toate Drea ith eet as fier . A he a Ber os oy) Beg cre tt Bie eines case ar ee ie yore cet Fa ee aye fi : Siri a, ere Neate feacranyt Ne as atten ae Hee ees axes ane ¥; Wiese thet 3 % at a 9.) ANDREW DICKSON WHITE nT | 1924 092 454 705 DATE DUE GAYLORD PRINTEDINU.S A. Ro ee TS pte fen. a) so LQ A Se eran Pat Mess & scene RFAGE eel by Wee graved on S on E AM. a Sahn. SERMONS SEVERAL OCCASIONS: BY THE REV. JOHN WESLEY, M.A. SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD, WITH A BRIEF MEMOIR OF THE AUTHOR, BY SAMUEL DREW, M.A. Ohe Eleurnty Edition. IN TWO VOLUMES. VOL. I. LONDON: WILLIAM TEGG & CO., 85, QUEEN STREET, CHEAPSIDE. 1853. CONTENTS OF VOL. I. PAGE Sermon I. Salvation by Faith; Eph. ii. 82... ...0.e eee ee 1 Il. The Almost Christian ; Acts xxvi. 28....20000+ 9 III. Awake, thou that sleepest, and arise from the dead, Soe Bpbive: Waive ciiagawwier Gaudectause 16 IV. Scriptural Christianity; Acts iv. 31 .......066 26 V. Justification by Faith; Rom. iv. 5 ...eeseeeeee 39 VI. The Righteousness of Faith; Rom. x.5—8...... 50 VII. The Way to the Kingdom; Mark i.15......... 60 VUL. The First-fruits of the Spirit ; Rom. viii. 1...... 68 IX. The Spirit of Bondage and Adoption; Rom.viii.15. 78 X. The Witness of the Spirit — First Part; Rom. WU. 2 Olesen ears sce sai hie tails coe tdeioSe es gee ocean OS 89 XI. The Witness of the Spirit—Second Part....... 99 XII. The Witness of our own Spirit; 2 Cor. i. 12.... 109 XIII. Sinin Believers; 2 Cor. v. 17... cece eaeees aimee LN. XIV. The Repentance of Believers; Mark i. xv...... 128 XV. The Great Assize; Rom. xiv. 10......0e0e eee 140 XVI. The Means of Grace; Mal. iti. 7......0. 0000+ 152 XVII. The Circumcision of the Heart; Rom. ii. 29.... 166 XVIII. The Marks of the New-Birth ; Johniii.8...... 175 XIX. The great Privilege of those that are born of God; 1 John iii. 9... . 6. cee cece ees 185 XX. On Original Sin; Gen. vib... ccc cece eee ees 193 X XI. On the New-Birth; John iii. 7........05 00000 203 XXII. The Scripture Way of Salvation; Eph. ii.8.... 215 XXIII. Onour Lord’s Sermon onthe Mount; Matt. v.1--4. 222 XXIV. Ditto. Matt. v. 5—7...- ccc ccc cee recccenes 235 XXV. Ditto. Matt. v.8—12..... ccc ccee eee eeenes 248 XXVI. Ditto. Matt. v. 18—16.............. cee ee 262 XXVII. Ditto. Matt. v. 17—20 ...... cece eee cece 276 XXVIII. Ditto. Matt. vi. 1—15..... ccc ccc cece eee 290 XXIX. Ditto. Matt. vi. l6—18..............cc cee 304 XXX. Ditto. Matt. vi. 19—23....... 0c. cece eee 319 XXXI. Ditto. Matt. vi. 24—-34.............0. 020 cee 333 XXXII. Ditto. Matt. vii. 1—12...... 0. ce eee ewes 346 XXXII. Ditto. Matt. vii. 13, 14....... i lithe erences 356 XXXIV. Ditto. Matt. vil. 15—20.......... ce cee eee 363 XXXV. Ditto. Matt. vil. 21—27...... ccceeeees seeee OT] CONTENTS. PAGE XXXVI. The Original, Nature, Properties, and Use of the Law; Rom. vil. 12...... cece cere eee c ence 380 XXXVII. Discourse I:—On the Law established through Faith; Rom. iii. 81.... cece ce cece een eeees 391 XXXVIII. Discourse 11.—-On the Law established through Faith; Rom. ili.31... ccc ee cece cree eeeeee 400 XXXIX. The Nature of Enthusiasm; Acts RVI Qhas ewes 408 XL. Caution against Bigotry ; Mark ix. 38, 39...... 418 XLI. Catholic Spirit; 2 Kings x.15..... due ein ew ee 429 XLII. Christian Perfection; Phil. ii. 12....-0-.+-e00. 440 XLII. On Wandering Thoughts; 2Cor. x. 5....+.06-- 458 XLIV. On Satan’s Devices; 2 Cor.iil. Ll... secon e ee -. 466 XLV. Preached before the Society for the Reformation of Manners; Psalm xciv. 16.....+.+.- eee ATG XLVI. The Good Steward; Luke xvi. 2....c008 eeeees 491 XLVII. On the Omnipresence of God; Jer. xxiii. 24.... 502 XLVIII. The Rich Man and Lazarus; Luke xvi.31...... 508 XLIX. The Wilderness State; John xvi. 22.......00.. 517 L. Heaviness thro’ Manifold Temptations; 1 Peter i.6. 529 LI. Self-Denial; Luke ix. 23.... -.. ccc cece eee eee 539 LU. The Cure of Evil-Sp-aking ; Matt xviii. 15—17.. 548 LIV. The Use of Money; Luke xvi. Q..ccvess ciccees 557 T1V. On Laying the Foundation of the New Chapel, City- Road; Numb. xxiii. 238..........00.. 567 LV. On Free Grace; Rom. vill. 32...... .cccceeees 576 LVI. On the Death of Mr. Whitefield ; Num. xxiii. 10.. 587 LVI. On the Death of Mr. Fletcher; Psal. xxxvii.37.. 600 THE PREFACE. 1. THE following Sermons contain the substance of what I have been preaching for between eight and nine years last past. During that time, I have frequently spoken in public on every subject in the ensuing Collection: and I am not conscious that there is any one point of Doctrine on which I am accustomed to speak in public, which is not here incidentally, if not profess- edly, laid before every Christian Reader. Every serious man, who peruses these, will therefore see, in the clearest manner, what these Doctrines are, which I embrace and teach, as the Essentials of True Religion. 2. But I am thoroughly sensible, these are not proposed in such a manner as some may expect. Nothing here appears in an elaborate, elegant, or oratorical dress. If it had been my desire or design to write thus, my leisure would not permit. But in truth, I, at present, designed nothing less; for I now write (as I generally speak) ad populum: to the bulk of mankind, to those who neither relish nor understand the art of speaking ; but who, notwithstanding, are competent judges of those Truths which are necessary to present and future happiness. J 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, 1 abstain from all nice and philosophical speculations; from all perplexed and intricate reasonings ; and, as far as pos- sible, from even the shew of learning, unless in sometimes citing the Original Scriptures. 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 VI PREFACE. assured that I do not sometimes slide into them unawares : it ig so extremely natural to imagine, that a word which is familiar to ourselves, is so to all the world. 4. Nay, my design is, in some sense, to forget all that ever I have read in my life. I mean to speak, in the general, as if I had never read one author, ancient or modern, (always excepting the inspired.) I am persuaded, that on the one hand this may be a means of enabling me more clearly to express the senti- ments 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 prepossession, either to search for myself, or to deliver to others, the naked Truths of the Gospel. 5. To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, “I am a creature of a day, passing through life as an arrow through the air. Tama spirit come from Gop, and return- ing to God: just hovering over the great gulf; tilla few moments hence I am no more seen! I drop into an unchangeable eternity! ~J want to know one thing, the way to heaven: how to land safe on that happy shore. Gop himself has condescended to teach the way; for this very end he came from heaven. He hath written it down in a book. O give me that book! At any price give me the Book of God! I have it: here is knowledge enough for me. Let me be Homo unius libri.* Were then I am, far from the busy ways of men. I sit down alone: only God is here. In his presence [ open, I read his book ; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does any thing appear dark and 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. 1am willing to do: Let me know thy will.” I then search after and consider parallel passages of Scripture, comparing spiritual things with spiritual. 1 meditate thereon, with all the attention and earnestness of which my mind is capable. If any doubt still remain, I consult those who are experienced in the things of God: and then the writings, whereby, being dead, they yet speak. And what I thus learn, that T teach. * A ian of cne Book. PREFACE. VII 6. I have accordingly set down in the following Sermons, what i find in the Bible concerning the Way to Heaven; with a view to distinguish this way of God from all those which are the inventions of men. I! have endeavoured to describe the true, the scriptural, experimental Religion, so as to omit nothing which is a real part thereof, and to add nothing thereto which is not. And herein it is more especially my desire, first, to guard those who are just setting their faces toward heaven, (and who, having little acquaintance with the things of God, are the more liable to be turned out of the way,) from formality, from mere outside religion, which has almost driven heart religion out of the world: And, secondly, to warn those who know the religion of the heart, the faith which worketh by love, lest at any time they make void the law 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 have undertaken 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 con- viction. I sincerely desire to be better informed. I say to God and man, “ What I know not, teach thou me !” 