indeed did come to destroy, to dissolve, and
utterly abolish. To this bear all the Apostles witness ; not
only Barnabas and Paul, who vehemently withstood those
who taught that Christians ought * to keep the law of Moses '
(Acts xv. 5) ; not only St. Peter, who termed the insisting
on this, on the observance of the ritual law, a ' tempting God,'
and * putting a yoke upon the neck of the disciples, which
neither our fathers,' saith he, * nor we, were able to bear ' ;
but all the Apostles, elders, and brethren, being assembled
with one accord (verse 22), declared, that to command them
to keep this law, was to 'subvert their souls' ; and that
4 it seemed good to the Holy Ghost ' and to them, to lay no
such burden upon them (verse 28). This 'hand-writing of
ordinances our Lord did blot out, take away, and nail to
His cross.'
2. But the moral law, contained in the Ten Command
ments, and enforced by the prophets, He did not take away.
It was not the design of His coming to revoke any part of this.
This is a law which never can be broken, which ' stands fast
as the faithful witness in heaven.' The moral stands on an
entirely different foundation from the ceremonial or ritual law,
which was only designed for a temporary restraint upon a dis
obedient and stiffnecked people ; whereas this was from the
beginning of the world, being ' written not on tables of stone,'
>/o SERMON XX
but on the hearts of all the children of men, when they came
out of the hands of the Creator. And, however the letters
once wrote by the finger of God are now in a great measure
defaced by sin, yet can they not wholly be blotted out, while
we have any consciousness of good and evil. Every part of
this law must remain in force upon all mankind, and in all
ages ; as not depending either on time or place, or any other
circumstances liable to change, but on the nature of God, and
the nature of man, and their unchangeable relation to each
other.
3. * I am not come to destroy, but to fulfil.' Some have
conceived our Lord to mean, I am come to fulfil this, by My
entire and perfect obedience to it And it cannot be doubted
but He did, in this sense, fulfil every part of it. But this does
not appear to be what He intends here, being foreign to the
scope of His present discourse. Without question, His meaning
in this place is (consistently with all that goes before and
follows after), I am come to establish it in its fullness, in spite
of all the glosses of men : I am come to place in a full and
clear view whatsoever was dark or obscure therein : I am
come to declare the true and full import of every part of it ;
to show the length and breadth, the entire extent, of every
commandment contained therein, and the height and depth,
the inconceivable purity and spirituality of it in all its
branches.
4. And this our Lord has abundantly performed in the
preceding and subsequent parts of the discourse before us ; in
which He has not introduced a new religion into the world,
but the same which was from the beginning, — a religion, the
substance of which is, without question, as old as the creation,
being coeval with man, and having proceeded from God at the
very time when ' man became a living soul ' (the substance, I
say ; for some circumstances of it now relate to man as a fallen
creature) ; a religion witnessed to both by the law and by
the prophets, in all succeeding generations. Yet was it never
BO fully explained, nor so thoroughly understood, till the
great Author of it Himself condescended to give mankind this
authentic comment on all the essential branches of it ; at the
SERMON ON THE MOUNT : V 271
game time declaring it should never be changed, but remain in
force to the end of the world.
II. 1. * For verily I say unto you ' (a solemn preface,
which denotes both the importance and certainty of what is
spoken), ' Till heaven and earth pass, one jot or one tittle shall
in no wise pass from the law, till all be fulfilled.'
* One jot ' : it is literally, not one iota, not the most incon
siderable vowel. * Or one tittle,' fua Kepai'o, — one corner or
point of a consonant. It is a proverbial expression, which
signifies that no one commandment contained in the moral law,
nor the least part of any one, however inconsiderable it might
seem, should ever be disannulled.
' Shall in no wise pass from the law ' : ov /x^ irapiXOy O.TTO
TOV vofjiov. The double negative, here used, strengthens the
sense, so as to admit of no contradiction : and the word
TropeAflfl, it may be observed, is not barely future, declaring
what will be ; but has likewise the force of an imperative,
ordering what shall be. It is a word of authority, expressing
the sovereign will and power of Him that spake ; of Him
whose word is the law of heaven and earth, and stands fast
for ever and ever.
* One jot or one tittle shall in no wise pass, till heaven and
earth pass' ; or, as it is expressed immediately after, cow a?
7ra»ra ycn/fraii — till all (or rather all things) be fulfilled, till the
consummation of all things. Here is therefore no room for
that poor evasion (with which some have delighted themselves
greatly), that 'no part of the law was to pass away, till all
the law was fulfilled : but it has been fulfilled by Christ ; and
therefore now must pass, for the gospel to be established.'
Not so : tiie word all does not mean all the law, but all things
in the universe ; as neither has the term fulfilled any reference
to the law, but to all things in heaven and earth.
2. From all this we may 'learn, that there is no contrariety
at all between the law and the gospel ; that there is no need
for the law to pass away, in order to the establishing the
gospel. Indeed neither of them supersedes the other, but they
agree perfectly well together. Yea, the very same words,
*72 SERMON XX
considered in different respects, are parts both of the law and
of the gospel : if they are considered as commandments, they
are parts of the law ; if as promises, of the gospel. Thus,
* Thou shalt love the Lord thy God with all thy heart,' when
considered as a commandment, is a branch of the law ; when
regarded as a promise, is an essential part of the gospel —
the gospel being no other than the commands of the law,
proposed by way of promise. Accordingly, poverty of spirit,
purity of heart, and whatever else is enjoined in the holy law
of God, are no other, when viewed in a gospel light, than so
many great and precious promises.
3. There is, therefore, the closest connexion that can be
conceived between the law and the gospel. On the one hand,
the law continually makes way for, and points us to, the gospel ;
on the other, the gospel continually leads us to a more exact
fulfilling of the law. The law, for instance, requires us to love
God, to love our neighbour, to be meek, humble, or holy : we
feel that we are not sufficient for these things ; yea, that ' with
man this is impossible.' But we see a promise of God, to give
us that love, and to make us humble, meek, and holy : we lay
hold of this gospel, of these glad tidings : it is done unto TIS
according to our faith ; and * the righteousness of the law is
fulfilled in us,' through faith which is in Christ Jesus.
We may yet farther observe, that every command in holy
writ is only a covered promise. For by that solemn declaration,
' This is the covenant I will make after those days, saith the
Lord : I will put My laws in your minds, and write them in
your hearts,' God hath engaged to give whatsoever He com
mands. Does He command us then to * pray without ceasing,'
to * rejoice evermore,' to be ' holy as He is holy ' ? It is
enough : He will work in us this very thing : it shall be unto
us according to His word.
4. But if these things are so, we cannot be at a loss what
to think of those who, in all ages of the church, have under
taken to change or supersede some commands of God, as they
professed, by the peculiar direction of His Spirit. Christ has
here given us an infallible rule, whereby to judge of all such
pretensions. Christianity, as it includes the whole moral law
ON THE MOUNT : V »7J
of God, both by way of injunction and of promise, if we will
hear Him, is designed of God to be the last of all His dispen
sations. There is no other to come after this. This is to
endure till the consummation of all things. Of consequence,
all such new revelations are of Satanj and not of God ; and
all pretences to another more perfect dispensation fall to the
ground of course. * Heaven and earth shall pass away * ; bub
this word * shall not pass away.'
III. 1. * Whosoever, therefore, shall break one of these
least commandments, and shall teach men so, he shall be
called the least in the kingdom of heaven : but whosoever
shall do and teach them, the same shall be called great in the
kingdom of heaven.'
Who, what are they, that make the preaching of the law
a character of reproach ? Do they not see on whom the
reproach must fall — on whose head it must light at last ?
Whosoever on this ground despiseth us despiseth Him that
sent us. For did ever any man preach the law like Him,
even when He came not to condemn but to save the world ;
when He came purposely to 'bring life and immortality to
light through the gospel ' ? Can any preach the law more
expressly, more rigorously, than Christ does in these words ?
And who is he that shall amend them ? Who is he that shall
instruct the Son of God how to preach? Who will teach
Him a better way of delivering the message which He hath
received of the Father ?
2. ' Whosoever shall break one of these least command
ments,' or one of the least of these commandments. 'These
commandments,' we may observe, is a term used by our Lord
as an equivalent with the law, or the law and the prophets, —
which is the same thing, seeing the prophets added nothing
to the law, but only declared, explained, or enforced it, as they
were moved by the Holy Ghost.
' Whosoever shall break one of these least commandments,'
especially if it be done wilfully or presumptuously ; — one —
for 'he that keepeth the whole law, and' thus 'offends in
one point, is guilty of all ' ; the wrath of God abideth on him,
T
s?4 SERMON
as surely as if he had broken every one. So that no allow
ance is made for one darling lust ; no reserve for one idol ; no
excuse for refraining from all besides, and only giving way to
one bosom sin. "What God demands is, an entire obedience ;
we are to have an eye to all His commandments ; otherwise we
lose all the labour we take in keeping some, and our poor souls
for ever and ever.
'One of these least,' or one of the least of these com
mandments : here is another excuse cut off, whereby many,
who cannot deceive God, miserably deceive their own souls.
* This sin,' saith the sinner, ' is it not a little one ? Will
not the Lord spare me in this thing ? Surely He will not be
extreme to mark this, since I do not offend in the greater
matters of the law.' Vain hope I Speaking after the manner
of men, we may term these great, and those little, command
ments ; but, in reality they are not so. If we use propriety
of speech, there is no such thing as a little sin ; every sin being
a transgression of the holy and perfect law, and an affront on
the great Majesty of heaven.
8. *And shall teach men so.' In some sense it may be
said, that whosoever openly breaks any commandment teaches
others to do the same ; for example speaks, and many times
louder than precept. In this sense, it is apparent, every open
drunkard is a teacher of drunkenness ; every Sabbath-breaker
is constantly teaching his neighbour to profane the day of the
Lord. But this is not all : an habitual breaker of the law is
seldom content to stop here ; he generally teaches other men
to do so too, by word as well as example ; especially when he
hardens his neck, and hateth to be reproved. Such a sinner
soon commences an advocate for sin ; he defends what he is
resolved not to forsake ; he excuses the sin which he will not
leave, and thus directly teaches every sin which he commits.
1 He shall be called least in the kingdom of heaven ' — that
is, shall have no part therein. He is a stranger to the kingdom
of heaven which is on earth : he hath no portion in that
inheritance ; no share of that ' righteousness, and peace, and
joy in the Holy Ghost.' Nor, by consequence, can he have
any part in the glory which shall be revealed.
SERMON ON THE MOUNT : v 275
4. But if those who even thus break, and teach others to
break, 'one of the least of these commandments, shall be
called least in the kingdom of heaven/ shall have no part in
the kingdom of Christ and of God ; if even these shall be
cast into * outer darkness, where is wailing and gnashing of
teeth ' ; then where will they appear, whom our Lord chiefly
and primarily intends in these words — they who, bearing the
character of teachers sent from God, do nevertheless them
selves break His commandments ; yea, and openly teach others
so to do ; being corrupt both in life and doctrine ?
5. These are of several sorts. Of the first sort are they
who live in some wilful, habitual sin. Now, if an ordinary
sinner teaches by his example, how much more a sinful minister
— even if he does not attempt to defend, excuse, or extenuate
his sin 1 If he does, he is a murderer indeed ; yea, the
murderer-general of his congregation. He peoples the regions
of death. He is the choicest instrument of the prince of
darkness. When he goes hence, * hell from beneath is moved to
meet him at his coming.' Nor can he sink into the bottomless
pit, without dragging a multitude after him.
6. Next to these are the good-natured, good sort of men ;
who live an easy, harmless life, neither troubling themselves
with outward sin, nor with inward holiness ; men who are
remarkable neither one way nor the other, neither for religion
nor irreligion ; who are very regular both in public and
private, but do not pretend to be any stricter than their
neighbours. A minister of this kind breaks, not one, or a few
only, of the least commandments of God ; but all the great
and weighty branches of His law which relate to the power of
godliness, and all that require us to 'pass the time of our
sojourning in fear,' to ' work out our salvation with fear and
trembling,' to have our * loins always girt, and our lights
burning,' to 'strive' or agonize 'to enter in at the strait
gate/ And he teaches men so, by the whole form of his life,
and the general tenor of his preaching, which uniformly tends
to soothe those in their pleasing dream who imagine them
selves Christians and are not ; to persuade all who attend
upon his ministry to sleep on and take their rest. No marvel,
therefore, if both he, and they that follow him, wake together
in everlasting burnings I
7. But above all these, in the highest rank of the enemies
of the gospel of Christ are they who openly and explicitly
judge the law ' itself, and * speak evil of the law ' ; who
teach men to break (Auo-ai, to dissolve, to loose, to untie, the
obligation of) not one only, whether of the least or of the
greatest, but all the commandments at a stroke ; who teach,
without any cover, in so many words, *What did our Lord
do with the law ? He abolished it. There is but one duty,
which is that of believing. All commands are unfit for our
times. From any demand of the law, no man is obliged now
to go one step, or give away one farthing, to eat or omit one
morsel.' This is, indeed, carrying matters with a high hand ;
this is withstanding our Lord to the face, and telling Him that
He understood not how to deliver the message on which He
was sent. 0 Lord, lay not this sin to their charge ! Father,
forgive them ; for they know not what they do 1
8. The most surprising of all the circumstances that
attend this strong delusion is, that they who are given up to
it really believe that they honour Christ by overthrowing His
law, and that they are magnifying His office, while they are
destroying His doctrine. Yea, they honour Him just as Judas
did, when he said, ' Hail, Master 1 ' and kissed Him. And He
may as justly say to every one of them, ' Betrayest thou the
Son of Man with a kiss ? ' It is no other than betraying Him
with a kiss, to talk of His blood, and take away His crown ;
to set light by any part of His law, under pretence of advancing
His gospel. Nor, indeed, can any one escape this charge,
who preaches faith in any such a manner as either directly
or indirectly tends to set aside any branch of obedience ; who
preaches Christ so as to disannul, or weaken in any wise, the
least of the commandments of God.
9. It is impossible, indeed, to have too high an esteem for
'the faith of God's elect.' And we must all declare, 4By
grace ye are saved through faith ; not of works, lest any mar
should boast.' We must cry aloud to every penitent sinner,
* Believe in the Lord Jesus Christ, and tLuu slialt be saved.1
SERMON ON THE MOUNT : V *77
But, at the same time, we must take care to let all men know,
we esteem no faith but that which worketh by love ; and that
we are not saved by faith, unless so far as we are delivered
from the power as well as the guilt of sin. And when we
say, * Believe, and thou shalt be saved/ we do not mean,
' Believe, and thou shalt step from sin to heaven, without any
holiness coming between ; faith supplying the place of holi
ness ' ; but, * Believe, and thou shalt be holy ; believe in the
Lord Jesus, and thou shalt have peace and power together:
thou shalt have power from Him in whom thou believest, to
trample sin under thy feet ; power to love the Lord thy God
with all thy heart, and to serve Him with all thy strength;
thou shalt have power, " by patient continuance in well-doing,
to seek for glory, and honour, and immortality " ; thou shalt
both do and teach all the commandments of God, from the
least even to the greatest : thou shalt teach them by thy life
as well as thy words, and so " be called great in the kingdom
of heaven." '
IV. 1. Whatever other way we teach to the kingdom of
heaven, to glory, honour, and immortality, be it called 'the
way of faith,' or by any other name, it is, in truth, the way
to destruction. It will not bring a man peace at the last.
For thus saith the Lord, 'I say unto you, That except your
righteousness shall exceed the righteousness of the Scribes
and Pharisees, ye shall in no case enter into the kingdom of
heaven.'
The Scribes, mentioned so often in the New Testament,
as some of the most constant and vehement opposers of our
Lord, were not secretaries, or men employed in writing only,
as that term might incline us to believe, Neither were they
lawyers, in our common sense of the word ; although the word
vofuxot is so rendered in our translation. Their employment
had no affinity at all to that of a lawyer among us. They
were conversant with the laws of God, and not with the laws
of man. These were their study : it was their proper and
peculiar business to read and expound the law and the prophets ;
particularly in the synagogues, They were the ordinary, stated
278 SERMON XX
preachers among the Jews. So that if the sense of the original
word was attended to, we might render it, ' the divines.' For
these were the men who made divinity their profession i and
they were generally (as their name literally imports) men of
letters ; men of the greatest account for learning that were
then in the Jewish nation.
2. The Pharisees were a very ancient sect, or body of men,
among the Jews ; originally so called from the Hebrew word
BHB, which signifies to separate or divide. Not that they
made any formal separation from, or division in, the national
Church : they were only distinguished from others by greater
strictness of life, by more exactness of conversation. For they
were zealous of the law in the minutest points ; paying tithes
of mint, anise, and cummin: and hence they were had in
honour of all the people, and generally esteemed the holiest
cf men.
Many of the Scribes were of the sect of the Pharisees.
Thus St. Paul himself, who was educated for a Scribe, first
at the university of Tarsus, and after that in Jerusalem,
at the feet of Gamaliel (one of the most learned Scribes or
Doctors of the Law that were then in the nation), declares of
himself before the council, 'I am a Pharisee, the son of
Pharisee ' (Acts xxiii. 6) ; and before King Agrippa, * After
the straitest sect of our religion I lived a Pharisee ' (xxvi. 5).
And the whole body of the Scribes generally esteemed and
acted in concert with the Pharisees. Hence we find our
Saviour so frequently coupling them together, as coming in
many respects under the same consideration. In this place
they seem to be mentioned together as the most eminent pro
fessors of religion ; the former of whom were accounted the
wisest, the latter the holiest of men.
3. What 'the righteousness of the Scribes and Pharisees'
really was, it is not difficult to determine. Our Lord has
preserved an authentic account which one of them gave of
himself : and he is clear and full in describing his own right
eousness ; and cannot be supposed to have omitted any part of
it. He went up indeed ' into the temple to pray ' ; but was
so intent upon his own virtues, that he forgot the design upon
SERMON ON THE MOUNT : V 279
which he came. For it is remarkable, he does not properly
pray at all: he only tells God how wise and good he was.
• God, I thank Thee, that I am not as other men are, extor
tioners, unjust, adulterers ; or even as this publican. I fast
twice in the week ; I give tithes of all that I possess.' His
righteousness therefore consisted of three parts : first, saith
he, * I am not as other men are ' ; I am not an extortioner,
not unjust, not an adulterer ; not * even as this publican ' :
secondly, ' I fast twice in the week ' : and, thirdly, * I give
tithes of all that I possess.'
* I am not as other men are.' This is not a small point.
It is not every man that can say this. It is as if he had said,
'I do not suffer myself to be carried away by that great
torrent, custom. I live not by custom, but by reason ; not
by the examples of men, but by the Word of God. I am not
an extortioner, not unjust, not an adulterer ; however common
these sins are, even among those who are called the people of
God (extortion, in particular — a kind of legal injustice, not
punishable by any human law, the making gain of another's
ignorance or necessity — having filled every corner of the land) ;
nor even as this publican ; not guilty of any open or pre
sumptuous sin ; not an outward sinner ; but a fair, honest man,
of blameless life and conversation.'
4. * I fast twice in the week.' There is more implied in
this than we may at first be sensible of. All the stricter
Pharisees observed the weekly fasts ; namely, every Monday
and Thursday. On the former day, they fasted in memory
of Moses receiving on that day (as their tradition taught) the
two tables of stone written by the finger of God ; on the latter,
in memory of his casting them out of his hand, when he saw
the people dancing round the golden calf. On these days, they
took no sustenance at all, till three in the afternoon ; the hour
at which they began to offer up the evening sacrifice in the
temple. - Till that hour, it was their custom to remain in the
temple, in some of the corners, apartments, or courts thereof ;
that they might be ready to assist at all the sacrifices, and to
join in all the public prayers. The time between they were
accustomed to employ, partly in private addresses to God,
a8o SERMON XX
partly in searching the Scriptures, in reading the law and the
prophets, and in meditating thereon. Thus much is implied
in, ' I fast twice in the week ' ; the second branch of the
righteousness of a Pharisee.
5. ' I give tithes of all that I possess.' This the Pharisees
did with the utmost exactness. They would not except the
most inconsiderable thing ; no, not mint, anise, and cummin.
They would not keep back the least part of what they believed
properly to belong to God ; but gave a full tenth of their
whole substance yearly, and of all their increase, whatsoever
it was.
Yes, the stricter Pharisees (as has been often observed by
those who are versed in the ancient Jewish writings), not
content with giving one tenth of f-heir substance to God in His
priests and Levites, gave another tenth to God in the poor,
and that continually. They gave the same proportion of all
they had in alms, as they were accustomed to give in tithes.
And this likewise they adjusted with the utmost exactness ;
that they might not keep back any part, but might fully render
unto God the things which were God's, as they accounted this to
be. So that, upon the whole, they gave away, from year to
year, an entire fifth of all that they possessed.
6. This was * the righteousness of the Scribes and Pharisees ' ;
a righteousness which, in many respects, went far beyond the
conception which many have been accustomed to entertain
concerning it. But perhaps it will be said, * It was all false
and feigned ; for they were all a company of hypocrites.'
Some of them doubtless were ; men who had really no religion
at all, no fear of God, or desire to please Him ; who had no
concern for the honour that cometh of God, but only for the
praise of men. And these are they whom our Lord so severely
condemns, so sharply reproves, on many occasions. But we
must not suppose, because many Pharisees were hypocrites,
therefore all were so, Nor indeed is hypocrisy by any means
essential to the character of a Pharisee. This is nof the
distinguishing mark of their sect. It is rather this, accord
ing to our Lord's account, * They trusted in themselves
that they were righteous, and despised others.' This is
SERMON ON THE MOUNT : V 281
tl:eir genuine badge. But the Pharisee of this kind cannot be
a hypocrite. He must be, in the common sense, sincere ; other
wise he could not ' trust in himself that he is righteous.' The
man who was here commending himself to God, unquestionably
thought himself righteous. Consequently he was no hypocrite ;
he was not Conscious to himself of any insincerity. He now
spoke to God just what he thought, namely, that he was
abundantly better than other men.
But the example of St. Paul, were there no other, is suffi
cient to put this out of all question. He could not only say
when he was a Christian, ' Herein do I exercise myself, to
have always a conscience void of offence toward God, and
toward men ' (Acts xxiv. 16) ; but even concerning the time
when he was a Pharisee, * Men and brethren, I have lived in
all good conscience before God until this day* (xxiii. 1).
He was therefore sincere when he was a Pharisee, as well
as when he was a Christian. He was no more a hypocrite
when he persecuted the church, than when he preached the
faith which once he persecuted. Let this then be added to
' the righteousness of the Scribes and Pharisees ' — a sincere
belief that they are righteous, and in all things * doing God
service.'
7. And yet, * except your righteousness,' saith our Lord,
* shall exceed the righteousness of the Scribes and Pharisees,
ye shall in no case enter into the kingdom of heaven.' A
solemn and weighty declaration, and which it behoves all
who are called by the name of Christ seriously and deeply to
consider. But before we inquire how our righteousness may
exceed theirs, let us examine whether at present we come
up to it;
First. A Pharisee was 'not as other men are.' In ex
ternals he was singularly good. Are we so ? Do we dare
to be singular at all ? Do we not rather swim with the
stream ? Do we not many times dispense with religion and
reason together, because we would not look particular ? Are
we not often more afraid of being out of the fashion, than
being out of the way of salvation ? Have we courage
tp stem the tide, to run counter to the world, Ho obey
28a SERMON XX
(rod rather than man ' ? Otherwise, the Pharisee leaves U9
behind at the very first step. It is well if we overtake him
any more.
But to come closer. Can we use his first plea with God ?
— which is, in substance, ' I do no harm : I live in no outward
sin : I do nothing for which my own heart condemns me.'
Do you not ? Are you sure of that ? Do you live in no
practice for which your own heart condemns you ? If you
are not an adulterer, if you are not unchaste, either in word or
deed, are you not unjust ? The grand measure of justice, as
well as of mercy, is, ' Do unto others as thou wouldest they
should do unto thee.' Do you walk by this rule ? Do you
never do unto any what you would not they should do unto
you ? Nay, are you not grossly unjust ? Are you not an
extortioner ? Do you not make a gain of any one's ignorance
or necessity ; neither in buying nor selling ? Suppose you
were engaged in trade : do you demand, do you receive, no
more than the real value of what you sell ? Do you demand,
do you receive, no more of the ignorant than of the know
ing — of a little child, than of an experienced trader ? If you
do, why does not your heart condemn you ? You are a bare
faced extortioner. Do you demand no more than the usual
price of goods of any who is in pressing want- — who must
have, and that without delay, the things which you only
can furnish him with ? If you do, this also is flat extor*
tion. Indeed you do not come up to the righteousness of a
Pharisee.
8. A Pharisee, secondly (to express his sense in our
common way), used all the means of grace. As he fasted
often and much, twice in every week, so he attended all the
sacrifices. He was constant in public and private prayer, and
in reading and hearing the Scriptures. Do you go as far as
this ? Do you fast much and often ? — twice in the week ? I
fear not. Once at least — ' on all Fridays in the year ' ? (So
our Church clearly and peremptorily enjoins all her members
to do ; to observe all these, as well as the vigils and the forty
days of Lent, as days of fasting or abstinence.) Do you fast
twice in the year ? I am afraid some among us cannot
SERMON ON THE MOUNT : V 283
even this i , Do you neglect no opportunity of attending and
partaking of the Christian sacrifice ? How many are they who
call themselves Christians, and yet are utterly regardless of it
— yet do not eat of that bread, or drink of that cup, for months,
perhaps years together 1 Do you, every day, either hear the
Scriptures, or read them, and meditate thereon ? Do you join
in prayer with the great congregation, daily, if you have
opportunity ; if not, whenever you can ; particularly on that
day which you ' remember to keep it holy ' ? Do you strive
to make opportunities ? Are you glad when they say unto
you, * We will go into the house of the Lord ' ? Are you
zealous of, and diligent in, private prayer ? Do you suffer no
day to pass without it ? Rather, are not some of you so far
from spending therein (with the Pharisee) several hours in one
day, that you think one hour full enough, if not too much ?
Do you spend an hour in a day, or in a week, in praying to
your Father which is in secret ? yea, an hour in a month ?
Have you spent one hour together in private prayer ever since
you was born ? Ah, poor Christian ! Shall not the Pharisee
rise up in the judgement against thee and condemn thee ? His
righteousness is as far above thine as the heaven is above the
earth !
9. The Pharisee, thirdly, paid tithes and gave alms of all
that he possessed. And in how ample a manner ! So that
he was (as we phrase it) * a man that did much good/ Do
we come up to him here ? Which of us is so abundant as
he was in good works ? Which of us gives a fifth of all his
substance to God, both of the principal and of the increase ?
Who of us, out of (suppose) an hundred pounds a year, gives
twenty to God and the poor ; out of fifty, ten ; and so in a
larger or a smaller proportion ? When shall our righteous
ness, in using all the means of grace, in attending all the
ordinances of God, in avoiding evil and doing good, equal at
least the righteousness of the Scribes and Pharisees ?
10. Although if it only equalled theirs, what would that
profit ? ' For verily I say unto you, Except your righteous
ness shall exceed the righteousness of the Scribes and Phari-
§ees, ye shall in no case enter into the kingdom pf heaven,'
2 84 SERMON XX
But how can it exceed theirs ? Wherein does the righteous
ness of a Christian exceed that of a Scribe or Pharisee ?
Christian righteousness exceeds theirs, first, in the extent of
it. Most of the Pharisees, though they were rigorously exact
in many things, yet 'were emboldened, by the traditions of the
elders, to dispense with others of equal importance. Thus,
they were extremely punctual in keeping the fourth com
mandment — they would not even rub an ear of corn on the
Sabbath day ; but not at all in keeping the third — making
little account of light, or even false, swearing. So that their
righteousness was partial ; whereas the righteousness of a real
Christian is universal. He does not observe one, or some parts
of the law of God, and neglect the rest ; but keeps all His
commandments, loves them all, values them above gold or
precious stones.
11 It may be, indeed, that some of the Scribes and
Pharisees endeavoured to keep all the commandments, and
consequently were, as touching the righteousness of the law,
that is, according to the letter of it, blameless. But still the
righteousness of a Christian exceeds all this righteousness of a
Scribe or Pharisee, by fulfilling the spirit as well as the letter
of the law ; by inward as well as outward obedience. In this,
in the spirituality of it, it admits of no comparison. This is
the point which our Lord has so largely proved, in the whole
tenor of this discourse. Their righteousness was external
only ; Christian righteousness is in the inner man. The
Pharisee * cleansed the outside of the cup and the platter ' ;
the Christian is clean within. The Pharisee laboured to present
God with a good life ; the Christian with a holy heart. The
one shook off the leaves, perhaps the fruits, of sin ; the other
* lays the axe to the root ' ; as not being content with the
outward form of godliness, how exact soever it be, unless
the life, the Spirit, the power of God unto salvation be felt in
the inmost soul.
Thus, to do no harm, to do good, to attend the ordinance*
of God (the righteousness of a Pharisee), are all external ;
whereas, on the contrary, poverty of spirit, mourning, meek
ness, hunger and thirst after righteousness, the love of our
SERMON Oti f M£ MdUNT : V 285
neighbour, and purity of heart (the righteousness of £ Chris
tian), are all internal. And even peace-making (or doing good),
and suffering for righteousness* sake, stand entitled to the
blessings annexed to them, only as they imply these inward
dispositions, as they spring from, exercise, and confirm them.
So that whereas the righteousness of the Scribes and Pharisees
was external only, it may be said, in some sense, that the
righteousness of a Christian is internal only : all his actions
and sufferings being as nothing in themselves, being estimated
before God only by the tempers from which they spring.
12. Whosoever therefore thou art, who bearest the holy
and venerable name of a Christian, see, first, that thy righteous
ness fall not short of the righteousness of the Scribes and
Pharisees. Be not thou ' as other men are ' 1 ' Dare to
stand alone ' ; to be, ' against example, singularly good.' If
thou ' follow a multitude ' at all, it must be ' to do evil.' Let
not custom or fashion be thy guide, but reason and religion.
The practice of others is nothing to thee : ' Every man must
give an account of himself to God.' Indeed, if thou canst
save the soul of another, do ; but at least save one, — thy own.
Walk not in the path of death because it is broad, and many
walk therein. Nay, by this very token thou mayest know it.
Is the way wherein thou now walkest, a broad, well-frequented,
fashionable way ? Then it infallibly leads to destruction. 0
be not thou * damned for company ' ! Cease from evil : fly
from sin as from the face of a serpent 1 At least, do no harm.
4 He that committeth sin is of the devil.' Be not thou found
in that number. Touching outward sins, surely the grace of
God is even now sufficient for thee. * Herein,' at least, * exercise
thyself to have a conscience void of offence toward God, and
toward men.'
Secondly. Let not thy righteousness fall short of theirs
with regard to the ordinances of God. If thy labour or
bodily strength will not allow of thy fasting twice in the
week, however, deal faithfully with, thy own soul, and fast as
often as thy strength will permit. Omit no public, no private
opportunity of pouring out thy soul in prayer. Neglect no
occasion of eating that bread and drinking that cup which is
286 SERMON Xj£
the communion of the body and blood of Christ. Be diligent
in searching the Scriptures ; read as thou mayest, and medi
tate therein day and night. Rejoice to embrace every oppor
tunity of hearing ' the word of reconciliation ' declared by the
' ambassadors of Christ,' the * stewards of the mysteries of God.*
In using all the means of grace, in a constant and careful
attendance on every ordinance of God, live up to (at least till
thou canst go beyond) * the righteousness of the Scribes and
Pharisees/
Thirdly. Fall not short of a Pharisee in doing good.
Give alms of all thou dost possess. Is any hungry ? Feed
him. Is he athirst ? Give him drink. Naked ? Cover him
with a garment. If thou hast this world's goods, do not h'mit
thy beneficence to a scanty proportion. Be merciful to the
uttermost of thy power. Why not even as this Pharisee ?
Now * make thyself friends,' while the time is, * of the mammon
of unrighteousness, that when thou failest,' when this earthly
tabernacle is dissolved, they * may receive thee into everlasting
habitations.'
13. But rest not here. Let thy righteousness * exceed
the righteousness of the Scribes and Pharisees.' Be not thou
content to 'keep the whole law, and offend in one point.'
Hold thou fast all His commandments, and all * false ways do
thou utterly abhor.' Do all the things whatsoever He hath
commanded, and that with all thy might. Thou canst do all
things through Christ strengthening thee ; though without
Him thou canst do nothing.
Above all, let thy righteousness exceed theirs in the purity
and spirituality of it. What is the exactest form of religion
to thee ? the most perfect outside righteousness ? Go thou
higher and deeper than all this 1 Let thy religion be the
religion of the heart. Be thou poor in spirit ; little, and base,
and mean, and vile in thy own eyes ; amazed and humbled to>
the dust at the love of God which is in Christ Jesus thy Lord !
Be serious : let the whole stream of thy thoughts, words, and
works be such as flows from the deepest conviction that thou
standest on the edge of the great gulf, thou and all the
children of men, just ready to drop in, either into everlasting
SERMON ON THE MOUNT : VI 2^7
glory or everlasting burnings ! Be meek : let thy soul be
filled with mildness, gentleness, patience, long-suffering toward
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 like
ness, and to be satisfied with it. Be thou a lover of God,
and of all mankind. In this spirit, do and suffer all things.
Thus ' exceed the righteousness of the Scribes and Pharisees,'
and thou shalt be * called great in the kingdom of
heaven.*
SERMON XXI
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE VI
Take heed that ye do not your alms before men, to be seen of them :
otherwise ye have no reward of your Father which is in
heaven.
Therefore when thou doest thine alms, do not sound a trumpet before
theet as the hypocrites do in the synagogues and in the streets,
that they may have glory of men. Verily I say unto you, They
have their reward.
But when thou doest alms, let not thy left hand know what thy right
hand doeth :
That thine nlms may be in secret : and thy Father which seeth in
secret Himself shall reward thee openly.
And when thou prayest, thou shalt not be as the hypocrites are : for
they love to pray standing in the synagogues and in the corners
of the streets, that they may be seen of men. Verily T my unto
you, They have their reward.
£ut tltuu, when thou prayest, enter into thy closet, «wjcf when thov
fig* SfekMott XXI
hast shut thy door, pray to thy Father which is in secret, and
thy Father which seeth in secret shall reward thee openly.
But when ye pray, use not vain repetitions, as the Heathen do:
for they think that they shall be heard for their much
speaking.
Be not ye therefore like unto them : for your Father knoweth what
things ye have need of, before ye ask Him.
After this manner therefore pray ye : Our Father which art in
heaven. Hallowed be Thy name. Thy kingdom come. Thy will
be done in earth, as it is in heaven. Give us this day our daily
bread. And forgive us our debts, as we forgive our debtors. And
lead us not into temptation, but deliver us from evil: For
Thine is the kingdom, and the power, and the glory, for ever.
Amen.
For if ye forgive men their trespasses, your heavenly Father will
also forgive you :
But if ye forgive not men their trespasses, neither will your Father
forgive your trespasses. — MATT. vi. 1-15.
IN the preceding chapter our Lord has described inward
religion in its various branches. He has laid before us
those dispositions of soul which constitute real Christianity ;
the inward tempers contained in that 4 holiness, without which
no man shall see the Lord ' ; the affections which, when flowing
from their proper fountain, from a living faith in God through
Christ Jesus, are intrinsically and essentially good, and accept
able to God. He proceeds to show, in this chapter, how all our
actions likewise, even those that are indifferent in their own
nature, may be made holy, and good, and acceptable to God,
by a pure and holy intention. Whatever is done without this,
He largely declares, is of no value before God. Whereas,
whatever outward works are thus consecrated to God, they are,
in His sight, of great price.
2. The necessity of this purity of intention, He shows,
first, with regard to those which are usually accounted re
ligious actions, and indeed are such when performed with a
right intention. Some of these are commonly termed * works
of piety ' ; the rest, ' works of charity ' or mercy. Of the
latter sort, He particularly names almsgiving ; of the former,
prayer and fasting. But the directions given for these are
SERMON ON THE MOUNT VI **9
equally to be applied to every work, whether of charity or
mercy.
1. 1. And, first, with regard to works of mercy. 'Take
heed,' saith He, ' that ye do not your alms before men, to be
seen of them : otherwise ye have no reward of your Father
which is in heaven/ * That ye do not your alms ' : although
this only is named, yet is every work of charity included,
everything which we give, or speak, or do, whereby our
neighbour may be profited ; whereby another man may receive
any advantage, either in his body or soul. The feeding the
hungry, the clothing the naked, the entertaining or assisting
the stranger, the visiting those that are sick or in prison, the
comforting the afflicted, the instructing the ignorant, the
reproving the wicked, the exhorting and encouraging the well
doer ; and if there be any other work of mercy, it is equally
included in this direction.
2. * Take heed that ye do not your alms before men, to be
seen of them.1 The thing which is here forbidden is not
barely the doing good in the sight of men ; this circumstance
alone, that others see what we do, makes the action neither
worse nor better ; but the doing it before men, * to be seen of
them,' with this view, from this intention only. I say, from
this intention only ; for this may, in some cases, be a part
of our intention ; we may design that some of our actions
should be seen, and yet they may be acceptable to God. We
may intend that our light should shine before men, when our
conscience bears us witness in the Holy Ghost, that our
ultimate end in designing they should see our good works
is, ' that they may glorify our Father which is in heaven.'
But take heed that ye do not the least thing with a view to
your own glory : take heed that a regard to the praise of men
have no place at all in your works of mercy.' If ye seek
your own glory, if you have any design to gain the honour
that cometh of men, whatever is done with this view is
nothing worth ; it is not done unto the Lord ; He accepteth
it not ; * ye have no reward ' for this ' of our Father which
is in heaven.'
u
290 SERMON XXI
8. * Therefore when thou doest thine alms, do not sound g.
trumpet before thee, as the hypocrites do in the synagogues
and in the streets, that they may have praise of men/ The
word synagogue does not here mean a place of worship, but
any place of public resort, such as the market-place, or ex
change, It was a common thing among the Jews who were
men of large fortunes, particularly among the Pharisees, to
cause a trumpet to be sounded before them in the most public
parts of the city, when they were about to give any consider
able alms. The pretended reason for this was to call the poor
together to receive it ; but the real design, that they might
have praise of men. But be not thou like unto them. Do
not thou cause a trumpet to be sounded before thee. Use no
ostentation in doing good. Aim at the honour which cometh
of God only. They who seek the praise of men have their
reward : they shall have no praise of God.
4. ' But when thou doest alms, let not thy left hand know
what thy right hand doeth.' This is a proverbial expression,
the meaning of which is, Do it in as secret a manner as is
possible ; as secret as is consistent with the doing it at all
(for it must not be left undone ; omit no opportunity of doing
good, whether secretly or openly), and with the doing it in
the most effectual manner. For here is also an exception to
be made : when you are fully persuaded in your own mind,
that by your not concealing the good which is done, either you
will yourself be enabled, or others excited, to do the more
good, then you may not conceal it ; then let your light appear,
and, * shine to all that are in the house.' But, unless where
the glory of God and the good of mankind oblige you to the
contrary, act in as private and unobserved a manner as the
nature of the thing will admit ; ' that thy alms may be in :
secret ; and thy Father which seeth in secret, He shall reward j
thee openly ' ; perhaps in the present world — many instances
of this stand recorded in all ages ; but infallibly in the world |
to come, before the general assembly of men and angels.
I
II. 1. From works of charity or mercy our Lord proceeds I
to those which are termed * works of piety.' * And when |j
SERMON ON THE MOUNT : VI 291
chou prayest,' saith He, ' them shalt not be as the hypocrites
are ; for they love to pray standing in the synagogues, and in
the cornel's of the streets, that they may be seen of men.'
'Thou shalt not be as the hypocrites are.' Hypocrisy, then,
or insincerity, is the first thing we are to guard against in
prayer. Beware not to speak what thou dost not mean.
Prayer is the lifting up of the heart to God : all words of
prayer, without this, are mere hypocrisy. "Whenever there
fore thou attemptest to pray, see that it be thy one design
to commune with God, to lift up thy heart to Him, to pour out
thy soul before Him ; not as the hypocrites, who love, or are
wont, * to pray standing in the synagogues,' the exchange, or
market-places, 'and in the corners of the streets,' wherever
the most people are, * that they may be seen of men ' : this was
the sole design, the motive, and end, of the prayers which
they there repeated. ' Verily I say unto you, They have their
reward.' They are to expect none from your Father which is
in heaven.
2. But it is not only the having an eye to the praise of
men, which cuts us off from any reward in heaven ; which
leaves us no room to expect the blessing of God upon our
works, whether of piety or mercy. Purity of intention is
equally destroyed by a view to any temporal reward whatever.
If we repeat our prayers, if we attend the public worship of
God, if we relieve the poor, with a view to gain or interest, it
is not a whit more acceptable to God, than if it were done
with a view, to praise. Any temporal view, any motive what
ever on this side eternity, any design but that of promoting the
glory of God, and the happiness of men for God's sake, makes
every action, however fair it may appear to men, an abomina
tion unto the Lord.
8. 'But when thou prayest, enter into thy closet, and
when thou hast shut thy door, pray to thy Father which is in
secret.' There is a time when thou art openly to glorify God,
to pray, and praise Him in the great congregation. But when
thou desirest more largely and more particularly to make thy
requests known unto God, whether it be in the evening, or in
the morning, or at noonday, 'enter into thy closet, and shut
2Q2 SERMON XXI
thy door/ Use all the privacy thou canst. (Only leave it
not undone, whether thou hast any closet, any privacy, or
no. Pray to God, if it be possible, when none seeth but He ;
but if otherwise, pray to God.) Thus 'pray to thy Father
which is in secret ' ; pour out all thy heart before Him ; * and
thy Father which seeth in secret, He shall reward thec
openly.'
4. " But when ye pray,' even in secret, * use not vain repeti
tions, as the Heathen do ' ; ^ /SarroAoy^Te. Do not use
abundance of words without any meaning. Say not the same
thing over and over again ; think not the fruit of your prayers
depends on the length of them, like the Heathens ; for * they
think they shall be heard for their much speaking.'