9. Are you persuaded you see more clearly than me? It is not unlikely that you may. Then, treat me as you would desire to be treated yourself upon a change of circumstances. Point me out a better way than I have yet known. Shew me it is so, by plain proof of Scripture. And if I linger in the path I have been accustomed to tread, and therefore 1 am unwilling to leave it, labour with me a littie, take me by the hand, and lead me as I am able to bear. But be not displeased if I intreat you not to beat me down, in order to quicken my pace: I can go but feeble and slowly at best: then, I should not be able to go at vit PREFACE. all. May 1 not request of you, further, not to give me hard names, in order to bring me into the right way. Suppose I was ever so much in the wrong, I doubt this would not set me right. Rather, it would make me runso much the farther from you, and so get more and more out of the way. 10. Nay, perhaps, if you are angry, so shall I be too; and then there will be small hopes of finding the truth. If once anger arise, wire karvoc, (as Homer somewhere expresses it,) this smoke will so dim the eyes of my soul, that I shall be able to see nothing clearly. For God’s sake, if it be possible to avoid it, let us not provoke one another to wrath. Let us not kindle in each other this fire of hell; much less blow it up into a flame. If we could discern truth by that dreadful light, would it not be loss, rather than gain? For how far is love, even with many wrong opinions, to be preferred before truth itself without love? We may die without the knowledge of many truths, and yet be carried into Abraham’s bosom. But if we die without love, what will knowledge avail? Just as much as it avails the devil and his angels ! The God of Love forbid we should ever make the trial! May he prepare us for the knowledge of all truth, by filling our hearts with all his love, and with all joy and peace in believing ! JOHN WESLEY. Marcu, 1771. MEMOIR REV. JOHN WESLEY, MA. THE VENERABLE FOUNDER OF METHODISM. Amonc the numerous divines that appeared during the last cen- tury, it will be difficult to find one whose name has been more cele- brated than that of the late Rev. Jonn Westey. While alive, his fame was spread throughout England, Scotland, Wales, and Ireland; it extended to the United States of America, to Nova Scotia, to the islands of the West Indies, and was not unknown on the shores of Africa, and the continent of Europe. His death, instead of furnishing his reputation with a grave, has tended to increase his honours, which the approbation of his friends, and the malignant aspersions of his enemies, strangely conspire to transmit with unsuliied 'ustre to the remotest generations. The public and conspicuous character which he sustained, through a long, an assiduous, and eventful life, exposed him to the rigid scrutiny of his cotemporaries, and to the posthumous calumnies of those, who, not content with analyzing his actions, have endeavoured to depreciate his motives, and defile his ashes in the repositories of death. Like Job, it was his lot to be perse- cuted while living, and to be traduced when dead; but his name is written in characters which enmity cannot misinterpret, and which neither the artifices of sophistry, nor the filth of malevo- lence, can ever efface. The hornets which buzzed around him during his mortal career, have long since sunk into repose; and oblivion, spreading her mantle over their angry hums, has nearly blotted the names of their puny weapons from the records of time, while the great object of their ineffectual vengeance still shines forth in its native beauty, rendered more illustrious by the feeble efforts which attempted to arrest its flight. The pilgrim of Bunyan is not more secure of immortality than the character of John Wesley; while the arrows of detraction, falling short of their intended victim, only serve to mark the greatness of its elevation. Soon after the death of this extraordinary man, an unhappy mis- understanding took place among his intended biographers, in con- sequence of which two lives almost immediately appeared, one, a thick octavo volume, written by the Rev. Henry Moore and Dr. Coke conjointly, the other in two volumes, by the Rev. John Whitehead. These works, though containing excellent delinea- tions of Mr. Wesley’s character, were thought by his friends to be defective in various particulars ; to supply which, after many years had elapsed, Dr. Adam Clarke, at the request of the Methodist Conference, undertook to become his biographer; and in 1823, an octavo volume appeared, containing Historical Memoirs of the i b x MEMOIR OF THE LATE Wesley Family, and Characteristic Sketches of the Times in which they respectively lived. This work is enlivened by anecdote and incident, that can hardly fail to render it both entertaining and instructive to all classes of readers. It, however, leaves the per- sonal history of John and Charles Wesley nearly untouched, so that some future volumes are wanted to complete the undertaking, Shortly after Dr. Clarke’s volume was sent into the world, the Rev, Henry Moore, as only surviving trustee of Mr. Wesley’s MSS. announced his intention of publishing the lives of John and Charles Wesley, in two octavo volumes, and in 1824, the first volume, which contains much valuable matter, made its appearance. The other is yet unpublished, but from the commanding ground on which Mr. Moore stands, much may be expected. These works are all ac- knowledged by the Methodist body. In addition to the above, the life of Mr. John Wesley has been sketched by the Rev. John Hampson, who had been Mr. Wesley’s friend; in a Portraiture of Methodism by Joseph Nightingale, which has already been succeeded by professions of sincere repent- ance; and latterly, by Mr. Robert Southey, the poet laureate, in two octavo volumes, written to be sold by Lonyman, Hurst, Rees, Orme, and Brown. a From biographical details which have thus been extended, it is a work of no small difficulty to select such materials as shall compress the essential parts of Mr. Wesley’s history into a narrow compass, without either omitting such branches as are necessary to furnish a fair estimate of his character, or introducing facts and incidents which have only a remote connexion with his life. The portrait of a giant cannot easily be drawn in miniature. Mr. John Wesley was born at Epworth, in Lincolnshire, on the 17th of June, 1703; of which parish, his father, a worthy clergy- man of the church of England, then held the living. On his arrival at Epworth, he found the inhabitants profligate in their manners, and addicted to vices which had long triumphed without any re- straint. Being unable to bear the faithful preaching of their new pastor, they meditated revenge, and one night, while he and his family were in bed, these incendiaries actually set his house on fire. When the flames began to ascend, an alarm was given by some person in the street. Roused by the cry of fire, Mr. Wesley got out of bed, and on opening the door, found that the house was filled with smoke, and that the flames had caught the roof, the beams of which were nearly burnt through. As not a moment was to be lost, he hastened to the apartment of his wife, who being ill at that time, slept alone. Having, on awakening her, and the two elder girls, informed them of their danger, and bidding them shift for their lives, he burst open the nursery door, where the maid and five children were sleeping. The maid snatched up the young- est, and directed the others to follow her. By three of the children this summons was promptly obeyed; but in the hurry and con- fusion which prevailed, John Wesley, the subject of this memoir, was not awakened, and it was not until the danger rendered a veturn to the room impossible, that he was recollected. The family having reached the hall, the flames rapidly spread REV. JOHN WESLEY. XI in every direction, which compelled them to quit their-habitation; but on attempting to gain the street door, it was found that the key had been left up stairs. Mr. Wesley, however, made a des- perate run and recovered it, and happily returned again a few minutes before the staircase took fire. The street door being opened, a strong north-east wind drove the flames with such vio- lence towards the room where the family had assembled, that they could not gain it. In this extremity, some of the children got out at the windows, and others through a small door into the garden. Mrs. Wesley, however, was not in a condition to climb the win- dows, and the garden door she was unable to reach. She then attempted three times to face the flames, and was as often com- pelled to retreat from their destructive violence. In this state, finding no hope of safety left, she committed her soul to God, and prayed that if it were his will she should be preserved from the devouring element, some way might present itself to favour her escape, and that her strength and courage might be equal to the hazardous undertaking. Having formed a resolution to make another effort, although she should perish in the attempt, she once more turned to the flames, and wading through the fire, escaped, naked as she was, into the street, her face and hands being only slightly scorched. At this time, John, being about six years old, was heard crying for help from the nursery. The agonized father ran to the stairs, but these had been so far consumed, that they could not bear his weight, and seeing no way for the child’s escape, he fell on his knees, and solemnly commended his soul to God, before whom he expected it shortly to appear. But that God in whom he trusted, was kinder to him than his fears, and gave him back his son, when he had given him up for lost. John, it seems, had been awakened by the light, and thinking it was time to rise, called on the maid to take him up. But asno one answered, he opened the curtains, and was much terrified on perceiving streaks of fire playing round the upper part of the room. Being thus alarmed, he ran to the door, but found his retreat in that direction completely cut off by the devouring flames. He next proceeded to the window, but not being high enough to reach it, he climbed up on a chest which was near, by which means he was seen by some persons in the yard. As no ladder was on the premises, and there was no time for procuring one, necessity drove them to this expedient: one man stood under the window, against the wall, on whose shoulders another mounted, by which means he reached the child, and res- cued him from impending destruction, at the crisis of his fate. A moment or two longer would have been too late. The roof fell the instant he was delivered, and even in its descent, had it not fallen inward, both the child and his humane deliverers must inevi- tably have perished. , No sooner was the child carried to the house where the family had assembled, than the father, in an ecstasy of joy, exclaimed, “Come, neighbours, let us kneel, and give thanks to God. He has given me all my eight children: let the house go: I am rich enough.” This providential deliverance was remembered by John XII MEMOIR OF TIE LATE Wesley through life, with the deepest gratitude; and to keep the event always in remembrance, under one of his portraits he hada... house in flames, engraven as an emblem, accompanied with the following motto,— eas “Ts not this a brand plucked out of the burning?” : John Wesley, during his early years, was placed more immedi- ately under the care of his excellent mother, whose piety was cal- culated to imbue his mind with principles of true devotion, and whose abilities were competent to awaken his intellectual energies, Her amiable pupil profited in each department, both by her pre- cepts and example; and to the impressions which his mind re- ceived at this early period, may, in no small degree, be attributed that fervent piety, and vigorous march of intellect, which so strongly marked his subsequent progress through life. On leaving his mother’s more immediate instruction, he was placed in the Charter-house, where, for his sobriety, and regularity of conduct, as well as for his unwearied application, he became a favourite with Dr. Walker, who was at that time the master. In most other respects, however, he had little to render this seminary attractive. By the elder boys, he was treated with the most wan- ton despotism, being frequently compelled to obey their wicked and imperious mandates, and often deprived of his common portion of food. For practices like these, the Charter-house was long ren- dered infamous; and the report of any reformation in more modern times, is less generally known than the incidents which, in former years, stamped its character with infamy. But, notwithstanding the treatment which he received, he always retained a partiality for this theatre of his youthful exploits, and generally, on visiting London, took a walk over this half-consecrated ground. It was while be continued at this school, that those noises occur- red in his father’s house, which were generally believed to be supernatural; and indeed, sostrong and complicated is the evidence, that we have no more reason to admit the fact itself, than to allow that it arose from some agency which no human ingenuity was ever able to detect. The circumstances connected with these extraordinary incidents, were afterwards collected by the subject of this memoir, and published in one of the early volumes. of the Arminian Magazine. The details at large fell into the hands of the late celebrated Dr. Priestly, by whom they were published, and characterized as being, “ perhaps, the best authenticated, and the best told story of the kind that is any where extant.” In favour of the tale, notwithstanding his own scepticism, he observes, © that “all the parties seem to have been sufficiently void of fear, and also free from credulity, except the general belief, that such things were supernatural.” To neutralize these admissions, Dr. Priestly, however, contends, that ‘ where no good end was to be answered, we may safely conclude, that no miracle was wrought ;” and he supposes, as the most probable solution, that “ it was a trick of the servants, assisted by some of the neighbours, for the sake of amusing themselves and puzzling the family.” “In reply to this,” says Mr. Southey,“ it may be safely asserted, that many of the circumstances cannot be ex; lained by any such REV. JOHN WESLEY. XU supposition, nor by any legerdemain, nor by any ventriloquism, nor by any secret in acoustics. The former argument would be valid, if the term miracle were applicable to the case; but by miracle, Dr. Priestly evidently intends, a manifestation of divine power, and in the present instance no such manifestation is sup- posed, any more than inthe appearance of a departed spirit. Such things may be preternatural, and yet not miraculous; they may not be in the ordinary course of nature, and yet imply no alteration of its laws. And with regard to the good end which they may be supposed te answer, it would be end sufficient, if sometimes one of those unhappy persons, who, looking through the dim glass of infidelity, see nothing beyond this life, and the narrow sphere of mortal existence, should from the well-established truth of one such story, (trifling and objectless as it might otherwise appear,) be led to a conclusion, that there are more things in heaven and earth, than are dreamt of in their philosophy.” [p. 27.] At the age of 17, John Wesley, having previously acquired some knowledge of Hebrew, under his brother Samuel’s tuition, was removed from the Charter-house to Christ Church, Oxford. Here he pursued his studies with unremitting attention, and was noticed for his high attainments, particularly for his skill in logic; and many anecdotes are related of his great dexterity in the art of rea- soning. On one occasion, a charge was preferred against him, arising from his constant success in debate, that he delighted to perplex his opponents by his expertness in sophistry. But this charge he repelled with manly dignity. ‘It has,” said he, in reply to the accusation, “ been my first care to see that my cause was good, and never, either in jest or earnest, to defend the wrong side of a question; and shame on me, if I cannot defend the right, after so much practice, and after having been so early accustomed to separate truth from falsehood, how artfully soever they are twisted together.” When the period arrived, at which he might have taken orders, he began to reflect with much seriousness on the importance of the ministerial office. He also felt some scruples as to the motives by which he should be influenced in engaging in an undertaking so solemn, and so momentous. These scruples he stated to his father, who concurred with him in opinion in several respects, par- ticularly in one which regarded his youth, the venerable divine having an utter dislike to form what was called, “a callow cler- gyman.” His mother, however, appears to have been of a differ- ent opinion, and intimated, that the sooner he entered into dea- con’s orders the better, as it would operate as an inducement on his mind to greater application in the study of divinity. This advice was accompanied with an earnest entreaty, to use self- examination, that he might fully estimate the influence of pure religion over his own soul, before he attempted to recommend it to others. In conformity to her advice, he read with much atten- tion, the “ Imitation of Christ.” by Thomas a Kempis, ard Jeremy Taylor’s “ Rules of Holy Living and Dying.” The perusal of these works had a most powerful effect on his mind, the result of which he thus expresses: “ Instantly, [ resolved to dedicate all my life XIV MEMOIR OF THE LATE to God, all my thoughts, and words, and actions ; being thoroughly convinced there was no medium; but that every part of my life must either be a sacrifice unto God or to myself, that is, in effect, to the devil.” To this noble resolution, formed in the fear of God, and with conscientious sincerity, though ascribed, by one of his accommodating biographers, to enthusiasm, he rigorously adhered, until the weary wheels of life stood still. ; To carry his pious determinations into practice, he attended with the utmost punctuality to the discharge of those duties which religion enjoined. He communicated weekly, and, in his addresses to the throne of grace, earnestly prayed for that inward conformity to the will of God, which Bishop Taylor had convinced him, it was both his duty and his privilege to attain. His deport- ment at this time was sufficiently singular to excite attention, but not so fully known, as to expose him to the ridicule of those, who thought piety an improper inmate ofa college. While things con- tinued thus, he received ordination, in the autumn of the year 1725, from the hands of Dr. Potter, then bishop of Oxford, and afterwards primate. In the ensuing spring, he offered himself for a fellowship at Lincoln college; but in this he met with much opposition, being exposed to the shafts of ridicule, which were levelled at his abste- mious habits, his methodical mode of living, and his religious prin- ciples. His piety and learning, however, blunted the arrows with which he was assailed, and, to the no small mortification of his traducers, he was honourably elected fellow in March, 1726. Removing to another college, he had an opportunity of shaking off his old associates and present revilers, which he did not forget to embrace. ‘ Entering now,” he observes, “as it were into a new world, I resolved to have no acquaintance by chance, but by choice, and to choose such only as I had reason to believe would help me on my way to heaven.” With what constancy he adhered to the rule thus laid down, his long and eventful life has fully declared. About eight months after his election, he was appointed Greek lecturer, and moderator of the classes, for which offices he was admirably qualified. At this period, disputations were held six times each week at Lincoln college, which proved of essential ser- vice to the moderator, leading him to peculiar expertness in argu- ing, and enabling him to detect sophistry, and to unveil and expose the most plausible and well concealed fallacies. Impressed with the value and importance of time, Mr. Wesley now began to keep a diary, in which, during a life of incessant occupation, he found leisure to register his own thoughts and actions, the subjects of his study, his interviews with particular characters, and his opinion of numerous books that passed under his inspection. His Journal contains much originality of thought and observation, and its highly miscellaneous contents exhibit the author, both in public and in private, free from all disguise. In the distribution of his time, Mondays and Tuesdays were devoted to the classics; Wednesdays to logic and ethics; Thursdays to He- brew and Arabic ; Fridays to metaphysics and natural philosophy; REV. JOHN WESLEY. XV Saturdays to oratory and poetry ; and Sundays to divinity. Con- ceiving, however, that these unremitting studies, and his inter- course with others, would prove but little conducive to his ad- vancement in piety, he began to entertain serious thoughts of quit- ting the college altogether, and of spending his days in seclusion from the world. An opportunity soon offered, that seemed con- genial with his wishes. In one of the dales of Yorkshire, a mas- ter was wanted to superintend a respectable seminary. To this he turned his attention, but a rival candidate left him without success. His father, at this time grown old and