The thing here reproved is not simply the length, any
more than the shortness, of our prayers ; — but, first, length
without meaning ; speaking much, and meaning little or
nothing ; the using (not all repetitions ; for our Lord Himself
prayed thrice, repeating the same words ; but) vain repetitions,
as the Heathens did, reciting the names of their gods over
and over; as they do among Christians (vulgarly so called),
and not among the Papists only, who say over and over the
same string of prayers, without ever feeling what they speak :
secondly, the thinking to be heard for our much speaking, the
fancying God measures prayers by their length, and is best
pleased with those which contain the most words, which sound
the longest in His ears. These are such instances of supersti
tion and folly as all who are named by the name of Christ
should leave to the Heathens, to them on whom the glorious
light of the gospel hath never shined.
5. 4 Be not ye therefore like unto them.' Ye who have
tasted of the grace of God in Christ Jesus are throughly
convinced, * your Father knoweth what things ye have need of,
before ye ask Him.' So that the end of your praying is not
to inform God, as though He knew not your wants already ;
but rather to inform yourselves ; to fix the sense of those
wants more deeply in your hearts, and the sense of your con
tinual dependence on Him who only is able to supply all your
wants. It is not so much to move God, who is always more
SERMON ON THE MOUNT ; VI
ready to give than you to ask, as to move yourselves, that
you may be willing and ready to receive the good things He
has prepared for you.
III. 1. After having taught the true nature and ends of
prayer, our Lord subjoins an example of it ; even that divine
form of prayer which seems in this place to be proposed by
way of pattern chiefly, as the model and standard of all our
prayers : * After this manner therefore pray ye.' Whereas,
elsewhere He enjoins the use of these very words : * He said
unto them, When ye pray, say . . . ' (Luke xi. 2).
2. We may observe, in general, concerning this divine
prayer, first, that it contains all we can reasonably or innocently
pray for. There is nothing which we have need to ask of
God, nothing which we can ask without offending Him, which
is not included, either directly or indirectly, in this compre
hensive form. Secondly, that it contains all we can reasonably
or innocently desire : whatever is for the glory of God, what
ever is needful or profitable, not only for ourselves, but for
every creature in heaven and earth. And, indeed, our prayers
are the proper test of our desires ; nothing being fit to have
a place in our desires which is not fit to have a place in our
prayers : what we may not pray for, neither should we desire.
Thirdly, that it contains all our duty to God and man ; what
soever things are pure and holy, whatsoever God requires of
the children of men, whatsoever is acceptable in His sight,
whatsoever it is whereby we may profit our neighbour, being
expressed or implied therein.
3. It consists of three parts, — the preface, the petitions,
and the doxology, or conclusion. The preface, 4 Our Father
which art in heaven,' lays a general foundation for prayer;
comprising what we must first know of God, before we can pray
in confidence of being heard. It likewise points out to us all
those tempers with which we are to approach to God, which
are most essentially requisite, if we desire either our prayers or
onr lives should find acceptance with Him.
4. ' Our Father ' : if He is a Father, then He is good,
then He is loving, to His children. And here is the first and
294 SKRMON XXI
great reason for prayer. God is willing to bless ; let us ask
for a blessing. * Our Father,' — our Creator ; the Author of
our being ; He who raised us from the dust of the earth ; who
breathed into us the breath of life, and we became living
souls. But if He made us, let us ask, and He will not withhold
any good thing from the work of His own hands. * Our
Father,' — our Preserver ; who, day by day, sustains the life
He has given ; of whose continuing love we now and every
moment receive life, and breath, and all things. So much the
more boldly let us come to Him, and we shall ' obtain mercy,
and find grace to help in time of need.' Above all, the Father
of our Lord Jesus Christ, and of all that believe in Him ; who
justifies us * freely by His grace, through the redemption that
is in Jesus ' ; who hath * blotted out all our sins, and healed
all our infirmities ' ; who hath received us for His own children,
by adoption and grace ; and, * because ' we * are sons, hath
sent forth the Spirit of His Son into ' our * hearts, crying,
Abba, Father ' ; who * hath begotten us again of incorruptible
seed,' and ' created us anew in Christ Jesus.' Therefore we
know that He heareth us always ; therefore we pray to Him
without ceasing. "We pray, because we love ; and * we love
Him, because He first loved us.'
5. * Our Father ' : not mine only who now cry unto Him,
but ours in the most extensive sense. The G-od and * Father
of the spirits of all flesh ' ; the Father of angels and men : so
the very Heathens acknowledge Him to be, Harrjp dvSpwv T«
0€a>v re. The Father of the universe, of all the families both
in heaven and earth. Therefore with Him there is no respect
of persons. He loveth all that He hath made. * He is loving
unto every man, and His mercy is over all His works.' And
the Lord's delight is in them that fear Him, and put their
trust in His mercy ; in them that trust in Him through the
Son of His love, knowing they are * accepted in the Beloved.'
But * if God so loved us, we ought also to love one another ' ;
yea, all mankind ; seeing * God so loved the world, that He
gave His only-begotten Son,' even to die the death, that they
4 might not perish, but have everlasting life.'
high and lifted up, God over
SERMON ON THE MOUNT : VI 295
all, blessed for ever ; who, sitting on the circle of the heavens,
beholdeth all things both in heaven and earth ; whose eye
pervades the whole sphere of created being, yea, and of un
created night ; unto whom ' are known all His works,' and all
the works of every creature, not only * from the beginning of
the world' (a poor, low, weak translation), but an aioWs,
from all eternity, from everlasting to everlasting ; who con
strains the host of heaven, as well as the children of men, to
cry out with wonder and amazement, 0 the depth ! * the
depth of the riches, both of the wisdom and of the knowledge
of God ' ! * Which art in heaven ' : the Lord and Killer of
all, superintending and disposing all things ; who art the King
of kings, and Lord of lords, the blessed and only Potentate ;
who art strong and girded about with power, doing what
soever pleaseth Thee ; the Almighty ; for whensoever Thou
wiliest, to do is present with Thee. ' In heaven ' : eminently
there. Heaven is Thy throne, ' the place where Thine honour '
particularly ' dwelleth.' But not there alone ; for Thou fillest
heaven and earth, the whole expanse of space. ' Heaven and
earth are full of Thy glory. Glory be to Thee, 0 Lord most
high!'
Therefore should we * serve the Lord with fear, and rejoice
unto Him with reverence.' Therefore should we think, speak,
and act, as continually under the eye, in the immediate presence,
of the Lord, the King.
7. ' Hallowed be Thy name.' This is the first of the six
petitions whereof the prayer itself is composed. The name of
God is God Himself ; the nature of God, so far as it can be
discovered to man. It means therefore, together with His
existence, all His attributes or perfections : — His Eternity,
particularly signified by His great and incommunicable name,
JEHOVAH, as the Apostle John translates it, To A KCU TO n,
apx?) Kal Te'A-os, 6 tov Kal 6 TJV Kal 6 ep^o/^evos — * The Alpha and
Omegt*, the beginning and the end ; He which is, and which
was, and which is to come ' ; — His fullness of Being, denoted
by His other great name, I AM THAT I AM ! — His omni
presence ; — His omnipotence ; who is indeed the only Agent
in the material world ; all matter being essentially dull and
2g6 SERMON XXI
inactive, and moving only as it is moved by the finger of God ;
and He is the spring of action in every creature, visible and
invisible, which could neither act nor exist, without the con
tinual influx and agency of His almighty power ; — His wisdom,
clearly deduced from the things that are seen, from the goodly
order of the universe ; — His Trinity in Unity, and Unity in
Trinity, discovered to us in the very first line of His written
Word ; B\n^ &TQ, — literally, the Gods created, a plural noun
joined with a verb of the singular number ; as well as in
every part of His subsequent revelations, given by the mouth of
all His holy Prophets and Apostles ; — His essential purity and
holiness ; — and, above all, His love, which is the very brightness
of His glory.
In praying that God, or His name, may be hallowed or
glorified, we pray that He may be known, such as He is, by all
that are capable thereof, by all intelligent beings, and with
affections suitable to that knowledge ; that He may be duly
honoured, and feared, and loved, by all in heaven above and in
the earth beneath ; by all angels and men, whom for that end
He has made capable of knowing and loving Him to eternity.
8. 4Thy kingdom come.' This has a close connexion
with the preceding petition. In order that the name of God
might be hallowed, we pray that His kingdom, the kingdom
of Christ, may come. This kingdom then comes to a particular
pel-son, when he ' repents and believes the gospel' ; when he is
taught of God, not only to know himself, but to know Jesns
Christ and Him crucified. As ' this is life eternal, to know the
only true God, and Jesus Christ whom He hath sent' ; so it is
the kingdom of God begun below, set up in the believer's heart ;
' the Lord God Omnipotent ' then * reigneth,' when He is known
through Christ Jesus. He taketh unto Himself His mighty
power, that He may subdue all things unto Himself He
goeth on in the soul conquering and to conquer, till He hath
put all. things under His feet, till ' every thought is brought into
captivity to the obedience of Christ.'
When therefore God shall 'give His Son the heathen for
His inheritance, and the uttermost parts of the earth for His
possession ' ; when * all kingdoms shall bow before Him, and
SERMON ON THE MOUNT : VI 2^
all nations shall do Him service' ; -.vhen 4 tlie mountain of the
Lord's house,' the church of Christ, 'shall be established in
the top of the mountains ' ; when * the fullness of the Gentiles
shall come in, and all Israel shall be saved ' ; then shall it
be deen, that * the Lord is King, and hath put on glorious
apparel,' appearing to every soul of man as King of kim,rs
and Lord of lords. A ml it is meet for all those who love His
appearing, to pray that He would hasten the time ; that this
His kingdom, the kingdom of grace, may come quickly, and
swallow up all the kingdoms of the earth ; that all mankind,
receiving Him for their King, truly believing in His name,
may be filled with righteousness, and peace, and joy, with
holiness and happiness ; till they are removed hence into His
heavenly kingdom, there to reign with Him for ever and ever.
For this also we pray in those words, * Thy kingdom
come ' : we pray for the coming of His everlasting kingdom,
the kingdom of glory in heaven, which is the continuation
and perfection of the kingdom of grace on earth. Conse
quently this, as well as the preceding petition, is offered up
for the whole intelligent creation, who are all interested in
this grand event, the final renovation of all things, by God's
putting an end to misery and sin, to infirmity and death,
taking all things into His own hands, and setting up the
kingdom which endureth throughout all ages.
Exactly answerable to all this are those awful words in
the prayer at the burial of the dead : * Beseeching Thee, that
it may please Thee of Thy gracious goodness, shortly to accom
plish the number of Thine elect, and to hasten Thy kingdom :
that we, with all those that are departed in the true faith of
Thy holy name, may have our perfect consummation and bliss,
both in body and soul, in Thy everlasting glory.'
9. * Thy will be done in earth, as it is in heaven.' This
is the necessary and immediate consequence wherever the
kingdom of God is come ; wherever God dwells in the soul by
faith, and Christ reigns in the heart by love. «
It is probable, many, perhaps the generality of men, at the
first view of these words, are apt to imagine they are only an
expression of, or petition for, resignation ; for a readiness to
298 SERMON XXI
suffer the will of God, whatsoever it be, concerning us. And
this is unquestionably a divine and excellent temper, a most
precious gift of God. But this is not what we pray for in this
petition ; at least, not in the chief and primary sense of it. We
pray, not so much for a passive, as for an active conformity to
the will of God, in saying, * Thy will be done in earth, as it is
in heaven.'
How is it done by the angels of God in heaven — those who
now circle His throne rejoicing ? They do it willingly ; they
love His commandments, and gladly hearken to His words.
It is their meat and drink to do His will ; it is their highest
glory and joy. They do it continually ; there is no interrup
tion in their willing service. They rest not day nor night,
but employ every hour (speaking after the manner of men ;
otherwise our measures of duration, days, and nights, and
hours, have no place in eternity) in fulfilling His commands,
in executing His designs, in performing the counsel of His
will. And they do it perfectly. No sin, no defect belongs to
angelic minds. It is true, * the stars are not pure in His sight,'
even the morning-stars that sing together before Him. *In
His sight,' that is, in comparison of Him, the very angels are
not pure. But this does not imply, that they are not pure in
themselves. Doubtless they are ; they are without spot and
blameless. They are altogether devoted to His will, and perfectly
obedient in all things.
If we view this in another light, we may observe, the
angels of God in heaven do all the will of God. And they do
nothing else, nothing but what they are absolutely assured is
His will. Again : they do all the will of God as He willeth ;
in the manner which pleases Him, and no other. Yea, and
they do this, only because it is His will ; for this end, and no
other reason.
10. When therefore we pray, that the will of God may * be
done in earth as it is in heaven,' the meaning is, that all the
inhabitants of the earth, even the whole race of mankind, may
do the will of their Father which is in heaven, as willingly us
the holy angels ; that these may do it continually, even as they,
without any interruption of their willing service ; yea, and that
SERMON ON THE MOUNT : VI 2W
they may do it perfectly — that * the God of peace, through the
blood of the everlasting covenant, may make them perfect in
every good work to do His will, and work in them ' all * which
is well-pleasing in His sight.'
In other words, we pray that we and all mankind may do
the whole will of God in all things ; and nothing else, not the
least thing but what is the holy and acceptable will of God : we
pray that we may do the whole will of God as He willeth, in the
manner that pleases Him : and, lastly, that we may do it because
it is His will ; that this may be the sole reason and ground, the
whole and only motive, of whatsoever we think, or whatsoever
we speak or do.
11. ' Give us this day our daily bread.' In the three
former petitions we have been praying for all mankind. We
come now more particularly to desire a supply for our own
wants. Not that we are directed, even here, to confine our
prayer altogether to ourselves ; but this, and each of the follow
ing petitions, may be used for the whole church of Christ upon
earth.
By * bread ' we may understand all things needful, whether
for our souls or bodies ; ra Trpos fayv KOL eva-eficiav — the things
pertaining to life and godliness : we understand not barely the
outward bread, what our Lord terms ' the meat which perisheth ' ;
but much more the spiritual bread, the grace of God, the food
4 which endureth unto everlasting life.' It was the judgement
of many of the ancient Fathers, that we are here to understand
the sacramental bread also ; daily received in the beginning by
the whole church of Christ, and highly esteemed, till the love
of many waxed cold, as the grand channel whereby the grace
of His Spirit was conveyed to the souls of all the children of
God.
'Our daily bread.' The word we render daily has been
differently explained by different commentators. But the most
plain and natural sense of it seems to be this, which is retained
in almost all translations, as well ancient as modern, — what is
sufficient for this day ; and so for each day as it succeeds.
12. ' Give us ' : for we claim nothing of right, but only of
free mercy. We deserve not the air we breathe, the earth that
3<x> SERMON xxi
bears, or the sun that shines upon us. All our desert, we own,
is hell : but God loves us freely ; therefore, we ask Him to give,
what we can no more procure for ourselves, than we can merit
it at His hands.
Not that either the goodness or the power of God is a
reason for us to stand idle. It is His will that we should use
all diligence in all things, that we should employ our utmost
endeavours, as much as if our success were the natural effect of
our own wisdom and strength ; and then, as though we had done
nothing, we are to depend on Him, the Giver of every good and
perfect gift.
' This day ' : for we are to take no thought for the morrow..
For this very end has our wise Creator divided life into these
little portions of time, so clearly separated from each other, that
we might look on every day as a fresh gift of God, another life,
which we may devote to His glory ; and that every evening may
be as the close of life, beyond which we are to see nothing but
eternity.
13. * And forgive us our trespasses, as we forgive them that
trespass against us.' As nothing but sin can hinder the bounty
of God from flowing forth upon every creature, so this petition
naturally follows the former ; that, all hindrances being removed,
we may the more clearly trust in the God of love for every
manner of thing which is good.
4 Our trespasses ' : the word properly signifies our debts.
Thus our sins are frequently represented in Scripture ; every
sin laying us under a fresh debt to God, to whom we already
owe, as it were, ten thousand talents. What, then, can we
answer when He shall say, * Pay me that thou owest ' ? We
are utterly insolvent ; we have nothing to pay ; we have wasted
all our substance. Therefore, if He deal with us according to
the rigour of His law, if He exact what He justly may, He must
command us to be ' bound hand and foot, and delivered over to
the tormentors.'
Indeed we are already bound hand and foot by the 'chains
of our own sins. These, considered with regard to ourselves,
are chains of iron arid fetters of brass. They are wounds where
with the world, the flesh, and the devil have gashed and mangle'd
SERMON ON THE MOUNT : VI 301
ns all over. They are diseases that drink up our blood and
spirits, that bring us down to the chambers of the grave. But,
considered as they are here, with regard to God, they are debts
immense and numberless. Well, therefore, seeing we hav»
nothing to pay, may we cry unto Him, that He would frankly
forgive us all !
The word translated forgive, implies either to forgive a debt,
or to unloose a chain. And if we attain the former, the latter
'follows of course : if our debts are forgiven, the chains fall off
our hands. As soon as ever, through the free grace of God in
Christ, we * receive forgiveness of sins,' we receive likewise ' a
lot among those which are sanctified, by faith which is in Him/
Sin has lost its power : it has no dominion over those who are
under grace, that is, in favour with God. As * there is now no
condemnation to them that are in Christ Jesus,' so they are
freed from sin as well as from guilt. 'The righteousness of
the law is fulfilled in ' them, and they * walk not after the flesh,
but after the Spirit.'
14. ' As we forgive them that trespass against us.' In these
words our Lord clearly declares both on what condition, and
in what degree or manner, we may look to be forgiven of God.
All our trespasses and sins are forgiven us if we forgive, and as
we forgive, others. This is a point of the utmost importance.
And our blessed Lord is so jealous lest at any time we should
let it slip out of our thoughts, that He not only inserts it in
the body of His prayer, but presently after repeats it twice over.
' If,' saith He, ' ye forgive men their trespasses, your heavenly
Father will also forgive you : but if ye forgive not men their
trespasses, neither will your Father forgive your trespasses'
(verses 14, 15). Secondly, God forgives us as we forgive
others. So that if any malice or bitterness, if any taint of
unkind ness or anger remains, if we do not clearly, fully, and
from the heart, forgive all men their trespasses, we so far cut
short the forgiveness of our own : God cannot clearly and fully
forgive us : He may show us some degree of mercy ; but we
will not suffer Him to blot out all our sins, and forgive all our
iniquities.
In the meantime, while we do not from our hearts forgive
302 SERMON XXI
our neighbour his trespasses, what manner of prayer are we
offering to God whenever we utter these words ? We are
indeed setting God at open defiance ; we are daring Him to do
His worst ' Forgive us our trespasses, as we forgive them
that trespass against us I ' That is, in plain terms, * Do not
Thou forgive us at all ; we desire no favour at Thy hands. We
pray that Thou wilt keep our sins in remembrance, and that
Thy wrath may abide upon us/ But can you seriously offer
such a prayer to God ? And hath He not yet cast you quick
into hell ? 0 tempt Him no longer I Now, even now, by His
grace, forgive as you would be forgiven I Now have compas
sion on thy fellow servant, as God hath had, and will have, pity
on thee 1
15. ' And lead us not into temptation, but deliver us from
evil.* — * And lead us not, into temptation.' The word trans
lated temptation means trial of any kind. And so the English
word temptation, was formerly taken in an indifferent sense ;
although now it is usually understood of solicitation to sin.
St. James uses the word in both these senses ; first, in its
general, then in its restrained, acceptation. He takes it in the
former sense when he saith, * Blessed is the man that endureth
temptation : for when he is tried,' or approved of God, * he
shall receive the crown of life ' (Jas. i. 12). He immediately
adds, taking the word in the latter sense, ' Let no man say
when he is tempted, I am tempted of God : for God cannot
be tempted with evil, neither tempteth He any man : but every
man is tempted, when he is drawn away of his own lust,' or
desire, e£e\jco/x,evos — drawn out of God, in whom alone he is
safe — ' and enticed ' ; caught as a fish with a bait. Then it
is, when he is thus drawn away and enticed, that he properly
enters into temptation. Then temptation covers him as a
cloud ; it overspreads his whole soul. Then how hardly shall
he escape out of the snare I Therefore we beseech God ' not
to lead us into temptation,' that is (seeing God tempteth no
man), not to suffer us to be led into it. * But deliver us from
evil.' Rather, ''from the evil one? O.TTO rov Trovypov. *O wov^po?
is unquestionably the wicked one, emphatically so called, the
prince and god of this world, who works with mighty power
PARAPHRASE ON THE LORD'S PRAYER 3«3
in the children of disobedience. But all those who are the
children of God by faith are delivered out of his hands. He
may fight against them ; and so he will. But he cannot COL
quer, unless they betray their own souls. He may torment for
a time, but he cannot destroy ; for God is on their side, who
will not fail, in the end, to * avenge His own elect, that cry
unto Him day and night.' Lord, when we are tempted, suffer
us not to enter into temptation 1 Do thou make a way for us
to escape, that the wicked one touch us not !
16. The conclusion of this divine prayer, commonly called
'the doxology,' is a solemn thanksgiving, a compendious
acknowledgement of the attributes and works of God. ' For
Thine is the kingdom,' — the sovereign right of all things that
are, or ever were created ; yea, Thy kingdom is an everlasting
kingdom, and Thy dominion endureth throughout all ages.
'The power,' — the executive power whereby Thou governest
all things in Thy everlasting kingdom, whereby Thou doest
whatsoever pleaseth Thee, in all places of Thy dominion. ' And
the glory,' — the praise due from every creature, for Thy
power, and the mightiness of Thy kingdom, and for all Thy
wondrous works which Thou workest from everlasting, and
shalt do, world without end, ' for ever and ever. Amen I ' So
beitl
I believe it will not be unacceptable to the serious reader
to subjoin
A PARAPHRASE ON THE LORD'S PRAYER.
1 FATHER of all! whose powerful voice
Galled forth this universal frame;
Whose mercies over all rejoice,
Through endless ages still the same.
Thou, by Thy word, upholdest all;
Thy bounteous love to all is showed:
Thou hear'st Thy every creature's call,
And fillest every mouth with good.
304 PARAPHRASE ON THE LORD'S PRAY 1C R
2 In heaven Thou reign'st, enthroned in light,
Nature's expanse beneath Thee spread ;
Earth, air, and sea, before Thy sight,
And hell's deep gloom, are open laid.
Wisdom, and might, and love, are Thino.
Prostrate before Thy face we fall,
Confess Thine attributes divine,
|.*T^ And hail Thee Sovereign Lord of all
3 Thee, Sovereign Lord, let all confess,
That moves in earth, or air, or sky,
Revere Thy power, Thy goodness blees,
Tremble before Thy piercing eye.
All ye who owe to Him your birth,
In praise your every hour employ:
Jehovah reigns! Be glad, 0 earth!
And shout, ye morning stars, for joy!
4 Son of Thy Sire's eternal love,
Take to Thyself Thy mighty power;
Let all earth's sons Thy mercy prove,
Let all Thy bleeding grace adore.
The triumphs of Thy love display :
In every heart reign Thou alone;
Till all Thy foes confess Thy sway,
And glory ends what grace begun.
£ Spirit of grace, and health, and power,
Fountain of light and love below;
Abroad Thine healing influence shower,
O'er all the nations let it flow.
Inflame our hearts with perfect love ;
In us the work of faith fulfil;
So not heaven's host shall swifter movo,
Than we on earth to do Thy will.
£ Father, 'tis Thine each day to yield
Thy children's wants a fresh supply :
Thou cloth'st the lilies of the field,
And hearest the young ravens cry.
On Thee we cast our care; we live
Through Thee, who know'st our every need
0 feed us with Thy grace, and give
Our souls this day the living bread!
PARAPHRASE ON THE LORD'S PRATER
7 Eternal, spotless Lamb of God,
Before the world's foundation slain,
Sprinkle us ever with Thy blood ;
0 cleanse, and keep us ever cleanr
To every soul (all praise to Thee!)
Our bowels of compassion move;
And all mankind by this may see
God is in us; for God is love.
8 Giver and Lord of life, whose power
And guardian care for all are free,
To Thee, in fierce temptation's hour,
From sin and Satan let us flee.
Thine, Lord, we are, and ours Thou art;
In us be all Thy goodness showed ;
Renew, enlarge, and fill our heart
With peace, and joy, and heaven, and God,
9 Blessing and honour, praise and love,
Co-equal, co-eternal Three,
In earth below, in heaven above,
By all Thy works be paid to Thee.
Thrice Holyl Thine the kingdom is,
The power omnipotent is Thine;
And when created nature dies,
Thy never-ceasing glories shine.
( 306 )
SERMON XXII
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE VII
Moreover when ye fast, be not, as the hypocrites, of a sad countenance :
for they disfigure their faces, that they may appear unto men
to fast. Verily I say unto you, They have their reward.
But thou, when thou fastest, anoint thine head, and wash thy face ;
That thou appear not unto men to fast, but unto thy Father which
is in secret : and thy Father, which seeth in secret, shall reward
thee openly.— MATT. vi. 16-18.
rhas been the endeavour of Satan, from the beginning of
the world, to put asunder what God hath joined together ;
to separate inward from outward religion ; to set one of
these at variance with the other. And herein he has met
with no small success among those who were * ignorant of his
devices.'
Many, in all ages, having a zeal for God, but not according
to knowledge, have been -strictly attached to the * righteous
ness of the law,1 the performance of outward duties, but in
the meantime wholly regardless of inward righteousness, * the
righteousness which is of God by faith.' And many have run
into the opposite extreme, disregarding all outward duties,
perhaps even * speaking evil of the law, and judging the law,'
so far as it enjoins the performance of them.
2. It is by this very device of Satan, that faith and works
have been so often set at variance with each other. And many
who had a real zeal for God have, for a time, fallen ink- the
snare on either hand. Some have magnified faith to the utter
SERMON ON THE MOUNT : VII jo/
exclusion of good works, not only from being the cause of
our justification (for we know that a man is justified freely
by the redemption which is in Jesus), but from being the
necessary fruit of it, yea, from having any place in the religion
of Jesus Christ. Others, eager to avoid this dangerous mistake,
have run as much too far the contrary way ; and either main
tained that good works were the cause, at least the previous
condition, of justification — or spoken of them as if they were
all in all, the whole religion of Jesus Christ.
3. In the same manner have the end and the means of
religion been set at variance with each other. Some well-
meaning men have seemed to place all religion in attending
the prayers of the Church, in receiving the Lord's supper, in
hearing sermons, and reading books of piety ; neglecting,
meantime, the end of all these, the love of God and their
neighbour. And this very thing has confirmed others in the
neglect, if not contempt, of the ordinances of God — so wretch
edly abused, to undermine and overthrow the very end they
were designed to establish.
4. But of all the means of grace there is scarce any con
cerning which men have run into greater extremes, than that
of which our Lord speaks in the above-mentioned words ; I
mean religious fasting. How have some exalted this beyond
all Scripture and reason ; and others utterly disregarded it —
as it were, revenging themselves by undervaluing as much as
the former had overvalued it 1 Those have spoken of it as if
it were all in all ; if not the end itself, yet infallibly connected
with it : these, as if it were just nothing ; as if it were a fruit
less labour, which had no relation at all thereto. Whereas it
is certain the truth lies between them both. It is not all, nor
yet is it nothing. It is not the end, but it is a precious means
thereto ; a means which God Himself has ordained, and in
which therefore, when it is duly used, He will surely give us
His blessing.
In order to set this in the clearest light, I shall endeavour
to show, first, what is the nature of fasting, and what the
several sorts and degrees thereof: secondly, what are the
reasons, grounds, and ends of it : thirdly, how we may answer
$o8 SERMON XXII
the most plausible objections against it : and, fourthly, in what
manner it should be performed.
1. 1. I shall endeavour to show, first, what is the nature
of fasting, and what the several sorts and degrees thereof. As
to the nature of it, all the inspired writers, both in the Old
Testament and the New, take the word, to fast, in one single
sense, for not to eat, to abstain from food. This is so clear,
that it would be labour lost to quote the words of David,
Nehemiah, Isaiah, and the prophets which followed, or of our
Lord and His apostles ; all agreeing in this, that to fast is, not
to eat for a time prescribed.
2. To this, other circumstances were usually joined by
them of old, which had no necessary connexion with it. Such
were, the neglect of their apparel ; the laying aside those
ornaments which they were accustomed to wear ; the putting
on mourning ; the strewing ashes upon their head ; or wear
ing sackcloth next their skin. But we find little mention
made in the New Testament of any of these indifferent cir
cumstances. Nor does it appear that any stress was laid upon
them by the Christians of the purer ages ; however some
penitents might voluntarily use them, as outward signs of
inward humiliation. Much less did the Apostles, or the
Christians contemporary with them, beat or tear their own
flesh : such discipline as this was not unbecoming the priests
or worshippers of Baal. The gods of the Heathens were but
devils ; and it was doubtless acceptable to their devil-god,
when his priests (1 Kings xviii. 28) * cried aloud, and cut
themselves after their manner, till the blood gushed out upon
them ' : but it cannot be pleasing to Him, nor become His
followers, who ' came not to destroy men's lives, but to save
them.'
3. As to the degrees or measures of fasting, we have
instances of some who have fasted several days together. So
Moses, Elijah, and our blessed Lord, being endued with super
natural strength for that purpose, are recorded to have fasted,
without intermission, * forty days and forty nights/ But
the time of fasting, more frequently mentioned in Scripture,
SERMON ON THE MOUNT : VII 3°9
is one day, from morning till evening. And this was the fast
commonly observed among the ancient Christians. But besides
these, they had also their half-fasts (semijejunia, as Tertullian
styles them) on the fourth and sixth days of the week (Wednes
day and Friday), throughout the year ; on which they took no
sustenance till three in the afternoon, the time when they
returned from the public service.
4. Nearly related to this, is what our Church seems pecu
liarly to mean by the term abstinence ; which may be used
when we cannot fast entirely, by reason of sickness or bodily
weakness. This is the eating little ; the abstaining in part ;
the taking a smaller quantity of food than usual. I do not
remember any scriptural instance of this. But neither can I
condemn it ; for the Scripture does not. It may have its use,
and receive a blessing from God.
5. The lowest kind of fasting, if it can be called by that
name, is the abstaining from pleasant food. Of this, we have
several instances in Scripture, besides that of Daniel and his
brethren, who, from a peculiar consideration, namely, that
they might 'not defile themselves with the portion of the
king's meat, nor with the wine which he drank* (a daily
provision of which the king had appointed for them), requested
and obtained, of the prince of the eunuchs, pulse to eat, and
water to drink (Dan. i. 8, &c.). Perhaps from a mistaken
imitation of this might spring the very ancient custom of
abstaining from flesh and wine during such times as were set
apart tor fasting and abstinence, — if it did not rather arise
from a supposition that these were the most pleasant food,
and a belief that it was proper to use what was least pleasing
at those times of solemn approach to God.
6. In the Jewish Church there were some stated fasts.
Such was the fast of the seventh month, appointed by God
Himself to be observed by all Israel under the severest penalty.
' The Lord spake unto Moses, saying, On the tenth day of this
seventh month there shall be a day of atonement : and ye shall
afflict your souls, ... to make an atonement for you before
the Lord your God. For whatsoever soul it be that shall not
De afflicted in that same (Jay, he shall be cut off from among
310 SERMON XXII
his people f (Lev. xxiii. 26, &c.). In after-ages, several other
stated fasts were added to these. So mention is made, by the
Prophet Zechariah, of the fast, not only * of the seventh, but
also of the fourth, of the fifth, and of the tenth month'
(viii. 19).
In the ancient Christian church there were likewise stated
fasts, and those both annual and weekly. Of the former sort
was that before Easter ; observed by some for eight-and-forty
hours ; by others, for an entire week ; by many, for two
weeks ; taking no sustenance till the evening of each day : of
the latter, those of the fourth and sixth days of the week,
observed (as Epiphanius writes, remarking it as an undeniable
fact) iv oXy rfi olKovfitvy — in the whole habitable earth ; at least
in every place where any Christians made their abode. The
annual fasts in our Church are, * the forty days of Lent, the
Ember days at the four seasons, the Rogation days, and
the Vigils or Eves of several solemn festivals ; the weekly,
all Fridays in the year, except Christmas-day.'
But beside those which were fixed, in every nation fearing
God there have always been occasional fasts, appointed from
time to time, as the particular circumstances and occasions
of each required. So when 'the children of Moab, and the
children of Ammon, came against Jehoshaphat to battle, Jeho-
shaphat set himself to seek the Lord, and proclaimed a fast
throughout all Judah * (2 Chron. xx. 1,3). And so, * in the
fifth year of Jehoiakim the son of Josiah, in the ninth month,'
when they were afraid of the king of Babylon, the princes of
' Judah proclaimed a fast before the Lord, to all the people in
Jerusalem ' (Jer. xxxvi. 9).
And, in like manner, particular persons, who take heed
unto their ways, and desire to walk humbly and closely with
God, will find frequent occasion for private seasons of thus
afflicting their souls before their Father which is in secret.
And it is to this kind of fasting that the directions here
given do chiefly and primarily refer.
II. 1. I proceed to show, in the second place, what are the
grounds, the reasons, and ends of fasting.
SERMON ON THE MOUNT : VII 3"
And, first, men who are under strong emotions of mind,
who are affected with any vehement passion, such as sorrow
or fear, are often swallowed up therein, and even forget to eat
their bread. At such seasons they have little regard for food,
not even what is needful to sustain nature, much less for
any delicacy or variety ; being taken up with quite different
thoughts. Thus when Saul said, ' I am sore distressed ; for
the ^.Philistines make war against me, and God is departed
from me ' ; it is recorded, * He had eaten no bread all the day,
nor all the night ' (1 Sam. xxviii. 15, 20). Thus those who
were in the ship with St. Paul, * when no small tempest lay
upon them, and all hope that they should be saved was taken
away,' 'continued fasting, having taken nothing/ no regular
meal, for fourteen days together ' (Acts xxvii. 33). And thus
David, and all the men that were with him, when they heard
that the people were fled from the battle, and that many of
the people were fallen and dead, and Saul and Jonathan his
son were dead also, 'mourned, and wept, and fasted until
even, for Saul and Jonathan, and for the house of Israel*
(2 Sam. i. 12).
Nay, many times they whose minds are deeply engaged are
impatient of any interruption, and even loathe their needful
food, as diverting their thoughts from what they desire should
engross their whole attention : even as Saul, when, on the
occasion mentioned before, he had ' fallen all along upon the
earth, and there was no strength in him,' yet said, ' I will not
eat,' till ' his servants together with the woman, compelled him.'
2. Here, then, is the natural ground of fasting. One who
is under deep affliction, overwhelmed with sorrow for sin, and
a strong apprehension of the wrath of God, would, without
any rule, without knowing or considering whether it were a
command of God or not, ' forget to eat his bread,' abstain not
only from pleasant but even from needful food ; like St. Paul,
who, after he was led into Damascus, ' was three days without
sight, and did neither eat nor drink ' (Acts ix. 9).
Yea, when the storm rose high, ' when an horrible dread
overwhelmed ' one who had been without God in the world,
his spul wpulcl 'loathe all manner of meat'; it
3« SERMON XXII
unpleasing and irksome to him ; he would be impatient of
anything that should interrupt his ceaseless cry, * Lord, save 1
or I perish/
How strongly is this expressed by our Church in the first
part of the Homily on Fasting ! — 4 When men feel in them
selves the heavy burden of sin, see damnation to be the
reward of it, and behold, with the eye of their mind, the
horror of hell, they tremble, they quake, and are inwardly
touched with sorrowfulness of heart, and cannot but accuse
themselves, and open their grief unto Almighty God, and call
unto Him for mercy. This being done seriously, their mind
is so occupied [taken up], partly with sorrow and heaviness,
partly with an earnest desire to be delivered from this danger
of hell and damnation, that all desire of meat and drink is
laid apart, and loathsomeness [or loathing] of all worldly
things and pleasure cometh in place. So that nothing then
liketh them more than to weep, to lament, to mourn, and both
with words and behaviour of body to show themselves weary
of life.*
3. Another reason or ground of fasting is this : many of
those who now fear God are deeply sensible how often they
have sinned against Him, by the abuse of these lawful things.
They know how much they have sinned by excess of food ;
how long they have transgressed the holy law of God, with
regard to temperance, if not sobriety too ; how they have
indulged their sensual appetites, perhaps to the impairing
even their bodily health, certainly to the no small hurt of
their soul. For hereby they continually fed and increased
that sprightly folly, that airiness of mind, that levity of
tempsr, that gay inattention to things of the deepest concern,
that giddiness and carelessness of spirit, which were no other
than drunkenness of soul, which stupefied all their noblest
faculties, no less than excess of wine or strong drink. To
remove, therefore, the effect, they remove the cause : they keep
at a distance from all excess. They abstain, as far as is possible,
from what had wellnigh plunged them in everlasting perdition.
They often wholly refrain ; always take care to be sparing and
temperate in all things.
SERMON ON THE MOUNT: VII 313
4. They likewise well remember how fullness of bread
increased not only carelessness and levity of spirit, but also
foolish and unholy desires, yea, unclean and vile affections.
And this experience puts beyond all doubt. Even a genteel,
regular sensuality is continually sensualizing the soul, and
sinking it into a level with the beasts that perish. It
cannot be expressed what an effect a variety and delicacy of
food have on the mind as well as the body ; making it just
ripe for every pleasure of sense, as soon as opportunity shall
invite. Therefore, on this ground also, every wise man will
refrain his soul, and keep it low ; will wean it more and more
from all those indulgences of the inferior appetites, which
naturally tend to chain it down to earth, and to pollute as
well as debase it. Here is another perpetual reason for fast
ing ; to remove the food of lust and sensuality, to withdraw
the incentives of foolish and hurtful desires, of vile and vain
affections.
5. Perhaps we need not altogether omit (although I know
not if we should do well to lay any great stress upon it)
another reason for fasting, which some good men have largely
insisted on ; namely, the punishing themselves for having
abused the good gifts of God, by sometimes wholly refraining
from them ; thus exercising a kind of holy revenge upon
themselves, for their past folly and ingratitude, in turning
the things which should have been for their health into an
occasion of falling. They suppose David to have had an eye
to this, when he said, 4 1 wept and chastened,' or punished,
' my soul with fasting ' ; and St. Paul, when he mention?
4 what revenge ' godly sorrow occasioned in the Corinthians.
6. A fifth and more weighty reason for fasting is, that it
is an help to prayer ; particularly when we set apart larger
portions of time for private prayer. Then especially it is that
God is often pleased to lift up the souls of His servants above
all tin v)ing& of earth, and sometimes to rap them up, as it
were, into the third heavens. And it is chiefly, as it is an help
to prayer, that it has so frequently been found a means, in the
hand of God, of confirming and increasing, not one virtue,
not chastity only (as some have idly imagined, without any
314 SERMON XXII
ground either from Scripture, reason, or experience), out also
seriousness of spirit, earnestness, sensibility and tenderness of
conscience, deadness to the world, and consequently the love
of God, and every holy and heavenly affection.
7. Not that there is any natural or necessary connexion
between fasting, and the blessings God conveys thereby. But
He will have mercy as He will have mercy ; He will convey
whatsoever seemeth Him good by whatsoever means He is
pleased to appoint. And He hath, in all ages, appointed this
to be a means of averting His wrath, and obtaining whatever
blessings we, from time to time, stand in need of.
How powerful a means this is to avert the wrath of God,
we may learn from the remarkable instance of Ahab. * There
was none like him who did sell himself ' — wholly give himself
up, like a slave bought with money — 'to work wickedness.'
Yet, when he 'rent his clothes, and put sackcloth upon his
flesh, and fasted, and went softly, the word of the Lord came
to Elijah, saying, Seest thou how Ahab humbleth himself
before Me ? Because he humbleth himself before Me, I will
not bring the evil in his days.'
It was for this end, to avert the wrath of God, that Danie
sought God 'with fasting, and sackcloth, and ashes.' Thi
appears from the whole tenor of his prayer, particularly from
the solemn conclusion of it : '0 Lord, according to all Thj
righteousness,' or mercies, 'let Thy anger be turned awaj
from Thy holy mountain. . . . Hear the prayer of Thy servant
and cause Thy face to shine upon Thy sanctuary that
desolate. ... 0 Lord, hear ; 0 Lord, forgive ; 0 Lor<3
hearken and do, for Thine own sake ' (Dan. ix. 8, 16, &c.).
8. But it is not only from the people of God that we learn
when His anger is moved, to seek Him by fasting and prayer
but even from the Heathens. When Jonah had declarec
'Yet forty days, and Nineveh shall be overthrown,' th
people of Nineveh ' proclaimed a fast, and put on sackcloth
from the greatest of them unto the least. For the king o
Nineveh arose from his throne, and laid his robe from him
and covered him with sackcloth, and sat in ashes. And h
g-ausecl it to be proclaimed and published through
SERMON ON THE MOUNT : VII 315
Let neither man nor beast, herd nor flock, taste anything : let
them not feed, nor drink water' (not that the beasts had
sinned, or could repent; but that, by their example, man
might be admonished, considering that, for his sin, the anger
of God was hanging over all creatures) : ' who can tell if God
will turn and repent, and turn away from His fierce anger,
that we perish not ? ' And their labour was not in vain.
The fierce anger of God was turned away from them. * God
saw their works' (the fruits of that repentance and faith
which He had wrought in them by His prophet) ; « and God
repented of the evil, that He had said He would do unto them ;
and He did it not ' (Jonah iii. 4, &c.).
9. And it is a means not only of turning away the wrath
of God, but also of obtaining whatever blessings we stand in
need of. So, when the other tribes were smitten before the
Benjamites, * all the children of Israel went up unto the
house of God, and wept, and fasted that day until even ' ; and
then the Lord said, 'Go up ' again ; * for to-morrow I will
deliver them into thine hand' (Judges xx. 26, &c.). So
Samuel gathered all Israel together, when they were in bond
age to the Philistines, « and they fasted on that day ' before
the Lord: and when 'the Philistines drew near to battle
against Israel, the Lord thundered ' upon them ' with a great
thunder, and discomfited them ; and they were smitten before
Israel ' (1 Sam. vii. 6). So Ezra : ' I proclaimed a fast at
the river Ahava, that we might afflict ourselves before our
God, to seek of Him a right way for us, and for our little
ones ; and He was entreated of us ' (viii. 21). So Nehemiah :
*I fasted and prayed before the God of heaven, and said,
Prosper, I pray Thee, Thy servant this day, and grant him
mercy in the sight of this man ' : and God granted him mercy
in the sight of the king (i. 4-11).