infirm, was unequal to the duties of two livings, which he then held. John, therefore, retired from college to assist his father, and officiated for him as curate at Wroote. In this capacity he remained about two years, when, with many others who stood in the university on the same ground with himself, he was summoned to attend in person to the duties of his profession. To this he submitted, after the above temporary absence, during which he obtained priest’s orders. Mr. Charles Wesley, who had received his early education at Westminster, removed to Christ Church, Oxford, about the time that his brother John had received his fellowship. When the latter became decidedly pious, he frequently wrote to the former to quicken his devotion, and to kindle his zeal, but for a considerable time all his attempts were unavailing, though not finally unsuc- cessful. While Mr. John Wesley was at Wroote, his brother’s mind became more immediately the subject of a powerful influ- ence, which led to an effectual change both in his sentiments and practice. John was therefore agreeably surprised to find, on his return to college in consequence of the above summons, that his brother regularly met, with a few undergraduates, for the purpose of religious improvement, that they lived by rule, and received the sacrament weekly. Conduct so singular in the university, soon exposed this little company to all the arrows that malignity could shoot. They were reviled, ridiculed, contemned, and loaded with every opprobrious epithet that language could well supply. Among other appella- tions of derision, they sustained the names of Sacramentarians, Bible-bigots, Bible-moths, the Holy-club, the Godly-association, but none of these continued long. At Jength, one among their revilers, either through accident or sagacity, hit upon the term Methodists, which being thought more appropriate than any of the ‘preceding, was received with general approbation, and it has since been adopted by the sect of which Mr. Wesley was the founder. When Mr. John Wesley returned to Oxford, the pious under graduates gladly placed themselves under his direction, and obtain- ing an accession of numbers, their meetings soon acquired more respectability, from the regularity and order which he was careful to introduce. The little band at this time amounted to fifteen, among whom were the late Rev. James Hervey, author of the Meditations and other valuable works, and the Rev. George Whitefield, whose celebrity requires no comment. At their head XVI MEMOIR OF TUE LATE appeared Mr. John Wesley, whose standing and character in the university gave him a degree of credit, even among their numerous revilers, while his reputation for skill in the art of reasoning, kept them at a respectful distance. The plan which these college Methodists first adopted was, to read divinity on Sunday evening only, and to pursue classical studies on every other: but religious exercises soon engrossed their chief attention. Self-examination, meditation, and prayer, were among their constant prescribed duties, and their professed aim was to seek and enjoy the love of God in their hearts. Ani- mated with this principle, they visited the sick, and administered consolation to the distressed, regardless of the reproaches and sarcasms which menaced their prospects of advancement in the establishment. The elder Mr. Wesley, fast verging to the grave, was particu- larly desirous that his son John should succeed him in his labours, in order that the benefits which had attended his ministry, might be fostered by the zeal, piety, and talents of such a worthy succes- sor, and that his pulpit, on his decease, might not be filled with a man who would pay more attention to the fleece than to the flock, This, however, his son declined, alleging as a reason, that a parish containing upwards of two thousand souls, was beyond his con- scientious grasp, and that by remaining at Oxford he conceived he could render more essential service to the cause of religion, than by taking the charge of any parish whatever. He thought it of more importance to purify the fountain, than to cleanse any par- ticular stream. In 1735, the father of Mr. John Wesley died, just after having finished, or nearly so, a work on the book of Job, on which he had been long engaged. This work his son John was appointed to present to queen Caroline, for which purpose he visited London, On reaching the metropolis, he learned that the trustees of a new colony then forming in Georgia, were in search of persons to repair thither, and preach the gospel to the settlers, and to the Indians. His character had, as a person, every way qualified him for the work; but an application being made to him, he at first declined the offer, yet being closely pressed, he agreed to refer the case to the decision of his mother, who, contrary to his expecta- tions, advised him to go. Accordingly, in company with his bro- ther and Mr. Oglethorpe, the founder of the colony, he embarked for Georgia on the 14th of October, 1735. Inthe same ship they found twenty-six Moravians going to join a party of their brethren who had embarked for America in the preceding year, under the sanction of the British government. On their arrival, Mr, Charles Wesley proceeded to Frederica, but his brother took up his abode among the Germans at Savannah. Mr. John Wesley was at this period of his life so strongly at- tached to all the punctilios of the establishment, that his adherence to the letter of its institutions involved him in many difficulties, some of which tended much to destroy his peace of mind, while others threatened to involve consequences of a more serious nature. The colonists being generally prejudiced against him, he soon REV. JOHN WESLEY. xXVIT perceived that his preaching among them was not likely to he attended with any beneficial results. Hence, having in vain sought an accommodation with his opponents, without in the least relax- ing from the rigorous enforcement of his principles, he resolved to quit the colony, and return to his native land. This he effected after an absence of two years and almost four months. During his voyage to England, and for some time after his return, Mr. Wesley had been led to entertain some serious doubts respect-~ ing the state of his soul, and the propriety of his preaching the gospel without a clear and unequivocal evidence of his own adop- tion. On this occasion he consulted some serious Moravians then in London, who advised him by no means to desist. The blessing which he sought, he shortly afterwards found; and from that day until he finished his mortal career, he went on his way rejoicing. His acquaintance with the Moravians had by this time been matured into an intimacy, which was followed by a desire to become fully acquainted with their doctrines, their church government, their domestic economy and practice, and, above all, the opinions of their best informed, on points of difficulty with which his mind was occasionally perplexed. For this purpose he visited their set- tlement at Herrnhut. During his stay, he discovered many things to admire, much that was worthy of imitation, and some few on which he could not look with the most cordial approbation. The due proportions which these bore to each other may be best seen by comparing the form of government established in his own soci- eties, with those found inthe Moravian churches. Soon after Mr. Wesley’s arrival in America, he wrote to Mr. George Whitefield, who had already begun his useful career in Bristol and its vicinity, to come over and visit Georgia. In con- sequence of this, he embarked for the Western continent, and knowing but partially the causes which rendered the return of his friend necessary, actually sailed only a few hours before Mr. Wesley’s arrival in England. During the time in which the latter visited Herrnhut, the former prosecuted his voyage to America, but speedily returned again to his native land, and resuming his practice of field preaching, was joined by his friend in Bristol. The plan of field preaching that had been adopted by Mr. Whitefield, was at first viewed by Mr. Wesley in a very dubious light. The trammels of consecrated ground still hung about him, its clay adhered to his feet, and for some time retarded his movements. Bot on perceiving the powerful effects which resulted from the labour of his friend, he was induced to follow his example. This plan of preaching being novel, the piety of Mr. Wesley unquestionable, and the doctrines which he promulgated appa- rently new, vast congregations assembled, and in 1739 the first Methodist chapel presented its roof to the skies, in the city of. Bristol. Prior to this time, several persons in London and its vicinity had given him their names as his friends and followers, but these were partially connected with the Moravians, from whom a final separation was near at hand. The permanent foundation of Methodism may therefore be considered as coincident with that of the chapel which was erected in Bristol. Cc XVIII MEMOIR OF THE LATE While Mr. John Wesley continued in Bristol, his brother Charles, who had returned from America, took charge of their adherents in London. But here disputes arose between them and the Mora- vians, which rendered Mr. John Wesley’s presence necessary. In consequence of this, he hastened to London, and on making him- self acquainted with the occasion and subjects of the existing controversy, he plainly perceived that a division was inevitable. Affairs having reached this eventful crisis, he took a large build- ing in Moorfields, which, during the civil wars, had been used as a foundry for cannon, but which retained the name of “ Foundry,” while it was occupied solely as a place of religious worship. When this separation took place, about twenty-five men, and nearly fifty women, withdrew from the infant community, of whom the greater part adhered to the Moravians. But paralyzing as this shock was, Methodism, during the two following years, had to encounter one still more severe. His friend and coadjutor Mr. Whitefield, had become decidedly Calvinistic in his