10. In like manner, the Apostles always joined fasting
with prayer when they desired the blessing of God on any
important undertaking. Thus we read (Acts xiii.), * There
were in the church that was at Antioch certain prophets and
teachers : as they ministered to the Lord, and fasted,' doubt
less for direction in this very affair, ' the Holy Ghost said,
3i6 SERMON XXII
Separate Me Barnabas and Saul for the work whereunto I
have called them. And when they had' a second time
4 fasted and prayed, and laid their hands on them, they sent
them away ' (verses 1-3).
Thus also Paul and Barnabas themselves, as we read in
the following chapter, when they * returned again to Lysbra,
Iconium, and Antioch, confirming the souls of the disciples,
and when they had ordained them elders in every church,
and had prayed with fasting, commended them to the Lord '
(Acts xiv. 23).
Yea, that blessings are to be obtained in the use of this
means, which are no otherwise attainable, our Lord expressly
declares in His answer to His disciples, asking, 'Why could
not we cast him out ? Jesus said unto them, Because of your
unbelief : for verily I say unto you, If ye have faith as a grain
of mustard-seed, ye shall say unto this mountain, Remove
hence to yonder place ; and it shall remove ; and nothing shall
be impossible unto you. Howbeit this kind ' of devils * goeth
not out but by prayer and fasting' (Matt. xvii. 19, &c.), —
these being the appointed means of attaining that faith
whereby the very devils are subject unto you.
11. These were the appointed means: for it was not
merely by the light of reason, or of natural conscience, as
it is called, that the people of God have been, in all ages,
directed to use fasting as a means to these ends ; but they
have been, from time to time, taught it of G-od Himself, by
clear and open revelations of His will. Such is that remark
able one by the Prophet Joel : * Therefore saith the Lord,
Turn ye to Me with all your heart, and with fasting, and
with weeping, and with mourning ; . . . who knoweth if He will
return and repent, and leave a blessing behind Him ? Blow
the trumpet in Zioii, sanctify a fast, call a solemn assembly : . . .
then will the Lord be jealous for His land, and pity His people.
Yea, I will send you corn, and wine, and oil ; ... I will no more
make you a reproach among the Heathen ' (Joel ii. 12, &c.).
Nor are they only temporal blessings which God directs
His people to expect in the use of these means. For, at the
same time that He promised to those who should seek Him
ON THE MOUNT: Vil M
With fasting, and weeping, and mourning, * I will restore to
you the years which the locust hath eaten, the canker-worm,
and the caterpillar, and the palmer-worm, My great army ' •
He subjoins, ' So shall ye eat and be satisfied, and praise the
name of the Lord your God. ... Ye shall also know that I am
in the midst of Israel, and that I am the Lord your God.'
And then immediately follows the great gospel promise : * I
will pour out My Spirit upon all flesh ; and your sons and
your daughters shall prophesy, your old men shall dream
dreams, and your young men shall see visions : and also upon
the servants and upon the handmaids in those days will I
pour out My Spirit.'
12. Now whatsoever reasons there were to quicken those
of old, in the zealous and constant discharge of this duty, they
are of equal force still to quicken us. But above all these,
we have a peculiar reason for being * in fastings often ' ;
namely, the command of Him by whose name we are called.
He does not, indeed, in this place expressly enjoin either fast
ing, giving of alms, or prayer ; but His directions how to fast,
to give alms, and to pray, are of the same force with such
injunctions. For the commanding us to do anything thus, is
an unquestionable command to do that thing ; seeing it is
impossible to perform it thus, if it be not performed at all.
Consequently, the saying, 'Give alms, pray, fast,' in such a
manner, is a clear command to perform all those duties ; as
well as to perform them in that manner which shall in no wise
lose its reward.
And this is a still farther motive and encouragement to
the performance of this duty ; even the promise which our
Lord has graciously annexed to the due discharge of it : l Thj
Father, which seeth in secret, shall reward thee openly.1 Such
are the plain grounds, reasons, and ends of fasting ; such our
encouragement to persevere therein, notwith standing abundance
of objections which men, wiser than their Lord, have been
continually raising against it.
III. 1. The rrvost plausible of these I come now to
consider. And, first, it has been frequently said, 'Let a
JIB SERMON xxii
Christian fast from sin, and not from food : this is what God
requires at his hands.' So He does ; but He requires the
other also. Therefore this ought to be done, and that not
left undone.
View your argument in its full dimensions ; and you will
easily judge of the strength of it : —
If a Christian ought to abstain from sin, then he ought not
to abstain from food :
But a Christian ought to abstain from sin :
Therefore he ought not to abstain from food.
That a Christian ought to abstain from sin, is most true ;
but how does it follow from hence that he ought not to
abstain from food ? Yea, let him do both the one and the
other. Let him, by the grace of God, always abstain from
sin ; and let him often abstain from food, for such reasons
and ends as experience and Scripture plainly show to be
answered thereby.
2. ' But is it not better ' (as it has, secondly, been objected)
'to abstain from pride and vanity, from foolish and hurtful
desires, from peevishness, and anger, and discontent, than
from food ? ' Without question, it is. But here again we
have need to remind you of our Lord's words : ' These things
ought ye to have done, and not to leave the other undone.'
And, indeed, the latter is only in order to the former ; it is a
means to that great end. We abstain from food with this
view, — that, by the grace of God conveyed into our souls
through this outward means, in conjunction with all the other
channels of His grace which He hath appointed, we may be
enabled to abstain from every passion and temper which is not
pleasing in His sight. We refrain from the one, that, being
endued with power from on high, we may be able to refrain
from the other. So that your argument proves just the
contrary to what you designed. It proves that we ought to
fast. For if we ought to abstain from evil tempers and desires,
then we ought thus to abstain from food ; since these little
instances of self-denial are the ways God hath chose, wherein to
bestow that great salvation.
3. * But we do not find it so in fact ' (this is a third
SERMON ON THE MOUNT: VII 3*9
objection) : ' we have fasted much and often ; but what did
it avail ? We were not a whit better ; we found no blessing
therein. Nay, we have found it an hindrance rather than an
help. Instead of preventing anger, for instance, or fretfulness,
it has been a means of increasing them to such a height, that
we could neither bear others nor ourselves.' This may very
possibly be the case. It is possible either to fast or pray in
such a manner as to make you much worse than before ; more
unhappy, and more unholy. Yet the fault does not lie in the
means itself, but in the manner of using it. Use it still, bub
use it in a different manner. Do what God commands as He
commands it ; and then, doubtless, His promise shall not
fail : His blessing shall be withheld no longer ; but, when
thou fastest in secret, * He that seeth in secret shall reward
thee openly/
4. * But is it not mere superstition ' (so it has been,
fourthly, objected), * to imagine that God regards such little
things as these ? ' If you say it is, you condemn all the
generations of God's children. But will you say, These were
all weak, superstitious men ? Can you be so hardy as to
affirm this, both of Moses and Joshua, of Samuel and David,
of Jehoshaphat, Ezra, Nehemiah, and all the prophets ? yea,
of a greater than all, — the Son of God Himself ? It is certain,
both our Master, and all these His servants, did imagine that
fasting is not a little thing, and that He who is higher than
the highest doth regard it. Of the same judgement, it is plain,
were all His Apostles, * after they were filled with the Holy
Ghost, and with wisdom.' When they had the 'unction of
the Holy One, teaching them all things,' they still approved
themselves the ministers of God, ' by fastings,' as well as ' by
the armour of righteousness on the right hand and on the
left.' After 'the bridegroom was taken from them, then did
they fast in those days.' Nor would they attempt anything
(as we have seen above) wherein the glory of God was nearly
concerned, such as the sending forth labourers into the harvest,
without solemn fasting as well as prayer.
5. ' But if fasting be indeed of so great importance, and
attended with such a blessing, is it not best,' say some, fifthly,
3*6 SERMON
1 to fast always ? not to do it now and then, but to keep a
continual fast ? to use as much abstinence, at all times, as our
bodily strength will bear ? ' Let none be discouraged from
doing this. By all means use as little and plain food, exercise
as much self-denial herein, at all times, as your bodily strength
will bear. And this may conduce, by the blessing of God,
to several of the great ends above mentioned. It may be a
considerable help, not only to chastity, but also to heavenly-
mindedness ; to the weaning your affections from things below,
and setting them on things above. But this is not fasting,
scriptural fasting ; it is never termed so in all the Bible. It,
in some measure, answers some of the ends thereof ; but still
it is another thing. Practise it by all means ; but not so as
thereby to set aside a command of God, and an instituted means
of averting His judgements, and obtaining the blessings of His
children.
6. Use continually then as much abstinence as you please ;
which, taken thus, is no other than Christian temperance ;
but this need not at all interfere with your observing solemn
times of fasting and prayer. For instance: your habitual
abstinence or temperance would not prevent your fasting in
secret, if you were suddenly overwhelmed with huge sorrow
and remorse, and with horrible fear and dismay. Such a
situation of mind would almost constrain you to fast ; you
would loathe your daily food ; you would scarce endure even
to take such supplies as were needful for the body, till God
4 lifted you up out of the horrible pit, and set your feet upon
a rock, and ordered your goings.' The same would be the
case, if you were in agony of desire, vehemently wrestling
with God for His blessing. You would need none to instruct
you not to eat bread till you had obtained the request of
your lips.
7. Again : had you been at Nineveh when it was pro
claimed throughout the city, 'Let neither man nor beast,
herd nor flock, taste anything ; let them not feed or drink
water, but let them cry mightily unto God ' ; would your
continual fast have been any reason for not bearing part in
that general humiliation ? Doubtless it would not. You
SERMON ON THE MOUNT: VII 321
*Tould have been as much concerned as any other not to taste
food on that day.
No more would abstinence, or the observing a continual
fast, have excused any of the children of Israel from fasting
on the tenth day of the seventh month, the great annual day
of atonement. There was no exception for these in that
solemn decree, * Whatsoever soul it be, that shall not be
afflicted/ shall not fast, ' in that day, he shall be cut off from
among his people.'
Lastly, had you been with the brethren in Antioch, at the
time when they fasted and prayed, before the sending forth
of Barnabas and Saul, can you possibly imagine that your
temperance or abstinence would have been a sufficient cause
for not joining therein ? Without doubt, if you had not, you
would soon have been cut off from the Christian community.
You would have deservedly been cast out from among them,
as bringing confusion into the church of God.
IV. 1. I am, in the last place, to show, in what manner we
are to fast, that it may be an acceptable service unto the Lord.
And, first, let it be done unto the Lord, with our eye singly
fixed on Him. Let our intention herein be this, and this alone,
to glorify our Father which is in heaven ; to express our
sorrow and shame for our manifold transgressions of His holy
law ; to wait for an increase of purifying grace, drawing our
affections to things above ; to add seriousness and earnestness
to our prayers ; to avert the wrath of God ; and to obtain all
the great and precious promises which He hath made to us in
Jesus Christ.
Let us beware of mocking God, of turning our fast, as
well as our prayers, into an abomination unto the Lord, by
the mixture of any temporal view, particularly by seeking the
praise of men. Against this our blessed Lord more peculiarly
guards us in the words of the text. * Moreover, when ye
fast, be ye not as the hypocrites ' — such were too many who
were called the people of God ; ' of a sad countenance ' ; sour,
affectedly sad, putting their looks into a peculiar form. * For
they disfigure their faces,' not only by unnatural distortions,
322 SERMON XXII
but also by covering them with dust and ashes; *that they
may appear unto men to fast ' ; this is their chief, if not only,
design. ' Verily I say unto you, they have their reward ' ;
even the admiration and praise of men. * But thou, when
thou fastest, anoint thy head and wash thy face ' : do as thou
art accustomed to do at other times ; * that thou appear not
unto men to fast * : let this be no part of thy intention ; if
they know it without any desire of thine, it matters not, thou
art neither the better nor the worse ; * but unto thy Father
which is in secret : and thy Father, which seeth in secret,
shall reward thee openly.'
2. But, if we desire this reward, let us beware, secondly,
of fancying we merit anything of God by our fasting. We
cannot be too often warned of this ; inasmuch as a desire to
' establish our own righteousness,' to procure salvation of debt
and not of grace, is so deeply rooted in all our hearts.
Fasting is only a way which God hath ordained, wherein
we wait for His unmerited mercy ; and wherein, without
any desert of ours, He hath promised freely to give us His
blessing.
3. Not that we are to imagine, the performing the bare
outward act will receive any blessing from God. k Is it such
a fast that I have chosen, saith the Lord ; a day for a man to
afflict his soul ? is it to bow down his head as a bulrush, and
to spread sackcloth and ashes under him ? ' Are these out
ward acts, however strictly performed, all that is meant by a
man's ' afflicting his soul ' ? ' Wilt thou call this a fast,
and an acceptable day to the Lord ? ' No, surely : if it be a
mere external service, it is all but lost labour. Such a per
formance may possibly afflict the body ; but, as to the soul, it
profiteth nothing.
4. Yea, the body may sometimes be afflicted too much, so
as to be unfit for the works of our calling. This also we are
diligently to guard against ; for we ought to preserve our
health, as a good gift of God. Therefore care is to be taken,
whenever we fast, to proportion the fast to our strength.
For 'we may not offer God murder for sacrifice, or destroy our
bodies to help our souls.
SERMON ON THE MOUNT : VII 323
But at these solemn seasons, we may, even in great weakness
of body, avoid that other extreme, for which God condemns
those who of old expostulated with Him for not accepting
their fasts. * Wherefore have we fasted, say they, and Thou
seest not? . . . Behold, in the day of your fast you find
pleasure, saith the Lord.' If we cannot wholly abstain from
food, we may, at least, abstain from pleasant food ; and then
we shall not seek His fape in vain.
5. But let us take care to afflict our souls as well as our
bodies. Let every season, either of public or private fasting,
be a season of exercising all those holy affections which are
implied in a broken and contrite heart. Let it be a season
of devout mourning, of godly sorrow for sin ; such a sorrow
as that of the Corinthians, concerning which the Apostle
saith, ' I rejoice, not that ye were made sorry, but that ye
sorrowed to repentance. For ye were made sorry after a
godly manner, that ye might receive damage by us in nothing.
For godly sorrow,' ^ Kara ©coy Xvirrj — the sorrow which is
according to God, which is a precious gift of His Spirit, lifting
the soul to God from whom it flows — * worketh repentance to
salvation, not to be repented of.' Yea, and let our sorrowing
after a godly sort work in us the same inward and outward
repentance ; the same entire change of heart, renewed after
image of God, in righteousness and true holiness ; and
the same change of life, till we are holy as He is holy, in all
manner of conversation. Let it work in us the same carefulness
to be found in Him, without spot and blameless ; the same
clearing of ourselves, by our lives rather than words, by our
abstaining from all appearance of evil ; the same indignation,
vehement abhorrence of every sin ; the same fear of our own
deceitful hearts ; the same desire to be in all things conformed
to the holy and acceptable will of God ; the same zeal for
whatever may be a means of His glory, and of our growth in
knowledge of our Lord Jesus Christ ; and the same revenge
igainst Satan and all his works, against all filthiness both of
3esh and spirit (2 Cor. vii. 9, &c.).
6. And with fasting let us always join fervent prayer,
xmring out our whole souls before God, confessing our sins
324 SERMON XXII
with all their aggravations, humbling ourselves under Hie
mighty hand, laying open before Him all our wants, all our
guiltiness and helplessness. This is a season for enlarging
our prayers, both in behalf of ourselves and of our brethren.
Let us now bewail the sins of our people ; and cry aloud for
the city of our God, that the Lord may build up Zion, and
cause His face to shine on her desolations. Thus, we may
observe, the men of God, in ancient times, always joined
prayer and fasting together ; thus the Apostles, in all the
instances cited above ; and thus our Lord joins them in the
discourse before us.
7. It remains only, in order to our observing such a fast
as is acceptable to the Lord, that we add alms thereto ; works
of mercy, after our power, both to the bodies and souls of
men : * With such sacrifices ' also * God is well pleased.' Thus
the angel declares to Cornelius, fasting and praying in his
house, * Thy prayers and thine alms are come up for a
memorial before God ' (Acts x. 4, &c.). And thus God Him
self expressly and largely declares : * Is not this the fast that
I have chosen ? to loose the bands of wickedness, to undo the
heavy burdens, and to let the oppressed go free, and that ye
break every yoke ? Is it not to deal thy bread to the hungry,
and that thou bring the poor that are cast out to thy house ?
when thou seest the naked, that thou cover him ; and that
thou hide not thyself from thine own flesh ? Then shall thy
light break forth as the morning, and thine health shall spring
forth speedily : and thy righteousness shall go before thee ;
the glory of the Lord shall be thy reward. Then shalt thou
call, and the Lord shall answer : thou shalt cry, and He shall
say, Here I am. . . , If,' when thou fastest, * thou draw out thy
soul to the hungry, and satisfy the afflicted soul ; then shall
thy light rise in obscurity, and thy darkness be as the noon-day, j
And the Lord shall guide thee continually, and satisfy thy soul '
in drought, and make fat thy bones : and thou shalt be like '
a watered garden, and like a spring of water, whose waters fail
not ' (Isa. Iviii. 6, &c.).
( 3*5 )
SERMON XXIII
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE VIII.
Lay not up for yourselves treasures upon earth, where moth and rust
doth corrupt, and where thieves break through and steal :
Sut lay up for yourselves treasures in heaven, where neither moth nor
rust doth corrupt, and where thieves do not break through nor
steal:
For where your treasure is, there will your heart be also.
The light of the body is the eye : if therefore thine eye be single thy
whole body shall be full of light.
But if thine eye be evil, thy whole body shall be full of darlmi-xs. If
therefore the light that is in thee be darkness, hoiv great is that
darkness-!— MATT. vi. 19-23.
FROM those which are commonly termed religious actions,
and which are real branches of true religion, where they
spring from a pure and holy intention, and are performed in a
manner suitable thereto, our Lord proceeds to the actions of
common life ; and shows that the same purity of intention is
as indispensably required in our ordinary business, as in giving
alms, or fasting, or prayer.
And without question, the same purity of intention, * which
makes our alms and devotions acceptable, must also make our.
labour or employment a proper offering to God. If a man
•pursues his business, that he may raise himself to a state of
figure and riches in the world, he is no longer serving God in
his employment, and has no more title to a reward from God,
than he who gives alms that he may be seen, or prays that
he may be heard, of men. For vain and earthly designs are
326 SERMON XXIII
no more allowable in our employments, than in our alms and
devotions. They are not only evil when they mix with our
good works,1 with our religious actions, 'but they have the
same evil nature when they enter into the common business of
our employments. If it were allowable to pursue them in our
worldly employments, it would be allowable to pursue them in
our devotions. But as our alms and devotions are not an
acceptable service but when they proceed from a pure in
tention, so our common employment cannot be reckoned a
service to Him but when it is performed with the same piety
of heart.' .
2. This our blessed Lord declares in the liveliest manner,
in those strong and comprehensive words, which He explains,
enforces, and enlarges upon, throughout this whole chapter :
' The light of the body is the eye : if therefore thine eye be
single, thy whole body shall be full of light. But if thine eye
be evil, thy whole body shall be full of darkness.' The eye is
the intention : what the eye is to the body, the intention is to
the soul. As the one guides all the motions of the body, so
does the other those of the soul. This eye of the soul is then
said to be single, when it looks at one thing only ; when we
have no other design, but to 'know G-od, and Jesus Christ
whom He hath sent ' — to know Him with suitable affections,
loving Him as He hath loved us ; to please God in all things ;
to serve God (as we love Him) with all our heart, and mind,
arid soul, and strength ; and to enjoy God in all, and above all
things, in time and in eternity. ,
3. 'If thine eye be' thus 'single,' thus fixed on God,
4 thy whole body shall be full of light/ ' Thy whole body ' :
— all that is guided by the intention, as the body is by the eye :
all thou art ; all thou doest ; thy desires, tempers, affections ;
thy thoughts, and words, and actions. The whole of these
' shall be full of light ' ; full of true, divine knowledge. This
is the first thing we may here understand by light. * In His
light thou shalt see light.' ' He which of old commanded
light to shine out of darkness, shall shine in thy heart ' : He
shall enlighten the eyes of thy understanding with the
knowledge of the glory of God. His Spirit shall reveal unto
SERMON ON THE MOUNT : VIII 3*7
thee the deep things of God. The inspiration of the Holy
One shall give thee understanding, and cause thee to
know wisdom secretly. Yea, the anointing which thou
receivest of Him 'shall abide in thee, and teach tfaee of all
things.*
How does experience confirm this ! Even after God hath
opened the eyes of our understanding, if we seek or desire
anything else than God, how soon is our foolish heart darkened !
Then clouds again rest upon our souls. Doubts and fears again
overwhelm us. We are tossed to and fro, and know not what
to do, or which is the path wherein we should go. But when
we desire and seek nothing but God, clouds and doubts vanish
away. "We who ' were sometimes darkness are now light in
the Lord.' The night now shineth as the day ; and we find
* the path of the upright is light.' God showeth us the path
wherein we should go, and inaketh plain the way before our
face.
4. The second thing which we may here understand by
light, is holiness. While thou seekest God in all things, thou
shalt find Him in all — the fountain of all holiness continually
filling thee with His own likeness, with justice, mercy, and
truth. While thou lookest unto Jesus, and Him alone, thou
shalt be filled with the mind that was in Him. Thy soul shall
be renewed day by day, after the image of Him that created
it. If the eye of thy mind be not removed from Him, if thou
endurest 'seeing Him that is invisible,' and seeking nothing
else in heaven or earth, then as thou beholdest the glory of
the Lord, thou shalt be transformed * into the same image, from
glory to glory, by the Spirit of the Lord.'
And it is also matter of daily experience, that ' by gruce
»ve are ' thus * saved through faith.' It is by faith that the
eye of the mind is opened, to see the light of the glorious
love of God: and as long as it is steadily fixed thereon, on
God in Christ, reconciling the world unto Himself, we are
more and more filled with the love of God and man ; with
meekness, gentleness, long-suffering ; with all the fruits of
holiness which are through Christ Jesus, to the glory of God
the Father.
5. This light which fills him who has a single eye implies,
thirdly, happiness, as well as holiness. Surely ' light is sweet,
and a pleasant thing it is to see the sun.' But how much
more, to see the Sun of righteousness continually shining
upon the soul ! And if there be any consolation in Christ, if
any comfort of love, if any peace that passeth all understand
ing, if any rejoicing in hope of , the glory of God, they all
belong to him whose eye is single. Thus is his * whole body
full of light/ He walketh in the light as God is in the light,
rejoicing evermore, praying without ceasing, and in everything
giving thanks ; enjoying whatever is the will of God concern
ing him in Christ Jesus.
6. 'But if thine eye be evil, thy whole body shall be full
of darkness.' * If thine eye be evil ' : we see there is no medium
between a single and an evil eye. If the eye be not single, then
it is evil. If the intention, in whatever we do, be not singly to
God, if we seek anything else, then our mind and conscience are
defiled.
Our eye therefore is evil, if, in anything we do, we aim at
any other end than God ; if we have any view, but to know
and to love God, to please and serve Him in all things ; if we
have any other design than to enjoy God, to be happy in Him
both now and for ever.
7. If thine eye be not singly fixed on God, 'thy whole
body shall be full of darkness.' The veil shall still remain
on thy heart. Thy mind shall be more and more blinded by
' the god of this world,' * lest the light of the glorious gospel
of Christ should shine upon thee.' Thou wilt be full of
ignorance and error touching the things of God, not being able
to receive or discern them. And even when thou hast some
desire to serve God, thou wilt be full of uncertainty as to the
manner of serving Him ; finding doubts and difficulties on
every side, and not seeing any way to escape.
Yea, if thine eye be not single, if thou seek any of the
th.'ngs of earth, .thou shalt be full of ungodliness and un
righteousness ; thy desires, tempera, affections, being all out
of course ; being all dark, and vile, and vain. And thy con
versation will be evil, as well as thy heart; not 'seasoned
SJiRMUN ON THE MOUNT : VlLL 3^9
with salt,' or * meet to minister grace unto the hearers ' ;
but idle, unprofitable, corrupt, grievous to the Holy Spirit of
God. N
8. Both destruction and unhappiness are in thy ways ;
* for the way of peace hast thou not known.' There is no
peace, no settled, solid peace, for them that know not God.
There is no true nor lasting content for any who do not seek
Him with their whole heart. While thou aimest at any of the
things that perish, ' all that cometh is vanity ' ; yea, not only
vanity, but ' vexation of spirit ' ; and that both in the pursuit
and the enjoyment also. Thou walkest indeed in a vain shadow,
and disquietest thyself in vain. Thou walkest in darkness
that may be felt. Sleep on ; but thou canst not take thy rest.
The dreams of life can give pain ; and that thou knowest : but
ease they cannot give. There is no rest in this world or the
world to come, but only in God, the centre of spirits.
* If the light which is in thee be darkness, how great is
that darkness I ' If the intention, which ought to enlighten
the whole soul, to fill it with knowledge, and love, and peace,
and which in fact does, so long as it is single, as long as it
aims at God alone, — if this be darkness ; if it aim at anything
beside God, and consequently cover the soul with darkness
instead of light, with ignorance and error, with sin and misery ;
0 how great is that darkness ! It is the very smoke which
ascends out of the bottomless pit 1 It is the essential night
which reigns in the lowest deep, in the land of the shadow of
death !
9. Therefore, May not up for yourselves treasures upon
earth, where moth and rust doth corrupt, and where thieves
break through and steal.' If you do, it is plain your eye is
evil ; it is not singly fixed on God.
With regard to most of the commandments of God,
whether relating to the heart or life, the Heathens of Africa
or America stand much on a level with those that are called
Christians. The Christians observe them (a few only being
excepted) very near as much as the Heathens. For instance :
the generality of the natives of England, commonly called
Christians, are as sober and as temperate as the generality of
330 SERMON XXIII
the Heathens near the Cape of Good Hope. And so the
Dutch or French Christians are as humble and as chaste as
the Choctaw or Cherokee Indians. It is not easy to say, when
we compare the bulk of the nations in Europe with those in
America, whether the superiority lies on the one side or the
other. At least, the American has not much the advantage.
But we cannot affirm this with regard to the command now
before us. Here the Heathen has far the pre-eminence. He
desires and seeks nothing more than plain food to eat, and
plain raiment to put on ; and he seeks tliis only from day to
day : he reserves, he lays up nothing ; unless it be as much
corn at one season of the year as he will need before that
season returns. This command, therefore, the Heathens,
though they know it not, do constantly and punctually observe.
They * lay up for themselves no treasures upon earth ' ; no
stores of purple or fine linen, of gold or silver, which either
'moth or rust may corrupt, or thieves break through and
steal.* But how do the Christians observe what they profess
to receive as a command of the most high God ? Not at all ;
not in any degree ; no more than if no such command had
ever been given to man. Even the good Christians, as they
are accounted by others as well as themselves, pay no manner
of regard thereto. It might as well be still hid in its original
Greek, for any notice they take of it. In what Christian city
do you find one man of five hundred, who makes the least
scruple of laying up just as much treasure as he can — of
increasing his goods just as far as he is able? There are,
indeed, those who would not do this unjustly : there are many
who will neither rob nor steal ; and some who will not defraud
their neighbour ; nay, who will not gain either by his igno
rance or necessity. But this is quite another point. Even
these do not scruple the thing, but the manner of it. They
do not scruple the ' laying up treasures upon earth ' ; but the
laying them up by dishonesty. They do not start at disobey
ing Christ, but at a breach of heathen morality. So that
sven these honest men do no more obey this command than a
highwayman or a house-breaker. Nay, they never designed
to obey it. From their youth up, it never entered into their
SERMON ON THE MOUNT : VIII 331
thoughts. They were bred up by their Christian parents,
masters, and friends, without any instruction at all concerning
it ; unless it were this, — to break it as soon and as much as
they could, and to continue breaking it to their lives' end.
10. There is no one instance of spiritual infatuation in the
world which is more amazing than this. Most of these very men
read, or hear the Bible read — many of them every Lord's day.
They have read or heard these words an hundred times, and
yet never suspect that they are themselves condemned thereby,
any more than by those which forbid parents to offer up their
sons or daughters unto Moloch. 0 that Q-od would speak to
these miserable self -deceivers with His own voice, His mighty
voice ; that they may at last awake out of the snare of the
devil, and the scales may fall from their eyes !
11. Do you ask what it is to 'lay up treasures on earth' ?
It will be needful to examine this thoroughly. And let us,
first, observe what is not forbidden in this command, that we
may then clearly discern what it is.
We are not forbidden in this command, first, to * provide
things honest in the sight of all men,' to provide wherewith
we may render unto all their due, whatsoever they can justly
demand of us. So far from it, that we are taught of God to
4 owe no man anything.' We ought, therefore, to use all
diligence in our calling, in order to owe no man anything ; this
being no other than a plain law of common justice, which our
Lord came 4 not to destroy, but to fulfil.'
Neither, secondly, does He here forbid the providing for
ourselves such things as are needful for the body ; a sufficiency
of plain, wholesome food to eat, and clean raiment to put on.
Yea, it is our duty, so far as God puts it into our power, to
provide these things also ; to the end we may eat our own
bread, and be burdensome to no man.
Nor yet are we forbidden, thirdly, to provide for our children,
and for those of our own household. This also it is our duty
to do, even upon principles of heathen morality. Every man
ought to provide the plain necessaries of life, both for his own
wife and children ; and to put them into a capacity of providing
thuse for themselves, when he is gone hence and is no more
332 SERMON
seen. I say, of providing these ; the plain necessaries of life ;
not delicacies ; not superfluities ; — and that by their diligent
labour ; for it is no man's duty to furnish them, any more than
himself, with the means either of luxury or idleness. But if
any man provide not thus far for his own children (as well
as for the widows of his own house, of whom primarily St.
Paul is speaking in those well-known words to Timothy), he
hath practically * denied the faith, and is worse than an infidel,'
or Heathen.
Lastly. We are not forbidden, in these words, to lay up,
from time to time, what is needful for the carrying on our
worldly business, in such a measure and degree as is sufficient
to answer the foregoing purposes, — in such a measure as, first, to
owe no man anything ; secondly, to procure for ourselves the
necessaries of life ; and, thirdly, to furnish those of our own
house with them while we live, and with the means of procuring
them when we are gone to God.
12. We may now clearly discern (unless we are unwilling
to discern it) what that is which is forbidden here. It is, the
designedly procuring more of this world's goods than will
answer the foregoing purposes. The labouring after a larger
measure of worldly substance, a larger increase of gold and
silver — the laying up any more than these ends require —
is what is here expressly and absolutely forbidden. If the
words have any meaning at all, it must be this ; for they are
capable of no other. Consequently, whoever he is that, owing
no man anything, and having food and raiment for himself
and his household, together with a sufficiency to carry on his
worldly business, so far as answers these reasonable purposes ;
whosoever, I say, being already in these circumstances, seeks
a still larger portion on earth ; he lives in an open, habitual
denial of the Lord that bought him. ' He hath ' practically
* denied the faith, and is worse than ' an African or American
•infidel.'
13. Hear ye this, all ye that dwell in the world, and love
the world wherein ye dwell ! Ye may be ' highly esteemed
of men ' ; but ye are * an abomination in the sight of God ' I
How long shall your souls cleave to the dust ? How long
SERMON ON THE MOUNT: VIII 333
will ye load yourselves with thick clay ? When will ye awake
and see, that the open, speculative Heathens are nearer the
kingdom of heaven than you ? When will ye be persuaded to
choose the better part ; that which cannot be taken away from
you ? When will ye seek only to ' lay up treasures in heaven ' ;
renouncing, dreading, abhorring all other ? If you aim at
' laying up treasures on earth,' you are not barely losing your
time, and spending your strength for that which is not bread ;
for what is the fruit if you succeed ? You have murdered
your own soul 1 You have extinguished the last spark of
spiritual life therein 1 Now indeed, in the midst of life,
you are in death I You are a living man, but a dead
Christian ! ' For where your treasure is, there will your
heart be also.' Your heart is sunk into the dust ; your soul
cleaveth to the ground. Your affections are set, not on
things above, but on things of the earth ; on poor husks, that
may poison, but cannot satisfy, an everlasting spirit, made for
God. Your love, your joy, your desire, are all placed on the
things which perish in the using. You have thrown away the
treasure in heaven. God and Christ are lost 1 You have
gained riches and hell-fire 1
14. 0 * how hardly shall they that have riches enter into
the kingdom of God ! ' When our Lord's disciples were
astonished at His speaking thus, He was so far from retracting
it, that He repeated the same important truth in stronger
terms than before. 'It is easier for a camel to go through
the eye of a needle, than for a rich man to enter into the
kingdom of God.' How hard is it for them, whose every word
is applauded, not to be wise in their own eyes ! How hard for
them not to think themselves better than the poor, base,
uneducated herd of men 1 How hard not to seek happiness in
their riches, or in things dependent upon them ; in gratifying
the desire of the flesh, the desire of the eye, or the pride of life !
0 ye rich, how can ye escape the damnation of hell ? Only
with God all things are possible I
15. And even if you do not succeed, what ig the fruit
of your endeavouring to lay up treasures on earth ? * They
*«hat will be rich* ol /fouAoyuwoi rrXovrflv, they that dftire.
334 SERMON XXIII
that endeavour after it, whether they succeed or no), * fall
into temptation and a snare ' — a gin, a trap of the devil ; * and
into many foolish and hurtful lusts' — «ri0u/uas ii/tn?rovs,
desires, with which reason hath, nothing to do ; such as properly
belong not to rational and immortal beings, but only to the
brute beasts, which have no understanding ; * which drown
men in destruction and perdition,' in present and eternal
misery. Let us but open our eyes, and we may daily see the
melancholy proofs of this — men who, desiring, resolving to be
rich, coveting after money, the root of all evil, have already
pierced themselves through with many sorrows, and anticipated
the hell to which they are going !
The cautiousness with which the Apostle here speaks is
highly observable. He does not affirm this absolutely of the
rich : for a man may possibly be rich, without any fault
of his, by an overruling Providence, preventing his own choice ;
but he affirms it of 01 /SouXo/ievoi TrAouretv, those who desire
or seek to be rich. Riches, dangerous as they are, do not
always * drown men in destruction and perdition ' ; but the
desire of riches does. Those who calmly desire, and deliberately
seek to attain them, whether they do, in fact, gain the world or
no, do infallibly lose their own souls. These are they that sell
Him who bought them with His blood, for a few pieces of gold
or silver. These enter into a covenant with death and hell ;
and their covenant shall stand : for they are daily making
themselves meet to partake of their inheritance with the devil
and his angels.
16. 0 who shall warn this generation of vipers to flee from
the wrath to come ! Not those who lie at their gate, or cringe
at their feet, desiring to be fed with the crumbs that fall from
their tables. Not those who court their favour, or fear their
frown ; none of those who mind earthly things. But if there
be a Christian upon earth, if there be a man who hath overcome
the world, who desires nothing but God, and fears none but
Him that is able to destroy both body and soul in hell ; thou,
0 man of God, speak, and spare not ; lift up thy voice like
a trumpet! Cry aloud, and show these honourable sinners
the desperate condition wherein they stand 1 It may be,
SERMON ON THE MOUNT : VIII 335
one in a thousand may have ears to hear ; may arise and
shake himself from the dust ; may break loose from these
chains that bind him to the earth, and at length lay up
treasures in heaven.
17. And if it should be, that one of these by the mighty
power of (rod awoke and asked, 'What must I do to be
saved ? ' the answer, according to the oracles of God, is clear,
full, and express. God doth not say to thee, 'Sell all that
thou hast.' Indeed, He who seeth the hearts of men saw it
needful to enjoin this in one peculiar case, that of the young
rich ruler. But He never laid it down for a general rule to all
rich men, in all succeeding generations. His general direction
is, first, ' Be not high minded.' God seeth not as man seeth.
He esteems thee not for thy riches, for thy grandeur or
equipage, for any qualification or accomplishment which is
directly or indirectly owing to thy wealth, which can be
bought or procured thereby. All these are with Him as dung
and dross : let them be so with thee also. Beware thou think
not thyself to be one jot wiser or better for all these things.
Weigh thyself in another balance : estimate thyself only by
the measure of faith and love which God hath given thee.
If thou hast more of the knowledge and love of God than he,
thou art on this account, and no other, wiser and better, more
valuable and honourable, than him who is with the dogs of
thy flock. But if thou hast not this treasure, thou art more
foolish, more vile, more truly contemptible, I will not say than
the lowest servant under thy roof, but than the beggar laid at
thy gate full of soros
18. Secondly. ' Trust not in uncertain riches/ Trust not
in them for help : and trust not in them for happiness.
First. Trust not in them for help. Thou art miserably
mistaken, if thou lookest for this in gold or silver. These are
no more able to set thee above the world, than to set thee above
the deviV Know that both the world, and the prince of this
world, laugh at all such preparations against them. These
will little avail in the day of trouble ; even if they remain in
the trying hour. But it is not certain that they will ; for how
oft do they * make themselves wings and fly away ' ! But
336 SERMON XXIII
if not, what support will they afford, even in the ordinary
troubles of life ? The desire of thy eyes, the wife of thy
youth, thy son, thine only son, or the friend which was a$s thy
own soul, is taken away at one stroke. Will thy riches
reanimate the breathless clay, or call back its late inhabitant ?
Will they secure thee from sickness, diseases, pain ? Do those
visit the poor only ? Nay, he that feeds thy flocks, or tills
thy ground, has less sickness and pain than thou. He is more
rarely visited by these unwelcome guests ; and if they come
there at all, they are more easily driven away from the little
cot, than from 'the cloud-topfc palaces.' And during the
time that thy body is chastened with pain, or consumes away
with pining sickness, how do thy treasures help thee? Let
the poor Heathen answer, —
Ut lippum pictae tabulae, fomenta podagrum,
Auriculas citharae collecta sorde dolentes.1
19. But there is at hand a greater trouble than all these.
Thou art to die I Thou art to sink into dust ; to return to the
ground from which thou \yast taken ; to mix with common
clay. Thy body is to go to the earth as it was, while thy
spirit returns to God that gave it. And the time draws on ;
the years slide away with a swift, though silent, pace. Perhaps
your day is far spent : the noon of life is past, and the
evening shadows begin to rest upon you, You feel in yourself
sure approaching decay. The springs of life wear away apace.
Now what help is there in your riches ? Do they sweeten
death ? Do they endear that solemn hour ? Quite the reverse,
* 0 death, how bitter art thou to a man that liveth at rest in
his possessions I ' How unacceptable to him is that awful
sentence, * This night shall thy soul be required of thee ' I
Or will they prevent the unwelcome stroke, or protract the
dreadful hour ? Can they deliver your soul, that it should
not see death? Can they restore the years that are past?
Can they add to your appointed time a month, a day, an hour,
a moment? Q* will the good things you have chosen for
1 ouch help as pictures to sore eyes afford,
As heap'd-up tables to their gouty lord.
SERMON ON THE MOUNT : VIII «61
your portion here follow you over the great gulf ? Not so :
naked came you into this world ; naked must you return.
Linquenda, tellus, et domus, et placens
Uxor ; neque harum, quas col-is, arborum,
Te, praeter invisam cupressum,
Ulla brevem dominum sequeturl *
Surely, were not these truths too plain to be observed, because
they are too plain to be denied, no man that is to die could
possibly trust for help in uncertain riches.
20. And trust not in them for happiness : for here also
they will be found * deceitful upon the weights.' Indeed this
every reasonable man may infer from what has been observed
already. For if neither thousands of gold and silver, nor any
of the advantages or pleasures purchased thereby, can prevent
our being miserable, it evidently follows, they cannot make us
happy. What happiness can they afford to him who in the
midst of all, is constrained to cry out,
To my new courts sad thought does still repair,
And round my gilded roofs hangs hovering care?
Indeed experience is here so full, strong, and undeniable, that
it makes all other arguments needless. Appeal we therefore
to fact. Are the rich and great the only happy men ? And
s each of them more or less happy in proportion to his
measure of riches ? Are they happy at all ? I had wellnigh
said, they are of all men most miserable ! Rich man, for once
speak the truth from thy heart I Speak, both for thyself and
for thy brethren !
Amidst our plenty something still,—
To me, to thee, to him is wanting!
That cruel something, unpossess'd,
Corrodes and leavens all the rest.
1 The following ia Boscawen's translation of the»e verses from Horac*:—
Thy lands, thy dome, thy pleasing wife,
These must thou quit; 'tis nature's dooms
No tree, whose culture charms thy life,
Save the sad cyprees, waits thy tomb.— ED.
Z
338 SERMON xxiii
Yea, and so it will, till thy wearisome days of vanity are shut
up in the night of death.
Surety, then, to trust in riches for happiness is the greatest
folly of all that are under the sun ! Are you not convinced
of this ? Is it possible you should still expect to find happiness
in money, or all it can procure ? What ! can silver and
gold, and eating and drinking, and horses and servants, and
glittering apparel, and diversions and pleasures (as they are
called) make thee happy ? They can as soon make thee
immortal !
21. These are all dead show. Regard them not. Trust
thou in the living G-od ; so shalb thou be safe under the
shadow of the Almighty ; His faithfulness and truth shall be
thy shield and buckler. He is a very present help in time of
trouble ; such an help as can never fail. Then shalt thou say,
if all thy other friends die, ' The Lord liveth, and blessed be
my strong Helper ! ' He shall remember thee when thou
liest sick upon thy bed ; when vain is the help of man. When
all the things of the earth can give no support, He will
4 make all thy bed in thy sickness,1 He will sweeten thy pain :
the consolations of God shall cause thee to clap thy hands in
the flames. And even when this house of earth is wellnigh
shaken down, when it is just ready to drop into the dust, He
will teach thee to say, * 0 death ! where is thy sting ? 0
grave 1 where is thy victory ? Thanks be unto God which
giveth ' me ' the victory, through ' my ' Lord Jesus Christ.'
0 trust in Him for happiness as well as for help. All the
springs of happiness are in Him. Trust 4 in Him who giveth
US all things richly to enjoy,' Trap^ovrL rjfuv TrX-ovo-ius -rravTa
eis airoAawii/ — who, of His own rich and free mercy, holds them
out to us, as in His own hand, that, receiving them as His gifts,
and as pledges of His love, we may enjoy all that we possess.
It is His love gives a relish to all we taste — puts life and
sweetness into all ; while every creature leads us up to the great
Creator, and all earth is a scale to heaven. He transfuses the
joys that are at His own right hand into all He bestows on Hia
thankful children ; who, having fellowship with the Father
and His Son Jesus Christ, enjoy Him in all, and above all.