sentiments, while Mr. Wesley retained those which bore some affinity to the views of Arminius. Mutual co-operation was therefore no longer to be expected. A separation took place; and Mr. Whitefield withdrawing from the connexion, was followed by those of the society who united with him in opinion. This division took place in the years 1740 and 1741. Methodism having now assumed a character of independence, gradually settled into an organized state, acquiring at almost every movement something which added to its order and consistency. But notwithstanding the steps which Mr. Wesley had taken, he was still a high-churchman, and it was only through a kind of moral necessity that he was forced into deviations from principles which he once thought he never should desert. In most places the clergymen refused him their pulpits, and but few that had been regularly ordained were willing to co-operate with him. The former compelled him to preach in the open air, and the latter drove him to seek assistance from lay preachers, whose talents, zeal, and piety, recommended them to his notice. As Mr. Wesley’s followers increased, and the weather did not always admit preaching in the fields, some places for holding their meetings became needful, but these could not be erected without funds, to raise which some plan must be adopted. When the chapel was erected in Bristol, Mr. Wesley had made himself personally responsible for the expense of the building; but the Methodists of that city, considering it as designed for their use, thought that the debt ought in justice to be borne by them- selves. With an eye to this, one of them said, “Let every mem- ber in the society contribute a penny a week, until the whole is paid.” To this it was objected, that there were many members who could not afford that sum. “Then,” said the proposer, ** put eleven of the poorest with me: if they can give any thing, well; if not, I will pay for them as well as myself.” This simple propo- sition laid the foundation of weekly contributions, which continue to the present day. Having preached with much success at Bristol, Kingswood, REV. JOHN WFSLEY. XIX Moorfields, and Blackheath, Mr. Wesley next attempted Newcas- tle, hoping to be rendered serviceable among the colliers ia that neighbourhood. On his way thither, he called at Birstall, and, to his surprise, found there a preacher and a large congregation, acknowledging themselves to be Methodists, that had been raised up without his interference. The name of this preacher was John Nelson, who having heard Mr. Wesley preach in Moorfields, and being seriously impressed by his discourses, on returning to Bir- stall, his native place, began first to exhort his neighbours in his own house, and, when that was found too small, in the open air. This scene removed from Mr. Wesley’s mind all his remaining scruples respecting the propriety of lay preaching. On arriving at Newcastle, he was much shocked at the profli- gacy which every where prevailed. He, however, walked to Sand- gate, the poorest part of the town, on a Sunday morning at seven o’clock, and taking his stand, begansinging the 100th Psalm. This drew multitudes around him, who behaved with tolerable decency. In the evening, at five, he preached again, to a congregation so large, that not more than one half could hear. To this place Mr. Charles Wesley speedily repaired, and, entering on his brother’s labours, soon formed a society; and on his return, they began to erect a place for public worship. Mr. Wesley had now meeting-houses in Bristol, London, Kings- wood, and Newcastle; and by means of the itinerancy, supplied by himself and numerous lay preachers, who had sprung up from among his followers, societies were rapidly formed in many places, and his preaching was attended with almost unexampled success. In the course of his travels, Mr. Wesley visited Epworth, but being by the minister denied access to the pulpit of his late father, he went into the church-yard, and, standing on his father’s tomb- stone, preached to a deeply attentive congregation. Seven suc- ‘cessive evenings he stood on this doubly consecrated spot, to dis- pense the word of life; and in few places, during the whole course of his ministry, did he ever preach with greater effect. The line of conduct which Mr. Wesley now pursued, in travel- ling through the country, rendered him exceedingly popular, and exposed him to the violence of persecution. In many places he was assailed by mobs, who thought it meritorious to treat him with indignity; and instances have been known, in which they were stimulated to commit outrages by clergymen, whose shameful neglect of duty, he had visited the neighbourhood to supply. An appeal indeed was frequently made to the magistrates in the vici- nity, but many of these were the very clergymen to whom the cause of complaint might be traced; while others, who were not immediately of this character, connived at the tumults they were called on to suppress, and thus virtually encouraged the irritated and unprincipled rabble to commit new acts of depredation. Thus protected by these disgraceful ministers of justice, doors were broken open, furniture was demolished, and houses were plun- dered; and not unfrequently the lives of the inmates were endan- gered by these civilized barbarians. Many of the preachers were seriously injured by blows and brutal violence, others were held XX MEMOIR OF THE LATE under water until they were nearly drowned, and among the fe- males, whose only crime was that of having heard Mr. Wesley preach, with any degree of serious attention, several received cruel treatment, from which they never afterwards recovered. ie This persecution, however, tended on the whole rather to facili- tate than to impede the progress of Methodism. Many who were otherwise unfriendly to their cause, saw the injustice with which they were treated, and felt indignant at the conduct of those who should have kept the peace. This was followed by pity; while the truly Christian spirit, and fearless magnanimity, which both preachers and people, on the most trying occasions, displayed, matured sympathy into respect, and even transformed the enmity of their persecutors into admiration. At first no regular provision was made for the support of the preachers, their necessary supplies being drawn from the sources of benevolence which they had been able to open. But this being found both precarious and irregular, a small allowance was afterwards deemed expedient, and this plan continues to the pre- sent day. Mr. Wesley having reached a mature age, began to think seri- ously of forming a matrimonial connexion. The object of his choice was a Mrs. Vizelle, a widow lady with four children, but possessed of an independent fortune, over which he refused to have any control. It wasalso stipulated between them, that their marriage was not to interrupt his itinerant mode of life. To this his new partner readily consented: but her resolution failed ; and instead of being to hima source of domestic consolation, her future conduct imbittered his days. Mr. Southey says, that by “her outrageous jealousy and abominable temper, she deserves to be classed in a triad with Xantippe and the wife of Job, as one of the three bad wives.” She frequently left his house, and upon his earnest entreaties returned again, till, having disturbed his peace for twenty years, she seized on some of his journals and other papers, which were never recovered, and decamped, leaving word that she had taken her final leave. Severely as this affliction must have been felt by Mr. Wesley, it wrought no alteration in his general conduct. His domestic concerns he viewed as subordinate to the great work in which he was engaged, and to this he always made them subservient. Every moment of his time was fully occupied, and unless its minutest portions had been regularly appropriated, the weighty task which he had undertaken must have remained unaccom- plished. In the prime of life, he observed, “ Leisure and I have taken leave of one another: I purpose to be busy as long as I live, if my health is so long indulged to me.” To his resolution, thus formed, he rigorously adhered with the most undeviating constancy. Messrs. Coke and Moore, referring to the year 1785, observe as follows: “From this time Mr. Wesley held on his way without any interruption. The work of God increased every year. New societies were formed, in all of which the same rules were observed. Though now declining in the vale of years, he slackened not his REV, JOHN WESLEY. XXI pace. He still rose at four in the morning, preached two, three, or fcur times a day, and travelled between four and five thousand miles a year, going once in two years through Great Britain and Ireland.” Acquiring strength from exercise, and vigour from activity, Mr. Wesley had attained his eighty-fourth year before he became sen- sible of any decay, either in his mental faculties or bodily powers. But on entering on his eighty-fifth, he says, “I am uot so agile as I was in times past. I do not run or walk so fast as I did. My sight is a little decayed. I find likewise some little decay in my memory, with regard to things lately past, but not at all with regard to what I have heard twenty, forty, or sixty years ago. Neither do I find any decay in my hearing, smell, taste, or appe- tite, (though I want but a third part of the food I once did,) nor do I feel any such thing as weariness, either in travelling or preach- ing. And I am not conscious of any decay in writing sermons, which I do as readily, and, I believe, as correctly as ever.” At the commencement of 1790, he observes, “I am now an old man, decayed from head to foot. My eyes are dim; my right hand shakes much; my mouth is hot and dry every morning; I have a lingering fever almost every day; my motion is weak and slow. However, blessed be God, I do not slack my labours; I can preach and write still.” About the middle of this year he closed his cash account book ‘with the following words:—‘ For upwards of eighty-six years I have kept my accounts exactly: I will not attempt it any longer, being satisfied with the continual conviction, that I save all I can, and give all I can, that is, all I have.” In this expression one error is obvious. His death took place when he was eighty-eight; it is therefore probable, that instead of eighty-six, he meant to say, that he had kept his accounts exactly sixty-eight years. The sub- joined is a fac-simile of the tremulous hand in which the above expression was written,—from a plate prefixed to “‘ Memoirs of the Wesley Family,” by Adam Clarke. LL. D., F.A.S. pd. Ps byron? s " fig Syed 2 £6 ww Sahy pe ee Wey Zz Jil thee hha Early in February, 1791, he wrote his last letter to America, exhorting his followers there, on no account to entertain thoughts of separating from their brethren in Europe, repeating the words which his father had used many years before, when his hour of dissolution drew near:—‘ Those who desire to write or to say any XXI1 MEMOIR OF THE LATE thing to me, have no time to lose; for time hath shaken me by the hand, and death is not far behind.” : On preaching at Lambeth, February 17th, 1791, he took cold; and this was fullowed by a fever, against which he struggled for some days. He continued, however, to preach until the following Wednesday, when he delivered his last sermon. From this time he gradually grew weaker, but his closing scene was such as might have been anticipated,—being dignified with unruffled serenity, and triumphant peace. When almost at the point of death, he exclaimed with holy fervour, “ He causeth his servants to lie down in peace;” adding, after a short pause, “ The clouds drop fatness.” His last words were, “The Lord is with us. The God of Jacob is our refuge.” He departed this life on the second of March, 1791, full of faith and hope, in the eighty-eighth year of his age, and the sixty-fifth of his ministry. During his illness, he had given directions respecting his inter ment, requesting that his body might be wrapped in nothing but woollen, that his corpse might be carried to the chapel, for the gratification of his numerous friends, that no pomp or parade should accompany his funeral, but that six poor men should be paid twenty shillings each for carrying him to his grave, or vault, which had been previously prepared. With these requests, his executors fully complied. The day preceding his interment, his corpse, placed in the coffin, was carried into the chapel, dressed in his clerical habit. His face was placid and serene, retaining, even in death, that heavenly smile, for which through life his countenance was remarkable. Although a specific time had been announced for his funeral, it was thought advisable by his surviving friends, from the vast mul- titudes that came to behold his mortal remains, to inter the body at an earlier hour, to prevent those accidents which were antici- pated from the expected concourse. Between five and six in the morning being fixed, private information was conveyed to particu- lar persons, from whom the knowledge was so far communicated to others, that some hundreds were assembled at that early hour. The scene was solemn and impressive. The service was performed by Mr. Richardson, who had been a preacher nearly thirty years, On coming to that part which says, “ Forasmuch as it hath pleased Almighty God to take unto himself the soul of our dear brother,” his voice faltered, and, after a momentary pause, he substituted the word, “father.” The effect was instantaneous and powerful, producing one general burst of sorrow from all present, many of whom, on beholding the things which were done, smote their breasts, and returned. _ At the time of Mr. Wesley’s death, the number of his preachers in the British dominions amounted to 313, and the members of his societies to 76,968; while in the United States of America, the former were 198, and the latter 57,621. Since that period, so rapid has been the increase of his followers, that they now exceed half a million of souls, some of whom may be found in every quarter of the globe. Notwithstanding Mr. Wesley’s time was so much taken up with REV. JOHN WESLEY. XXUE travelling, incessant preaching, and the constant care of his nume- rous societies, he found means to devote a considerable portion to literary pursuits. Independently of the Arminian Magazine, which he principally superintended, his works have been published in sixteen octavo volumes. He also published, in fifty volumes, duodecimo, a compilation, entitled, “ The Christian Library.” This work consists of abridgments, and extracts, from various authors of distinguished reputation in the Christian church. Mr. Wesley’s character may best be gathered from his life ;—a life, although he was doomed “To bear the pelting scorn of half an age,” on which even his bitterest enemies have not been able to fix a moral blot. Between his professions and his actions, the utmost harmony uniformly prevailed. His time, his talents, and his pro- perty, were devoted to God; and perhaps it will be difficult to find one by whose piety and labour he has been exceeded, since the age of the apostles. Through the blessing of God, success has followed his exertions; and to these, the world is considerably indebted, for those attempts which are now makiny to substitute Christian light for Pagan darkness; and this country in particular, for the revival of true religion in his native land. Asascholar, his learning while at college was universally acknow- ledged, nor has it ever been seriously questioned by any of his opponents, except when, smarting under its application, they have been irritated to deny the instrument by which they have been scourged. Of this learning, however, he had too much good sense to make any unnecessary display. His motto was, “I design plain truth for plain people.” This he appears always to have kept in view, invariably aiming to do good, instead of writing and preaching to gain reputation. To every thing like pedantry he was an entire stranger, in his writings, in his public discourses, and in his private conversation. Hence, his style is clear, simple, and unaffected. His sentences are short, terse, and full; and the methodical arrangement of his matter might have entitled him to the appellation of Methodist, if the sect that now bears his name had never existed. Few men can be found, who had more suc- cessfully cultivated the art “To speak no more than just the thing they ought,” than Mr. Wesley. His language is copious, without perplexity, and elegantly destitute of artificial flowers. ‘ That he possessed a sound understanding, an intimate acquaint- ance with the windings and propensities of the human heart, and a capacious mind,—his organization of Methodism presents an imperishable memorial. Several changes have, no doubt, been introduced, since his days, into the constitution of its government, its discipline, and its rules. Some of these have naturally arisen from the changes to which time gives birth, and others have been rendered necessary by the rapid extension of the body. Its fun- damental principles, however, originated with Mr. Wesley, and there is scarcely one attempt that has ever been made to amend his plans, that has not failed of success. The itinerant mode of XXIV THE LATE REV. JOUN WHsLEY pee ine which he established, may be justly ranked among the appiest efforts of human ingenuity; and the endeavours of other sects to imitate his example, without acknowledging an obligation, point to the monument which his arm had raised. Inall his move ments, indeed, he constantly acknowledges that he had no fixed plan, no preconceived ideas to which he rendered his future ac- tions subservient and tributary. His aim was to promote the cause of God, and do good to his fellow-creatures. Hence, the leadings of Providence became his guide, and to this he piously ascribed the work in which he was rendered instrumental. ; ‘ That his zeal, in the early stages of his career, occasionally car- ried him beyond the bounds of cool, calculating prudence, his warmest admirers will hardly attempt to deny. Nothing short of this, would probably have met the exigencies of the sphere in which he moved. But those who bring this as a serious charge against him, tell the world, that had they been placed in his situ- ation, they would have been less active, zealous, and persevering in their Master’s cause. It must also be admitted by every dispassionate observer, that on some occasions Mr. Wesley manifested a degree of credulity, from which the present generation has nothing to apprehend. Sincere and unsuspicious in his own character and actions, he readily lent his ear to relations which he received without due examination. In some cases, his confidence was abused; in others, the accounts communicated were fully believed by the relators ; but numerous facts still remain for scepticism to disprove. It has been said, that Mr. Wesley was ambitious. This will readily be granted; but it was not an ambition to creep into the favour of royalty, nor to breathe the atmosphere of courts. He was ambitious to spread the influence of vital Christianity, and to sound the trumpet of his Redeemer’s fame. Had> he aimed at worldly honours, he should have taken the paths in which his accusers tread, and in these his talents would have rendered him eminently successful; but to this beaten and polluted track, his exalted principles would not permit him to stoop. Engaged in more sublime pursuits, and walking through time by the light which beams from eternity, his preaching and exam- ple powerfully affected the moral character of his country, by giv- ing to its population an impetus which no individual had ever previously imparted. Its influence is still felt and acknowledged throughout the empire; and centuries may pass away, before an- other Wesley will arise, to communicate another such movement to the morals of mankind. WESLEY’S SERMONS. SERMON I. SALVATION BY FAITH. tPreached at St. Mary’s, Oxford, before the University , June 18, 1738. “ By Grace ye are saved, through Faith.” —Epu. ii. 8. 