SEkMON ON THE MOUNT: VI II $tt
22. Thirdly. Seek not to increase in" goods. * Lay not
np for' thyself 'treasures upon earth.' This is a flat,
positive command ; full as clear as, ' Thou shalt not commit
adultery.' How then is it possible for a rich man to grow
richer, without denying the Lord that bought him ? Yea,
how can any man who has already the necessaries of life, gain
or aim at more, and be guiltless ? ' Lay not up,' saith our
Lord, 'treasures upon earth.' If, in spite of this, you do and
will lay up money or goods which * moth or rust may corrupt,
or thieves break through and steal'; if you will add house to
house, or field to field, — why do you call yourself a Christian ?
You do not obey Jesus Christ. You do not design it. Why do
you name yourself by His name? 'Why call ye Me, Lord,
Lord,' saith He Himself. ' and do not the things which I say ? '
23. If you ask, ' But what must we do with our goods,
seeing we have more than we have occasion to use, if we must
not lay them up ? Must we throw them away ? ' I answer,
If you threw them into the sea, if you were to cast them into
the fire and consume them, they would be better bestowed
than they are now. You cannot find so mischievous a manner
of thro wing, them away, as either the laying them up for your
posterity, or the laying them out upon yourselves in folly and
superfluity. Of all possible methods of throwing them away,
these two are the very worst ; the most opposite to the gospel
of Christ, and the most pernicious to your own soul.
How pernicious to your own soul the latter of these is, has
been excellently shown by a late writer : —
* If we waste our money, we are not only guilty of wasting
a talent which God has given us, but we do ourselves this
farther harm, we turn this useful talent into a powerful means
of corrupting ourselves ; because so far as it is spent wrong,
so far it is spent in the support of some wrong temper, in
gratifying some vain and unreasonable desires, which, as
Christians, we are obliged to renounce.
'As wit and fine parts cannot be only trifled away, but
will expose those that have them to greater follies ; so money
cannot be only trifled away, but, if it is not used according
to reason and religion, will make people live o more silly and
346 SERMON
extravagant life, than they would have done without it : if,
therefore, you do not spend your money in doing good to
others, you must spend it to the hurt of yourself. You act
like one that refuses the cordial to his sick friend, which he
cannot drink himself without inflaming his blood. For this
is the case of superfluous money : if you give it to those
that want it, it is a cordial ; if you spend it upon yourself,
in something that you do not want, it only inflames and dis
orders your mind.
* In using riches where they have no real use, nor we any
real want, we only use them to our great hurt, in creating
unreasonable desires, in nourishing ill tempers, in indulging
foolish passions, and supporting a vain turn of mind. For
high eating and drinking, fine clothes and fine houses, state
and equipage, gay pleasures and diversions, do all of them
naturally hurt and disorder our heart. They are the food and
nourishment of all the folly and weakness of our nature.
They are all of them the support of something that ought not
to be supported. They are contrary to that sobriety and piety
of heart which relishes divine things. They are so many
weights upon our mind, that make us less able and less inclined
to raise our thoughts and affections to things above.
'So that money thus spent is not merely wasted or lost,
but it is spent to bad purposes and miserable effects; to the
corruption and disorder of our hearts ; to the making us
unable to follow the sublime doctrines of the gospel. It is
but like keeping money from the poor, to buy poison for
ourselves.'
24. Equally inexcusable are those who lay up what they
do not need for any reasonable purposes : —
* If a man had hands, and eyes, and feet, that he could
give to those that wanted them ; if he should lock them up
in a chest, instead of giving them to his brethren that were
blind and lame, should we not justly reckon him an inhuman
wretch ? If he should rather choose to amuse himself with
hoarding them up, than entitle himself to an eternal reward,
by giving them to those that wanted eyes and hands, might
we- not justly reckon him mad?
SERMON ON THE MOUNT : VIII 341
* Now, money has very much the nature of eyes and feet.
If therefore we lock it up in chests, while the poor and dis
tressed want it for their necessary uses, we are not far from
the cruelty of him that chooses rather to hoard up the hands
and eyes, than to give them to those that want them. If we
choose to lay it up, rather than to entitle ourselves to an
eternal reward by disposing of our money well, we are guilty
of his madness that rather chooses to lock up eyes and hands,
than to make himself for ever blessed by giving them to those
that want them.'
25. May not this be another reason why rich men shall sc
hardly enter into the kingdom of heaven ? A vast majority
of them are under a curse, under the peculiar curse of God ;
inasmuch as, in the general tenor of their lives, they are not
only robbing God, continually embezzling and wasting their
Lord's goods, and, by that very means, corrupting their own
souls, but also robbing the poor, the hungry, the naked ;
wronging the widow and the fatherless ; and making them
selves accountable for all the want, affliction, and distress
which they may but do not remove. Yea, doth not the blood
of all those who perish for want of what they either lay up,
or lay out needlessly, cry against them from the earth ? 0
what account will they give to Him who is ready to judge
both the quick and the dead I
26. The true way of employing what you do not want
yourselves, you may, fourthly, learn from those words of our
Lord, which are the counterpart of what went before : ' Lay
up for yourselves treasures in heaven; where neither moth
nor rust doth corrupt, and where thieves do not break through
and steal.' Put out whatever thou canst spare, upon better
security than this world can afford. Lay up thy treasures in
the bank of heaven ; and God shall restore them in that day.
4 He that hath pity upon the poor lendeth unto the Lord :
and look, what he layeth out, it shall be paid him again.'
1 Place that,' saith He, ' unto My account. Howbeit, thou
owest Me thine own self besides ! '
Give to the poor with a single eye, with an upright heart,
and write, 'So much given to God.' For 'inasmuch as Q
342 SERMON XXIII
did it unto one of the least of these My bre;tlfren, ye have
done it unto Me.'
This is the part of a * faithful and wise steward ' : not to
sell either his houses or lands, or principal stock, be it more or
less, unless some peculiar circumstance should require it ; and
not to desire or endeavour to increase it, any more than to
squander it away in vanity ; but to employ it wholly to those
wise and reasonable purposes for which his Lord has lodged it
in his hands. The wise steward, after having provided his
own household with what is needful for life and godliness,
makes himself friends with all that remains, from time to time,
of the ' mammon of unrighteousness ; that when he fails, they
may receive him into everlasting habitations ' — that when
soever his earthly tabernacle is dissolved, they who were
before carried into Abraham's bosom, after having eaten his
bread, and worn the fleece of his flock, and praised God for
the consolation, may welcome him into paradise, and into
* the house of God, eternal in the heavens.1
27. We * charge ' you, therefore, * who are rich in this
world,' as having authority from our great Lord and Master,
iyaOoepyelv — to be habitually doing good, to live in a course
of good works. ' Be ye merciful, as your Father which is in
heaven is merciful ' ; who doeth good, and ceaseth not. ' Be
ye merciful ' — how far ? After your power ; with all the
ability which God giveth. Make this your only measure of
doing good ; not any beggarly maxims or customs of the
world. We * charge you to be rich in good works * y as you
have much, to give plenteously. * Freely ye have received,
freely give ' ; so as to lay up no treasure but in heaven. Be
ye ' ready to distribute ' to every one, according to his neces
sity. Disperse abroad ; give to the poor ; deal your bread to
the hungry. Cover the naked with a garment ; entertain the
stranger; carry or send relief to them that are in prison.
Heal the sick ; not by miracle, but through the blessing of
God upon your seasonable support. Let the blessing of him
that was ready to perish, through pining want, come upon thee.
Defend the oppressed, plead the cause of the fatherless, and
make the widow's heart sing for joy.
SERMON ON THE MOUNT : VIII 3^3
28. We exhort you, in the name of the Lord Jesus Christ,
to be ' willing to communicate ' ; KOU'OWKOUS etvat ; to be of the
same spirit (though not in the same outward state) with
those believers of ancient times, who remained steadfast,
€v rfi Kotvwia., in that blessed and holy fellotvship, wherein
* none said that anything was his own, but they had all things
common.* Be a steward, a faithful and wise steward, of God
and of the poor ; differing from them in these two circum
stances only, — that your wants are first supplied, out of the
portion of your Lord's goods which remains in your hands ;
and, that you have the blessedness of giving. Thus * lay up
for yourselves a good foundation,' not in the world which now
is, but rather ' for the time to come, that ye may lay hold on
eternal life.' The great foundation indeed of all the blessings
of God, whether temporal or eternal, is the Lord Jesus Christ,
His righteousness and blood, what He hath done, and what He
hath suffered for us. And ' other foundation,' in this sense,
' can no man lay ' : no, not an apostle ; no, not an angel from
heaven. But through His merits, whatever we do in His name
is a foundation for a good reward, in the day when * every man
shall receive his own reward, according to his own labour.'
Therefore * labour ' thou, ' not for the meat that perisheth, but
for that which endureth unto everlasting life.' Therefore
' whatsoever thy hand ' now * findeth to do, do it with thy
might.' Therefore let
No fair occasion pass unheeded by;
Snatching the golden moments as they fly,
Thou by few fleeting years ensure eternity!
'By patient continuance in well-doing, seek' thou 'for
glory, and honour, and immortality.' In a constant, zealous
performance of all good works, wait thou for that happy
hour when the King shall say, ' I was an hungered, and
ye gave Me meat : I was thirsty, and ye gave Me drink :
I was a stranger, and ye took Me in : naked, and ye clothed
Me; I was sick, and ye visited Me : I was in prison, and ye
came unto Me. . . . Come, ye blessed of My Father, receive the
kingdom prepared for you from trie foundation of the world j '
( 344 )
SERMON XXIV
UPON OUR LORD'S SERMON ON
THE MOUNT
:." .)l;Ii'
DISCOURSE IX
^7b mow can serve £«;o masters : for either he wiTt hate the one, and
love the other; or else he will hold to the one, and despise the
other. Te cannot serve Ood and mammon.
Therefore I say unto you, Take no thought for your life, what ye
shall eat, or what ye shall drink ; nor yet for your body, what
ye shall put on. Is not the life more than meat, and the body
than raiment ?
Behold the fowls of the air : for they sow not, neither do they reap, nor
gather into barns; yet your heavenly Father fee deth them. Are
ye not much better than they ?
Which of you by taking thought can add one cubit unto his
stature f
And why take ye thought for raiment ? Consider the lilies of
the field, how they grow ; they toil not, neither do they
spin :
And yet I say unto you, That even Solomon in all his glory was
not arrayed like one of these.
Wherefore^ if Ood so clothe the grass of the field, which to-day is,
and to-morrow is cast into the oven, shall He not much more
clothe you, 0 ye of little faith »
Therefore take no thought, saying, What shall we eat f or, Wltat
shall we drink f or, V/Tierewithal shall we be clothed ?
(7' "or after all these ' things do the Q entiles seek :) for your
heavenly Father knoweth that ye have need of all these
things.
But seek ye first the kingdom of God, and His riyhteoume&s ; and nil
these things shall be added unto you.
SERMON ON THE MOUNT : IX 345
Take therefore no thought for the morrow: for the morrow shall take
thought f')r the tilings of ilsdf. Sufficient unto the day is the
evil thereof.— MATT. vi. 24-34.
IT is recorded of the nations whom the king of Assyria,
after he had carried Israel away into captivity, placed in
the cities of Samaria, that * they feared the Lord, and served
their own gods.' 'These nations,' saith the inspired writer,
* feared the Lord ' ; performed an outward service to Him (g.
plain proof that they had a fear of God, though not according
to knowledge) ; * and served their graven images, both their
children, and their children's children : as did their fathers, so
do they unto this day ' (2 Kings xvii. 33, &c.).
How nearly does the practice of most modern Christians
resemble this of the ancient Heathens I ' They fear the
Lord ' ; they also perform an outward service to Him, and
hereby show they have some fear of God ; but they likewise
* serve their own gods/ There are those who 'teach them,'
as there were who taught the Assyrians, ' the manner of the
God of the land' ; the God whose name the country bears to
this day, and who was once worshipped there with an holy
worship : ' Howbeit,' they do not serve Him alone ; they do
not fear Him enough for this : but ' every nation maketh gods
of their own : every nation in the cities wherein they dwell.'
4 These nations fear the Lord ' ; they have not laid aside the
outward form of worshipping Him ; bub ' they serve their
graven images,' silver and gold, the work of men's hands :
money, pleasure, and praise, the gods of this world, more than
divide their service with the God of Israel. This is the manner
both of ' their children and their children's children : as did
their fathers, so do they unto this day.'
2. But although, speaking in a loose way, after the com
mon manner of men, those poor Heathens were said to ' fear
the Lord,' yet we may observe the Holy Ghost immediately
adds, speaking according to the truth and real nature of
things, ' They fear not the Lord, neither do after the law and
the commandment which the Lord commanded the children of
Jacob ; with whom the Lord made a covenant, and charged
them, saying, Ye shall not fear other gods, nor serve them ; but
346 SKRMON XXIV
the Lord your God ye shall fear ; and He shall deliver you otu
of the hand of your enemies.'
The same judgement is passed by the unerring Spirit oi
God, and indeed by all, the eyes of whose understanding He
hath opened to discern the things of Q-od, upon these poor
Christians, commonly so called. If we speak according to the
truth and real nature of things, * they fear not the Lord, neither
do they serve Him.' For they do not ' after the covenant the
Lord hath made with them, neither after the law and command
ment which He hath commanded them, saying, Thou shalt
worship the Lord thy God, and Him only shalt thou serve.'
4 They serve other gods unto this day.' And * no man can serve
two masters.'
3. How vain is it for any man to aim at this, — to attempt
the serving of two masters ! Is it not easy to foresee what
must be the unavoidable consequence of such an attempt ?
* Either he will hate the one and love the other ; or else he
will hold to the one, and despise thi other.' The two parts of
this sentence, although separately proposed, are to be under
stood in connexion with each other ; for the latter part is a
consequence of the former. He will naturally hold to him
whom he loves. He will so cleave to him, as to perform to
him a willing, faithful, and diligent service. And, in the mean
time, he will so far at least despise the master he hates as to
have little regard to his commands, and to obey them, if at all,
in a slight and careless manner. Therefore, whatsoever the
wise men of the world may suppose, ' ye cannot serve God and
mammon.'
•4. Mammon was the name of one of the heathen gods,
who was supposed to preside over riches. It is here under
stood of riches themselves ; gold and silver ; or in general,
money ; and, by a common figure of speech, of all that may
be purchased thereby ; such as ease, honour, and sensual
pleasure.
But what are we here to understand by serving God, and
what by serving mammon ?
We cannot serve God, unless we believe in Him. This is
the only true foundation of serving Him, Therefore, the
SERMON ON THE MOUNT : IX 347
believing in God, as 'reconciling- the world to Himself through
Christ Jesus,' the believing in Him, as a loving, pardoning God,
is the first great branch of His service.
And thus to believe in God implies, to trust in Him as our
strength, without whom we can do nothing, who every moment
endues us with power from on high, without which it is impos
sible to please Him ; as our help, our only help in time of
trouble, who compasseth us about with songs of deliverance ; as
our shield, our defender, and the lifter up of our head above all
our enemies that are round about us.
It implies, to trust in God as our happiness ; as the centre
of spirits ; the only rest of our souls ; the only good who is
adequate to all our capacities, and sufficient to satisfy all the
desires He hath given us.
It implies (what is nearly allied to the other), to trust
in God as our end ; to have an eye to Him in all things ; to
use all things only as means of enjoying Him : wheresoever we
are, or whatsoever we do, to see Him that is invisible, looking
on us well pleased, and to refer all things to Him in Christ
Jesus.
5. Thus to believe, is the first thing we are to understand
by serving God. The second is, to love Him.
Now to love God, in the manner the Scripture describes,
in the manner God Himself requires of us, and by requiring
engages to work in us, is to love Him as the ONE GOD ; that
is, ' with all our heart, and with all our soul, and with all our
mind, and with all our strength,' — it is to desire God alone for
His own sake ; and nothing else, but with reference to Him, —
to rejoice in God, — to delight in the Lord ; not only to seek,
but find, happiness in Him ; to enjoy God as the chiefest among
ten thousand ; to rest in Him, as our God and our all : in a
word, to have such a possession of God as makes us always
nappy.
6. A third thing we are to understand by serving God is, to
resemble or imitate Him.
So the ancient Father : Optimus Dei cultus, imifari quern
colis : * It is the best worship or service of God, to imitate
Him you worship.'
34* SERMON XXIV
We here speak of imitating or resembling Him in the spirit
of our minds : for here the true Christian imitation of God
begins. * God is a Spirit1 ; and they that imitate or resemble
Him must do it 'in spirit and in truth.'
Now God is love : therefore, they who resemble Him in the
spirit of their minds are transformed into the same image.
They are merciful even as He is merciful. Their soul is all
love. They are kind, benevolent, compassionate, tender
hearted ; and that not only to the good and gentle, but also to
the froward. Yea, they are, like Him, loving unto every man,
and their mercy extends to all His works.
7. One thing more we are to understand by serving God,
and that is, the obeying Him ; the glorifying Him with our
bodies, as well as with our spirits ; the keeping His outward
commandments ; the zealously doing whatever He hath en
joined ; the carefully avoiding whatever He hath forbidden ;
the performing all the ordinary actions of life with a single
eye and a pure heart, offering them all in holy, fervent love,
as sacrifices to God through Jesus Christ.
8. Let us consider now, what we are to understand, on the
other hand, by serving mammon. And, first, it implies, the
trusting in riches, in money, or the things purchasable thereby,
as our strength, the means whereby we shall perform whatever
cause we have in hand ; the trusting in them as our help,
by which we look to be comforted in, or delivered out of
trouble.
It implies, the trusting in the world for happiness ; the
supposing that 'a man's life,' the comfort of his life, 'con-
sisteth in the abundance of the things which he possesseth ' ;
the looking for rest in the things that are seen ; for content in
outward plenty ; the expecting that satisfaction in the things
of the world, which can never be found out of God.
And if we do this, we cannot but make the world our end ;
the ultimate end, if not of all, at least of many, of our under
takings, many of our actions and designs ; in which we shall
aim only at an increase of wealth, at the obtaining pleasure or
praise, at the gaining a larger measure of temporal things,
without any reference to things eternal.
ON THE MOUNT : IX 349
9. The serving mammon implies, secondly, loving the
world ; desiring it for its own sake ; the placing our joy in
the things thereof, and setting our hearts upon them ; the
seeking (what indeed it is impossible we should find) our
happiness therein ; the resting, with the whole weight of our
souls, upon the staff of this broken reed ; although daily
experience shows it cannot support, but will only ' enter into
our hand and pierce it.'
10. To resemble, to be conformed to, the world, is a third
thing we are to understand by serving mammon ; to have not
only designs, but desires, tempers, affections, suitable to those
of the world ; to be of an earthly, sensual mind, chained down
to the things of earth ; to be self-willed, inordinate lovers of
ourselves, to think highly of our own attainments ; to desire
and delight in the praise of men ; to fear, shun, and abhor
reproach ; to be impatient of reproof, easy to be provoked, and
swift to return evil for evil.
11. To serve mammon is lastly, to obey the world, by
outwardly conforming to its maxims and customs ; to walk as
other men walk, in the common road, in the broad, smooth,
beaten path : to be in the fashion ; to follow a multitude ; to
do like the rest of our neighbours : that is, to do the will of the
flesh and the mind, to gratify our appetites and inclinations ;
to sacrifice to ourselves ; aim at our own ease and pleasure, in
the general course both of our words and actions.
Now what can be more undeniably clear than that we
cannot thus serve God and mammon ?
12. Does not every man see, that he cannot comfortably
serve both ? that to trim between God and the world is the
sure way to be disappointed in both, and to have no rest either
in one or the other ? How uncomfortable a condition must
he be in, who, having the fear but not the love of God — who,
serving Him, but not with all his heart — has only the toils and
not the joys of religion 1 He has religion enough to make him
miserable, but not enough to make him happy : his religion
will not let him enjoy the world ; and the world will not let
him enjoy God. So that, by halting between both, he loses
both, and has no peace either in God or the world.
35<J SE&MON XXI V
18, Does not every man see, that he cannot serve both
consistently with himself ? What more glaring inconsistency
can be conceived, than must continually appear in his whole
behaviour, who is endeavouring to obey both these masters,
— striving to ' serve God and mammon ' ? He is indeed ' a
sinner that goeth two ways ' ; one step forward and another
backward. He is continually building up with one hand, and
pulling down with the other. He loves sin, and he hates it :
he is always seeking, and yet always fleeing from, God. He
would, and he would not. He is not the same man for one
day ; no, not for an hour together. He is a motley mixture of
all sorts of contrarieties ; a heap of contradictions jumbled in
one. 0 be consistent with thyself one way or the other I
Turn to the right hand or to the left. If mammon be God,
serve thou him ; if the Lord, then serve Him. But never
think of serving either at all, unless it be with thy whole
heart.
14. Does not every reasonable, every thinking man see,
that he cannot possibly serve God and mammon ? because
there is the most absolute contrariety, the most irreconcilable
enmity, between them. The contrariety between the most
opposite things on earth, between fire and water, darkness
and light, vanishes into nothing, when compared to the con
trariety between God and mammon. So that, in whatsoever
respect you serve the one, you necessarily renounce the other.
Do you believe in God through Christ ? Do you trust in Him
as your strength, your help, your shield, and your exceeding
great reward ? — as your happiness, your end in all, above
all things ? Then you cannot trust in riches. It is absolutely
impossible you should, so long as you have this faith in God.
Do you thus trust in riches ? Then you have denied the faith.
You do not trust in the living God. Do you love God ? Do
you seek and find happiness in Him ? Then you cannot love
the world, neither the things of the world. You are crucified
to the world, and the world crucified to you. Do you love
the world ? Are your affections set on things beneath ? Do
you seek happiness in earthly things ? Then it is impossible
you should love God. Then the love of the Father is riot in
i>£RMON ON TH£ MOUNT : IX 351
yon. Do you resemble God ? Are you merciful, as your
Father is merciful ? Are you transformed, by the renewal of
your mind, into the image of Him that created you ? Then
you cannot be conformed to the present world. You have
renounced all its affections and lusts. Are you conformed to
the world ? Does your soul still bear the image of the
earthly ? Then you are not renewed in the spirit of your
mind. You do not bear the image of the heavenly. Do you
obey God ? Are you zealous to do His will on earth as the
angels do in heaven ? Then it is impossible you should obey
mammon. Then you set the world at open defiance. You
trample its customs and maxims under foot, and will neither
follow nor be led by them. Do you follow the world ? Do
you live like other men ? Do you please men ? Do you
please yourself ? Then you cannot be a servant of God. You
are of your master and father, the devil.
15. Therefore, 'thou shalt worship the Lord thy God, and
Him only shalt thou serve.' Thou shalt lay aside all thoughts
of obeying two masters, of serving God and mammon. Thou
shalt propose to thyself no end, no help, no happiness, but
God. Thou shalt seek nothing in earth or heaven but Him :
thou shalt aim at nothing, but to know, to love, and enjoy
Him. And because this is all your business below, the only
view you can reasonably have, the one design you are to pursue
in all things, — * Therefore I say unto you ' (as our Lord
continues His discourse), ' Take no thought for your life, what
ye shall eat, or what ye shall drink ; nor yet for your body,
what ye shall put on ' : a deep and weighty direction, which it
imports us well to consider, and thoroughly to understand.
16. Our Lord does not here require, that we should be
utterly without thought, even touching the concerns of this
life. A giddy, careless temper is at the farthest remove from
the whole religion of Jesus Christ. Neither does He require
us to be * slothful in business,' to be slack and dilatory
therein. This, likewise, is contrary to the whole spirit and
genius of His religion. A Christian abhors sloth as much as
drunkenness ; and flees from idleness as he does from adultery.
He well knows, that there is one kind of thought and care
352 SERMON XXIV
with which God is well pleased ; which is absolutely needful
for the due performance of those outward works unto which
the providence of God has called him.
It is the will of God, that every man should labour to eat
his own bread ; yea, and that every man should provide foi
his own, for them of his own household. It is likewise His
will, that we should * owe no man anything, but provide
things honest in the sight of all men.* But this cannot be
done without taking some thought, without having some care
upon our minds; yea, often, not without long and serious
thought, not without much and earnest care. Consequently
this care, to provide for ourselves and our household, this
thought how to render to all their dues, our blessed Lord does
not condemn. Yea, it is good and acceptable in the sight of
God our Saviour.
It is good and acceptable to God, that we should so take
thought concerning whatever we have in hand, as to have a
clear comprehension of what we are about to do, and to plan
our business before we enter upon it. And it is right that we
should carefully consider, from time to time, what steps we are
to take therein ; as well aa that we should prepare all things
beforehand, for the carrying it on in the most effectual manner.
This care, termed by some, * the care of the head,' it was by no
means our Lord's design to condemn.
17. What He here condemns is, the care of the heart ; the
anxious, uneasy care; the care that hath torment: all such
care as does hurt, either to the soul or body. What He forbids
is, that care which, sad experience shows, wastes the blood
and drinks up the spirits ; which anticipates all the misery it
fears, and comes to torment us before the time. He forbids
only that care which poisons the blessings of to-day, by fear
of what may be to-morrow ; which cannot enjoy the present
plenty, through apprehensions of future want. This care is
not only a sore disease, a grievous sickness of soul, but also a
heinous offence against God, a sin of the deepest dye. It is a
high affront to the gracious Governor and wise Disposer of all
things ; necessarily implying, that the great Judge does not
do right ; that He does not order all things well. It plainly
SERMON ON THE MOUNT : IX 353
implies, that He is wanting, either in wisdom, if He does not
know what things we stand in need of ; or in goodness, if He
iloes not provide those things for all who put their trust in
Him. Beware, therefore, that you take not thought in this
sense : be ye anxiously careful for nothing. Take no uneasy
thought : this is a plain, sure rule, Uneasy care is unlawful
care. With a single eye to God, do all that in you lies to
provide things honest in the sight of all men : and then give
up all into better hands ; leave the whole event to God.
18. * Take no thought ' of this kind, no uneasy thought,
even * for your life, what ye shall eat, or what ye shall drink ;
nor yet for your body, what ye shall put on. Is not the life
more than meat, and the body than raiment ? ' If then God
gave you life, the greater gift, will He not give you food to
sustain it ? If He hath given you the body, how can ye doubt
but He will give you raiment to cover it ? more especially, if
you give yourselves up to Him, and serve Him with your whole
heart. 4 Behold,' see before your eyes, * the fowls of the air :
for they sow not, neither do they reap, nor gather into barns ' ;
and yet they lack nothing ; * yet your heavenly Father feedeth
them. Are ye not much better than they ? ' Ye that are
creatures capable of God, are ye not of more account in the
eyes of God ? of a higher rank in the scale of beings ? ' And
which of you, by taking thought, can add one cubit to his
stature ? ' What profit have you then from this anxious
thought ? It is every way fruitless and unavailing.
*And why take ye thought for raiment?' Have ye not
a daily reproof wherever you turn your eyes ? ' Consider the
lilies of the field, how they grow ; they toil not, neither do
they spin ; and yet I say unto you, that even Solomon in all
his glory was not arrayed like one of these. Wherefore, if
God so clothe the grass of the field, which to-day is, and
to-morrow is cast into the oven' (is cut down, burned up,
and seen no more), ' shall He not much more clothe you, 0 ye
of little faith ? ' you, whom He made to endure for ever and
ever, to be pictures of His own eternity I Ye are indeed of
little faith ; otherwise ye could not doubt of His love and care \
no, not for a moment.
2 A
354 SERMON XXIV
19. 'Therefore take no thought, saying, "What phall we
eat,' if we lay up no treasure upon earth ? ' What shall we
drink,' if we serve God with all our strength, if our eye be
singly fixed on Him? * Wherewithal shall we be clothed,'
if we are not conformed to the world, if we disoblige those by
whom we might be profited ? * For after all these things do
the Gentiles seek * — the Heathens who know not God. But
ye are sensible 'your heavenly Father knoweth that ye have
need of all these things.' And He hath pointed out to you
an infallible way of being constantly supplied therewith : ' Seek
ye first the kingdom of God, and His righteousness ; and all
these things shall be added unto you.'
20. * Seek ye first the kingdom of God ' : before ye give
place to any other thought or care, let it be your concern that
the God and Father of our Lord Jesus Christ (who ' gave His
only -begotten Son,' to the end that, believing in Him, 'ye
might not perish, but have everlasting life ') may reign in
your heart, may manifest Himself in your soul, and dwell and
rule there ; that He may ' cast down every high thing which
exalteth itself against the knowledge of God, and bring into
captivity every thought to the obedience of Christ.' Let God
have the sole dominion over you : let Him reign without a
rival : let Him possess all your heart, and rule alone. Let Him
be your one desire, your joy, your love ; so that all that is
within you may continually cry out, * The Lord God omnipotent
reigneth.'
' Seek toe kingdom of God, and His righteousness.' Right
eousness is the fruit of God's reigning in the heart. And what
is righteousness, but love ? — the love of God and of all man
kind, flowing from faith in Jesus Christ, and producing humble
ness of mind, meekness, gentleness, long-suffering, patience,
deadness to the world ; and every right disposition of heart,
toward God and toward man. And by these it produces all
holy actions, whatsoever are lovely or of good report ; whatso
ever works of faith and labour of love are acceptable to God,
and profitable to man.
' His righteousness ' : this is all His righteousness still :
it is TTis own free gift to us, for the sake of Jesus Christ the
SERMON ON THE MOUNT : IX 355
righteous, through whom alone it is purchased for us: and
it is His work : it is He alone that worketh it in us, by the
inspiration of the Holy Spirit.
21. Perhaps the well observing this may give light to some
other scriptures, which we have not always so clearly under
stood. St. Paul, speaking in his Epistle to the Romans con
cerning the unbelieving Jews, saith, ' They, being ignorant of
God's righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the right
eousness of God.' I believe this may be one sense of the
words : they were * ignorant of God's righteousness,' not
only of the righteousness of Christ, imputed to every believer,
whereby all his sins are blotted out, and he is reconciled to
the favour of God ; but (which seems here to be more imme
diately understood) they were ignorant of that inward right
eousness, of that holiness of heart, which is with the utmost
propriety termed * God's righteousness,' as being both His own
free gift through Christ, and His own work by His almighty
Spirit. And because they were ' ignorant ' of this, they
'went about to establish their own righteousness.' They
laboured to establish that outside righteousness which might
very properly be termed their own. For neither was it
wrought by the Spirit of God, nor was it owned or accepted
of Him. They might work this themselves, by their own
natural strength ; and when they had done, it was a stink in
His nostrils. And yet, trusting in this, they would 'not
submit themselves unto the righteousness of God.' Yea, they
hardened themselves against that faith whereby alone it was
possible to attain it * For Christ is the end of the law for
righteousness to every one that believeth.' Christ, when He
said, ' It is finished ! ' put an end to the law, — to the law of
external rites and ceremonies, that He might bring a better
righteousness through His blood, by that one oblation of Him
self once offered, even the image of God, into the inmost soul
of every one that believeth.
22. Nearly related to these are those words of the Apoatle,,
in his Epistle to the Philippians : ' I count all things but dung,
that I may win Christ ' ; an entrance into His everlasting
356 SERMON XXIV
kingdom ; ' and be found in Him,' believing in Him, ' not
having mine own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness which
is of (rod by faith.' ' Not having my own righteousness,
which is of the law ' ; a barely external righteousness, the
outside religion I formerly had, when I hoped to be accepted
of God because I was, ' touching the righteousness which is
of the law, blameless ' ; * but that which is through the
faith of Christ, the righteousness which is of God by faith ' ;
that holiness of heart, that renewal of the soul in all its
desires, tempers, and affections, ' which is of God ' (it is the
work of God, and not of man), * by faith ' ; through the
faith of Christ, through the revelation of Jesus Christ in us,
and by faith in His blood; whereby alone we obtain the
remission of our sins, and an inheritance among those that
are sanctified.
28. 'Seek ye first' this * kingdom of God* in your
hearts; this righteousness, which is the gift and work of
God, the image of God renewed in your souls ; * and all these
things shall be added unto you ' ; all things needful for the
body ; such a measure of all as God sees most for the ad
vancement of His kingdom. These shall be added — they
shall be thrown in, over and above. In seeking the peace
and the love of God, you shall not only find what you more
immediately seek, even the kingdom that cannot be moved ;
but also what you seek not — not at all for its own sake, but
only in reference to the other. You shall find, in your way
to the kingdom, all outward things, so far as they are expedient
for you. This care God hath taken upon Himself : cast you all
your care upon Him. He knoweth your wants ; and whatsoever
is lacking He will not fail to supply.
24. 'Therefore take no thought for the morrow.1 Not
only, take ye no thought how to lay up treasures on earth,
how to increase in worldly substance; take no thought how
to procure more food than you can eat, or more raiment than
you can put on, or more money than is required from day
to day, for the plain, reasonable purposes of life ; — but take
no uneasy thought, even concerning those things which are
SERMON ON THE MOUNT : tX $5?
absolutely needful for the body. Do not trouble yourself now,
with thinking what you shall do at a season which is yet afar
off. Perhaps that season will never come ; or it will be no
concern of yours ; before then you will have passed through
all the waves, and be landed in eternity. All those distant
views do not belong to you, who are but a creature of a day.
Nay, what have you to do with the morrow, more strictly
speaking ? Why should you perplex yourself without need ?
God provides for you to-day what is needful to sustain the life
which He hath given you. It is enough : give yourself up
into His hands. If you live another day, He will provide for
that also.
25. Above all, do not make the care of future things a
pretence for neglecting present duty. This is the most fatal
way of ' taking thought for the morrow.' And how common
is it among men ! Many, if we exhort them to keep a con
science void of offence, to abstain from what they are convinced
is evil, do not scruple to reply, * How then must we live ?
Must we not take care of ourselves and of our families ? ' And
this they imagine to be a sufficient reason for continuing in
known, wilful sin. They say, and perhaps think, they would
serve God now, were it not that they should, by-and-by, lose
their bread. They would prepare for eternity ; but they are
afraid of wanting the necessaries of life. So they serve the
devil for a morsel of bread ; they rush into hell for fear of
want; they throw away their poor souls, lest they should,
some time or other, fall short of what is needful for their
bodies !
It is not strange that they who thus take the matter out
of God's hand should be so often disappointed of the very
things they seek ; that, while they throw away heaven 10
secure the things of earth, they lose the one, but do not gain
the other. The jealous God, in the wise course of His pro
vidence, frequently suffers this. So that they who will not
cast their care on God, who, taking thought for temporal
things, have little concern for things eternal, lose the very
portion which they have chosen. There is a visible blast
on all their undertakings ; whatsoever they do, it doth not
35$ SERMON xxiv
prosper; insomuch, that after they have forsaken God foi1
the world, they lose what they sought, as well as what
they sought not : they fall short of the kingdom of God,
and His righteousness ; nor yet are other things added unto
them.
26. There is another way of * taking thought for the
morrow,' which is equally forbidden in these words. It is
possible to take thought in a wrong manner, even with regard
to spiritual things ; to be so careful about what may be by-
and-by, as to neglect what is now required at our hands.
How insensibly do we slide into this, if we are not continually
watching unto prayer ! How easily we are carried away, in a
kind of waking dream, projecting distant schemes, and draw
ing fine scenes in our own imagination I We think, what
good we will do when we are in such a place, or when such a
time is come ! How useful we will be, how plenteous in good
works, when we are easier in our circumstances I How
earnestly we will serve God, when once such an hindrance is
out of the way I
Or perhaps you are now in heaviness of soul : God, as it
were, hides His face from you. You see little of the light of
His countenance : you cannot taste His redeeming love. In
such a temper of mind, how natural is it to say, * 0 how I
will praise God, when the light of His countenance shall be
again lifted up upon my soul 1 How will I exhort others to
praise Him, when His love is again shed abroad in my heart !
Then I will do thus and thus : I will speak for God in all
places : I will not be ashamed of the gospel of Christ. Then
I will redeem the time : I will use to the uttermost every
talent I have received.' Do not believe thyself. Thou wilt
not do it then, unless thou doest it now. 4 He that is faithful
in that which is little,' of whatsoever kind it be, whether it
be worldly substance or the fear or love of God, 'will be
faithful in that which is much.' But if thou now hidest one
talent in the earth, thou wilt then hide five : that is, il ever
they are given ; but there is small reason to expect they ever
will. Indeed, 'unto him that hath,' that is, uses what he
hath, ' shall be given, and he shall have more abundantly.
SERMON ON THE MOUNT: IX 359
But from him that hath not,' that is, uses not the grace which
he hath already received, whether in a larger or smaller degree,
' shall be taken away even that which he hath.'
27. And take no thought for the temptations of to-morrow.
This also is a dangerous snare. Think not, * When such a
temptation comes, what shall I do ? how shall I stand ? I
feel 1 have not power to resist : I am not able to conquer that
enemy.' Most true : you have not now the power which you
do not now stand in need of. You are not able at this time
to conquer that enemy ; and at this time he does not assault
you. With the grace you have now, you could not withstand
the temptations which you have not. But when the tempta
tion comes, the grace will come. In greater trials you will
have greater strength. When sufferings abound, the consola
tions of God will, in the same proportion, abound also. So
that, in every situation, the grace of God will be sufficient for
you. He doth not suffer you * to be tempted ' to-day ' above
that ye are able to bear ' ; and * in every temptation He
will make a way to escape.' 'As thy days, so thy strength
shall be.'
28. 'Let the morrow,' therefore, * take thought for the
things of itself ' ; that is, when the morrow comes, then think
of it. Live thou to-day. Be it thy earnest care to improve
the present hour. This is your own ; and it is your all. The
past is as nothing, as though it had never been. The future
is nothing to you : it is not yours ; perhaps it never will be.
There is no depending on what is yet to come; for you
*know not what a day may bring forth.' Therefore live
to-day • lose not an hour : use this moment : for it is your
portion, Who knoweth the things which have been before
him, or which shall be after him under the sun ? ' The gene
rations that were from the beginning of the world, where are
they now ? Fled away : forgotten. They were ; they lived
their day ; they were shook off the earth, as lewes off their
trees : they mouldered away into common dust 1 Another and
another race succeeded ; then they ' followed the generation
of their fathers, and shall never more see the light.' Now is
thy turn upon the earth. * Rejoice, 0 young man, in the days
360 SERMON XXIV
of thy youth ! ' Enjoy the very, very now, by enjoying Him
' whose years fail not.' Now let thine eye be singly fixed on
Him in * whom is no variableness neither shadow of turning ' 1
Now give Him thy heart ; now stay thyself on Him ; now bo
thou holy, as He is holy ! Now lay hold on the blessed
opportunity of doing His acceptable and perfect will ! Now
rejoice to 'suffer the loss of all things,' so thou mayest 'win
Christ.'
29. Gladly suffer to-day, for His name's sake, whatsoever
He permits this day to come upon thee. But look not at the
sufferings of to-morrow. ' Sufficient unto the day is the evil
thereof.' Evil it is, speaking after the manner of men ;
whether it be reproach or want, pain or sickness ; but in the
language of God, all is blessing : it is a precious balm prepared
by the wisdom of God, and variously dispensed among His
children, according to the various sicknesses of their souls.
And He gives in one day sufficient for that day ; proportioned
to the want and strength of the patient. If, therefore, thou
snatchest to-day what belongs to the morrow ; if thou addest
this to what is given thee already, it will be more than thou
canst bear : this is the way, not to heal, but to destroy thy
own soul. Take, therefore, just as much as He gives thee to
day : to-day, do and suffer His will 1 To-day, give up thyself,
thy body, soul, and spirit to God, through Christ Jesus;
desiring nothing, but that God may be glorified in all thou art,
all thou doest, all thou sufferest ; seeking nothing, but to know
God, and His Son Jesus Christ, through the eternal Spirit ;
pursuing nothing, but to love Him, to serve Him, and to enjoy
Him at this hour, and to all eternity I
Now unto ' God the Father, who hath made me and all the
world'; unto 'God the Son, who hath redeemed me and all
mankind ' ; unto ' God the Holy Ghost, who sanctifieth me and
all the elect people of God ' ; be honour and praise, majesty
and dominion, for ever and ever ! Amen.
SERMON XXV
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE X
Judge not, that ye be not judged.
For with what judgement ye judge, ye sh'ill be Judged : and with what
measure ye mete, it shall be measured to you again.
And why beholdest thou the mote that is in thy brother's eye, but
considerest not the beam that is in thine own eye f
Or how wilt thou say to thy brother, Let me pull out the mote out of
thine eye; and, behold, a beam is in thine own eye ?
Thou hypocrite, first cast out the beam out of thine own eye;
and then shalt thou see clearly to cast out the mote out of thy
brother's eye.
(7i> ~>ot that which is holy unto the dogs, neither cast ye your pearl t.
t*for* swine, lest they trample them under their feet and turn
agcttn vmv» j-&nv» *•*••
Ask, and it shall be given you ; seerc, and ye shall find ; knock, and it
shall be opened unto you :
For every one that asJceth receiveth ; and he that seeheth Jindeth ; and
to him that knocketh it shall be opened.
Or what man is there of yout whom if his son ask bread, will he
give him a stone f
Or if he ask a fish, will he give him a serpent ?
If ye then, being evil, know how to give good gifts unto your children,
how much more shall your Father which is in heaven give yuod
things to them that a*k Him f
77<ere/bre all things whatsoever ye would that men should do to y^t,
do ye even so to them: for this is the law and the prophets.- -
MATT. vii. 1-12.
362 SERMON XXV
OUR blessed Lord, having now finished His main design,
having first delivered the sum of true religion, carefully
guarded against those glosses of men whereby they would
make the Word of Q-od of none effect ; and having next laid
down rules touching that right intention which we are to
preserve in all outward actions ; now proceeds to point out
the main hindrances of this religion, and concludes all with a
suitable application.
2. In the fifth chapter, our great Teacher has fully de
scribed inward religion in its various branches. He has there
laid before us those dispositions of soul which constitute real
Christianity ; the tempers contained in that * holiness, without
which no man shall see the Lord ' ; the affections which, when
flowing from their proper fountain, from a living faith in God
through Christ Jesus, are intrinsically and essentially good
and acceptable to God. In the sixth He hath shown how all
our actions, likewise, even those that are indifferent in their
own nature, may be made holy, and good, and acceptable to
God, by a pure and holy intention. Whatever is done with
out this, He declares, is of no value with God : whereas, what
ever outward works are thus consecrated to God are, in His
sight, of great price.