1. ALL the blessings which God hath bestowed upon man, are ct his mere grace, bounty, or favour; his free, undeserved favour; favour altogether undeserved ; man having no claim to the least of his mercies. It was free grace that “formed man of the dust of the ground, and breathed into him a living soul,” and stamped on that soul the image of God, and “ put all things under his feet.” The same free grace continues to us at this day, life and breath and all things. For there is nothing we are, or have, or do, which can deserve the least thing at God’s hand, “ All our works, thou, O God! hast wrought in us.” These, therefure, are s0 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 of 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.” 3. If then sinful man find favour with God, it is “ grace upon grace!” If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, Salvation; what can we say to these things, but “ Thanks be unto God for his unspeakable Gift!” And thus it is. Herein “ God commendeth his love toward us, in that while we were yet sinners, Christ died” to save us. “ By grace, then, are ye saved through faith.” Grace is the source, faith the condition, of salvation. Now, that we fall not short of the grace of God, it concerns us carefully to inquire, i. B 2 SERMON I. I. What Faith it is through which we are saved. II. What is the Salvation which is through Faith. III. How we may answer some Objections. 1. What Faith it is through which we are saved. 1. And first. It.is not barely the faith of a heathen. Now God requireth of a heathen to believe, ‘‘ That God is. that he is a Rewarder of them that diligently seek him ;” and that he is to be sought by glorifying him as God, by giving him thanks for all things: and by a careful practice of moral virtue, of justice, mercy, and truth, toward their fellow-creatures. A Greek or Ro- man, 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 hea- then. 2. Nor, 2dly, 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, Luke iv. 34. “ I know Thee, who thou art, the Holy One of God.” Nor can we doubt but that unhappy spirit believes all those words which came out of the mouth of the Holy One; yea, and whatsoever else was written by those holy men of old; of two of them he was compelled to give that glorious testimony, “ These men are the servants of the most high God, who shew unto you the way of salvation.” Thus much, then, the great enemy of God and man believes and trembles in believing, that ‘ God was made manifest in the flesh ;” that he will “tread all enemies under his feet,” and that “all Scripture was given by inspiration of God.” Thus far goeth the faith of a devil. 3. Thirdly, The faith through which we are saved, in that sense of the word which will hereafter be explained, is not barely that which the Apostles themselves had while Christ was yet upon earth ; though they so believed on him as to “leave all and fol- low him ;” although they had then power to work miracles, to ‘heal all manner of sickness, and all manner of diseases ;’ yea, they had then “ power and authority overall devils.” And, which is beyond all this, were sent by their Master to ‘ preach the king- dom 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, there- fore, it is sufficiently, absolutely distinguished from the faith of either ancient or modern heathens. And from the faith of a devil, it is fully distinguished by this, it is not barely a speculative, SALVATION BY FAITH. 3 rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the Scripture, “With the heart man believeth unto righteousness. And, if thou shalt confess with thy mouth the Lord Jesus, and shalt believe with thy heart, that God hath raised him from the dead, thou shalt be saved.” 5. And herein does it differ from that’ faith which the Apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resur- rection. It acknowledges his death as the only sufficient mean of redeeming man from death eternal; and his resurrection, as the restoration of us to all life and immortality: inasmuch as “ he was delivered for our sins, and rose again for our justification.” Christian faith is then, not only an assent to the whole Gospel of Christ, but also a full reliance on the blood of Christ, a trust in the merits of his life, death, and resurrection ; a recumbency upon him as our atonement and our life, as given for us, and living in us. Itis a sure confidence which a man hath in God, that through the merits of Christ, Ais sins are forgiven, and he reconciled to the favour of God; and in consequence hereof, a closing with him, and cleaving to him, as our “ Wisdom, Righ- teousness, Sanctification, and Reepnene or, in one word, our SALVATION. II. What Salvation it is, which is through this Faith, is the second thing to be considered. 1, And first. Whatsoever else it imply, it is a present salva- tion. 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 the great salva- tion foretold by the angel, before God brought his First-begotten into the world, “Thou shalt call his name Jesus, for he shall save his people from their sins.” And neither here, nor in other parts of Holy Writ, is there any limitation or restriction. All his people, or, as it is elsewhere expressed, all that believe in bim, he will save from all their sins; from original and actual, past and present sin, of the flesh and of the spirit. Through faith that is in him, they are saved both from the guilt and from the power of it. 3. First, from the guilt of all past sin. For whereas all the world is guilty, before God; insomuch, that should he “be extreme to mark what is done amiss, there is none that could abide it:” and whereas “ by the Law is only the knowledge of B2 4 SERMON I. sin,” but no deliverance from it; so that, “ by fulfilling the deeds of the Law, no flesh can be justified in his sight : now the righteous- ness of God, which is by faith of Jesus Christ, is manifested unto all that believe.” Now “they are justified freely by his grace, through the redemption that is in Jesus Christ. Him God hath set forth to be a Propitiation through faith in his blood ; to declare his righteousness for (or by) the remission of the sins that are past.” Now hath Christ taken away “ the curse of the Law, being made a curse for us.” He hath “ blotted out the hand-writing that was against us, taking it out of the way, nailing it to his cross. There is therefore no condemnation now, to them 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 punishment, from fear of the wrath of God; whom they no longer regard as a severe Master, but as an indulgent Father. ‘They have not received again the Spirit of bondage; but the Spirit of adoption, whereby they cry, Abba, Father: the Spirit itself also bearing witness with their spirits, that they are the children of God.” They are also saved from the fear, though not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises: they are ‘‘sealed with the Holy Spirit of Promise, which is the Earnest of their inheritance,”—Eph. i. 13. Thus have they “ Peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them.” And hereby they are persuaded (though perhaps not at all times, nor with the same fulness of persuasion) that “ 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,”—John iii. 5, &e. Again, “ Little children, let no man deceive you.—He that - committeth sin is of the devil— Whosoever believeth is born of God. And whosoever is born of God doth not commit sin, for his seed remaineth in him: and he cannot sin, because he is born of God.” Once more, “ We know that whosoever is born of God sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.”—Chap. v. 18. 6. He that is by faith born of God, sinneth not, 1, by any habitual sin: for all habitual sin, is sin reigning. But sin can- SALVATION BY FAITH. 5 not 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.” 7. This then is the Salvation which is through Faith, even in the present world: a salvation from sin, and the consequences of sin, both often expressed in the word Justification ; which, taken in the largest sense, implies, a deliverance from guilt and punish- ment, by the Atonement of Christ actually applied to the soul of the sinner now believing on him, and a deliverance from the whole body of sin through Christ formed in his heart. So that he who is thus justified, or saved by faith, is indeed born again. He is born again of the Spirit unto a new life, “ which is hid with Christ in God.” ‘He is a new creature: old things are passed away; all things in him are become new.” And as a new-born babe he gladly receives the aéodov, “ sincere milk of the word, and grows thereby :” going on in the might of the Lord his God, from faith to faith, from grace to grace, until at length he comes unto ‘a perfect man, unto the measure of the stature of the ful- ness of Christ” III. The first usual Objection to unis 1s, 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 necessarily productive of all good works and all holiness. 2. But it may be of use to consider it more at large; especially since it is no new objection, but as d das St. Paul’s time : for even then it was asked, “‘ Do we not make void the Law through Faith? We answer, first, All who preach not Faith, do manifestly make void the Law; either directly and grossly by limitations and com- ments, that eat out all the spirit of the text: Or indirectly, by not pointing out the only means whereby it is possible to perform it. Whereas, secondly, We establish the law; both by shewing its full extent, and spiritual meaning; and by calling all to that living way, whereby “ the righteousness of the law may be fulfilled in them.” ‘These, while they trust in the blood of Christ alone, use all the ordinances which he hath appointed, do all the “ good works which he had before prepared that they should walk 6 SERMON I. therein,” and enjoy and manifest all holy and heavenly tempers, 4 even the same mind that was in Christ Jesus. ; 3. But does nor preaching this faith lead men into pride? We answer, Accidentally it may. Therefore ought every believer to be earnestly cautioned, (in the words of the great apostle) “Because of unbelief, the first branches were broken off; and thou standest by faith. Be not high-minded, but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold, therefore, the goodness and severity of God! On them which fell, severity ; but towards thee, goodness, if thou continue in his goodness ; otherwise thou also shalt be cut off.” And while he continues therein, he will remember those words of St. Paul, foreseeing and answering this very objection, Rom. i. 27,— “Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. Ifa man were justified by his works, he would have whereof to glory.” But there is no glorying for him, “ that worketh not, but believeth on him that justifieth the ungodly,”—Rom. iv. To the same effect are the words both preceding and following the text, Eph. ii. 4, &e.