3. In the former part of this chapter, He points out the
most common and most fatal hindrances of this holiness : in
the latter, he exhorts us, by various motives, to break through
all, and secure that prize of our high calling.
4. The first hindrance He cautions us against is judging.
'Judge not, that ye be not judged.' Judge not others, thai
ye be not judged of the Lord ; that ye bring not vengeance
on your own heads. * For with what judgement ye judge, ye
shall be judged ; and with what measure ye mete, it shall be
measured to you again ' : a plain and equitable rule, whereby
God permits you to determine for yourselves, in what manner
He shall deal with you in the judgement of the great day.
5. There is no station of life, nor any period of time, from
the hour of our first repenting and believing the gospel, till
we are made perfect in love, wherein this caution is not
SERMON ON THE MOUNT: X 363
needful for every child of God. For occasions of judging
can never be wanting ; and the temptations to it are in
numerable ; many whereof are so artfully disguised, that we fall
into the sin before we suspect any danger. And unspeakable
are the mischiefs produced hereby, — always to him that judges
another, thus wounding his own soul, and exposing himself
to the righteous judgement of God ; and frequently to those
who are judged, whose hands hang down, who are weakened
and hindered in their course, if not wholly turned out of the way,
and caused to turn back even to perdition. Yea, how often,
when this 'root of bitterness springs up, are many defiled
thereby ' ; by reason whereof the way of truth itself is evil spoken
of, and that worthy name blasphemed whereby we are called I
6. Yet it does not appear that our Lord designed this
caution only, or chiefly, for the children of God ; but rather
for the children of the world, for the men who know not
God. These cannot but hear of those who are not of the
world ; who follow after the religion above described ; who
endeavour to be humble, serious, gentle, merciful, and pure
in heart ; who earnestly desire such measures of these holy
tempers as they have not yet attained, and wait for them
in doing all good to all men, and patiently suffering evil.
Whoever go but thus far, cannot be hid, no more than ' a city
set upon a hill.' And why do not those who ' see their good
works, glorify their Father which is in heaven ? ' What excuse
have they for not treading in their steps — for not imitating
their example, and being followers of them, as they are also of
Christ ? Why, in order to provide an excuse for themselves,
they condemn those whom they ought to imitate. They spend
their time in finding out their neighbours' faults, instead of
amending their own. They are so busied about others going
out of the way, that themselves never come into it at all ; at
least, never get forward ; never go beyond a poor dead form o.f
godliness, without the power.
7. It is to these more especially that our Lord says, * Why
beholdest thou the mote that is in thy brother's eye' — the
infirmities, the mistakes, the imprudence, the weakness of the
children of God — k but considerest not the beam that is in
364 SER.MO& xxv
thine own eye ? ' Thou considerest not the damnable impeni
tence, the satanic pride, the accursed self-win, the idolatrous
love of the world, which are in thyself, and which make thy
whole life an abomination to the Lord. Above all, with what
supine carelessness and indifference art thou dancing over the
mouth of hell ! A.nd ' how then,' with what grace, with
what decency or modesty, ' wilt thou say to thy brother, Let
me pull out the mote out of thine eye ' : the excess of zeal
for God, the extreme of self-denial, the too great disengage
ment from worldly cares and employments, the desire to be
day and night in prayer, or hearing the words of eternal life ?
' And, behold, a beam is in thine own eye ! ' Not a mote,
like one of these. — ' Thou hypocrite I ' who pretendest to
care for others, and hast no care for thy own soul ; who
makest a show of zeal for the cause of God, when in truth
thou neither lovest nor fearest Him I * First cast out the
beam out of thine own eye ' : cast out the beam of impeni
tence ! Know thyself ! See and feel thyself a sinner I Feel
that thy inward parts are very wickedness, that thou art alto
gether corrupt and abominable, and that the wrath of Goc
abideth on thee I Cast out the beam of pride ; abhor thyself
sink down as in dust and ashes ; be more and more little, and
mean, and base, and vile in thine own eyes ! Oast out
beam of self-will ! Learn what that meaneth, * If any man
will come after Me, let him renounce himself.' Deny thyself
and take up thy cross daily. Let thy whole soul cry out
' I came down from heaven ' — for so thou didst, thou never-
dying spirit, whether thou knowest it or no — ' not to do my
own will, but the will of Him that sent me.' Cast out the
beam of love of the world. Love not the world, neither
the things of the world. Be thou crucified unto the world
and the world crucified unto thee. Only use the world, but
enjoy God Seek all thy happiness in Him ! Above all, cast
out the grand beam, that supine carelessness and indifference
Deeply consider that ' one thing is needful ' ; the one thin*,
which thou hast scarce ever thought of. Know and feel, turn
thou art a poor, vile, guilty worm, quivering over the great
gulf I What art thou ? A sinner born to die ; a leaf driveo
SERMON ON THE MOUNT: X 365
before the wind ; a vapour ready to vanish away ; just appear
ing, and then scattered into air, to be no more seen ! See
this ! * And then shalt thoa see clearly to cast out the mote
out of thy brother's eye.' Then, if thou hast leisure froix
the concerns of thy own soul, thou shalt know how to correct
thy brother also.
8. But what is properly the meaning of this word, ' Judge
not ? ' What is the judging which is here forbidden ? It
is not the same as evil-speaking, although it is frequently
joined therewith. Evil-speaking is the relating anything that
is evil concerning an absent person ; whereas judging may in
differently refer either to the absent or the present. Neither
does it necessarily imply the speaking at all, but only the
thinking evil of another. Not that all kind of thinking evil
of others is that judging which our Lord condemns. If I see
one commit robbery or murder, or hear him blaspheme the
name of God, I cannot refrain from thinking ill of the robber
or murderer. Yet this is not evil judging : there is no sin in
this, nor anything contrary to tender affection.
9. The thinking of another in a manner that is contrary
to love, is that judging which is here condemned ; and this
may be of various kinds. For, first we may think another
to blame when he is not. We may lay to his charge (at least
in our own mind) the things of which he is not guilty ; the
words which he has never spoke, or the actions which he has
never done. Or we may think his manner of acting was
wrong, although in reality it was not. And even where
nothing can justly be blamed, either in the thing itself, or in
the manner of doing it, we may suppose his intention was not
good, and so condemn him on that ground ; at the same time
that He who searches the heart sees his simplicity and godly
sincerity. 5
10. But we may not only fall into the sin of judging, by
condemning the innocent ; but also, secondly, by condemning
the guilty in a higher degree than he deserves. This species
of judging is likewise an offence against justice, as well as
mercy ; and yet such an offence as nothing can secure us from
but the strongest and tenderest, affection. Without this, we
366 SERMON XXV
readily suppose one who is acknowledged to be in fault, to
be more in fault than he really is. We undervalue whatevei
good is found in him. Nay, we are not easily induced to
believe that anything good can remain in him in whom we
have found anything that is evil.
11. All this shows a manifest want of that love which
ov Xoyi£eT<u KUKOV — thinketh no evils which never draws an
unjust or unkind conclusion from any premisses whatsoever.
Love will not infer from a person's falling once into an act of
open sin, that he is accustomed so to do ; that he is habitually
guilty of it : and if he was habitually guilty once, love does
not conclude he is so still ; much less, that if he is now guilty
of this, therefore he is guilty of other sins also. These evil
reasonings all pertain to that sinful judging which our Lord
here guards us against ; and which we are in the highest degree
concerned to avoid, if we love either God or our own souls.
12. But supposing we do not condemn the innocent,
neither the guilty any farther than they deserve ; still we
may not be altogether clear of the snare : for there is a third
sort of sinful judging, which is the condemning any person
at all where there is not a sufficient evidence. And be the
facts we suppose ever so true, yet that does not acquit us.
For they ought not to have been supposed, but proved ; and
till they were, we ought to have formed no judgement. I
say, 'till they were' ; for neither are we excused, although
the facts admit of ever so strong a proof, unless that proof
be produced before we pass sentence, and compared with the
evidence on the other side. Nor can we be excused, if ever
we pass a full sentence before the accused has spoken for
himself. Even a Jew might teach us this, as a mere lesson of
justice, abstracted from mercy and brotherly love; 'Doth our
law,' says Nicodemus, * judge any man, before it hear him, and
know what he doeth ? ' (John vii. 51). Yea, a Heathen could
reply, *rhen the chief of the Jewish nation desired to have
judgement against his prisoner, ' It is not the manner of the
Romans ' to judge ' any man, before he that is accused have
the accusers face to face, and have license to answer for himself
concerning the crime laid against him.'
SERMON ON THE MOUNT : X 367
18. Inrleed we could not easily fall into sinful judging,
were we only to observe that rule which another l of those
heathen Romans affirms to have been the measure of his own
practice. 'I am so far,' says he, * from lightly believing
every man's or any man's evidence against another, that I do
not easily or immediately believe a man's evidence against
himself. I always allow him second thoughts, and many
times counsel too.' Go, thou who art called a Christian, and
do likewise : lest the Heathen rise and condemn thee in that
day!
14. But how rarely should we condemn or judge one
another, at least how soon would that evil be remedied, were
we to walk by that clear and express rule which our Lord
Himself has taught us ! — ' If thy brother shall trespass against
thee,' or if thou hear or believe that he hath, 'go and tell
him of his fault between thee and him alone.' This is the
first step thou art to take. ' But if he will not hear, take
with thee one or two more, that in the mouth of two or three
witnesses every word may be established.' This is the second
step. ' If he neglect to hear them, tell it unto the church * ;
either to the overseers thereof, or to the whole congregation.
Thou hast then done thy part. Then think of it no more,
but commend the whole to God.
15. But supposing thou hast by the grace of God 'cast
the beam out of thine own eye,' and dost now clearly see
' the mote ' or the beam * which is in thy brother's eye,' yet
beware thou dost not receive hurt thyself by endeavouring
to help him. Still 'give not that which is holy unto dogs.'
Do not lightly account any to be of this number ; but if it
evidently appear that they deserve the title, then * cast ye not
your pearls before swine.' Beware of that zeal wnich is not
according to knowledge. For this is another great hindrance
in their way who would be * perfect as their heavenly Father
is perfect.' They who desire this cannot but desire that all
mankind should partake of the common blessing. And when
we ourselves first partake of the heavenly gift, the divine
Evidence of things not seen,' we wonder that all mankind do
1 Seneca.
368 SERMON XXV
not see the things which we see so plainly ; and make no doubt
at all but we shall open the eyes of all we have any inter
course with. Hence we are for attacking all we meet without
delay, and constraining them to see, whether they will or no ;
and by the ill success of this intemperate zeal we often suffer
in our own souls. To prevent this spending our strength in
vain, our Lord adds this needful caution (needful to all, but
more especially to those who are now warm in their first love),
* Give not that which is holy unto the dogs, neither cast ye
your pearls before swine, lest they trample them under their
feet, and turn again and rend you.'
16. ' Give not that which is holy unto the dogs.' Beware
of thinking that any deserve this appellation, till there is full
and incontestable proof, such as you can no longer resist.
But when it is clearly and indisputably proved, that they are
unholy and wicked men, not only strangers to but enemies to
God, to all righteousness and true holiness ; * give not that
which is holy,' TO ayiov — * the holy thing,' emphatically so
called, unto these. The holy, the peculiar doctrines of the
gospel — such as were hid from the ages and generations of
old, and are now made known to us, only by the revelation of
Jesus Christ, and the inspiration of His Holy Spirit — are not
to be prostituted unto these men, who know not if there be
any Holy Ghost. Not indeed that the ambassadors of Christ
can refrain from declaring them in the great congregation,
wherein some of these may probably be : we must speak,
whether men will near or whether they will forbear ; but this
is not the case with private Christians. They do not bear
that awful character ; nor are they under any manner of
obligation to force these great and glorious truths on them
who contradict and blaspheme, who have a rooted enmity
against them. Nay, they ought not so to do, but rather to
lead them as they are able to bear. Do not begin a discourse
with these upon remission of sins, and the gift of the Holy
Ghost; but talk with them in their own manner, and upon
their own principles. With the rational, honourable, and
unjust Epicure, reason of * righteousness, temperance, and
judgement to come.' This is the most probable way to make
SERMON ON THE MOUNT: X 369
Pelii tremble. Reserve higher subjects for men of higher
attainments.
17. Neither * cast jour pearls before swine.' Be very
unwilling to pass this judgement on any man ; but if the fact
be plain and undeniable, if it is clear beyond all dispute, if
the swine do not endeavour to disguise themselves, but rather
glory in their shame, making no pretence to purity, either of
heart or life, but working all unclean ness with greediness ;
then cast not ye your pearls before them. Talk not to them
of the mysteries of the kingdom ; of the things which eye
hath not seen, nor ear heard ; which, of consequence, as they
have no other inlets of knowledge, no spiritual senses, it can
not enter into their hearts to conceive. Tell not them of the
exceeding great and precious promises which God hath given
us in the Son of His love. What conception can they have of
being made partakers of the divine nature, who do not even
desire to escape the corruption that is in the world through
lust ? Just as much knowledge as swine have of pearls, and
as much relish as they have for them, so much relish have
they for the deep things of God, so much knowledge of the
mysteries of the gospel, who are immersed in the mire of
this world, in worldly pleasures, desires, and cares. 0 cast
not those pearls before these, 'lest they trample them under
their feet 1 ' — lest they utterly despise what they cannot
understand, and speak evil of the things which they know
not. Nay, it is probable, this would not be the only incon
venience which would follow : it would not be strange, if they
were, according to their nature, to * turn again and rend
you ' ; if they were to return you evil for good, cursing for
blessing, and hatred for your good will. Such is the enmity
of the carnal mind against God, and all the things of God.
Such is the treatment you are to expect from these, if you
offer them the unpardonable affront of endeavouring to save
their souls from death, to pluck them as brands out of the
burning.
18. And yet you need not utterly despair even of these,
who, for the present, * turn again and rend you/ For if all
your arguments and persuasives fail, there is yet another
2B
*7b
remedy left, and one that is frequently found effectual, whch
no other method avails ; this is prayer. Therefore^ whatever
you desire or want, either for others or for your own soul^
4 ask, and it shall be given you ; seek, and ye shall find ;
knock, and it shall be opened unto you.' The neglect of this
is a third grand hindrance of holiness. Still we 'have not,
because we ask not.7 0 how meek and gentle, how lowly in
heart, how full of love both to God and men, might ye have
been at this day, if you had only asked; if you had con
tinued instant in prayer ! Therefore, now, at least, ' ask, and
it shall be given unto you.' 'Ask,' that ye may throughly
experience, and perfectly practise, the whole of that religion
which our Lord has here so beautifully described. • It shall
then be given you to be holy as He is holy, both in heart and
in all manner of conversation. ' Seek,' in the way He hath
ordained, in searching the Scriptures, in hearing His word, in
meditating thereon, in fasting, in partaking of the Supper of
the Lord ; and surely ye shall find : ye shall find that pearl of
great price, that faith which overcometh the world, that peace
which the world cannot give, that love which is the earnest
of your inheritance. ' Knock ' ; continue in prayer, and in
every other way of the Lord : be not weary or faint in your
mind : press on to the mark : take no denial ; let Him not go
until He bless you. ' And the door ' of mercy, of holiness, of
heaven, ' shall be opened anto you.'
19. It is in compassion to the hardness of our heart, BO
unready to believe the goodness of God, that our Lord is
pleased to enlarge upon this head, and to repeat and confirm
what He hath spoken. * For every one,' saith He, * that
asketh, receiveth ' ; so that none need come short of the
blessing ; ' and he that seeketh,' even every one that seeketh,
' findeth ' the love and the image of God ; ' and to him that
knocketh,' to every one that knocketh, the gate of righteous
ness shall be opened. So that here is no room for any
to be discouraged, as though they might ask, or seek, or
knock in vain. Only remember always to pray, to seek, to
knock, and not to faint. And then the promise standeth
sure. It is lirm as the pillars of heaven, — yea, more firm.;
SERMON ON THE MOUNT* X 37*
for heaven and earth shall pass away ; but His word shall not
pass away.
20. To cut off every pretence for unbelief, our blessed
Lord, in the following verses, illustrates yet farther what He
had said, by an appeal to what passes in our own breasts :
* What man,' saith He, * is there of you, whom if his son ask
bread, will give him a stone ? ' Will even natural affection
permit you to refuse the reasonable request of one you love ?
'.Or if he ask a fish, will he give him a serpent ? ' Will he
give him hurtful instead of profitable things ? So t/hat even
from what you feel and do yourselves, you may receive the
fullest assurance, as, on the one hand, that no ill effect can
possibly attend your asking, so, on the other, that it will be
attended with that good effect, a full supply of all your wants.
For ' if ye, being evil, know how to give good gifts unto your
children, how much more shall your Father which is in
heaven,' who is pure, unmixed, essential goodness, 'give
good things to them that ask Him ? ' or (as He expresses it
on another occasion), ' give the Holy Ghost to them that ask
Him ? ' In Him are included all good things : all wisdom,
peace, joy, love ; the whole treasures of holiness and happiness ;
all that God hath prepared for them that love Him.
21. But that your prayer may have its full weight with
God, see that ye be in charity with all men. For, otherwise,
it is more likely to bring a curse than a blessing on your own
head ; nor can you expect to receive any blessing from God
while you have not charity towards your neighbour. There
fore, let this hindrance be removed without delay. Confirm
your love towards one another, and towards all men. And
love them not in word only, but in deed and in truth.
' Therefore, all things whatsoever ye would that men should
do to you, do ye even so to them ; for this is the law and the
prophets.'
22. This is that royal law, that golden rule of mercy, as
well as justice, which even the heathen Emperor caused to be
written over the gate of his palace ; a rule which many
believe to be naturally engraved on the mind of every one
that comes into the world. And thus much is certain, that it
j?i SERMON xxV
commends itself, as soon as heard, to every man's conscience
and understanding ; insomuch that no man can knowingly
offend against it, without carrying his condemnation ia his
own breast.
23. 'This is the law and the prophets.1 Whatsoever is
written in that law which God of old revealed to mankind,
and whatsoever precepts God has given by His holy prophets
which have been since the world began, they are all summed
up in these few words, they are all contained in this short
direction. And this, rightly understood, comprises the whole
of that religion which our Lord came to establish upon earth.
24. It may be understood either in a positive or negative
sense. If understood in a negative sense, the meaning is
4 Whatever ye would not that men should do to you, do not
ye unto them.' Here is a plain rule, always ready at hand
always easy to be applied. In all cases relating to your
neighbour, make his case your own. Suppose the circum
stances to be changed, and yourself to be just as he is now
and then beware that you indulge no temper or thought,
that no word pass out of your lips, that you take no step,
which you should have condemned in him, upon such a
change of circumstances. If understood in a direct anc
positive sense, the plain meaning of it is, * Whatsoever you
could reasonably desire of him, supposing yourself to be in
his circumstances, that do, to the uttermost of your power, to
every child of man.'
25. To apply this in one or two obvious instances : it is
clear to every man's own conscience, we would not that
others should judge us, should causelessly or lightly think evil
of us ; much less would we that any should speak evil of us
—should publish our real faults or infirmities. Apply this to
yourself. Do not unto another what you would not he should
do unto you ; and you will never more judge your neighbour,
never causelessly or lightly think evil of any one ; much less
will you speak evil ; you will never mention even the real fault
of an absent person, unless so far as you are convinced it is
absolutely needful for the good of other souls.
26. Again : we would that all men should love and esteem
SERMON ON THE MOUNT : X 373
as, and behave towards us according to justice, mercy, and
truth. And we may reasonably desire, that they should do
as all the good they can do, without injuring themselves ;
yea, that in outward things (according to the knowi*- rule),
their superfluities should give way to our conveniences ; their
conveniences, to our necessities ; and their necessities, to our
extremities. Now, then, let us walk by the same rule : let us
do unto all as we would they should do to us. Let us love
and honour all men. Let justice, mercy, and truth govern
all our minds and actions. Let our superfluities give way to
our neighbour's conveniences (and who then will have any
superfluities left ?) ; our conveniences, to our neighbour's
necessities ; our necessities, to his extremities.
27. This is pure and genuine morality. This do, and thou
shalb live. * As many as walk by this rule, peace be to them
and mercy ' ; for they are * the Israel of God.' But then, be
it observed, none can walk by this rule (nor ever did from
the beginning of the world), none can love his neighbour ss
himself, unless he first love God. And none can love God,
unless he believe in Christ ; unless he have redemption through
His blood, and the Spirit of God bearing witness with his
spirit that he is a child of God. Faith, therefore, is still the
root of all, of present as well as future salvation. Still we
must say to every sinner, ' Believe in the Lord Jesus Christ,
and thou shalt be saved ' : thou shalt be saved now, that thou
inayest be saved for ever ; saved on earth, that thou mayest be
saved in heaven. Believe in Him, and thy faith will work by
love. Thou wilt love the Lord thy God, because He hath
loved thee : thou wilt love thy neighbour as thyself : and then
it will be thy glory and joy, to exert and increase this love ;
not barely by abstaining from what is contrary thereto, from
every unkind thought, word, and action, but by showing all
that kindness to every man which thou wouldest he should
show unto thee.
( 374 )
SERMON XXVI
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE XI
Enter ye in at the strait gate : for wide is the gate, and broad is the
way, that leadeth to destruction, and many there be which go
in thereat :
Because strait is the gate, and narrow is the way, which leadeth unto
life, and few there be that find it. — MATT. vii. 13, 14.
OUR Lord, having warned us of the dangers which easily
beset us at our first entrance upon real religion, the
hindrances which naturally arise from within, from the wicked
ness of our own hearts ; now proceeds to apprise us of the
hindrances from without, particularly ill example and ill
advice. By one or the other of these, thousands, who once
ran well, have drawn back unto perdition — yea, many of those
who were not novices in religion, who had made some pro
gress in righteousness. His caution, therefore, against these
He presses upon us with all possible earnestness, and repeats
again and again, in variety of expressions, lest by any means
we should let it slip. Thus, effectually to guard us against
the former, ' Enter ye in,' saith He, ' at the strait gate : for
wide is the gate, and broad is the way, that leadeth to de-
struction> and many there be which go in thereat: because
strait is the gate, and narrow is the way, which leadeth unto
life, and few there be that find it ' : to secure us from the
latter, * Beware,' saith He, * of false prophets/ We shall, at
present, consider the former only.
2. * Enter ye in,' saith our blessed J^ord, * at the strait
SERMON ON THE MOUNT : XI 375
gate : for wide is the gate, and broad is the way, that leadeth
to destruction, and many there be which go in thereat:
because strait is the gate, and narrow is the way, which leadeth
unto life, and few there be that find it.'
3. In these words we may observe, first, the inseparable
properties of the way to hell : * Wide is the gate, broad the
way, that leadeth to destruction, and many there be that go
in thereat ' ,- secondly, the inseparable properties of the way
to heaven : * Strait is that gate, and few there be that find
it ' : thirdly, a serious exhortation grounded thereon, * Enter
ye in at the strait gate.'
1. 1. We may observe, first, the inseparable properties of
the way to hell : * wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in
thereat.'
2. Wide indeed is the gate, and broad the way, that
leadeth to destruction I For sin is the gate of hell, and
wickedness the way to destruction. And how wide a gate
is that of sin ! How broad is the way of wickedness ! The
' commandment ' of God ' is exceeding broad ' ; as extending
not only to all our actions, but to every word which goeth
out of our lips, yea, every thought that rises in our heart.
And sin is equally broad with the commandment, seeing any
breach of the commandment is sin. Yea, rather, it is a thou
sand times broader ; since there is only one way of keeping
the commandment; for we do not properly keep it, unless
both the thing done, the manner of doing it, and all the other
circumstances, are right: but there are a thousand ways of
breaking every commandment ; so that this gate is wide
indeed.
3. To consider this a little more particularly : how wide
do those parent-sins extend, from which all the rest derive
their being ; that carnal mind which is enmity against God,
pride of heart, self-will, and love of the world ! Can we
hx any bounds to them ? Do they not diffuse themselves
through all our thoughts, and mingle with all our tempers ?
Are they not the leaven which leavens, more or less, the
376 SERMON XXVI
whole mass of our affections ? May we not, on a close and
faithful examination of ourselves, perceive these roots of
bitterness continually springing up, infecting all our words,
and tainting all our actions ? And how innumerable an
offspring do they bring forth, in every age and nation 1 Even
enough to cover the whole earth with darkness and cruel
habitations.
4. 0 who is able to reckon up their accursed fruits ; to
count all the sins, whether against God or our neighbour,
not which imagination might paint, but which may be matter
of daily melancholy experience 1 Nor need we range over all
the earth to find them. Survey any one kingdom, any single
country, or city, or town ; and how plenteous is this harvest !
And let it not be one of those which are still overspread with
Mahometan or Pagan darkness ; but of those which name the
name of Christ, which profess to see the light of His glorious
gospel. Go no farther than the kingdom to which we belong,
the city wherein we are now. We call ourselves Christians ;
yea, and that of the purest sort : we are Protestants ;
Reformed Christians ! But, alas 1 who shall carry on the
reformation of our opinions into our hearts and lives ? Is
there not a cause ? For how innumerable are our sins ; and
those of the deepest dye ! Do not the grossest abominations,
of every kind, abound among us from day to day ? Do not
sins of every sort cover the land, as the waters cover the sea ?
Who can count them ? Rather go and count the drops of
rain, or the sands on the sea-shore. So ' wide is the gate,'
so ' broad is the way, that leadeth to destruction ' !
5 ' And many there are who go in at ' that gate ; many
rno walk in that way ; almost as many as go in at the gate
of death, as sink into the chambers of the grave. For it
cannot be denied (though neither can we acknowledge it but
with shame and Borrow of heart), that even in this, which is
called a Christian country, the generality of every age and
sex, of every profession and employment, of every rank and .
degree, high and low, rich and poor, are walking in the way
of destruction. The far greater part of the inhabitants of this
city, to this day, live in sin ; in some palpable, habitual, known
SERMON ON THE MOUNT : XI 377
transgression of the law they profess to observe ; yea, in some
outward transgression, some gross, visible kind of ungodliness
or unrighteousness, some open violation of their duty, either
to God or man. These then, none can deny, are all m the
way that leadeth to destruction. Add to these, those who
have a name indeed that they live, but were never yet alive
to God ; those that outwardly appear fair to men, but are in
wardly full of all uncleanness ; full of pride or vanity, of anger
or revenge, of ambition or covetousness ; lovers of themselves,
lovers of the world, lovers of pleasure, more than lovers of
God. These, indeed, may be highly esteemed of men ; but
they are an abomination to the Lord. And how greatly will
these saints of the world swell the number of the children
of hell ! Yea, add all, whatever they be in other respects,
whether they have more or less of the form of godliness, who,
' being ignorant of God's righteousness, and seeking to estab
lish their own righteousness ' as the ground of their reconcilia
tion to God and acceptance with Him, of consequence have
not * submitted themselves unto the righteousness which is of
God ' by faith. Now, all these things joined together in one,
how terribly true is* our Lord's assertion, ' Wide is the gate,
and broad is the way, that leadeth to destruction, and many
there be which go in thereat 1 '
6. Nor does this only concern the vulgar herd — the poor,
base, stupid part of mankind. Men of eminence in the world,
men who have many fields and yoke of oxen, do not desire
to be excused from this. On the contrary, ' many wise men
after the flesh,' according to the human methods of judging,
* many mighty,' in power, in courage, in riches, many * noble,
are called ' ; called into the broad way, by the world, the flesh,
and the devil ; and they are not disobedient to that calling.
Yea, the higher they are raised in fortune and powei, the
deeper do they sink into wickedness. The more blessings
they have received from God, the more sins do they commit ;
using their honour or riches, their learning or wisdom, not as
moans of working out their salvation, but rather of excelling
Ui vice, and sx) ensuring their own destruction
373 SERMON XXVI
II. 1. And the very reason why many of these go on so
securely in the broad way, is, because it is broad ; not con
sidering that this is the inseparable property of the way to
destruction. ' Many there be,' saith our Lord, ' which go in
thereat ' ; for the very reason why they should flee from it ;
even 'because strait is the gate, and narrow the way, that
leadeth unto life, and few there be that find it.f
2. This is an inseparable property of the way to heaven.
So narrow is the way that leadeth unto life— unto life ever
lasting — so strait the gate, that nothing unclean, nothing
unholy, can enter. No sinner can pass through that gate,
until he is saved from all his sins. Not only from his out
ward sins, from his evil 'conversation received by tradition
from his fathers.' It will not suffice, that he hath ' ceased
to do evil,' and ' learned to do well ' ; he must not only be
saved from all sinful actions, and from all evil and useless
discourse ; but inwardly changed, throughly renewed in the
spirit of his mind : otherwise he cannot pass through the gate
of life, he cannot enter into glory.
3. For, * narrow is the way that leadeth unto life ' ; the
way of universal holiness. Narrow indeed is the way of
poverty of spirit ; the way of holy mourning ; the way of
meekness; and that of hungering and thirsting after right
eousness. Narrow is the way of mercifulness; of love un
feigned ; the way of purity of heart ; of doing good unto
all men ; and of gladly suffering evil, all manner of evil, for
righteousness' sake.
4. ' And few there be that find it.' Alas I how few find
even the way of heathen honesty ! How few are there that do
nothing to another which they would not another should do
unto them I How few that are clear before Grod, from acts
either of injustice or unkindness I How few that do not
' offend with their tongue ' ! that speak nothing unkind,
nothing untrue 1 What a small proportion of mankind are
innocent even of outward transgressions! And how much
smaller a proportion have their hearts right before God, —
clean and holy in His sight I Where are they, whom His all-
gearching eye discerns to be truly humble ; to abhor
SERMON ON THE MOUNT : XI 379
in dust and ashes in the presence of G-od their Saviour ; to be
deeply and steadily serious, feeling their wants, and * passing
the time of their sojourning with fear ' ; truly meek and gentle,
never * overcome of evil, but overcoming evil with good * ;
throughly athirst for God, and continually panting after a
renewal in His likeness ? How thinly are they scattered over
the earth whose souls are enlarged in love to all mankind ;
and who love God with all their strength, who have given
Him their hearts, and desire nothing else in earth or heaven !
How few are those lovers of God and man, that spend their
whole strength in doing good unto all men ; and are ready to
suffer all things, yea, death itself, to save one soul from eternal
death!
5. But while so few are found in the way of life, and so
many in the way of destruction, there is great danger lest the
torrent of example should bear us away with them. Even a
single example, if it be always in our sight, is apt to make
much impression upon us ; especially when it has nature on
its side, when it falls in with our own inclinations. How
great then must be the force of so numerous examples, con
tinually before our eyes ; and all conspiring, together with
our own hearts, to carry us down the stream of nature 1 How
difficult must it be to stem the tide, and to keep 'ourselves
unspotted in the world ' !
6. What heightens the difficulty still more is, that they
are not the rude and senseless part of mankind, at least not
these alone, who set us the example, who throng the down
ward way ; but the polite, the well-bred, the genteel, the
wise, the men who understand the world, the men of know
ledge, of deep and various learning, the rational, the eloquent I
These are all, or nearly all, against us. And how shall we
stand against these ? Do not their tongues drop manna, and
have they not learned all the arts of soft persuasion ? — and of
reasoning too ? for these are versed in all controversies, and
strife of words. It is therefore a small thing with them to
prove, that the way is right, because it is Iroad ; that he who
follows a multitude cannot do evil, but only he who will not
follow them ; that your way must be ivrong, because it \&
380 SERMON XXVI
narrow, and because there are so few that find it. These will
make it clear to a demonstration, that evil is good, and good
is evil ; that the way of holiness is the way of destruction, and
the way of the world the only way to heaven.
7. 0 how can unlearned and ignorant men maintain their
•-,ause against such opponents I And yet these are not all
with whom they must contend, however unequal to the task :
for there are many mighty, and noble, and powerful men, as
well as wise, in the road that leadeth to destruction ; and
these have a shorter way of confuting, than that of reason
and argument They usually apply, not to the understanding,
but to the fears, of any that oppose them, — a method that
seldom fails of success, even where argument profits nothing,
as lying level to the capacities of all men ; for all can fear,
whether they can reason or no. And all who have not a firm
trust in God, a sure reliance both on His power and love,
cannot but fear to give any disgust to those who have the
power of the world in their hands. What wonder, therefore,
if the example of these is a law to all who know not G-od ?
8. Many rich are likewise in the broad way. And these
apply to the hopes of men, and to all their foolish desires, as
strongly and effectually as the mighty and noble to their fears.
So that hardly can you hold on in the way of the kingdom,
unless you are dead to all below, unless you are crucified to
the world, and the world crucified to you, unless you desire
nothing more but God.
9. For how dark, how uncomfortable, how forbidding, is
the prospect on the opposite side 1 A strait gate ; a narrow
way 1 and few finding that gate ; few walking in the way I
Besides, even those few are not wise men, not men of learning
or eloquence. They are not able to reason either strongly or
clearly : they cannot propose an argument to any advantage.
They know not how to prove what they profess to believe ; or
to explain even what they say they experience. Surely such
advocates as these will never recommend, but rather discredit,
the cause they have espoused.
10. Add to this, that they are not noble, not honourable
men : if they were, you might bear with their folly. They are
SERMON ON THE MOUNT: XI 381
men of no interest, no authority, of no account in the world.
They are mean and base ; low in life ; and such as have n<i
power, if they had the will, to hurt you. Therefore there is
nothing at all to be feared from them ; and there is nothing
at all to hope : for the greater part of them may say, * Silver
and gold have I none ' ; at least a very moderate share. Nay,
some of them have scarce food to eat, or raiment to put on.
For this reason, as well as because their ways are not like
those of other men, they are everywhere spoken against, are
despised, have their names cast out as evil, are variously
persecuted, and treated as the filth and off scouring of the
world. So that both your fears, your hopes, and all your
desires (except those which you have immediately from God),
yea, all your natural passions, continually incline you to return
into the broad way.
III. 1. Therefore it is, that our Lord so earnestly exhorts,
* Enter ye in at the strait gate.' Or (as the same exhortation
is elsewhere expressed), * Strive to enter in ' : 'Ayow£eo-0€
eureAtfeu' — * strive as in an agony ' : ' For many,' saith our
Lord, * shall seek to enter in,' indolently strive, * and shall not
be able.'
2. It is true, He intimates what may seem another reason
for this, for their not being able to enter in, in the words
which immediately follow these. For after He had said,
'Many, I say unto you, will seek to enter in, and shall not
be able,' He subjoins, 'When once the master of the house
is risen up, and hath shut to the door, and ye begin to stand
without,' apfyo-Oe c£<o eerravat — rather, y» stand without ; for
apfya-Oc seems to be only an elegant expletive — 'and to
knock at the door, saying, Lord, Lord, open unto us ; He
shall answer and say unto you, I know you not : depart from
Mo, all ye workers of iniquity ' (Luke xiii. 24, &c.).
3. It may appear, upon a transient view of these words,
that their delaying to seek at all, rather than their manner of
seeking, was the reason why they were not able to enter in.
But it comes, in effect, to the same thing. They were, there
fore, commanded to depart, because they had been 'workers
&2 SERMON
of iniquity ' ; because they had walked in the broad road ; in
other words, because they had not agonized to * enter in at
the strait gate.' Probably they did seek, before the door was
shut ; but that did not suffice : and they did strive, after the
door was shut ; but then it was too late.
4. Therefore strive ye now, in this your day, to 'enter in
at the strait gate.' And in order thereto, settle it in your
heart, and let it be ever uppermost in your thoughts, that if
you are in a broad way, you are in the way that leadeth to
destruction. If many go with you, as sure as God is true,
both they and you are going to hell ! If you are walking as
the generality of men walk, you are walking to the bottom
less pit I Are many wise, many rich, many mighty, or noble,
travelling with you in the same way ? By this token, without
going any farther, you know it does not lead to life. Here is
a short, a plain, an infallible rule, before you enter into par
ticulars. In whatever profession you are engaged, you must
be singular, or be damned ! ' The way to hell has nothing
singular in it ; but the way to heaven is singularity all over.
If you move but one step towards God, you are not as other
men are. But regard not this. It is far better to stand alone,
than to fall into the pit. Run, then, with patience the race
which is set before thee, though thy companions therein are but
few. They will not always be so. Yet a little while, and
thou wilt * come to an innumerable company of angels, to the
general assembly and church of the first-born, and to the
spirits of just men made perfect.'
5. Now, then, ' strive to enter in at the strait gate,' being
penetrated with the deepest sense of the inexpressible danger
your soul is in, so long as you are in a broad way, — so long
as you are void of poverty of spirit, and all that inward
religion, which the many, the rich, the wise, account madness.
4 Strive to enter in ' ; being pierced with sorrow and shame
for having so long run on with the unthinking crowd, utterly
neglecting, if not despising, that * holiness without which no
man can see the Lord.' ^ Strive, as in an agony of holy fear,
lest 'a promise being made you of entering into His rest,'
even that 'rest which remaineth for the people of God,'
SERMON ON THE MOUNT : Xll 383
yon should nevertheless 'come short of it/ Strive, in all
the fervour of desire, with * groanings which cannot be
tittered.' Strive by prayer without ceasing ; at all times,
in all places, lifting up your heart to God, and giving Him
no rest, till you 'awake up after His likeness,' and arf
' satisfied ' with it.
6. To conclude. ' Strive to enter in at the strait gate,*
not only by this agony of soul, of conviction, of sorrow, of
shame, of desire, of fear, of unceasing prayer ; but likewise
by ordering thy conversation aright, by walking with all thy
strength in all the ways of God, the way of innocence, of
piety, and of mercy. Abstain from all appearance of evil ;
do all possible good to all men ; deny thyself, thy own will,
in all things, and take up thy cross daily. Be ready to
cut off thy right hand, to pluck out thy right eye, and cast it
from thee ; to suffer the loss of goods, friends, health, all
things on earth, so thou mayest enter into the kingdom of
heaven.
SERMON XXVII
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE XII
Beware of false prophets, which come to you in sheets clothing, but
inwardly they are ravening wolves.
Te shall know them by their fruits. Do men gather grapes of thorv*
or figs of thistles ? ,
Even so every good tree bringeth forth good fruit ; tttt a corrupt tree
bringeth forth evil fruit.
A good tree ca,nnot bring forth evil fruit, neither can a corrupt tree
briny forth good fruit.
384 SERMON xxvtt
Every tree that bringeth not forth good fruit is hewn down, and cati
into the fire.
Wherefore by their fruits ye shall know them.
—MATT. vii. 15-20.
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 them
selves, because others do : because so many perish, they will
add to the number. Such is the amazing influence of example
over the weak, miserable children of men I 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 broadt
not the narrow way ?
3. Is this an unheard-of, is it an uncommon thing ? Nay,
God knoweth it is not. The instances of it are almost in
numerable. 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 I 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
SERMON ON THE MOUNT : XII 3^5
were not destroyed by ill example. It is not, therefore, with
out 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.
1. 1. We are, first, to inquire who these false prophets are.
And this it is needful to do the more diligently, because these
very men have so laboured to * wrest this scripture to their
own,' though not only their own, ' destruction.' In order,
therefore, to cut off all dispute, I shall raise no dust (as the
manner of some is), neither use any loose, rhetorical exclama
tions, to deceive the hearts of the simple ; but speak rough,
plain truths, such as none can deny who has 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 Scrip
ture, 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. There
fore 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. There
fore this is another plain, sure rule : ' They who do not
2C
386 SERMON XXVII
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 G-od 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 G-od,
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 denomi
nation, 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 t
souls of men. They are continually peopling the realms of
night ; and whenever they follow the poor souls whom they
SERMON ON THE MOUNT : XII 387
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 com
missioned 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
388 SERMON XXVII
earnest desire to preserve you from error, from being en
tangled 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 over-much,' lest you should ' destroy
yourself.*
III. 1. But how may we know what they really are, not
withstanding 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 under
stood 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 un
blamable in all things ? What effect has it had upon their
hearts ? Does it appear by the general tenor of their con
versation, 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 Q-od and man, and zealous of
good works ?
8. 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
SERMON ON THE MOUNT : XII 3g9
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 ? '
(verse 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 1 * Every good tree bringeth forth good fruit ; but
a corrupt tree bringeth forth evil fruit * (verse 17). Every
true prophet, every teacher whom I have sent, bringeth forth
the good fruit of holiness. But a false prophet, a teachei
whom I have not sent, brings forth only sin and wickedness.
* A good tree cannot bring forth evil fruit, neither can a cor
rupt 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 seni,
does not bring forth evil fruit accidentally, or sometimes only,
but always, and of necessity. * Every tree that bringetl:
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 shal !
know them ' (verse 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 arc
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 ; there
fore their word falls to the ground : and, without a miracle
of grace, they and their hearers together will fall into the
bottomless pit I
390 SERMON XXVII
5. 0 ' 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 ? 0 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 judgement 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 multi
tude, and to His disciples, saying, The Scribes and the Pharisees
sit in Moses' seat ' — are the ordinary, stated teachers in your
Church : 4 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, com
mands them so to do, in those words, * All, therefore, whatso
ever 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 Him
self 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.
SERMON ON THE MOUNT : XII 391
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 each,
is frequently committed (0 grief to speak I 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 ordinance of God. But this
we dare not do ; considering the validity of the ordinance
doth not depend on the goodness of him that administers, bub
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. An\ 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. Tf, 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
39* SERMON XXVII
given up, like them, to a strong delusion. As they continually
mingle truth and lies, how easily may you take in both to
gether ! Hear with fervent and continual prayer to Him who
alone teacheth man wisdom. And see that you bring what
ever 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. 0 ye
false prophets 1 0 ye dry bones ! hear ye, for once, the word
of the Lord ! How long will ye lie in the name of God, say
ing, ' 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. 0 wherefore do ye this ? What
profit is there in their blood, when they go down to the pit ?
Miserable profit to you I ' They shall perish in their iniquity ;
but their blood will God require at your hands ! '
19. Where are your eyes ? Where is your understanding ?
Have ye deceived others, till you have deceived yourselves
SKKMON ON THE MOUNT : XII 393
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 G-od 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 I 0 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. 0 take warning of Him in whose name
ye speak, before the sentence He hath pronounced take place :
4 Every tree which bringeth not forth good fruit is hewn down
and cast into the fire.'
14. My dear brethren, harden not your hearts I 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. 0 go
no farther ! Do not persist to damn yourselves and them
that hear you ! You have no fruit of your labours. A nd
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
394 SERMON XXVIII
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 I
So shall 'the Spirit of glory and of Christ rest upon thee,'
and it shall appear that Q-od 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 ' I It shall then be
known by thy fruits that thou art a prophet of the Lord, even
by the children whom Q-od hath given thee. And having
' turned many to righteousness/ thou shalt * shine as the stars
for ever and ever I '
SERMON XXVIII
UPON OUR LORD'S SERMON ON
THE MOUNT
DISCOURSE XIH
Not every one that saith unto Me, Lord, Lord, shall enter into ih-
kingdom of heaven ; but he that doeth the will of My Father which
is in heaven.
Many will fay 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 f
And then will 1 profess unto them, 1 never knew you : depart from
Me, ye that work iniquity.
Tlierefore whosoever heareth these sayings of Mine, and doeth them,
1 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.
SERMON ON THE MOUNT : XIII 395
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. vii. 21-27.
OUB, 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 every one that saitfr
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, 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.'
8. 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 every one 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
396 SERMON XXVIlt
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, what
ever number of prayers we may repeat, whatever thanks
givings 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 1 ' 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 say
ing, '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 king
dom 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 1
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 ? '
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
SERMON ON THE MOUNT : XIII 397
(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 I — which is
first sown in the heart as a grain of mustard-seed, but after
wards 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
398 SERMON XXVIII
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 your
selves 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, notwith
standing all this, are ' workers of iniquity ' ; — avopia • 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 de
scended, 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.'
SERMON ON THE MOUNT : XIII 399
II. 1. I am, secondly, to show the wisdom o* 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 right
eousness 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 him
self, 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 I 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 intel
ligent 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
400 SERMON XXVIIt
imitate God, and to believe in Jesus Christ whom He hath
sent.
8. 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 4 the same yesterday, arid
to-day, and for ever/ To Him both the men 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. i. 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 Him
self 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, 4 the rain ' will impetu
ously 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 foods,' or
torrents, will come ; they will lift up their waves and rage
SERMON ON THE MOUNT : XIII 401
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 1 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 I 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 sacd.
46a SERMON XXVIll
2. You cannot, you dare not, rest here. Upon wnat next
will you build your hope of salvation ? — upon your inno
cence ? upon your doing no harm ? your not wronging or
hurting any one ? "Well ; allow this plea to be true You
are just in all your dealings ; you are a downright honesfc
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 harm-
lessness 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 Scrip
tures, 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 the 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 I 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
SfcRMON ON THE MOUNT: Xtlt 403
hast so often taught, * By grace are ye 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 I 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 I else, give me
faith, though but as a grain of mustard-seed I — But ' what
doth it profit, if a man say he hath faith, and have not works ?
Can ' that ' faith save him ' ? 0 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 fore
going chapters, is not the faith of the gospel, not the Christian
faith, not the faith which leads to glory. 0 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 bnildest thy house upon the sand. "When
'the rain descends, and the floods come,' it will surely fall,
1 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 couldest discern good from evil. Own thyself guilty of
eternal death ; and renounce all hope of ever being able to save
thyself. Be it all thy hope, to be washed in His blood, and
purified by His Spirit, * who Himself bore ' all ' thy sins in His
own body upon the tree.' And if thou knowest He hath taken
away thy sins, so much the more abase thyself before Him, in a
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.
464 SERMON xxvnl
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 I 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 I
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 whatso
ever 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 ' I
9. Now do thou hunger and thirst, not for • the meat that
perisheth, but for that which endureth unto everlasting life.'
Trample under foot 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 sprink
ling * within the veil,' and ' sitting in heavenly places with
Christ Jesus' \
SERMON ON THE MOUNT : XIII 405
10. Now, seeing thou canst do all things through Christ
strengthening thee, be merciful as thy Father in heaven is
merciful I Love thy neighbour as thyself 1 Love friends and
enemies as thy own soul : and let thy love be long-suffering
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 good-will 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 filthi-
ness 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 \nto 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 I Be thou a
lover of God and of all mankind ! In this spirit do and suffer
4o6 SKRMON XXIX
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 I
SERMON XXIX
THE ORIGINAL, NATURE, PROPERTY,
AND USE OF THE LAW
Wherefore the law is holy, and the commandment holy, and Just,
and good. — ROM. vii. 12.
T)ERHAPS there are few subjects within the whole com-
JL pa«s 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 these 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, docs
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
THE ORIGINAL, ETC., OF THE LAW 407
youth, * that the law hath dominion over a man as long as he
liveth ? ' (What I 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 a 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, bath 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 (verses 1-6).
3. The Apostle, having gone thus far in proving that the
Christian had set aside the Jewish dispensation, and that the
moral IHW itself, though it could never pass away, yet stood
4o8 SERMON XXIX
on a different foundation from what it did before, — now stops
to propose and answer an objection : l What shall we say
then ? Is the law sin ? ' So some might infer from a mis
apprehension of those words, 'the motions of sins, which
were by the law.' 'God forbid I' saith the Apostle, that we
should say so. Nay, the law is an irreconcilable enemy to sin ;
searching it out, wherever it is. ' I had not known sin, but
by the law : for I had not known lust,' evil desire, to be sin,
' except the law had said, Thou shalt not covet * (verse 7).
After opening this farther, in the four following verses, he
subjoins this general conclusion, with regard more especially
to the moral law, from which the preceding instance was
taken: 'Wherefore the law is holy, and the commandment
holy, and just, and 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,1 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 doubt
less 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 neces
sary 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 ifl
itself, as well as most acceptable to their gracious Master.
g To employ all the faculties which He had given them,
THE ORIGINAL, ETC., OF THE LAW 4<>9
particulaily tneir understanding and liberty, He gave them 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 from the dust of the earth, breathed into him the breath
of life, and caused him to become a living soul, endued with
power to choose good or evil ; he gave to this free, intelligent
creature the same law as to His first-born children, — not wrote,
indeed, upon tables of stone, or any corruptible substance, but
engraven on his heart by the finger of God ; wrote in the
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 ihe law on the
heart of His dark, sinful creature, ' He ' again ' showed thee,
0 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 t# $H their posterity, by 'that true liirht wlijcl?
4io SERMON XXIX
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 man
kind a peculiar people, to whom He gave a more perfect know
ledge 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 covenan
with the house of Israel. And this shall be the covenant tha
I will make ; I will put My law in their inward parts, am
write it in their hearts ; and I will be their God, and they shal
be My people ' (Jer. xxxi. 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 al
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 DO!
covet.' Therefore the ceremonial law lias, no place in the
present question.
THE ORIGINAL, ETC., OF THE LAW 4™
2. Neither can we understand by * the law ' mentioned in
the text the Mosaic dispensation. It is true, the word is some
times so understood ; as when the Apostle says, speaking to
the Galatians (iii. 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 understood so 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 mani
fested 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 aTravyaoyAa TT/S So^s, KCU ^apaKrryp T^S uVoarao-ews
avrov — the streaming forth or out-learning 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 I ' 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 under
standing.
5. If we survey the law of God in another point of view,
4ia SERMON XXIX
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,1
that is, speak of the things of God, ' in part ' also. * We
cannot order our speech by reason of darkness,' while we arc
in this house of clay. While I am 4 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 ever
lasting 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 i& 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 ' (iii. 17) ; ayv>/, — chaste, spotless ; eter
nally 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, i. 27) Oprjo-Kcia KaBapa KOI cyu'avTos, — pure
religion and undcfiledi or, the pure, clean, unpolluted worship
of Go<J,
tHE OklGINAL, ETC., OF lH£ LAW 4*3
8. 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 abhor
rence that blasphemous supposition, that the law of Q-od 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 dis
coverer of it ; because it detects the hidden things of dark
ness, and drags them out into open day. It is true, by this
means (as the Apostle observes, Rom. vii. 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 com
mitted against light and knowledge, being stripped even of
the poor plea of ignorance, it loses its excuse, as well as dis
guise, 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 great 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 ' detect
ing and endeavouring to restrain it, disdained the restraint,
and so much the more ' wrought in me all manner of concu
piscence ' (verse 8) ; all manner of foolish and hurtful desire,
which that commandment sought to restrain. Thus, ' when
the commandment came, sin revived' (verse 9): it fretted
and raged the more. But this is no stain on the command
ment. 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.
414 SERMON XXIX
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 t» every
creature which He has made. It is adapted, in all respects, to
the nature of things, of the whole universe, and every indi
vidual. It is suited to all the circumstances of each, and to
all their mutual relations, whether such as have existed from
the 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 I
7. It seems, then, that the whole difficulty arises from
considering God's will as distinct from God : otherwise
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 : I! the law, the immutable rule of right anc
wrong, depends upon the nature and fitnesses of things, anc
on their essential relations to each other (I do not say, their
eternal relations ; because the eternal relation of things existing
THE ORIGINAL, Etc., OF THE LAW 415
in time, is little less than a contradiction) ; if, I say, this
depends on the nature and relations of things, then it must
depend on God, or the will of God ; because those things
themselves, with all their rektions, 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 par
ticular 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 tittle thereof ;
till, having wrote it in the hearts of all His children, and
put all His enemies under His feet, 'He shall deliver up*
His mediatorial 'kingdom to the Father, that God may be
all in all.'
416 SERMON
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, 4 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 not so properly a pledge,
as 'an earnest, of our inheritance,' being a part of the pur
chased 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 the day when He maketh up His jewels '
and that there remaineth for us ' a crown of glory which
fadeth not away.'
IY. 1. It remains only to show, in the fourth and last
place, the uses of the law. And the first use of it, withou
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 pro
duce Sttoh 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 out
ward means whatever ; and others (one in an age) have been
awakened to a sense of the ' wrath of God abiding on them,
Ijy .'bearing. ;.tnat 'God was in Christ, reconciling the worl<
THE ORIGINAL, ETC., OF THE LAW 417
nnt-j Himself.1 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
fav Kai cvfpyrjs, — 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 sen
tence 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 schoolmaster. 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,
nnd 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,
grand means whereby the blessed Spirit prepares
for larger communications of the life of God.
I am afraid this great and important truth
stood, not only by the world, but even by m
hath taken out of the world, who are real child
faith. Many of these lay it down as an unques
4i8 SERMON XXIX
that when we coine 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 ib, * 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 oar 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 npon grace, till we are in actual possession
of the fullness of His promises.
5. How clearly does this agree with the experience of
every true believer ! While he cries out, * 0 what love have
J 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 sinful-
ness. He sees more and more clearly, that he is still a sinner
in all things — that neither his heart nor his ways are right
THE ORIGINAL, ETC., OF THE LAW 419
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 thing?
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. xxviii. 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
§in, 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 con
strain 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, 0 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 I So thou hast wt
420 SERMON XXIX
up thyself in the judgement-seat of Christ, and cast down the
rule whereby He will judge the world ! 0 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 Q-od.
Yea, love and value it for the sake of Him from whom it came,
and of Him to whom it leads. Let it be thy glory and joy,
next to the cross of Christ. Declare its praise, and make it
honourable before all men.
9. And if thou art throughly convinced that it is the
offspring of God, that it is the copy of all His imitable per
fections, 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. 4 Bind
it about thy neck ; write 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,1 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. 0 stand fast in
this liberty : in comparison of which, all the rest is not even
worthy to be named 1 Stand fast in loving God with all thy
heart, and serving Hun with all thy strength 1 This is perfect
freedom ; thus to keep His law, and to walk in all His com
mandments blameless. 4Be 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
THE LAW ESTABLISHED THROUGH FAITH 421
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.'
SERMON XXX
THE LAW ESTABLISHED THROUGH
FAITH
DISCOURSE I
Do we then make void the law through faith f God forbid : yea, we
establish the law. — ROM. iii. 31.
ST. PAUL, having in 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
works of the law, shall no flesh be justified in His sight.'
42* SERMON XXX
4 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.1 'For there is
no difference' — as to their need of justification, or the
manaer 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 u
formal dispute, simply denies the charge. ' Do we then,' says
he, ' make void the law through faith ? God forbid 1 yea, we
establish the law.*
3. The strange imagination of some, that St. Paul, when
he says, 'A man is justified without the works of the law,'
means only the ceremonial law, is abundantly confuted by
these very words. For did St. Paul establish the ceremonial
law ? 1 1 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 4 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
THE LAW ESTABLISHED THROUGH FAITH 423
'hewing,1 as it were, both 'in pieces before the Lord1 ; vehe
mently 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.'
1. 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 to 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 judgement, 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
424 SERMON xxx
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 S /ripture
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
4 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. [>« ^i: ;
5. 'Nay, does not the Apostle Paul say, in his former
Epistle to the Corinthians, " We preach Christ crucified " ?
(i. 23) ; and in his latter, " We preach not ourselves, but
Christ Jesus the Lord " ? ' (iv. 5).
We consent to rest the cause on this issue ; to tread in his
steps, to follow his example. Only preach you just as Paul
preached, and the dispute is at an end.
For although we are certain he preached Christ in as
perfect a manner as the very chief of the Apostles, yet who
preached the law more than St. Paul ? Therefore he did not
think the gospel answered the same end.
6. The very first sermon of St. Paul's which is recorded,
LAW ESTABLISHED THROUGH FAITH 42$
concludes in these words : ' By Him all that believe are jus
tified 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 xiii. 39, &c.). Now, it is manifest all this
is preaching the law, in the sense wherein you understand
the term ; even although great part of, if not all, his hearers
were either Jews or religious proselytes (verse 43), and,
therefore, probably many of them, in some degree at least,
convinced of sin already. He first reminds them, that they
could not be justified by the law of Moses, but only by faith
in Christ ; and then severely threatens them with the judge
ments of God, which is, in the strongest sense, preaching
the law.
7. In his next discourse, that to the Heathens at Lystra
(xiv. 15, &c.), 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 judgement upon him for
not preaching Christ \
8. To the jailor indeed, when ' he sprang in, and came
trembling, and fell down before Paul and Silas, and said,
Sirs, what must I do to be saved ? ' he immediately said,
* Believe on the Lord Jesus Christ ' (Acts xvi. 29, &c.) ;
and in the case of one so deeply convinced 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 judgement,
and of the resurrection from the dead (xvii. 24-31). Like
wise when Felix sent for Paul, on purpose that he might
* hear him concerning the faith in Christ ' ; instead of preach
ing Christ in your sense (which would probably have caused
426 SERMON XXX
the Governor either to mock or to contradict and blaspheme),
'he reasoned of righteousness, temperance, and judgement to
come/ till Felix (hardened as he was) 'trembled' (xxiv. 24,
25). Go thou, and tread in his steps. Preach Christ to the
careless sinner, by reasoning ' of righteousness, temperance, and
judgement 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 waiving this, I answer, (2) His Epistles
are directed, not to unbelievers, such as those we are now
speaking of, but * to the saints of God/ in Rome, 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 then as
really preaching Christ, when you are saying, ' The wicked
shall be turned into hell, and all the people that forget God,' as
when you are saying, * Behold the Lamb of God, which taketh
away the sin of the world ! '
11. Consider this well: that to preach Christ, is to preach
all things that Christ hath spoken — all His promises ; all HU
threatenings and commands ; all that is written in His book ;
and then you will know how to preach Christ without making
void the law.
THE LAW ESTABLISHED THROUGH FAITH 427
12. 'But does not the greatest blessing attend those dis
courses wherein we peculiarly preach the merits and sufferings
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. Ah1 those are drawn into this by-way who, if it be not
their settled judgement that faith in Christ entirely sets aside
the necessity of keeping His law ; yet suppose, either, (1)
That holiness is less necessary now than it was before Christ
came ; or, (2) That a less degree of it is necessary ; or,
(3) That it is less necessary to believers than to others.
Yea, and so are all those who, although their judgement 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 judgement is perverted, and that they are guilty
of what they imagined to be far from them ; namely, of
428 SERMON XXX
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. Bnt 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 accept
ance, but consequent upon it. Therefore the nature of the
covenant of grace gives you no ground, no encouragement at
all, to set aside any instance or degree of obedience ; any part
or measure of holiness.
5. * But are 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 convinced of this 1 It would prevent innumerable
evils ; Antinomianism in particular : for, generally speaking,
they are the Pharisees who make the Antinoinians. 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.
THE LAW ESTABLISHED THROUGH FAITH 429
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 justi
fied. So that if good works do not follow our faith, even
all inward and outward holiness, it is plain our faith is
nothing worth ; we are yet in our sins. Therefore, that we
are justified by faith, even by faith without works, is no
ground for making void the law through faith ; or for
imagining that faith is a dispensation from any kind or
degree of holiness. ,
7. * Nay, but does not St. Paul expressly say, " Unto him
that worketh not, but believeth on Him that justifieth the
ungodly, his faith is counted for righteousness " ? And does
it not follow from hence, that faith is to a believer in the
room, in the place, of rigrh^ousness ? 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 ful
filled 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
430 SERMON XXX
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 frrith, which is more common than either of the
former : and that is, the doing it practically ; the making it
void in fact, though not YD. 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 '
(Eom. vi. 15) : a caution which it is needful thoroughly to
consider, because it is of the last importance.
2. The being * under the law.,' may here mean, (1) The
being obliged to observe the ceremonial law : (2) The being
obliged to conform to the whole Mosaic institution : (8) 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 cere
monial 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 evnrgelieal principle of action
THE LAW ESTABLISHED THROUGH FAITH 431
be less powerful than 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 vourself a little more than you
did ? 0 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 con
venience, 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 finery, all
superfluity, everything useless, everything merely ornamental,
however fashionable, under foot ? Rather, have you not re
sumed what you had once laid aside, and what you could not
then use without wounding your conscience ? And have you
not learned to say, '0, I am not so scrupulous now ' ? I
would to God you were ! Then you would not sin thus ;
4 because you are not under the law, but under grace 1 '
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
432 SERMON XXX N
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 I 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 ' I 0 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 ? 0
recollect them before it is too late I Have you suffered so
many things in vain ? I trust it is not yet in vain. Now use
the conviction without the pain I Practise the lesson without
the rod ! Let not the mercy of God weigh less with you now,
than His fiery indignation did before. Is love a less powerful
motive than fear ? If not, let it be an invariable rule, * 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
fHE LAW ESTABLISHED THROUGH FAITH 433
hearing the Word of God 1 Did you neglect any opportunity I
Did you not attend thereon day and night ? Would a small
hindrance 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 utter
most of your power ? Was not you much in prayer (cold
and heavy as you was), while you was hanging over the
mouth of hell ? Did you not speak and not spare even for an
unknown God ? Did you not boldly plead His cause, re
prove sinners, and avow the truth before an adulterous gene
ration ? And are you now a believer in Christ ? Have you
the faith that overcometh the world ? What I 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 I See and feel
your grievous loss I Remember from whence you are fallen I
Bewail your unfaithfulness 1 .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.
SERMON XXXI
THE LAW ESTABLISHED THROUGH
FAITH
DISCOURSE II
Do we then make void the law through faith .' Qod forbid : yeat
we establish the law. — ROM. hi. 31.
Fhas 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 effec
tually makes it all void at a stroke ; and this under colour of
preaching Christ and magnifying the gospel, though it be, in
2F
truth, destroying both the one and the other ; — secondly, the
teaching (whether directly or indirectly), that faith super
sedes the necessity of holiness ; that this is 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 now we may follow a better pattern, how
we may be able to sa^, with the Apostle, 'Do we then make
void the law through faith ? G-od 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 estab
lish 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 en
deavouring 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 G-host, 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
fHE LAW ESTABLISHED THROUGH FAiTtt 435
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 ' : KcwnjAevoi/rcs (as artful men
their bad wine) ; 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 mean
ing ; 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 ont 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 them
selves 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 knoweth not the law are cursed,'
436 SERMON xxxi
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 onl£ 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 ol
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 I 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 G-od is still a mystery to these also. Nor is this observable
only in those lands which are overspread with Romish dark
ness 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 Phari
sees,' 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
>ve are to declare, not as pleasing men, but the Lord. We
THE LAW ESTABLISHED THROUGH FAITH 437
are to declare, not only all the promises, but all the threaten
ing too, which we find therein. At the same time that we
proclaim all the blessings and privileges which God hath pre
pared 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 Kighteousness ' ; 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 \iving 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
fjrst reinstated in His favour : as reigning in all believing
438 SERMON XXXI
hearts until He has 'subdued all things to Himself,' — nntil
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 whoso
ever 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 pro
priety, 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,
THE LAW ESTABLISHED THROUGH FAITH 439
before it is done away, arises hence, that it minister" 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 misap
prehend 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 th' 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 pre-supposes sin, and the wrath of God declared
against the sinner ; without which there is no need of an.
440 SERMON XXXI
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 atone
ment ; 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 a 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
THE LAW ESTABLISHED THROUGH FAITH 441
m 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
1 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 establish
ing 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, a& ;he Apostle observes, 'the fulfilling of the' whole
negative * law.' k 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.
44« SERMON XXXI
Thou shult love thy neighbour as thyself.' Neither is lovt
content with barely working no evil to our neighbour. It
continually incites us to do good, as we have time and oppor
tunity ; to io good, in every possible kind, and in every pos
sible 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. Every one that hath this faith in himself * purifieth
himself even as He is pure,' — purifieth himself from every
earthly, sensual desire ; from all vile and inordinate affec
tions ; 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 sensi
bility 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,'
Jesus ' sitfceth at the right hand of God,'
THE NATURE OF ENTHUSIASM 443
6. Can you say, * Thou art merciful to my unrighteous-
nees ; my sins Thou remembered- 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 1 How heinous above all expression 1 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 1 Now
be zealous to receive more light daily, more of the know
ledge 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, arid the law of love is established to all
eternity I
SERMON XXXII
THE NATURE OF ENTHUSIASM
And Festus said with a loud voice, Paul, tkou art beside thyself
— ACTS xxvi. 24.
A ND so say all the world, the men who know not God,
J\. 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, whiclj
444 SERMON XXXII
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 4 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 herein. They, for once, mean what they say. They
not only affirm, but cordially believe, that every man is beside
himself, who says, ' the love of God is shed abroad in ' his
' heart by the Holy Ghost given unto him ' ; and that God
has enabled him to rejoice in Christ 'with joy unspeakable
and full of glory.' If a man is indeed alive to God, and
dead to all things here below ; if he continually sees Him
that is invisible, and accordingly walks by faith, and not by
sight ; then they account it a clear case : beyond all dispute,
4 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 tem
poral 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 accord
ingly they are accustomed to distinguish it by a particular
name, * enthusiasm.'
5. A term this, which is exceeding frequently used, which
js scarce ever out of yonie men's mouths ; and yet it js
THE NATURE oF ENTHUSIASM 445
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 1
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, «/0ovo-ia<r/zoY
is derived, none has yet been able to show. Some have
endeavoured to derive it from cv ®eu> — 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 eV Ova-ia — 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 out
ward 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
44<* SERMON
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, an 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 shah1 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 're
ligious,' I do not mean, that it is any part of religion : quite
the reverse. Religion is the spirit of a sound mind ; and,
NATURE OF ENTHUSIASM 44?
consequently, stands in direct opposition to madness of every
kind. But I mean, it has religion for its object ; it is con
versant 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.1
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 enthu
siasm : 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 ; bat 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
44§ SERMON xxxn
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 ; con
sequently, all their following behaviour is as wide of truth and
soberness as that of the ordinary madman, who, fancying him
self 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 : Chris
tians 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 them
selves 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 mode* 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 * 1
THE NATURE OF ENTHUSIASM 449
17. Ah poor self -deceivers ! Christians ye are not. But
you are enthusiasts in a high degree. Physicians, heal your
selves I But first know your disease : your whole life ia
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 mis
fortunes 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 1
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 in our
own history. Others have undertaken to prophesy, to foretell
things to come, and that with the utmost certainty and exact
ness. 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
2G
450 SERMON XXXII
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 1 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 extrawdinary
manner : I mean, by visions or dreams, by strong impressions
THE NATURE OF ENTHUSIASM 451
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
art 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 I 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 reasonaole
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 inquire, ' 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
452 SERMON XXXII
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 circum
stances 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 consider
ing how seldom this way is taken, and what a flood of en
thusiasm 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,
4 1 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
THE NATURE OF ENTHUSIASM 453
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 nelps 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
1 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 provi
dence 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 provi
dence ; 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 uni
verse 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
454 SERMON XXXII
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 sup
poses 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 righteous
ness 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 un-
advisable 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 unadvisable-
ness 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,
THE NATURE Of ENTHUSIASM 455
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 many-
headed monster, Enthusiasm t 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 v/e-
quently 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.
84. But if so few, even among men of education and learn
ing, 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. 0 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 Muster) to destroy men's lives,
4S& SERMON XXXII
and not to save them. Never dream of forcing men into the
wnys of God. Think yourself, and let think. Use no con
straint 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 enthu
siasm, — fancying you have those gifts from God which you
have not. Trust not in visions or dreams ; in sudden impres
sions, 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
4 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 ' 1
I 437 J
SERMON XXXIII
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 its. But Jesus said, Forbid him not.
—MARK ix. 38, 39.
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 for
bidden 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 ive 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
458 SERMON XXXItt
we may understand by, * He followefch not us.' I shall, thirdly,
explain our Lord's direction, ' Forbid him not ' ; and conclude
with an inference from the whole.
1. 1. I am, in the first place, to show, in what sense men
ro*7, and do, now cast out devils.
In order to have the clearest view of this, we should re
member, 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,'
lv T<3 TTOVT/PW Ken-cu, — 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
A CAUTION AGAINST BIGOTRY 459
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 tor
mented 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 your
selves ; to make you wiser in your own eyes than God Himself,
than all the oracles of God. Now, in order to this, he must not
appear in his own shape : that would 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 I
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
460 SERMON XXXIII
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 uncon
trolled, because they know not that he acts at all.
7. But how easily may we know the cause from its effects I
These are sometimes gross and palpable. So they were in
the most refined of the heathen nations. Q-o 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
D parents, covenant-breakers, without natural affection, im
placable, unmerciful.'
8. The strongest parts of this description are confirmed
by one whom some may think a more unexceptionable wit
ness. 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 bare
faced ; 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 Kome, 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 re
ligion 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
A CAUTION AGAINST BIGOTRY 461
them to death ; and upon the slightest undesigned provocation,
to come behind and shoot any of their own countrymen 1
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 a mother, if she is tired of her children, to fasten stones
about their necks, and throw three or four of them into the
river, one after another I
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 country
men, 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 1 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 I
12. He less openly, but no less effectually, works in dis
semblers, 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.
18. 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.
462 SERMON XXXIII
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 oat,
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 Hia 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.1
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 I ' which he supposed to be a very sufficient
reason. What we may understand by this expression, ' He
followeth not us,1 is the next point to be considered.
The lowest circumstance we can understand thereby, is, Ho
has no outward connexion with us. We do not labour in con
junction with each other. He is not our fellow-helper in
the gospel. And indeed whensoever our Lord is pleased to
aend many labourers into His harvest, they cannot all act in
A CAUTION AGAINST BIGOTRY 463
subordination to, or connexion with, each other. Nay, they
cannot all have 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 Chris
tians 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 con
tinue ! 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 I 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.
464 SERMON XXXIll
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 per
severance 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.'"!
6. 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 never
theless brought in numberless innovations, without any war
rant either from antiquity or Scripture. Now, most certainly,
A CAUTION AGAINST BIGOTRY 465
*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 possibl)1
stand at a greater distance from us in affection than in judge
ment. 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 there
fore 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 con
sequence 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
in the strongest light, adding all the circumstances which
2H
4& SfeRMON XXXlfi
can well be conceived ; that, being forewarned of the tempta
tion 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 ig
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
eufficient, 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 per
suasions. 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. Persuad*
A CAUfioN AGAINST BIGOTRY 46;
him not to depart from the work. If he should give place be
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 1
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 con
science, 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. v. 4).
Numberless times has this text been quoted on the occa
sion, 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.
xxxiii
8. * But what was the practice of the1 apostolic age r *
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 scat
tered 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 waa
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,
4 first be proved ; then let them use the office of a deacon '
(1 Tim. iii. 10). Proved, how ? By setting them to construe
a sentence of Greek, and asking them a few commonplace
questions ? 0 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 che church of Christ.
10. But what if a man has these, and has brought sin
ners 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
A, CAUTION AGAINST BIGOTRY 469
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 fewest 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. 0 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. Xou 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 pf shewing him,
470 SERMON XXXIII
IV. 1. If we willingly fail in any of these points, if we
either directly or indirectly forbid him, * because he f olloweth
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 ' enthu
siasm.' 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 con
sequences ? 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, 0 Lord, and prove me. Try out my
reins and my heart I 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 pro
posed in the strongest manner. What, if I were to see a
Papist, an Arian, a Socinian, casting out devils? If I did,
A CAUTION AGAINST BIGOTRY 47*
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. 0 stand tilear 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 instru
ment 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 (0 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.*
( 47* )
SERMON XXXIV
CATHOLIC SPIRIT
And when he was departed tkenoe, he lighted on Jehonadab the son
of Eechab coming to meet him : and he saluted him, and said to
him, Is thine heart right, as my heart is with thy heart ? And
Jehonadab answered, It is. If it be, give me thine hand. —
2 KINGS x. 15.
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,
4 and hate thine enemy ' : not so ; 'I say unto you/ saith
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 arid 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 xiii. 34, 35).
This is that love on which the Apostle John so frequently and
strongly insists : ' This,' saith he? ' is the message that ye
CATHOLIC SPIRIT 473
heard from the beginning, that we should love one another'
(1 John iii. 11). * Hereby perceive we the love of God,
because He laid down His life for us : and we ought/ if love
should call us thereto, * to lay down our lives for the brethren '
(verse 16). And again : i Beloved, let us love one another :
for love is of God. He that loveth not, knowefch not God ;
for God ifi love ' (iv. 7, 8). * Not that we loved God, but that
He loved us, and sent His Son to be the propitiation for our •
sins. Beloved, if God so loved us, we ought also to love one
another' (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 com
mandment ' ? How many hindrances lie in the way 1 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, notwithstand
ing 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 ia with thy heart ? ' Secondly, an offer
474 SERMON XXXIV
made on Jehonadab's answering, * It is ' : * If it be, give me
thine hand.' .
1. 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. xxxv. 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, Jt is an unavoidable consequence of the present
CATHOLIC SPIRIT 475
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 himseK is mis
taken ; 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
476 SERMON XXXIV
Baal, and * destroyed Baal out of Israel * ; yet from the con
venient sin of Jeroboam, the worship of ' the golden calves,1 he
1 departed not ' (2 Kings x. 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 con
cerning 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 G-od ' ; 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 wor
shipping 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
CATttOLIC SPIRIT 477
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 ; nay only ques
tion 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
XXXlV
most minute, even the most noxious, to His own glory, and
the good of them that love Him ? Hast thou a divine evi
dence, 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 eVcpyov/AeVi? Si' dycwnjs— filled with the energy
of love ? Dost thou love God (I do not say ' above all things,'
for it is both an nnscriptural 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
CATHOLIC SPiRif 4?$
eye single in all things ? always fixed on Him ? always looking
unto Jesus ? Dost thou point at Him in whatsoever thoa
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 ' tem
porally * 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 :
48o SERMON XXXIV
it does not depend on my choice : I can no more think, than 1
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, ' T
will embrace yours.' This also is a thing which does not de
pend 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 extempo
rary prayer to be of more use, act suitable to your own judge
ment. 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 satis
fied 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
CATHOLIC SPIRIT 481
fellow citizen of the New Jerusalem, a fellow soldier engaged
in the same warfare, under the same Captain of OUT- salvation.
Love me as a companion in the kingdom and patience of
Jesus, and a joint heir of His giory.
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 pafcient, — 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 some
times 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
lelieveth 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 want
ing, 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 want
ing 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 man
kind 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.
482 SERMON XXXIV
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,
4 smite me friendly, and reprove me,* whereinsoever I ap
pear to thee to be doing rather my own will, than the will
of Him that sent me. 0 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 what
soever 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
CATHOLIC SPIRIT 483
the preceding observations, to correct any such misappre
hensions of it, and to prevent any such misapplication.
For, from hence we may learn, first, that a catholic spirit
is not speculative latitudinarianisin. 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 under
standing ; 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 riot any kind of practical latitudinarianism.
It is not indifference as to public worship, or as to the out
ward 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 ne 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
484 SERMON XXXIV
which is more scriptural, none which is more rational. There
fore, without rambling hither and thither, he cleaves close
thereto, and praises God for the opportunity of so doing.
8. 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 house
hold ; 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 advan
tages he enjoys, with regard to the knowledge of the things
CATHOLIC SPIRIT 4&5
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 con
gregation, 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, 0 man of God, think on these things ! If thou
art already in this way, go on. If thou hast heretofore mis
took 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 I
CATHOLIC LOVE.
1 WEAUY 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.
486 SERMON XXXIV
2 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 Jesu's name alone.
•
3 Kedeem'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.
4 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.
5 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.
6 For these, howe'er in flesh disjoined,
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.
7 Join'd to the hidden church unknown
In this sure bond of perfectiiess,
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.
C.W
( 487 )
SERMON XXXV
CHRISTIAN PERFECTION
Not as though I had already attained, either were already perfect.
—PHIL. iii. 12.
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.'
3. We may not, therefore, lay these expressions aside,
seeing they are the words of God and not of man. But we
may and ought to explain the meaning of them ; that those
who are sincere of heart may not err to the right hand or
left, from the mark of the prize of their high calling. And
this is the more needful to be done, because, in the verse
already repeated, the Apostle speaks of himself as not per
fect : * Not,' saith he, ' as though I were already perfect.'
And yet immediately after, in the fifteenth verse, he speaka
483 SERMON XXXV
of himself, yea, and many others, as perfect : ' Let us,' saith
he, 4 as many as be perfect, be thus minded.'
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 endeavour
to show, —
I. IN WHAT SFNSR CHRISTIANS ARE NOT ; AND,
II. IN WHAT SENSE THEY ARE, PERFECT.
1. 1. In the first place, I shall endeavour 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 spiritu
ally discerned) ' what manner of love ' it is, wherewith * the
Father ' hath loved them, ' that they should be called the
sons of God.' They know the mighty working of His Spirit
in their hearts ; and the wisdom of His providence, directing
all their paths, and causing all things to work together for
their good. Yea, they know in every circumstance of life
what the Lord requireth of them, and how to keep a con
science void of offence both toward God and toward man.
2. But innumerable are the things which they know not.
Touching the Almighty Himself, they cannot search Him out
to perfection. * Lo, these are but a part of His ways ; but the
thunder of His power, who can understand ? ' They cannot
understand, I will not say, how ' there are Three that bear
record in heaven, the Father, the Son, and the Holy Spirit,
and these Three are One ' ; or how the eternal Son of God
4 took upon Himself the form of a servant ' ; — but not any
one attribute, not any one circumstance, of the divine nature.
Neither is it for them to know the times and seasons when
CHRISTIAN PERFECTION 49
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. Much less do they know
when God, having ' accomplished the number of His elect,
will hasten His kingdom ' ; when ' the heavens shall pass
away with a great noise, and the elements shall melt with
fervent heat.'
3. They know not the reasons even of many of His pre
sent dispensations with the sons of men ; but are constrained
to rest here : Though ' clouds and darkness are round about
Him, righteousness and judgement are the habitation of His
seat.' Yea, often with regard to His dealings with them
selves, doth their Lord say unto them, 'What I do, thou
knowest not now ; but thou shalt know hereafter.' And
how little do they know of what is ever before them, of even
the visible works of His hands ! — how ' He spreadeth the
north over the empty place, and hangeth the earth upon
nothing ' ; 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 ' are ever liable to err touching the things
which they know not. It is true, the children of God do not
mistake as to the things essential to salvation : they do not
' put darkness for light, or light for darkness ' ; neither ' seek
death in the error of their life.' For they are ' taught of
God ' ; and the way which He teaches them, the way of holi
ness, is so plain, that * the wayfaring man, though a fool, need
not err therein.' But in things unessential to salvation they
do err, and that frequently. The best and wisest of men are
frequently mistaken even with regard to facts ; believing
those things not to have been which really were, or those 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
490 SKRMON XXXV
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 re
gard to the characters of men ; and that, not only by sup
posing 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 prac
tice. 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 UD ler 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 ii. 20) ; the answer is plain
4 Ye know all things that are needful for your souls' health.'
That the Apostle never designed to extend this farther, that he
could not speak it in an absolute sense, is clear, first, from hence :
that otherwise he would describe the disciple as * above his
Master ' ; seeing Christ Himself, as man, knew not all things.
* Of that hour,' saith He, ' knoweth no man : no, not the Son,
but the Father only.' It is clear, secondly, from the Apostle's
own words that follow, * These things have I written unto you
concerning them that deceive you ' ; as well as from his
frequently repeated caution, * Let no man deceive you ' ; which
had been altogether needless, had not those very persons who
had that unction from the Holy One been liable, not to
ignorance only, but to mistake also.
CHRISTIAN PERFECTION 491
7. Even Christians, therefore, are not so perfect as to be
free either from ignorance or error : we may, thirdly, add, nor
from infirmities. Only let us take care to understand this
word aright : only let us not give that soft title to known
sins, as the manner of some is. So, one man tells us,
* Every man has his infirmity, and mine is drunkenness'
another has the infirmity of uncleanness ; another, that of
taking God's holy name in vain ; and yet another has the
infirmity of calling his brother, 'Thou fool,' or returning
'railing for railing.' It is plain that all you who thus
speak, if ye repent not, shall, with your infirmities, go quick
into hell I 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, dullness
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
retentive memory. Such, in another kind, are those which
are commonly, in some measure, consequent upon these ;
namely, slowness of speech, impropriety of language, ungrace-
fulness of pronunciation ; to which one might add a thou
sand 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.
> 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 unclean-
ness with greediness, 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, having found redemption in the blood of Christ, for the
present feel no temptation. God hath said to their enemies,
492 SERMON XXXV
* Touch not Mine anointed, and do My children no harm.1
And for this season, it may be for weeks or months, He causeth
them to ride on high places, He beareth them as on eagles'
wings, above all the fiery darts of the wicked one. But this
state will not last always ; as we may learn from that single
consideration, that the Son of God Himself, in the days of
His flesh, was tempted even to the end of His life. Therefore,
so let his servant expect to be ; for * it is enough that he be
as his Master.'
9. Christian perfection, therefore, does not imply (as some
men seem to have imagined) an exemption either from igno
rance, or mistake, or infirmities, or temptations. Indeed, it is
only another term for holiness. They are two names for the
same thing. Thus, every one that is holy is, in the Scripture
sense, perfect. Yet we may, lastly, observe, 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 has attained, or in how high a degree soever he is
perfect, he hath still need to 'grow in grace,' and daily to
advance in the knowledge and love of God his Saviour.
II. 1. In what sense, then, are Christians perfect ? This
's what I shall endeavour, 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 (ii. 12, &c.),
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,
4 because your sins are forgiven you ' : because thus far you
have attained ; being 'justified freely,' you 'have peace
with God through Jesus Christ.' * 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.' Ye have quenched the fiery darts of
the wicked one, the doubts and fears wherewith he disturbed
CHRISTIAN PERFECTION 493
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 begin
ning.' 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
fullness of Christ.1
2. It is of these chiefly I speak in the latter part of this
discourse ; for these only are perfect Christians. But even
babes in Christ are in such a sense perfect, or 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 testi
mony we appeal. 'Let God be true, and every man a liar.'
By His Word will we abide, and that alone. Hereby we ought
to be judged.
3. Now, the Word of God plainly declares, that even those
who are justified, who are born again in the lowest sense,
' do not continue in sin ' ; that they cannot ' live any longer
therein ' (Rom. vi. 1, 2) ; that they are * planted together
in the likeness of the death ' of Christ (verse 5) ; that their
' old man is crucified with Him,' the body of sin being de
stroyed, so that henceforth they do not serve sin ; that, being
dead with Christ, they are free from sin (verses 6, 7) ; that
they are * dead unto sin, and alive unto God ' (verse 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 ' (verses 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. iv. 1, 2) :
494 SERMON XXXV
* 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.1 For this ceasing from sm, if it be interpreted in the
lowest sense, as regarding only the outward behaviour, must
denote the ceasing from the outward act, from any outward
transgression of the law.
5. But most express are the well-known words of St. John,
in the third chapter of his First Epistle, verse 8, &c. : * He
that committeth sin is of the devil ; for the devil sinneth from
the beginning. For this purpose the Son of God was mani
fested, that He might destroy the works of the devil. Whoso
ever is born of God doth not commit sin ; for His seed remaineth
in him : and he cannot sin, because he is born of God.' And
those in the fifth (verse 18) : * We know that whosoever is born
of God sinneth not ; but he that is begotten of God keepeth
himself, and that wicked one toucheth him not.'
6. Indeed it is said, this means only, He sinneth not
wilfully ; or he doth not commit sin 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 pro
voked 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.
CHRISTIAN PERFECTION 495
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 premisses.
8. Those who argue thus seem never to have considered
that declaration of our Lord (Matt. xi. 11): * Verily I say
unto you, Among them that are born of women there hath
not risen a greater than John the Baptist : notwithstanding
he that is least in the kingdom of heaven is greater than
he.' I fear, indeed, there are some who have imagined
4 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 I 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), or, * the kingdom of God,' as St. Luke ex
presses 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.' So that whosoever
would bring down the Christian dispensation to the Jewish
standard, whosoever gleans up the examples of weakness, re
corded in the law and the prophets, and thence infers that
they who have ' put on Christ ' are endued with no greater
strength, doth greatly err, neither * knowing the Scriptures,
nor the power of God.*
496 SERMON XXXV
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.' But
this is quite {mother thing. For, first, the words ' a day ' are
not in the text. So that if a just man fall 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 fro.n the
verse before, the words of which are these : ' Lay not wait,
0 wicked man, against the dwelling of the righteous ; spoil
not his resting-place.' 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 viii. 46 ; 2 Chron. vi. 36) ; yea, " There is not
a just man upon earth, that doeth good, and sinneth not " '
(Eccles. vii. 20). I answer, Without doubt, thus it was in the
days of Solomon. Yea, thus it was from Adam to Moses, from
Moses to Solomon, and from Solomon to Christ. There was
then no man that sinned not. Even from the day that sin
entered into the world, there was not a just man upon earth that
did good and sinned not, until the Son of God was manifested
to take away our sins. It is unquestionably true, that 'the
heir, as long as he is a child, differeth nothing from a servant.'
And that even so they (all the holy men of old, who were
under the Jewish dispensation) were, during that infant state
of the church, * in bondage under the elements of the world.1
4 But when the fullness of the time was come, God sent forth
His Son, made under the law, to redeem them that were under
the law, that they might receive the adoption of sons,'— that
CHkisftAN PERFECTION 497
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. i. 10). Now, therefore, they
* are no more servants, but sons.' So that, whatsoever was
the case of those under the law, we may safely affirm with
St. John, that, since the gospel was given, * he that is bon> of
God sinneth not.'
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 G-ospel (verses 38, &c.). 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 — ov e/xeAAov Aa/x/Javciv ot TricTTevovres ei«
aurov — which they who should believe on Him were afterwards
to receive. For the Holy Ghost was not yet given ; because
that Jesus was not yet glorified.' Now, the 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. 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 ' gif ts
for men, yea, even for the rebellious, that the Lord God might
dwell among them.' And when the day of Pentecost was
fully come, then first it was, that they who ' waited for the
promise of th«e Father ' were made more than conquerors over
sin by the Holy Ghost given unto them.
12. That this great salvation from sin was not given till
Jesus was glorified, St. Peter also plainly testifies ; where,
speaking of his brethren in the flesh, as now ' receiving the
end of their faith, the salvation of their souls,' he adds
2K
49& SERMON xxxv
(1 Pet. i. 9, 10, Ac.), ' 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,
1 that should follow. Unto whom it was revealed, that not
unto jhemselves, 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 ' ; namely, 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,' 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 hoCy
in all manner of conversation.'
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 fullness
of time 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 per
fection), ' 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. xii. 8).
14. If, therefore, you would prove that the Apostle's woids,
* He that is born of God sinneth not,' are not to be undsr-
stood according to their plain, natural, obvious meaning, it ii
from the New Testament you are to bring your proofs, else
you will fight as one that beateth the air. 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 Bnrmibus ;
CHRISTIAN PERFECTION 499
and St. Peter, by his dissimulation at Antioch.' Well, suppose
both Peter and Paul did then commit sin ; what is it you
would infer from hence ? that all the other Apostles com
mitted 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 1 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 1 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.
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 per
fect 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.'
16. As this scripture is one of the strongholds of the
patrons of sin, it may be proper to weigh it throughly. 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. There
fore, from hence it can never be proved that any Christian
must commit sin. Secondly, the ancient Fathers inform us, it
xxxv
was bodily pain, — a violent headache, saith Tertullian (De
Pudic.); to which both Chrysostom and St. Jerome agree.
St. Cyprian1 expresses it, a little more generally, in those
terms, 'Many and grievous torments of the flesh and of the
body." "Thirdly, to this exactly agree the Apostle's 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 mani
fest, beyond all possible exception, from the words that im
mediately follow : ' Most gladly will I glory in ' these ' my
weaknesses, that the strength of Christ may rest upon me.'
What I 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 ' ; that is,
when I am weak in body, then am I strong in spirit. But wil
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 ? Woul(
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, tha
this thorn was given to St. Paul above fourteen years before
he wrote this Epistle ; which itself was wrote several year
before he finished his course. So that he had, after this, a
long course to run, many battles to fight, many victories to
gain, and great increase to receive in all the gifts of God, am
the knowledge of Jesus Christ. Therefore, from any spiritua
weakness (if such had been) which he at that time felt, we
could by no means infer that he was never made strong ; tha
Paul the aged, the father in Christ, still laboured under the
same weaknesses : that he was in no higher state till the day
1 De MortaHtnte. * Carnis et corporis multa ac grav'ia tormenta.
CHRISTIAN PERFECTION 501
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.'
17. 'But does not St. James directly contradict this?
His words are, " In many things we offend all " (iii. 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) ; 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 : i Therewith,' saith he, ' bless we
God, and therewith curse we men. Out of the same mouth
proceedeth blessing and cursing.' True, but not out of the
mouth of the Apostle, nor of any one who is in Christ a new
creature. Secondly, from the verse immediately preceding
the text, and manifestly 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.' We I Who ? Not the Apostles, nor true believers ;
but they who knew they should receive the greater condem
nation, 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.' 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 pro
fessedly 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
502 SERMON XXXV
remain in doubt, St. John, writing many years after St. James,
puts the matter entirely out of dispute by the express declara
tions above recited. But here a fresh difficulty may arise :
how shall we reconcile St. John with himself ? In one place
he declares, 'Whosoever is born of God doth not commit
sin ' ; and again, ' We know that he which is born of God
sinneth not * : and yet in another, he saith, ' If we say that we
have no sin, we deceive ourselves, and the truth is not in us ' ;
and again, * If we say that we have not sinned, we make Him a
liar, and His word is not in us.'
19. As great a difficulty as this may at first appear, it
vanishes away, if we observe, first, that the tenth verse fixes
the sense of the eighth : ' If we say we have no sin,1 in the
former, being explained by, ' If we say we have not sinned/
in the latter verse. Secondly, that the point under present
consideration is not whether we have or have not sinned hereto
fore ; 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 " ; that
we may " go and sin no more." '
20. St. John, therefore, is well consistent with himself, as
well as with the other holy writers ; as will yet more evidently
appear, if we place all his assertions 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. Fourthly, 'These things write I unto
you,* saith the Apostle, ' that you may not sin. But if any
man' should 'sin,' or have sinned (as the word might bf
CHRISTIAN PERFECTION 503
rendered), he need not continue in sin ; seeing * we have an
Advocate with the Father, Jesus Christ the righteous.' Thus
far all is clear. But lest any doubt should remain in a point
of so vast importance, the Apostle resumes this subject in the
third chapter, and largely explains his own meaning : ' Little
children,' saith he, * let no man deceive you ' : (as though I
had given any encouragement to those that continue in sin):
'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 ' (verses 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 begin
ning,' that it can be affirmed they are in such a sense perfect,
as, secondly, to be freed from evil thoughts and evil tempers.
First, from evil or sinful thoughts. But here let it be observed,
that thoughts concerning evil are not always evil thoughts ;
that a thought concerning sin, and a sinful thought, are widely
different. A man, for instance, may think of a murder which
another has committed ; and yet this is no evil or sinful
thought So our blessed Lord Himself doubtless thought of,
or understood, the thing spoken by the devil, when he said,
* All these things will I give Thee, if Thou wilt fall down and
worship me.' Yet had He no evil or sinful thought ; nor
indeed was capable of having any. And even hence it follows,
tfcat neither have real Christians : for * every one thai is perfect
504 SERMON XXXV
is as his Master ' (Luke vi. 40). Therefore, if He was free
from evil or sinful thoughts, so are they likewise.
22. And, indeed, whence should o.vil thoughts proceed, in
the servant wiio is as his Master ? 'Out of the heart of man '
(if at all) * proceed evil thoughts' (Mark vii. 21). If, there
fore, his heart be no longer evil, tlitn evil thoughts can no
longer proceed out of it. If the tree w 3re corrupt, so would be
the fiuit : but the tree is good ; the rruit, therefore, is good
also (Matt. xii. 33) ; our Lord Himself bearing witness, * Every
good tree bringeth forth good fruit. A good tree cannot bring
forth evil fruit,' as 4a corrupt tree cannot bring forth good
fruit ' (Matt. vii. 17, 18).
28. 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 imagina
tions ' (or reasonings rather, for so the word Aoyioyx,ovs sig
nifies ; 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. x. 4, &c.).
24. And as Christians indeed are freed from evil thoughts,
so are they, secondly, from evil tempers. This is evident
from the above-mentioned declaration of our Lord Himself :
* The disciple is not above his Master : but every one that is
perfect shall be as his Master.' He had been delivering, just
before, some of the sublimest doctrines of Christianity, and
some of the most grievous to flesh and blood. ' I say unto
you, Love your enemies, do good to them which hate you ; .
and unto him that smiteth thee on the one cheek, offer also
the other.' Now these He well knew the world would not
receive ; and therefore immediately adds, * Can the blind lead
the blind ? will they not both fall into the ditch ? ' As if
He had said, ' Do, not confer with flesh and blood, touching
these things — with men void of spiritual discernment, Lie
eyes of whose understanding God hath not opened — lest they
and you perish together,' £n the next verse He removes the
CHRISTIAN PERFECTION 505
two grand objections with which these wise fools meet us at
every turn : * These things are too grievous to be borne ' ;
or, ' They are too high to be attained,'— saying, ' " The disciple
is not above his Master " ; therefore, if I have suffered, be
content to tread in My steps. And doubt ye not then, but I
will fulfil My word : " For every one that is perfect shall be as
his Master." ' But his Master was free from all sinful tempers.
So, therefore, is His disciple, even every real Christian.
25. Every one of these can say with St. Paul, ' I am cruci
fied with Christ : nevertheless I live ; yet not I, but Christ
liveth in me,' — words that manifestly describe a deliverance
from inward as well as from outward sin. This is expressed
both negatively, / live not (my evil nature, the body of sin, is
destroyed) ; and positively, Christ liveth in me ; and, therefore,
all that is holy, and just, and good. Indeed, both these, Christ
liveth in me, and / live not, are inseparably connected ; for ' what
communion hath light with darkness, or Christ with Belial ? '
26. He, therefore, who liveth in true believers hath « puri
fied their hearts by faith ' ; insomuch that every one that hath
Christ in him, the hope of glory, ' purifieth himself, even as
He is pure ' (1 John iii. 3). He is purified from pride ; for
Christ was lowly of heart. He is pure from self-will or
desire ; for Christ desired only to do the will of His Father,
and to finish His work. And he is pure from anger, in the
common sense of the word ; for Christ was meek and gentle,
patient and long-suffering. I say, in the common sense of
the word ; for all anger is not evil. We read of our Lord
Himself (Mark iii. 5), that He once * looked round with
anger.' But with what kind of anger ? The next word
shows, (rvAAvTroufievos, ' being,' at the same time, ' grieved for
the hardness of their hearts.' 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 ; feeling a
displacency at every offence against God, but only love and
tender compassion to the offender.
5o6 SERMON XXXV
27. Thus doth Jesus * save His people from their sins ' :
and not only from outward sins, but also from the sins of
their hearts ; from 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 judgement : 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 fore
seen this very evasion, and set himself to overturn it from the
foundation) he flatly affirms, that not only at or after death,
but in this world, they are as their Master (1 John iv. 17).
28. Exactly agreeable to this are his words in the first
chapter of this Epistle (verse 5, &c.), 'God is light, and
in Him is no darkness at all. If we walk in the light, ... we
have fellowship one with another, and the blood of Jesus
Christ His Son cleanseth us from all sin.' And again: 'If
we confess our sins, He is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness.' Now,
it is evident, the Apostle here also speaks of a deliverance
wrought in this world. For he saith not, The blood of Christ
will cleanse at the hour of death, or in the day of judgement ;
but, it 'cleanseth,' at the time present, 'us,' living Chris
tians, 'from all sin.' And it is equally evident, that if any
sin remain, we are not cleansed from all sin ; if any unright
eousness remain in the soul, it is not cleansed from all un
righteousness. 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 to
gether 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 justifica
tion 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
cjeanseci from guilt, that is, are not justified, unless on condition
CHRISTIAN PERFECTION 507
of 4 walking in the light, as He is in the light.' It remains,
then, that Christians are saved in this world from all sin,
from all 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. xxx. 6), I 4 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 ' ; and most remarkably by Bzekiel, 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 judgements, 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 God :
In the day that I shall have cleansed you from all your ini
quities, ... the Heathen shall know that I the Lord build the
ruined places ; . . . I the Lord have spoken it, and I will do
it ' (Ezek. xxxvi. 25, &c.).
30. 4 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/
* Let us fear, lest ' so many * promises being made us of enter
ing into His rest,' which he that hath entered into has ceased
from his own works, 'any of us should come short of it.'
* 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 ' ; 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 ' I
( 508 )
THE PROMISE OF SANCTJFICATION
(Ezck. xxxvi. 25, »tc.)
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
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;
6 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 freej
The mind which was in Christ impart,
And let my spirit cleave to Thee,
THE PROMISE OF SANCTIFICATION 509
9 0 take this heart of stone away !
(Thy rule it doth not, cannot own ;)
In me no longer let it stay :
0 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 ftiith 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 fulfil;
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 0 that I now, from sin released,
Thy word might to the utmost provel
Enter into the promised rest,
The Canaan of Thy perfect love!
15 There let me ever, ever dwell;
Be Thou my God, and I will be
Thy servant! 0 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 sava.
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 pour'd 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.
$io THE PROMISE OF SANCTIFfCATIOtf
19 Father, supply my every need;
Sustain the life Thyself hast given ;
Call for the corn, the living bread,
The manna that conies 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, 0 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
The whole eternity of love.
23 Holy, and true, and righteous Lord,
I wait to prove Thy perfect will!
Be mindful of Thy gracious word,
And stamp me with Thy Spirit's seal
24 Thy faithful mercies let me find,
In which Thou causest me to trust;
Give me Thy 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 fullness of my shame.
26 Open 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 my sight,
And feel that Christ is all in all!
SERMON XXXVI
WANDERING THOUGHTS
Bringing into captivity every thought to the obedience of Christ.-^
2 COB. x. 5.
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 1
How many, by not understanding it right, have not only been
distressed, but greatly hurt in their souls ; cast into unpro
fitable, 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 I
8. How is it then, that amidst the abundance of books
which bnve been lately published almost on all subjects, we
should have none upon wandering thoughts ? at least none
Si2 SERMON XXXVI
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 ?
IT. 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 ?
1. 1. I purpose to inquire, first, What are the several sorts
of wandering thoughts ? The particular sorts are innumer
able ; but, in general, they are of two sorts : thoughts that
wander from God; and thoughts that wander from the par
ticular 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 no 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.
8. 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
WANDERING THOUGHTS 513
thoughts; either saying in their hearts, 'There is no God,'
or questioning, if not denying, His power or wisdom, His mercy,
01 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 revenge
ful thoughts ; at other times, with airy scenes of pleasure,
whether of sense or imagination ; whereby the earthy, 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 wander
ing 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 I 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
2L
514 SERMON XXXVI
usefully, than philosophically) of wandering thoughts. Bu^
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 occasions 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 con
tinually 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.
8. 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 im
mediately and how deeply is the understanding affected by a
diseased body I 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
WANDERING THOUGHTS 515
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 ?
6. But suppose we are awake, are we always so awake that
we can steadily govern our thoughts ? Are we not unavoid
ably 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 I 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 consequence 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.
5i6 SERMON XXXVI
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 serifee, 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. Some
times by one, sometimes by another of these means, they will
harass and perplex us, and, so far as God permits, interrupt
our thoughts, particularly when they are engaged on the best
subjects. Nor is this at all strange : they well understand the
very springs of thought ; and know on which of the bodily
organs the imagination, the 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 un
believing thoughts, whether with regard to His being. His
WANDERING THOUGHTS 517
attributes, or His providence. I mean, His particular provi
dence 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.
8. 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 ; sup
pose the desire of the flesh, the desire of the eye, or the pride
of life. In like manner, the wandering thoughts, wnich 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 th« blood in our veins, or
of the spirits in our brain. If they arise from an infirm
5i8 SERMON XXXVI
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 last
ing 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 &ny 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 under
stand 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 under
stood what he said. He had therefore a thought corre
spondent 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
WANDERING THOUGHTS 519
a state of insensibility and stupidity ; and such as is gener
ally mixed with thoughts wandering over the earih, 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
520 SERMON XXXVI
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 press
ing down the mind. Nor, therefore, can we expect them
to be removed till 'this corruptible shall put on incor-
ruption.'
5. And then only, when we He 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 deliver
ance from those which are occasioned by other men is to expect
either that men should cease from the earth, or that we
WANDERING THOUGHTS 521
should be absolutely secluded from them, and have no inter
course with them ; or that having eyes we should not see,
neither hear with our ears, but be as senseless as stocks or
stones. And to pray for deliverance from those which are
occasioned by the body is, in effect, to pray that we may leave
the body : otherwise 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 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 I
( 522 )
SERMON XXXVII
SATAN'S DEVICES
We are not ignorant of his devices. — 2 COR. ii. 11.
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 run
ning 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
hearts 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
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
concerning us.'
3. We expect to be ' made perfect in love ' ; in that which
casts out all painful fear, and all desire but that of glorifyin*
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
SATAN'S DEVICES 525
' 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 4 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. 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, sinf ulness, unworthi-
ness ; 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
524 SERMON XXXVII
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 call
ing ; 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 yon
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 justi
fication 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
SATAN'S DEVICES 525
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 fthem
that are sanctified ? '
4. More especially in the time of sickness and pain, he
will press this with all his might : 4 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 masterpiece of subtilty 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
526 SERMON XXXVII
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, proportionally 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 con
tinual tranquillity of spirit, the evenness of a mind stayed
upon God, a calm repose in the blood of Jesus. And without
this, it is scarce possible to ' grow in grace,' and in the vital
* knowledge of our Lord Jesus Christ.' For all fear (unless
the tender, filial fear) freezes and benumbs the soul. It binds
up all the springs of spiritual life, and stops all motion of the
heart 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 occa
sion 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 ; onr 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 over
thrown. 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
SATAN'S DEVICES 5-7
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 tempta
tion 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, through Christ strengthening them ;
whereby, 4 after they have done the will of God,' they are to
* receive the promise.*
10. And if they 'hold fast the beginning of their confi
dence 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 IF reserved in heaven for us. But this
528 SERMON XXXVII
also would be a loss to our souls, and an obstruction to our
holiness. For to walk in the contir.ual 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 recompence of the
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 ex
pressly 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 what
ever 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, wherein he
labours to entangle the children of God. We may take too
much thought for to-morrow, so as to neglect the improve
ment 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 en
deavour 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 de
stroyed 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.
SATAN'S DEVICES 529
IS-. 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, 4 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 for
them not to have known the way of righteousness, than, after
they have known it, to turn from the holy commandment
delivered to them.'
14. And from hence he hopes to reap another advantage,
even to bring up an evil report of the good way. He is sensible,
how 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 I
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, doerf by no
means destroy its use. Neither can the unfaithfulness of man,
perverting his right way, make the promise of God of no effect.
s3d SERMON xxxvlt
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
proposedj 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 ottr falling*
II. 1. And, first, does Satan endeavour to damp your jof
in the Lord, by the consideration of your sinful ness ; 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 like
wise 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 you may 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.' 0 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
SATAN'S DEVICES 53i
ftis grace, through the redemption that is in Jesus Christ.'
Value and esteem, more and more, that precious truth, ' By
grace we are saved through faith.' Admire, more and more,
the free grace of God, in so loving the world as to give ' His
only-begotten Son, that whosoever belie veth 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 requests 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 : 4 1 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 pnze of thy
high calling, not as Satan represents it, in a horrid, dreadful
xxxvn
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. Behold
ing it in this true point of light, thou wilt hunger after it more
and more ; thy whole soul will be athirst for God, and for this
glorious conformity 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 ? 0 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 throughly 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 fore
heads. 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,
SATAN'S DEVICES 533
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 K 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 I
Rejoice in having a fresh proof of the faithfulness of God, in
fulfilling all His promises ; and stir yourself up the more to
' apprehend that for which you are also apprehended of Christ
Jesus ' I
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 1
Let these things be 'now ' in you, and abound ' ! Be not now
slothful or unfruitful: 'so shall an entrance be ministered
unto you into tlie everlasting kingdom of our Lord Jesus
Christ ' I
534 SERMON XXXVIII
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 stead
fast faith, in calm tranquillity 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 Chrcat, and going on from strength to strength, in resig
nation, 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 1
SERMON XXXVIII
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. vi. 5.
HOW widely different is this from the fair pictures of
human nature which men have drawn in all ages I
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
ORIGINAL SIN 535
least, entirely in his power, without being beholden^ to any
other being ; yea, as self-sufficient, able to liv 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 magnifi
cently concerning the nature of man, as if it were all inno
cence and perfection. Accounts of this kind have particularly
abounded in the present century : and perhaps in no part of
the world more than in our own country. Here not a few
persons of strong understanding, as well as extensive learning,
have employed their utmost abilities to show, what they termed,
'the fair side of human nature.' And it must be acknow
ledged, 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 sasily
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 anything 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 meantime, 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,1 spiritually died, lost the life and the image
of God ; that fallen, sinful Adam then * begat a son in his
own likeness1 — 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
536 SERMON XXXVIII
hope, without God in the world,' and, therefore, * children of
wrath' ; that every man may say, 'I was shapen in wicked
ness, 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 ifl God's account of man : from which Is '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 univer
sally. The word includes the whole human race, every par
taker 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 primaeval 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; and1
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
ORIGINAL SIN 537
household) was an exception from the universal wickedness,
which, by the just judgement of God, in a short time after
brought oh 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 hifl
'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 waa
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 plight be found in the heart of man ? '
53** SERMON XXXVIII
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
vhat 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
maakind 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 putrefying sores.' The same account
is given by all the Apostles, yea, by the whole tenor of the
oracles of God. From all these we learn, concerning man in
his natural state, unassisted by the grace of God, that 4 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 .*
ORIGINAL SIN 539
so long as men remain in their natural blindness of under
standing, 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 GTod opens our eyes, that we were before
-Ocoi ev TO) /COOT/AW — 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 spake no language at all ; they uttered
only inarticulate sounds, like those of other animals. Were
two infants in like manner to be brought up from the womb
without being instructed in any religion, there is little room
to doubt but (unless the grace of God interposed) the event
540 SERMON XXXVIli
would be just the same They would have no religion at all :
they would have no more knowledge of God than the beasts
of the field, than the wild ass's colt. Such is natural religion,
abstracted from traditional, and from the influences of God's
Spirit,
5. And having no knowledge, we can have no love of
God : we cannot love Him we know not. Most men toZ/r
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 ' super
stition ' ; 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 not, like the idolatrous Heathens, worship molten
or graven images. We do not bow down to the stock of a
tree, to the work of our own hands. 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
in our hearts ; and to these we bow down, and worship
ORIGINAL Slti 541
them i 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, with
out 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 are
agreed ; because Satan and I govern our actions by one and
the same principle. The will of God, meantime, 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 creatures bear to their Creator.
9. So far we bear the image of the devil, and tread in his
steps. But at the next step we leave Satan behind ; we run
into an idolatry whereof he is not guilty : I mean, love of the
world ; which is now as natural to every man, as to love his
own will. What is more natural to us than to seek happiness
in the creature, instead of the Creator — to seek that satisfaction
in the works of His hands, which can be found in God only ?
What more natural than * the desire of the flesh * ? that is, of
the pleasure of sense in every kind ? Men indeed talk magni
ficently of despising these low pleasures, particularly men of
learning and education. They affect to sit loose to the gratifi
cation of those appetites wherein they stand on a level with the
beasts that perish. But it is mere affectation ! for every man
is conscious to himself, that in this respect he is, by nature, a
very beast. Sensual appetites, even those of the lowest kind,
$4* SERMON XxxViii
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 educa
tion. But, notwithstanding this, who, that is not utterly
ignorant of himself, can here cast the first stone at another ?
Who can abide the test of our blessed Lord's comment on the
Seventh Commandment — 4 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
ORIGINAL SIN 54.1
.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,
ftcnews his hope, and fondly lays
The desperate bet upon to-morrow !
To-morrow comes! 'Tis noon! 'Tis night!
This day, like all the former, flies :
Yet on he goes, to seek delight
To-morrow, till to-night he dies!
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 1 They applaud them
selves 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 fellow from the
earth ! ' But would one imagine that these men had ever
heard of Jesus Christ or His Apostles ; or that they knew who
it was that said, ' How can ye believe who receive honour one
of another, and seek not the honour which cometlf of God
only ? ' But if this be really so, if it be impossible to believe,
and consequently to please God, BO 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
$44 SfiRMOtt XXXVIll
tneir eye, or to hear the sound which enters their ear i 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 covetous-
ness, 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 apprised 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 4 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 imagina
tion of the thoughts of his heart is evil,' only evil, and that
1 continually.'
2. Hence we may, secondly, learn, that all who deny this,
call it ' original sin,' or by any other title, are but Heathens
still, in the fundamental point which differences Heathenism
from Christianity. They may, indeed, allow, that men have
ORIGINAL SIN 545
many vices; that some are born with us; and that, conse
quently, we are not born altogether so wise or so virtuous
as we should be ; there being few that will roundly affirm,
4 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 cor
rupted ? 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 6fpa.TTf.ia ^VXT/S — 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 con
viction 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 expres
sion 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 judgement of those who deny this corruption of our nature.
2N
546 SERMON XXXVIII
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
kn w that He who seeth what is in man gives a far different
account both of nature and grace, of our fall and our re
covery. 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. 0 be
ware of all those teachers of lies, who would palm this upon
you for Christianity I 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 1 Ye were born in sin : therefore, * ye must
be born again,' born of God. By nature ye are wholly cor
rupted: 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, 4 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 ' J
( 547 )
SERMON XXXIX
THE NEW BIRTH
Te must be born again. — JOHN iii. 7.
Fany 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 ?
543 SERMON XXXIX
These questions, by the assistance of God, I shall briefly and
plainly answer ; and then subjoin a few inferences which will
naturally follow.
1. 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. i. 26, 27) : — not barely in his natural image, a picture
of His own immortality ; a spiritual being, endued with under
standing, freedom of will, and various 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. iv. 24).
In this image of God was man made. * God is love ' ; accord
ingly, man at his creation was full of love ; which was the sole
principle of all his tempers, thoughts, words, and actions.
God is full of justice, mercy, and truth ; so was man as he
came from the hands of his Creator. God is spotless purity ;
and so man was in the beginning pure from every sinful blot ;
otherwise God could not have pronounced him, as well as all
the other works of His hands, ' very good ' (Gen. i. 31). This
he could not have been, had he not been pure from sin, and
filled with righteousness and true holiness. For there is no
medium : if we suppose an intelligent creature not to love
God, not to be righteous and holy, we necessarily suppose him
not to be good at all ; much less to be ' very good.'
2. But, although man was made in the image of God, yet
he was not made immutable. This would have been incon
sistent with that state of trial in which God was pleased to
place him. He was therefore created able to stand, and yet
liable to fall. And this God Himself apprised him of, and
gave him a solemn warning against it. Nevertheless, man did
not abide in honour : he fell from his high estate. He 4 ate
of the tree whereof the Lord had commanded him, Thou shalt
THE NEW BIRTH 549
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 nis
happiness in God, but in the world, in the works of his hands, j
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
endeavoured to ' hide himself from the Lord God among the
trees of the garden ' (Gen. iii. 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 samt; 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 on?y ' ;
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
550 SERMON XXXIX
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 con
sequence 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
I the foundation of the new birth, — the entire corruption of our
I 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 im
mediately 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 oometh,
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
THE NEW BIRTH 551
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. v
3. However, it suffices for every rational and Christian
purpose, that, without descending into curious, critical in
quiries, we can give a plain scriptural account of the nature
of the new birth. This will satisfy every reasonable man,
who desires only the salvation of his soul. The expression,
* being born again,' was not first used by our Lord in His con
versation with Nicodemus : it was well known before that
time, and was in common use among the Jews when our ;
Saviour appeared among them. When an adult Heathen was
convinced that the Jewish religion was of God, and desired to
join therein, it was the custom to baptize him first before he
was admitted to circumcision. And when he was baptized,
he was said to be born again ; by which they meant, that he
who was before a child of the devil was now adopted into the
family of God, and accounted one of His children. This ex
pression, 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,
4 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 im
perfect 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, he begins to see the light, and the various objects with
which he is encompassed. His ears are then opened, and he
hears the sounds which successively strike upon them. At
$5* SERMON XX
the same time, all the other organs of sense begin to be exer
cised 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 inrtances 1
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 hea,r.
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 * com
manded 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 ex
pression ; 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
THE NEW BIRTH
553
of these, he is daily increasing in the knowledge of God, of
Jesus Christ whom He hath sent, and of all the things per
taining to His inward kingdom. And now he may be pro
perly 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 ex
ternal -'eligion, a round of outward duties, how many soever
they V- and how exactly soever performed. No : gospel
holiness is no less than the image of God stamped upon the
554 SERMON XXXIX
heart ; it is no other than the whole mind which was in
Christ Jesus ; it consists of all heavenly affections and tem
pers 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 wiclfed
and so deceitful is the heart of man 1) 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 ; espe
cially, if, over and above all this, they constantly attend on
church and sacrament ? ' One of these will ask with all assu
rance, * What I 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 1 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 1) the necessity of holiness in order to
THE NEW BIRTH 555
glory ; and, consequently, of the new birth, since none can be
holy, except he be born again.
8. For the same reason, except he be born 'again, none can |
beJiajDjpy even in this world. For it is not possible, in the I
nature of things, that a man should be happy who is not .;
holy. Even the poor, ungodly poet could tell us, Nemo mains
felix : ' No wicked man is happy.' The reason is plain : all
unholy tempers are uneasy tempers : not only malice, hatred,
envy, jealousy, revenge, create a present hell in the breast ;
but even the softer passions, if not kept within due bounds,
give a thousand times more pain than pleasure. Even ' hope,'
when * deferred ' (and how often must this be the case !)
4 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 abso
lutely 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 ; bnt 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 judgement
of the latter is clearly declared in their large Catechism l :
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, an inward and spiritual grace, thereby signified.
Q. What is baptism ? A. Baptism is a sacrament, wherein
1 Q. 163, 165.
— -T^
556 SERMON xxxix
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 judgement 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 that the one is an external, the other an internal,
work ; that the one is a visible, the other an 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 may possibly be * born
I 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 in 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
THE NEW BIRTH 557
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. l To
waive 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 ig
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 may
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
1 Law's G'ouni's and Reasons of Christian Regeneration, published In 1738.
558 SERMON XXXIX
whom he sees living in Sabbath-breaking, drunkenness, or any
other wilful sin ? What can he say, if the foregoing obser
vations are true, but * You must be born again ' ? ' No/
says a 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 Nioodemus 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 : 1 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 I How will it
increase your damnation I/ 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
world, pride, anger, lust, foolish desire, and a whole train of
vile affections — stand where it ought not ? Have you set up
all these 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 ? 0 be
ashamed ! blush ! hide yourself in the earth ! Never boast
THE NEW BIRTH 559
more of what ought to fill you with confusion, to make you
ashamed before God and man ' I 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 ob
scene 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 anything
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 holi
ness, 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 neigh
bour, 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 ;
560 SERMON Xt
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 anything 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 I 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 I Let me be born,
"not of corruptible seed, but incorruptible, by the word of
God, which liveth and abideth for ever " ; and then let me
daily " grow in grace, and in the knowledge of our Lord and
Saviour Jesus Christ" I1
SERMON XL
THE WILDERNESS STATE
Ye now have sorrow : but I will see you again, and your heart shall
rejoice, and your joy no man takethfrom you. — JOHN xvi. 22.
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 wilder
ness,* 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 HQ
hath brought them. They come, as it were, into a ' waste
THE WILDERNESS StAtE 561
and howling desert/ where they are variously tempted and
tormented : and this, some, in allusion to the case of the
Israelites^ have termed ' a wilderness state.'
2. Certain it is, that the condition wherein these are has a
right to the tenderest compassion. They labour under an evil
and sore disease ; though one that is not commonly understood ;
and for this very reason it is the more difficult for them to
find a remedy. Being in darkness themselves, they cannot be
supposed to understand the nature of their own disorder ; and
few of their brethren, nay, perhaps, of their teachers, know
either what their sickness is, or how to heal it. So much the
more need there is to inquire, first, what is the nature of this
disease ? secondly, what is the cause ? and, thirdly, what is the
cure of it ?
1. 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 con
viction, ' 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 'wit
nesses with their spirits, that they are the children of Q-od ' :
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,1 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
20
$64 &kkMON Xt
cannot but rise of fall, at the same time, arid in the same
proportion, with, true, living faith. Accordingly, they that
are deprived of their faith, are deprived of the love of God
also; They cannot now say, * Lord, Thou knowest all things,
Thou knowest that I love Thee.' They are not now happy
in God, as every one is that truly loves Him* They do not
delight in Him as in time past, and ' smell the odour of His
ointmentSi' 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 long
ing 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 instruct
ing such as opposed the truth ; and, ' if any was overtaken ir,
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 some
times 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 there
from cannot remain. If the Spirit does not witness with
our spirit that we are the children of God, the joy that flowed
from the inward witness must also be at an end. And, in like
manner, they who once 'rejoiced with joy unspeakable,' 'in
hope of the glory of God,' now they are deprived of that ' hope
full of 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
BuuL
THE WILDERNESS STATE 5^3
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 accom
panied with loss of power. We know every one who has
peace with God, through Jesus Christ, has power over all sin.
But whenever he loses the peace of God, he loses also the power
over sin. While that peace remained, power also remained,
even over the besetting sin, whether it were the sin of his
nature, of his constitution, of his education, or 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
564 SERMON Xl
delighteth not to afflict or grieve the children of ineri.* His
invariable will is our sanctification, attended with 4 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 inwa,rd 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 walk
ing in the clear light of God's countenance should be any way-
prevailed on to commit a single act of drunkenness, or unclean -
ness, it would be no wonder if in that very hour he fell into
utter darkness. It is true, there have been some very rare
cases, wherein God has prevented this, by an extraordinary
display of His pardoning mercy, almost in the very instant.
But in general, such an abuse of the goodness of God, so gross
an insult on His love, occasions an 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 wate~
upon a fire ; the latter, to withdrawing the fuel from it. Anu
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
THE WILDERNESS STATE 565
can be more plain, than that the life of God in the soul does
not continue, much less increase, unless we use all opportunities
of communion with God, and pouring out our hearts before
Him. If, therefore, we are negligent of this, if we suffer
business, company, or any avocation whatever, to prevent these
secret exercises of the soul (or, which comes to the same thing,
to make us hurry them over in a slight and careless manner),
that life will surely decay. And if we long or frequently
intermit them, it will gradually die away.
5. Another sin of omission, which frequently brings the
soiJ of a believer into darkness, is the neglect of what was
so strongly enjoined, even under the Jewish dispensation :
' Thou shalt, in any wise, rebuke 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 into our own soul ; seeing
hereby we are partakers of his sin. By neglecting to reprove
our neighbour, we make his sin our own : we become account
able for it to God : we saw his danger, and gave him no
warning : so, 'if he perish in his iniquity,1 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 I 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
566 SERMON XI,
anger, whatever the provocation or occasion be; yea, though
it were coloured over with the name of ' zeal for the truth,'
or 4for the glory of God.' Indeed, all zeal which is any
other than the flame of love is ' earthly, animal, and devilish.*
It is the flame of wrath : it is flat, sinful anger, neither better
nor worse. And nothing is a greater enemy to the mild,
gentle love of God than this : they never did, they never can,
subsist together in one breast. In the same proportion as
this prevails, love and joy in the Holy Ghost decrease. This
is particularly observable in the case of offence ; I mean, anger
at any of our brethren, at any of those who are united with
us either by civil or religious ties. If we give way to the
spirit of offence but one hour, we lose the sweet 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 de*dl, we
may be attacked from another quarter. When fierceness and
anger are asleep, and love alone is waking, we may be no less
endangered by desire, which equally tends to darken the soul.
This is the sure effect of any foolish desire, any vain or
inordinate affection. If we set our affection on things of the
earth, on any person or thing under the sun ; if we desire any
thing but God, and what tends to God ; if we seek happiness in
any creature ; the jealous God will surely contend with us, for
He can admit of no rival. And if we will not hear His warning
voice, and return unto Him with our whole soul, if we con
tinue 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 4 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
THE WILDERNESS STATE 567
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 long-suffering 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 1 How few
are there that do not expect it ! And no wonder, seeing they
are taught to expect it ; seeing their guides lead them into
this way. Not only the mystic writers of the Romish Church,
but many of the most spiritual and experimental in our own
(very few of the last century excepted), lay it down with all
assurance, as a plain, unquestionable scripture doctrine, and
cite many texts to prove it.
2. Ignorance also of the work of God in the soul frequently
occasions this darkness. Men imagine (because so they have
been taught, 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
|n luminous faith ; that this is only a Ictver dispensation ;
568 SERMON XL
that as they rise higher, they are to leave those sensibk
comforts, and to live by naked faith (naked, indeed, if it
b\ 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 tempta
tion. 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 fte was not watching ; if
THE WILDERNESS STATE 569
these assaults are made in an hour when he looked not for
them ; if he expected nothing less, but had fondly told him
self 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 ot 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
4 fulfilled in us the ' whole i 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 in
stantly calling upon GTod, and casting ourselves upon Him, by
simple faith, who 'alone knoweth 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 great 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 worst 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 pro
mise-mongers, as they deserve. They well deserve the title,
which has been ignorantly given to others : they are spiritual
They do, in effect, make 'the blood of the
570 SERMON XL
covenant an unholy thing/ They vilely prostitute the pro
mises 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 con
science 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 com
mission 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 ? m public, family, private prayer ?
If not, if you habitually neglect any one of these known duties,
how can you expect that the light of His countenance should
continue to shine upon you ? Make haste to * strengthen the
things that remain ' ; then your soul shall live. * To-day, if
ye will hear His voice,' by His grace supply what is lacking.
When you hear a voice behind you saying, ' This is the way,
walk thou in it,' harden not your heart ; be no more 4 dis
obedient 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
ot omission which impairs your peace and joy in the Holy
vHiost. Js there not, then, some inward sin, w|)!ch, as a roofc
THE WILDERNESS STATE 571
of oitterness, 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
in the cross of our Lord Jesus Christ'? Have you not
sought after or desired the praise of men ? Have you not
taken pleasure in it ? If so, you see the way you are to take.
If you have fallen by pride, * humble yourself under the
mighty hand of God, and He will exalt you in due time/
Have not you forced Him to depart from you, by giving place
to anger ? Have not you * 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. 0 let there be no longer delay 1 Cry to Him,
that He may enable you so to do ! Bewail your own impo
tence and helplessness • and, the Lord being your helper, enter
in at the strait gate : take the kingdom of heaven by violence J
57* SKRMON XI,
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 ? 0 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 1 — 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 un-
repented sin remain on your 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 particu
lars. 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
THE WILDERNESS STATE $73
'this service. I snail 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 Isa. 1. 10 : ' Who is among you
that feareth the Lord, that 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 con-
•vinced of sin 'feareth the Lord, and obeyeth the 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 a believer in Christ ' must sometimes walk in
darkness?
9. Another text which has been supposed to speak the
same doctrine, is Hos. ii. 14 : 'I will allure her, and
bring her into the wilderness, and speak comfortably unto
her.' Hence it has been inferred, that God will bring
every believer into the wilderness, into a state of 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 My pardoning mercy.
10. A third scripture, from whence the same inference
has been drawn, is that above recited, * Ye now have sorrow :
but I will see you again, and 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
$U SERMON xt
own death and resurrection. k A little while,' says He, ' and
ye shall not see Me,' namely, 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 yonr
head ; * but I will see you again,' after My resurrection, ' and
your heart shall rejoice ; and your joy,' which I will then
give you, ' no man taketh from you.' All this we know was
literally fulfilled in the particular case of the Apostles. But
no inference can be drawn from hence with regard to God's
dealings with believers in general.
11. A fourth text (to mention no more), which has been
frequently cited in proof of the same doctrine, is 1 Pet.
iv. 12 : ' Beloved, think it not strange concerning the fiery
trial which is to try you.' But this is full as foreign to the
point as the preceding. The text, literally 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 suffer
ings connected with it. Neither, therefore, is this text any
thing 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 throughly
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 1
Rather, His presence, and a clear communion with the Father
and the Son : a strong consciousness of this will do more in
an hour, than His absence in an age. Joy in the Holy Ghost
f Hfc WILDERNESS STATE 575
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 1
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 they 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 in
structed, 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
576 SERMON XLI
and affectionately declare the loving-kindness of God out
Saviour, and 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.
SERMON XLI
HEAVINESS THROUGH MANIFOLD
TEMPTATIONS
Now for a season, if need be, ye are in heaviness through manifold
temptations. — 1 PET. i. 6.
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 and
HEAVINESS THROUGH MANIFOLD TEMPTATIONS 577
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 endeavour to show, —
I. WHAT MANNER OF PERSONS THOSE WERE TO WHOM
THE APOSTLE SAYS, * YE ARE IN HEAVINESS ' :
II. WHAT KIND OF HEAVINESS THEY WERE IN :
ILL WHAT WERE THE CAUSES : AND,
IV. \\HAT WERE THE ENDS OF IT. I SHALL CONCLUDE
WITH SOME INFERENCES.
1. 1. I am, in the first place, to show what manner of
persons those were to whom the Apostle says, * Ye are in
heaviness.' And, first, it is beyond all dispute, that they were
believers at the time the Apostle thus addressed them : for so
he expressly says (verse 5), ' Ye who are kept by the power of
God through faith unto salvation.' Again (verse 7), he men
tions ' the trial of their faith, much more precious than that of
gold which perisheth.' And yet again (verse 9), he speaks of
their * receiving the end of their faith, the salvation of their
souls.' At the same time, therefore, that they were ' in heavi
ness,' 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
4 peace which passeth all understanding ' ; which is in
separable 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 (verse 3),
* Blessed be the God and Father of our Lord Jesus Christ,
who according to His abundant mercy hath begotr.en us
2F
578 SERMON XU
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, notwithstand
ing 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 (verse 8),
the Apostle having just mentioned the final 'revelation of
Jesus Christ ' (namely, when He coineth 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 seen Him face to fa^e ; yet, know
ing Him by faith, ye have obeyed His word, ' My son, give Me
thy heart.' He is your God, and your love, the desire of yonr
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
HEAVINESS THROUGH MANIFOLD TEMPTATIONS 579
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
Jiey were in, — the second thing which I shall endeavour
to show. The word, in the original, is A.u7r?70eWes — made
sorry, grieved : from Xvirrj — grief \ or sorrow. This is the con
stant, 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 impres
sion 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 BO
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 behaviour. It may likewise have an influence over
the body ; particularly in those that are either of a naturally
weak constitution, or weakened by some accidental disorder,
especially of the nervous kind. In many cases, we find
*the corruptible body presses down the soul': in this, the
soul rather presses down the body, and weakens it more and
580 SERMON XU
more. Nay, I will not say that deep and lasting sorrow of
heart may not sometimes weaken a strong constitution, and
lay the foundation of such bodily disorders as are not easily
removed : and yet, all this may consist with a measure of
that faith which still worketh by love.
4. This may well be termed a * fiery trial ' ; and though
it is not the same with that the Apostle speaks of in the
fourth chapter, yet many of the expressions there used con
cerning 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 ' ; irouuXow — manifold, not
only many in number, but of many kinds. They may be
varied and diversified a thousand ways, by the change or
addition of numberless circumstances. And this very diversity
and variety make it more difficult to guard against them.
Among these we may rank all bodily disorders ; particularly
acute diseases, and violent pain of every kind, whether affect
ing 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.
HEAVINESS THROUGH MANlFOLt) TEMPTATIONS 5gj
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.1 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.
8. 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 that stand at a
uistance, or who look, and * pass by on the other side ' ; yet it.
is otherwise to them that feel it. ' Having food and raiment '
(indeed the latter word, o-KCTracr/xaTa, implies lodging as well as
apparel), we may, if the love of God is in our hearts, * be there
with 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 hdbet infelix paupertas durius in M,
Quam quod ridiculos homines facit \
Has poverty nothing worse in it that this, that it makes
582 SERMON xu
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 a 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
hath 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 I Were it not that
he is restrained by an unseen hand, would he not soon * curse
God and die ' ? 0 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 1 — 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, ingrati
tude, apostasy, of those who were united to us in the closest
ties. Who can express what a lover of souls may feel for a
HEAVINESS THROUGH MANIFOLD TEMPTATIONS 583
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 con
sideration, 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 opportu
nity. 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 tempta
tion 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 endeavour 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 lie
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 suppqsition, con
trary, not only to many particular texts, but to the whole
584 SERMON
tenor of Scripture. It is repugnant to the very nature oi
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 Hig 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 were termed 'mystic authors.' ind 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,
ihat, 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 ever
lastingly, 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.1 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 pre
cede justification ; in this case, therefore, it came after, and
HEAVINESS THROUGH MANIFOLD TEMPTATIONS 585
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 Him
self, 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 \>e tried by fire, may be found unto
praise, and honour, and glory, at the revelation of Jesus
Christ' (verse 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'
(verse 12, &c.).
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
s86 SERMON xu
fire is purified thereby ; is separated from its dross. And
BO 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, whereunto '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 a
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 suffer
ings, to ' rejoice with joy unspeakable and full of glory.'
4. They rejoice the more, because the trials which in
crease 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 pur
chased 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 re
sulting from the former ; for a good tree will bring forth
HEAVINESS THROUGH MANIFOLD TEMPTATIONS sg-
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 ' ; accord
ing 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 Might afflictions,
which are but for a moment, work out for us a far more exceed
ing and eternal weight of glory ' !
7. Add to this the advantage which others may receive by
seeing our behaviour 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 I '
V. 1. I am to conclude with some inferences. And, first,
Xtl
how wide is the difference between darkness of sool, and heavi
ness; 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
1 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 pro-
portionably 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 1
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 dark
ness 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.
8. From the Apostle's manner of speaking we may gather,
HEAVINESS THROUGH MANIFOLD TEMPTATIONS 5gg
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 dees 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 : G-od
generally sees good to try ' acceptable men in the furnace of
affliction.1 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 per
mitting 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
those gracious ends for which it is permitted, and use al)
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 Ohris^ tall w
are received into His everlasting kingdom I
( 59° )
SERMON XLII
SELF.DENIAL
And He said to them all, If any man will come after Me, let Mm
deny himself, and take up his cross daily, and follow Me. —
LUKE ix. 23.
Fhas 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 immedi
ately 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, circum
stances, 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 circum
stantials of religion ; but it is absolutely. indiisp^iioly neces
sary, either to our becoming or continuing His disciples. It
is absolutely necessary, in the very nature of the thing, to
SELF-DENIAL 59*
Mir 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.
8. It is for this reason, that so many ministers of Christ, in
almost every age and nation, particularly since the Reforma
tion 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 own cross daily.
4. But may not this very consideration make it reasonable
to inquire, If so much lias 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 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
502 SERMON XUI
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 particu
lars 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 under
standings, 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 hin
drances 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 con
sidered 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 know
ing its importance, cannot but move every stone against it.
SELF-DENIAL 5^
8ut tnis is not ail: 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 Mends 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 god
liness 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 Pre-
destinarians, 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 I 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 I
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 be
guiled 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 BOW 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
xtii
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 everything, 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
our 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
ns, 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 wicked
ness, and in sin did our mother conceive us.* Our nature is
altogether corrupt in every power and faculty. Ana 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
SfeLF-DENIAL S95
fche other ; denying God's will, to follow his owii ; ot 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 eifect, 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
forgo pleasure, than to endure pain.
8. Now, in running * the race that is set before us/ accord
ing 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
596
be done, or the only means of doing it ; the parting, suppose^
with a foolish desire, with an inordinate affection ; or a sepa
ration 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 up 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 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
gorrowful ' ; 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 ; \|)ien 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 ; see
ing there is no temptation befalls any man, ci /HT) dv0pu>7ru/os, —
* but euch as is common to men ' : such as is incident and
SELF-DENIAL 597
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 o\\ n
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
putrefied 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 I
14. We see plainly, then, both the nature and ground of
taking up our cross. It does not imply the disciplining our
selves (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 iw Cither
essentially or accidentally necessary to eternal pleasure.
II. 1. I am, secondly, to show, that it ia 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 gra'ce : of hearing the true word of
598 SERMON XUI
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 desire ;
and he will not part with them. Therefore no deep impression
is made upon him, but his foolish heart is still hardened : that
is, he is still senseless and uuawakened, because he will not
deny himself.
8. 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 last
ing 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 com
forted. Now, why is this ? It is because they do not * bring
forth fruits meet for repentance ' ; because they do not, accord
ing to the grace they have received, l cease from evil, and do
good.' They do not cease from the easily besetting sin, the sin
of their constitution, of their education, or of their profession ;
or they omit doing the good they may, and know they ought to
do, because of some disagreeable circumstances attending it :
that is, they do not attain faith, because they will not * deny
themselves,' or ' take up their cross,'
SELF-DENIAL 599
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 out
ward 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 con
tinues 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 waterbrook. 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 be 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 hirf 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
6oo SERMON XLII
which God giveth. He does not fervently serve the Lord
by doing good to men, in every kind and in every degree
he can, to their souls as well as their bodies. And why does
he not continue in prayer? Because in times of dryness
it is pain and grief unto him. He does not continue in
hearing at all opportunities, because sleep 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 y$e 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 him
self, 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 con
vinced 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 I How totally ignorant are these
SELF-DENIAL 601
men of an hundred particular texts, as well as of the general
tenor of the whole oracles of God 1 And how entirely un
acquainted must they be with true, genuine, Christian experi
ence — 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 igno
rance), 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 proculca-
mus, internecioni damns ' ; ' We trample all self-denial under
foot, we devote it to destruction ' ; yet they neither valued it
according to its high importance, nor took any pains in
practising it. * Hanc mystici docentj 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 vour heart ! Take care not only to understand ft
602 SERMON XUII
throughly, oat 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
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 I
SERMON XLIII
THE CURE OF EVIL-SPEAKING
If thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear theet thou ha»t
gained thy brother.
But if he will not hear thee, then take with thee one or two more,
that in the mouth of two or three witnesses every word may be
established.
And if he shall neglect to hear them, tell it unto the church: but if
he neglect to hear the church, let him be unto thee cut an heathen
man and a publican.— MATT, xviii. 15-17.
' HPEAK evil of no man,' says the great Apostle : as
U 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
THE CURE OF EVIL-SPEAKING 6o3
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 4 whisper
ing.' 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
t'ault of a third person, when he is not present to answer for
aimself.
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 1 Persons who differ from each other in all things
else, nevertheless agree in this. How few are there that can
testify before G-od, * 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 our-
pelves not to be guilty. Anger, resentment, a.nd all unkind
604 SERMON XUII
tempers, are indulged by speaking against those with whom we
are displeased ; and, in many cases, by reciting the sins of
their neighbours, men indulge their own foolish and hurtful
desires.
4. Evil-speaking is the more difficult to be avoided,
because it 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 1 We commit sin
from mere hatred of sin I 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 1
5. But is there no way to avoid the snare ? Unquestion
ably 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
(oj^tw-es are all things whereby any one is turned out of, or
hindered in, the ways of God) : * For it must be that offences
come,' — such is the nature of things ; such the wickedness,
folly, and weakness of mankind: 'but woe to that man,' —
miserable is that man, 'by whom the offence 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 froir thee.
But! \ow can we avoid giving offence to some, and being
offended at others ? especially, suppose they are quite in the
wrong, and we see it with our own eyes ? Our Lord here
teaches us how : He lays down a sure method of avoiding
offences and evil-speaking together. ' If thy brother shall
trespass against thee, go and tell him of his fault between
thee and him alone : if he shall hear thee, thou hast gained
thv brother. Put if lie will not hear thee, then take with
THE CURE OF EVIL-SPEAKING £0$
thee one or two more, that in the mouth of two or three
witnesses every word may be established. And if he shall
neglect to hear them, tell it unto the church : but if he neglect
to hear the church, let him be unto 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 Him
self. 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 other
wise be restored, than 'in the spirit of meekness.' If he
opposes the truth, yet he cannot be brought to the know
ledge thereof, but by gentleness. Still speak in a spirit of
tender love, ' which many waters cannot quench.' If love
is not conquered, it conquers all things. Who can tell the
force of love ?
Love can bow down the stubborn neck,
The stone to flesh convert ;
Soften, and melt, and pierce, and break
An adamantine heart.
6o6 SERMON xuil
Confirm, then, your love toward him, and you will thereby
4 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 savours 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, overbear
ing, 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 ex
pression ; 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 upright
ness, you can throughly 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 be really
the case, it then only remains to write. And there may be
some circumstances which make this the most advisable wav
of speaking. One of these circumstances is, when the person
with whom we have to do is of so warm and impetuous a
THE CURE OF EVlL-SPEAKiNG 607
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 honour. 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
fle 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 any one,
till I was so burdened that I could not refrain.' You was
burdened I It was no wonder you should, unless your con
science 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 G-od under foot, and ' hating your brother in your heart ' ?
And what a way you have found to unburden yourself I 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 1 Ease bought by sin is a dear purchase 1 I trust in
6o3 SERMON Xtlii
God, you will have no ease, but will be burdened so much thfc
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 in
stance : you are acquainted with the design which a man has
against the property or life of his neighbour. Now, the case
may be so circumstanced, that tnere 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
neighbour. See, likewise, that they be of a lowly spirit, and
* clothed with humility.* Let them also be such as are meek
THE CURE OF EVIL-SPEAKING 6og
and gentle, patient and long-suffering ; not apt to * return
evil for evil, or railing for railing, but contrariwise blessing.'
Let them be men of understanding, such as are endued with
wisdom from above ; and men unbiassed, free from partiality,
free from 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 good-will 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 defence, 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.
8. 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.
2R
6io SERMON XLIII
It is then only that we are authorized 10 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
neighbour ; and how fairly soever we may colour it, yet, if
we have any conscience, our sin will find us out, and bring a
burden upon our soul.
III. 1. That we may be throughly instructed in thii
weighty affair, our Lord has given us a still farther direction :
4 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 Hhe Church of
England.' Neither would it answer any Christian end if
you could : this, therefore, is not the meaning of the word.
Neither can you tell it to that whole body of people in
England with whom you have a more immediate connexion.
Nor, indeed, would this answer any good end : the word,
therefore, is not to be understood thus. It would not answer
any valuable end to tell the faults of every particular member
to the church (if you would so term it), the congregation or
society, united together in London. It remains that you tell
it to the elder or elders of 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 behaviour of those under their care,
and to rebuke, according to the demerit of the offence, * with
all authority.' When, therefore, you have done this, you
THE CURE OF EVIL-SPEAKING 611
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 circum
stance. 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 good-will. 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 the Christians live ? A few you
may possibly find scattered up and down, who make a
conscience of observing it. But how very few 1 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 ! Oh,
* 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
6n SERMON XLI1I
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 ' ? Prom 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 good-will for him whom he is
stabbing in the dark, whom he smiteth under the fifth rib 1
Resolutely refuse to hear, though the whisperer complain of
being * burdened till he speak.' Burdened I thou fool I dost
thou travail with thy cursed secret, as a woman travaileth
with child ? Q-o, then, and be delivered of thy burden in
the way the Lord hath ordained 1 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 shouldest thou burden another as well as
thyself, by making him partaker of thy sin ?
5. Oh 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 I
Put ye away evil-speaking, tale-bearing, whispering : let
none of them proceed out of your mouth I See that you
4 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
THE CURE OF EVIL-SPEAKING 613
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 1 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 honoured, all would
rejoice with it ' ; and every one 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 I 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 Tast, solemn prayer : ' I pray for them who shall
believe in Me, that they may be one, as Thou, Father, art in
Me, and I in Thee, . . . that the world may believe that Thou
hast sent Me.' The Lord hasten the time I The Lord
enable us thus to love one another, not only 'in word and
in tongue, but in deed and in truth,' even aa Christ hath
loved us 1
( 6i4 )
SERMON XLIV
THE USE OF MONEY
/ say unto you, Make to yourselves friends of the mammon of
unrighteousness ; that, when ye fail, they may receive you into
everlasting habitations. — LUKE xvi. 9.
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, G-ive an account of thy stewardship
for thou canst be no longer steward ' (verses 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 ' (verse 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
tHJi. US£ OF MONEY 615
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 is frequently procured, and wherein even
that which was honestly procured is generally employed.
'Make yourself friends' of this, by doing all possible good,
particularly to the children of G-od ; ' 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 incul
cated 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 under
stand how to employ it to the greatest advantage ; the intro
duction 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
616 SERMON XtlV
order to banish all vice at once, to 'throw all their money
into the sea ' :
In mare proximum,
Summi materiem rrutlif
But is not a]i 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 com
pendious 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 Grhost,' so that, like the
infant church at Jerusalem, 'no man counted anything he
had his own,' but * distribution was made to every one as he
had need,' the use of it would be superseded ; as we cannot
conceive there is anything of the kind among the inhabitants
of heaven. But, in the present state of mankind, it is an
excellent gift of G-od, 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 may be 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
Btewards of * the mammon of unrighteousness.'
THE USE OF MONEY 617
1. 1. The first of these is (he that heareth, let him under
stand !) ' 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 streams 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 rnind, 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
U, at least, as sinful to defraud the king of his right, as to rob
6i8 SERMON XUV
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 is 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, there
fore, can here determine for another ; but every man must
judge for himself, and abstain from whatever he in particular
finds to be hurtful to his soul.
3. We are, thirdly, to gain all we can, without hurting
our neighbour. But this we may not, cannot do, if we love
our neighbour as ourselves. We cannot, if we love every
one as ourselves, hurt any one in his 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 pawnbroking 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
THE USE OF MONEY 619
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 work
men 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, com
monly 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 unskilfulness 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 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 I The curse of God is in their gardens, their walks,
their groves ; a fire that burns to the nethermost hell 1 Blood,
blood is there : the foundation, the floor, the walls, the roof,
are stained with blood I And canst thou hope, 0 thou man of
blood, though thou art * clothed in scarlet and fine linen, and
farest sumptuously every day ' ; canst thou hope to deliver
down fay 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 1 ' *
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 man. to e^^rge their
6ao SERMON XUV
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 pro
cured 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 them
selves, or natural inlets to sin of various kinds, then, it is to
be feared, you have a sad account to make. 0 beware, lest
God say in that day, * These have perished in their iniquity,
but their blood do I require at thy hands I '
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 Imow 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 diver
sions. 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
THE USE OF MONEY 621
possible : no delay ! No putting off from day to day, or from
hour to hour I 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, read
ing, 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 procurirjg the
pleasures of sense, of whatever kind ; particularly, in enlarg
ing 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
62j SERMON XUV
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 expen
sive 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 I
4. Lay out nothing to gratify the pride of life, to gain the
admiration or praise of men. This motive of expense is
frequently interwoven with one or both of the former. Men
are expensive in diet, or apparel, or furniture, not barely to
please their appetite, or to gratify their eye, or their imagina
tion, but their vanity too. * So long as thou doest well unto
thyself, men 'will speak good of thee.' So long as thou art
* clothed in purple and 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
leas mischievous folly ?
THE USE OF MONEY 623
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 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 aiTows, firebrands, and death ? not enough of foolish and
hurtful desires ? not enough of pride, lust, ambition, vanity ?
not enough of everlasting burnings ? Poor wretch I 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 ' I
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, indis
pensable 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 e^ lally ignorant of the true use of
624 SERMON XUV
money ? ' I ought then (hard saying I who can hear ifc ?)
to give each what would keep him above want ; and to
bestow ail 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
»tt.'
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 ever 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 hath
promised to reward with an eternal weight of glory.
8. 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 USE OF MONEY 625
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 over
plus 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 yon 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 wha,t 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 a should go.
5. If any doubt still remain, you may farther examine
yourself by prayer, according to those hr/ads of inquiry. Try
whether you can say to the Searcher of hearts, your con
science not condemning you, " Lord, thou seest I am going
to expend this sum on that food, apparel, furniture. And
thou knowest, I act therein with a single eye, as a steward
of thy goods, expending this portion of them fhus, in
pursuance of the design thou hadst in entrusting m« with
2S
626 &ERMON XLlV
them. .jThou knowest I do this in obedience to thy woril,
as thou commandest, and because thon 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 recompence 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 ali
the unde- Banding which God has given you; — save all yon
can, by cutting off every expense which serves only to
indulge foolish desire ; to gratify either the desire of the
flesh, the desire of the eye, or the pride of life ; waste
nothing, living or dying, on sin or folly, whether for yourself
or your children; — and then give all you can, or, in other
words, give all you have to God. Do not stint yourself, like
a Jew rather than 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, a*
THE USE OF MONEY 627
not only the oracles of God, but our own conscience, bearetl
witness. Then why should we delay ? Why should we
confer any longer with flesh and blood, or men of the world r
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 ! NY
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!"
629
INDEX
Abstinence, defined, 309
Adam, the representative of all
men, 54 , his fall, 548
Adoption, Spirit of, described,
ill
Advice, hind of, to be given to
an awakened person, 159
'AyaOoEQyiHv, explained, 342
"Ayiov TO, explained, 368
ri, explained, 412
381
Almost Christian, the, described,
12
Alms, to be given with a pure
intention, 288
'AvE0TQdcpr)4u,£v, explained, 135
Anger, the sin of indulging, 216 :
sinful, a cause of spiritual
darkness, 566
Antinomianism, described, 276,
427 ; warning to practical
Antinomians, 431
Apathy, not Christian meek
ness, 214
'Ajtavyaona , explained, 251, 411
Apostates, misery of, 257
"Ad rot, described, 539
Atonement, cannot be made by
the sinner, 205
Awakening of a sinner, des
cribed. 106
Babes in Christ, free from the
power of sin, 493
Backbiting, defined, 602
Baptism, not the new birth,
555 ; grace of, often lost, 184,
558 ; does not supersede the
necessity of the new birth,
183
DT^ N"J3 explained, 296
Barnabas, contention of, with
Paul, 192, 226
BUTTO/. vV)a>|u-. explained, 292
Beatitudes, design of the, 202
Believers, in Christ Jesus, who,
90
Believing the gospel, explained
and enforced, 87, 277
Bereans, blessing of God upon
the, in searching the Scrip
tures, 152
Bible, the Christian rule of
right and wrong, 133. See
Scriptures.
Bigotry, denned, 470; the evil
of, 470
Blasphemy of complaining of
the terms of the Christian
covenant, 171
Bodily disorders, a cause of
spiritual heaviness, 580
Bondage, spirit of. described,
109
Born of God, in what sense he
that is, sinneth not, 5, 190
Broad way, described, 375
Building, upon a rock, 399 :
upon the sand, 395
C
Calamity, a cause of spiritual
heaviness, 581
Care, anxious, forbidden, 362
Casting out devils, 457 ff
Catholic spirit, defined, 482;
illustrated, 474 ; distinguished
from latitudinarianism, 483;
does not mean all congrega
tions to be regarded on the
same level, 484
Catholic Love, hymn on, 485
Ceremonies, not true religion,
79
XagaxiriQ, explained, 251
Charity, properties of, 223
630
INDEX
Children, the bequeathment of
property to, 623
Xor)aTeiJ£Tai, explained, 223
Christian, an ' altogether,' 16
Christian world, a, described,
43
Christians, differences among,
463 ; mutual love amongst,
enjoined, 473
Christian's joy, ground and
nature of, 138
Christianity, Scriptural, 34 ;
existing in individuals, 36 ;
spreading from ' one to
another, 40 ; covering the
earth, 43 ; in its native form,
249 ; essentially a social
religion, 253 : difference be
tween, and heathenism, 544
Church, peculiar meaning of the
term, 610
Circumcision of the heart, de
fined, 163
Comfort, promised to Christian
mourners, 211
Commandments, guilt and doom
of those who teach men to
break them, 273
Commutation of duties, not
allowed by God, 217
Condemnation, believers free
from, 92
Condition of justification, the,
61
Conscience, denned, 131 ; rule
of, 132 ; good, the same as a
conscience void of offence,
133
Contemplation, holy, not the
whole of religious worship,
263
Conviction of sin, described,
106; produced by the law,
416 ; manner in which it is
generally produced, 158 ; why
often ineffectual, 598
Corruption of the heart, des
cribed, 84, 94, 99
Covenant of works, difference
between, and the covenant .
of grace, 70
Cross, taking up the, defined,
595; bearing the, 596
Cure of evil- speaking, the, 604
Custom, the Pharisees not gov
erned by, 279
Customs duties, not to be
evaded, 617
Daily bread, our, denned, 299
Darkness, spiritual, the nature
of 561; the causes of, 563;
widely different from heavi
ness, 588; not needful, 588;
not profitable to the mind,
574; consequent upon an evil
eye, 328; the cure of, 569
, David, sin of, described, 193.
195
Davis, Sir John, quoted, 439
I Death, the penalty of sin, 85,
549; of beloved relatives, a
cause of spiritual heaviness,
582
As^ECX^opevoi, explained, 196
I Desire, evil, danger of indulg
ing, 566
Desire, of the eye, described,
542
Desiring to be rich, the evil of,
334
Devil, his power in the world,
458
Devils, in what sense they may
be cast out, 458; faith of, 2,
18, 174
Differences among Christians,
463
Distillers, of spirituous liquors,
murderers-general, 619
Ooxology, of the Lord's Prayer,
303
Dryness, spiritual, sometimes
occasioned by the want of
self-denial, 600
E
Earth, inherited by the meek,
218
?, explained, 36, 60
c. 24
81* dyajt^c, 478
England, irreligious state of,
described
rreg
, 376
INDEX
631
Enlightened, meaning of term,
257
"Kvoyo<;, explained, 85, 215
Enthusiasm, a word of uncer
tain etymology, 445; denned,
446 , '
Enthusiasts, different sorts of,
447, 449, 452; admonished,
449
,1&Tti$\)\!iiu.c, dvo»'|Tovc, 334
Errors. See Mistakes.
EijrQajteAi'a, 13
Evangelical state of man, 111
Evil 'eye, denned, 328
Evil speaking, denned, 365, 602
Evil spirits, suggest wandering
thoughts, 516
Evil tempers, perfect Christians
freed from, 503
Evil thoughts, how far perfect
Christians are freed from,
503
'E^fiA-xouEvoc;, explained, 196, 302
Expenditure, useless, the sin of,
K22
Experience, confirms the doctrine
of original sin, 538
Eye, single, defined, 326
Faith, defined, 36, 60, 165:
the true Christian, 18, 175;
a mark of the new birth, 174;
the, through which we are
saved, 3; of a heathen, 2;
why appointed the condition
of justification, 63 ; in what
sense imputed for righteous
ness, 429 ; the only founda
tion of good works, 170 :
produces power over sin, 175 :
produces peace of mind, 177 ;
does not supersede the
necessity of holiness, 427 ;
attacked by Satan, 527; im
paired by the ne-glect of
self-denial, 599 ; implied in
the circumcision of the heart,
163 ; designed to re-establish
the law of love, 438 ; tried by
spiritual heaviness, 585; the
Joss of, 56}
Faith, of the Apostles before
the death of Christ, 3 ; of a
heathen, 2 ; of a devil, 2, 18,
174
Fall of man, described, 54, 548
Falling away, defined, 257
False prophets, who, 385 ; the
garb in which they appear,
387 ; how Christians should
beware of, 390; admonished,
392
Fasting, the nature of, 307;
the grounds of, 310 ; the
manner in which it should be
practised, 321; to what ex
tent practised by the Phari
sees, 279
Fasts, of the Jewish Church,
309 ; of the ancient Christian
Church, 310
Father, in what respect God is
a, 294
Fear, salvation from, 5
Fear of God, not natural to
man, 540
Fiery darts of the devil, how
they may be retorted, 530
Firstfruits of the Spirit, 89 ff.
Flesh, crucified in them that
believe, 91
Fleshly wisdom, insufficiency of
137
Flood, state of the world at
the time of the, 536
Folly, of trusting to the right
eousness of the law, 71
Forgiveness, condition on which
God will grant it, 301
Form of godliness, described,
13
Forms and ceremonies, not true
religion, 79
Frugality, enforced, 621
Fruits, of the Spirit, 92; false
prophets distinguished by
their, 388
Gain all they can, the duty of
Christians to, 617
Give all they can, the duty (if
Christians to, 624
INDEX
God, how seen by the pure in
heart, 235, 238
Godly sincerity defined, 136
Good works before justifica
tion, 59; so-called, described,
397
Gospel, meaning of the word,
87; closely connected with
the law, 271
Grace, free, 1, 75 ; assistance
rendered by, 138
Guilt, salvation from, 4 ; con
viction of, described, 106, 205
Happiness, implied in true re
ligion, 81 ; not to be found in
riches, 335
Harmlessness, described, 396
Heathen faith, defined, 2
Heathen honesty, defined, 12
Heathen morality, ends where
Christianity begins, 207
Heaviness, spiritual, defined,
576 ; the design of God in
permitting it, 585; widely
different from darkness, 588;
sometimes needful, 588
Hell-fire, sinners under the sen
tence of, 85
Help, not to be found in riches,
335
Helplessness, of fallen man, de
scribed, 86
Hindrances to tritt religion,
219, 362
Holiness, manifested in doing
good, 308; increased by trials,
586; the beauty of, 250;
necessity of, not superseded
by f aith, 427 ; not the condi
tion of a sinner's justification,
58
Holy Ghost, reception of, 26,
27; extraordinary gifts of.
35; design of the coming of,
35
Holy things, not to be given to
dogs, 368
Homilies, of the Church of
England, quoted, 18, 61
Hope, implied in the cirpum-
cision of the heart, 312 ; a
mark of the new birth, 166;
influence of, upon the Chris
tian's conduct, 167 -. confirmed
by temptations, 586
Humility, no word for, in the
language of Pagan Greece or
Rome, 207; described, 204.
209 ; implied in the circum
cision of the heart, 163
Hungering and thirsting after
righteousness, meaning of, 220
Hypocrisy, not essential to the
character of a Pharisee, 280
Hypocrites, and fasting, 321
Idolatry, natural to man, 540
Ignorancet Christians not free
from, 488; a cause of
spiritual darkness, 567
Imaqe of God, man created in,
548
Industry, an important part of
Christian duty, 620
Infirmities, Christians not free
from, 491
Injuring our neighbour, to be
avoided, 618
Intention, purity of, necessary,
325
Intercourse with the world,
necessary to the practice of
Christianity, 255
Inward sin, 94, 99, 571
Jehu, proposal of, to Jehon
adab, 474
Jesus Christ, the Representa
tive of all men, 54 ; the Lord
of heaven and earth, 198 ;
teaching of, described, 202
Joy in the Holy Ghost, defined,
82 ; an effectual means of
sanctification, 574; the loss
of, described, 562
Joy in the Lord, attacked by
Satan, 523
Joy of a Christian, the ground
and nature of, 138
INDEX
633
Joy, worldly, 105
Judging, a hindrance to re
ligion, b62 ; defined, 365
Justification, denned, 55; the
ground &f the doctrine of,
55; distinct in its nature
from sanctification, 55; con
dition of, 61 ; extensive sense
in which the word is some
times used, 6; distinct frorn
the new birth, 186
Justification by faith, 52 ff ; ob
jections to the doctrine of,
answered, 6 ; the doctrine of,
destructive of Popery, 10
K
KcuujA.e'UOVTEc, explained, 435
King, the, should not be de
prived of his lawful customs,
617
Kingdom of God, defined, 78,
207 ; coming of, how to be
understood, 296; to be sought,
354
Knowledge, Christians not per
fect in, 488
Knowledge of God, not natural
to man, 539
KoivuMa, 343
Latitudinarianism , not a catho
lic spirit, 483
Law, ceremonial, repealed by
Christ, 269
Law, William,, treatise of, on
the new birth, criticized, 557
Law of God, not made void
through faith, 6: its spiritual
meaning, 107; the origin of,
408; the nature of, 410; holy,
412; just, 413; good, 415,
convinces men of sin, 416 ;
brings men to Christ, 417;
prepare? believers for in
creased degrees of holiness,
417; in what sense believers
are not under the, 430 ; ful
filled by Christ, 271; shall
not pass away, 271 ; closely
Connected with the gospel,
271 ; how established, 434,
438, 440; how made void,
423, 427, 430
Laying up treasures on earth,
in what sense forbidden, 331
Lay preaching, defended, 446
Legal state of man, the, 106
Life of God in the soul of a
believer, described, 196
Light, consequent upon a single
eye, 326; given by Christ to
them that awake from the
sleep of sin, 28; first shining
upon the mind of man, 106 ;
of Christians, to shine before
men, 266
Aoyi^eTcu. explained, 226, 366
504
Longsuffering, explained, 229
' Lord, Lord,1 what the saying
of, implies, 395
Lord's Prayer, explained, 293-
303; poetical paraphrase upon,
Lord's Supper, a means of
grace, 153 ; administration of,
by ' false prophets,' 391
Love, brotherly, characteristics
of, 223
Love, divine, in the human
heart, 167; not natural to
man, 540 ; implied in the cir
cumcision of the heart, 167 ;
a mark of the new birtn,
181; does not supereede faith
or good works, 261; peculiar
excellency of, 438; essential
to a Christian, 16; is Chris
tian righteousness, 81 ; in
creased by trials, 586; the
loss of, described, 562
. Love of our neighbour, con
nected with the love of God,
38, 81, 181; defined, 17;
how it is to be manifested.
248
1 Love of the world, natural to
man, 541
Loving our enemies, 248
AWT], explained, 579
AxJoou, explained, 276
Lust of the flesh and of tht
634
INDEX
eye, explained, 169. See
Desire.
Luther, a saying of quoted, 11
Luxuries, the spending of
money on, condemned, 622
M
Mammon, the serving of, de
fined, 348
Man, the original state of, 53,
548
Marks, by which the children
of God are distinguished, 119
Marriage, sanctity of, 234
Means of grace, early use and
abuse of', 143; defined, 146;
defended against erroneous
teaching, 154; manner in
which they are to be used,
160 ; no power or merit in,
per se, 160
Medical men, should not trifle
with the lives of their
patients, 619
Meek, the, shall inherit the
earth, 218
Meekness, defined, 215, 253; to
be exercised, in society, 253
Men of learning, often ignorant
of their spiritual statt 104
Merciful, character of ti'e, de
scribed, 222
Metaphysical terms, in refer
ence to the foundation of
religion, censured, 170
Ministers who teach men to
break the commandments,
275: worldly, ' false prophets,'
386
Mistakes, may consist with reli
gion, 489
Money, the sin of wasting, 621
Moral law, of perpetual obliga
tion, 269
Moral sense, objections to the
term, 132
More excellent way, the, 262
Mourners, Christian, described,
210; deemed melancholy by
the world, 212
Mystics, errors of the, refuted,
574, 584
N
Name of God, how to be under
stood, 295 ; how to be
hallowed, 296
Narrow way, described, 378
Natural man, state of the, 21.,
103
Neighbour, sin of injuring our,
618; love of our, 38, 81, 181,
248
Nervous disorders, a cause of
spiritual heaviness, 580
New birth, defined, 183, 187,
550; necessity of, 553, 558;
not baptism, 184, 555 ; not
always connected with bap
tism, 556 ; not the same as
sanctification, 557; marks of,
174; distinct from justifica
tion, 186
"O 80-co avf)of*rco?, HO
O "QN explained, 202
Oaths, use of, not absolutely
forbidden by Jesus Christ,
237
Obedience, future, not an atone
ment for past sin, 86, 205 :
joy in, 141 ; a fruit of love
to God, 182; must be entire,
273
Objections, to the doctrine of
salvation by faith only, an
swered, 6 ; to the doctrine of
salvation from sin, answered,
494 ; to the use of the means
of grace, answered, 154 ; to
fasting, answered, 317 ; to
social religion, answered, 260 :
to the preaching of the law,
answered, 423
Offences, how to deal with, 604
Omission, sins of, the cause of
spiritual darkness, 564
Opinion, differences of, should
not be a barrier to mutual
Christian love, 475
Order, the, in which men are
generally brought to God,
158
Ordinances. See Means of Or art
INDEX
Original sin, 74, 84, 204, 534 ff,
548. See 5m.
Orthodoxy, or right opinions,
not true religion, 80
Oxford, powerful and affecting
address to the University of,
Paul, gifts and education of,
137 ; character of, before his
conversion, 281 ; self-denial
of, 172 ; contention of, with
Barnabas, 226, 498
Pawnbroking, censured, 618
Peace of God, in the soul, 562 ;
produced by faith, 177; the
loss of, described, 563
Peace of mind, attacked by
Satan, 524
Peace-makers, character of, de
scribed, 238
Pearls, not to be cast before
swine, 369
Perfect, in what sense Chris
tians are, 492; in what sense
Christians are not, 488
Perfection, Christian, does not
exclude mistakes, 489
IIeojteoe\>8to.i, explained, 224
Persecution, the lot of all the
children of God, 241, 245;
under the direction of divine
Providence, 246 ; how Chris
tians should behave when
under, 246
Peter, the sin of, at Antioch,
192, 194
Pharisees, their character, 278 ;
sounded a trumpet before
them when they gave alms.
290
B^a explained, 278
Piety, works of, to be done
with purity of intention, 291
Pleasures, innocent, lawful, 168
Pleasure of a natural man, de
scribed, 106
IToixaou;, 580
Polygamy, forbidden by Jesus
Christ, 234
Poor in spirit, described, 204
635
6, 302, 458
Poverty, a cause of spiritual
| heaviness, 581
I Power of sin, described, 109 ;
even babes in Christ are de
livered from the, 493
Power over sin, a fruit of faith,
175; the loss of, described,
563
Praise of God, those who shall
and shall not receive the,
169
Prayer, design of, 291 ; a means
ot grace, 149 ; the neglect of,
a hindrance to holiness, 370 ;
Lord's Prayer, 293
Prayer, secret, 151, 291; the
evil of neglecting, 564
Preaching Christ, by St. Paul,
defined, 426 ; by preaching all
things He has revealed, 437
Preaching the laiv, no character
of reproach, 273 ; objections
to, answered, 423
Presumption of the natural
mind, 124
Preventing grace of God, de
scribed, 115
Pride, man's, abased by doctrine
of justification, 64; is idola
try, 541 ; a cause of spiritual
darkness, 565
1 Pride of life,' described, 169,
543
Prior, his translation of Adrian's
verses quoted, 230, 438
Privileges of Christians, not to
be measured by attainments
of Old Testament saints, 497
Promises of God, improper
application of, 569
Providence, superintends al)
events, 453
Purity of heart, described, 23?
Purity of intention, 291, 325
R
Raca, the meaning of the word,
217
Reaction of the soul upon God,
necessity of the, 196
636
INDEX
Rechab, singular charge of, to
his children, 474
Relatives, unconverted, are an
occasion of spiritual heavi
ness, 582
Religion of Jesus Christ, nature
of, 546 ; not in forms and
ceremonies, 79 ; cannot be
concealed, 258
Religion of the world, defined,
12 ff, 221
Religion, verbal, 396
Repentance, explained and en
forced, 83
Reproof, manner in which it
should be given, 605 ; con
sequences of neglecting to
give, 565
Retirement from the world,
should not be practised by
Christians, 254 ff
Reviling language, sin and
danger of, 217
Rich men, are to be God's
stewards, 343
Riches, the evil of desiring,
334; not to be trusted in,
335 ; how to be employed, 339
Right eye, to be plucked out,
233, 595
Right hand, to be cut off, 233,
595
Righteousness, Christian, ex
plained, 80, 220; how it ex
ceeds that of the Scribes and
Pharisees, 284; attacked by
Satan, 525
Righteousness of faith, defined,
68
Righteousness of God, defined,
354
Righteousness of the law, de
fined, 67; folly of trusting
to, 71
Righteousness of the Scribes
and Pharisees, defined, 278
Rites and ceremonies, do not
constitute true religion, 79
Rock, the wisdom of him that
builds his house upon a, 399
Romish Church, described, 464
Rule of conscience, is the Scrip
ture, 132
Rule of mercy and justice, the,
371
S
Salt of the earth, Christians
the, 256
Salvation through faith, de
fined, 4; by works, defined,
155
Sanctification, distinct from
justification, 55; not a con
dition of justification, 58;
not the same as the new
birth, 557
Sand, the case of him that
builds upon the, 395
Satan's devices, 523; how to
overcome, 530
Save all they can, the duty of
Christians to, 621
Saved, in what sense believers
are, 4
Scribes, their office and charac
ter, 277
Scripture, the rule of con
science, 133 ; is sometimes
quoted in favour of sin, 106
Scriptures, the reading of. a
means of grace, 151; infall
ibly true, 152 ; Christians not
agreed as to interpretation
of, 490
Seclusion from the world, pleas
in favour of, 254, 264
Second Adam, the Representa
tive of all men, 55
Secret prayer, a means of
grace, 149
Self-deception, the causes of,
115
' See how these Christians love
one another ! ' ironically
quoted, 230
Self-denial, nature and reason
of, 594 ; greatly neglected,
593; necessity of, 171, 597;
should be preached, 601
Self-examination, the necessity
of, in spiritual darkness, 570
Self-will, natural to man, 541 ;
must be subdued, 595
Sensual appetites, have the do
minion over fallen man, 541
INDEX
637
Sermon on the Mount, de
signed for men in general,
199
Service, of God, defined, 346
Serving God and Mammon,
impossibility of, 346
Serving Mammon, defined, 348
Simplicity, defined, 136
Sin, power of, described, 109 ;
those who are born of God
delivered from the power of,
5, 190, 493; practice of, in
consistent with faith in
Christ, 99 ; how one that is
born of God may commit,
193 ; the cause of spiritual
darkness, 564; the necessity
of forsaking, in the case of
backsliders, 570
Sincerity, defined, 15; differ
ence between, and simplicity,
136 ; does not necessarily
suppose that a man is accep
ted with God, 114
Single eye, the, 136, 326
Sins of infirmity, 95, 100
Sins of surprise, 96, 101
2x£jtao*(.iaTa, 581
Sleep of sin, described, 21, 103
Sleepers in sin, exhorted to
awake, 25
Solitary religion, a device of
Satan, 252
Spirit of adoption, the, 111,179
Spirit of bondage, the, 106
Spirit of God, witness of, with
our spirit, 115 ff. See Witness.
Spiritual darkness. See Darkness
Spiritual heaviness. See Heavi
ness.
Spiritual worship, meaning of,
263
Spirituous liquors, the general
use of, injurious, 619
Standing still, to see the salva
tion of God, explained, 157
2rF.yei, explained, 227
Striving, to enter in at the
strait gate, 381
Swearing, common, forbidden
by Jesus Christ, 236 ; before
a magistrate, not forbidden
by Jesus Christ, 237
Tale- bearing, defined, 603
Temptation, meaning of the
word, 302; our liability to,
195, 491; grace given to
withstand, 359 ; a cause of
spiritual darkness, 568 : a cause
of spiritual heaviness, 580
Testimony of our spirit, 118.
See Witness.
1 Thorn in the flesh,' St.
Paul's discussed, 499
Thought for life, and the body,
in what sense forbidden, 352
Thought for the morrow, in
what sense to be guarded
against, 356
Tithes, regularly paid by the
Pharisees, 280
Treasures, not to be laid up on
earth, 329
Trespasses, meaning of the
word, 300
True religion, described, 78.
See Religion.
Trusting in riches, denounced,
335
Unbelief, no pretence for, »n
prayer, 371
Under the law, state of a per
son who is, described, 109;
in what sense believers are
not, 430
Ungodly, those whom God
justifies, 5S
Unjust steward, case of, ex
plained, 614
Vain repetitions in prayer, to
be avoided, 292
Verbal religion, described, 396
Virtue of humility, the term
censured, 206
Voice of God, how to be per
ceived, 128
638
INDEX
W
Waiting upon God fof Salva
tion, meaning of, 156
Walking after the flesh, de
fined,' 90
Walking after the Spirit, de
fined, 91
Walking in darkness, defined,
573
Wandering thoughts, defined,
512.; occasions of, 514 ; which
are sinful, and which not,
516 ; which we may be de
livered from, and which not,
519
Way to heaven, properties of
the, 378
Way to hell, properties of the,
375
Wesley, John, conduct of, while
only ' almost ' a Christian, 16
Wickedness of men, both be
fore and since the Flood,
535, 538
Wilderness state, described, 561
Will of God, how discovered,
451; how done in heaven,
298; not the cause of spirit
ual darkness, 563 ; not the
cause of spiritual heaviness,
583; contrasted with the will
of man, 594
Wisdom, of building upon a
rock, 399; of submitting to
the righteousness of faith, 74
Witness of the Spirit of God,
defined, 121; enjoyed by
those who are born of God,
178; how distinguished from
presumption, 124, 178; ante
cedent to the witness of our
own spirit, 122; antecedent
to the fruit of the Spirit,
T122
Witness of our own spirit, de
fined, 118
Works, not the condition of a
sinner's justification, ' 60
World, the, impregnated with
the spirit of evil, 135; inter
course with, necessary to the
Sractice of Christianity, 255;
atred of, for Christians,
245; religion of, defined, 221
Worshipping, in spirit and in
truth, defined, 263
ii
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