—- “God, who is rich in mercy,—even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)— that he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus. For by grace ye are saved, through faith. And that not of yourselves.” Of yourselves cometh neither your faith nor your salvation. “It is the gift of God;” the free, undeserved gift, the faith through which ye are saved, as well as the salvation, which he of his own good pleasure, his mere favour, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. “ Not of works, lest any man should boast.” For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation. So far were they from deserv- ing faith; which therefore, whenever given, is not of works. Neither is salvation of the works we do when we believe. For at is then God that workethinus. 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 uf God ought to lead them to repentance ; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, through faith which is in Jesus. Andif they earnestly cry, and faint not, if they seek him in all the means he hath appointed, SALVATION BY FATIH. 7 if they refuse to be comforted till he come, he well come, and will not tarry. And he can do much work ina short time. Many are the examples in the Acts of the Apostles, of God’s shedding abroad this faith in men’s hearts, even like lightning falling from heaven. So, in the same hour that Paul and Silas began to preach, the jailer repented, believed, and was baptized ; as were three thousand by St. Peter on the day of Pentecost, who all repented and believed at his first preaching. And, blessed be God, there are now many living proofs, that he is still mighty to save. 5. Yet to the same:truth, placed in another view, a quite con- trary objection is made: “ If a man cannot be saved by all that he can do, this will drive men to despair.” ‘True, to despair of being saved by their own works, their own merits or righteousness. And so it ought; for none can trust in the merits of Christ, till he has utterly renounced his own. He that goeth about to establish his own righteousness, cannot receive the righteousness of God. The righteousness which is of faith cannot be given him, while he trusteth in that which is of the law. §. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared tu suggest to men that itis 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 overall, is rich unto all that call upon him:” here is comfort, high as Heaven, stronger than Death! What! Mercy for all? For Zaccheus, a public robber? For Mary 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.” O glad tidings! Tidings of great joy, which are sent unto all people. ‘ Ho, every one that thirsteth, come ye to the waters ; Come ye, and buy, without money, and without price.” What- soever 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 atall. But what saith the Holy Ghost? Other foundation can no man lay, than that which is laid, even Jesus Christ. So then, That whescever believeth on him shall be saved, 1s and must be the foundation of 11 our preacli- 8 SERMON I. ing; that is, must be preached fist. “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 thum. The unlearned? No. God hath revealed _ these things unto the unlearned and ignorant men from the begin- ning. The young? By no means. Suffer these in any wise, to come unto Christ, and forbid them not. The sinners? Least of all. “ He came not to call the righteous, but sinners to repentance.” Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And 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 ye are saved, through faith; because never was the maintaining this doctrine more seasonable than it is at this day. Nothing but this can effectually prevent the increase of the Romish delusion among us. Itis 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 jusily calls the strong Rock and Foundaticn of the Christian Religion) that first drove Popery out of these kingdoms, and itis this alone can keep it out. Nothing but this can give a check to that immorality, which hath overspread the land as aftood. 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 king- dom 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 now appeared almost, if not altogether Christians, stand confessed the sons of perdi: tion, as far from life and salvation (God be merciful unto them!) as the depth of hell from the height of heaven. 9. For this reason the adversary so rages, whenever Salvation by Faith is declared to the world. For this reason did he stir up earth and hell, to destroy those who preached it. And for the same reason, knowing that faith alone could overturn the founda- sions of his kingdom, did he call forth all his forces, and employ THE ALMOST CHRISTIAN. 9 all his arts of lies and calumny, to affrignt that champion of the Lord of Hosts, Martin Luther, from reviving it. Nor can we wonder thereat; foras that man of God observes, ‘“ How would it enrage a proud strong man armed, to be stopt and set at nought by a little child, coming against him with a reed in his hand?” Especially, when he knew that little child would surely overthrow him, and tread him under foot. Even so, Lord Jesus! Thus hath thy strength been ever made perfect in weakness! Go forth, then, thou little child, that believest in him, and his right hand shall teach thee terrible things! 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 thanksgiving, and honour, and power and might, for ever and ever. AMEN. 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 see- ing it avails nothing before God, to go only thus far, it highly im- ports us to consider, First, What is implied in being almost ; Secondly, What in being altogether a Christian. I. 1. Now in the being almost a Christian is implied, first, hea- then 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 ; nor to take away their neighbour’s goods, either by robbery or theft : not to oppress the poor, neither to use extortion toward any: not to cheat or over- reach either the poor or rich, in whatsoever commerce they had 10 SERMON II. with them; to defraud no man of his right; and, if it were possi- ble, to owe no man any thing. 2, Again, the common heathens allowed, that some regard was to be paid to truth as well as to justice. And accordingly, they not. only held him in abomination, who was forsworn, who called God to witness to a lie; but him also, who was known to be a slanderer of his neighbour, who falsely accused any man. And indeed little better did they esteem wilful liars of any sort, ac- counting them the disgrace of human kind, and the pests of society: 3. Yet again, there was a sort of love and assistance, which they expected one from another. They expected whatever assistance any one could give another, without prejudice to him- self. 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 of the hungry, if they had food to spare; the clothing of 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 the 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 commn- nication 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, forni- cation, and uncleanness, but every word or look, that either directly or indirectly tends thereto: nay, and all idle words, abstain- ing both from all detraction, backbiting, tale-bearing, evil-speak- ing, and from all foolish talking and jesting, evrparedia, 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 con- sequently “ 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 con- tention, continually endeavouring to live peaceably with all men. And if he suffers wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt, or grieve any man;.but in all things acts and speaks by that plain rule, “ Whatsoever thou wouldest not he should do unto thee, that do not thou to another.” Midian aside THE ALMOST CHRISTIAN. Il 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 tol or pain, “ Whatsoever his hand findeth to do, he doeth it with all his might;” whether it be for his friends or for his enemies ; for the evil, or for the good. For, being not slothful in this, or in any business, as he hath opportunity he doth good, all manner of good, to all men; and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those that sleep, to lead those whom God hath already awakened, to the fountain opened for sin and for uncleanness, that they may wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of Christ in all things. 7. He that hath the form of godliness, uses 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 sometimes they may seem to use a prayer to God for his blessing on what they are entering upon; who during that awful service, are either asleep, or reclined in the most convenient posture for it; or, as though they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. No; he who has even this, behaves with seriousness and atten- tion, in every part of that solemn service. More especially, when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture, and deportment which speaks nothing else, but “ God be merciful to me a sinner.” 8. To this if we add, the constant use of family-prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour: he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, StNCERITY. III. 9. By sincerity, I mean, a real, inward principle of reli- gion, from whence these outward actions flow. And indeed, if we have not this, we have not heathen honesty; no, not so much of it as will answer the demand of a Heathen Epicurean at . SERMON II. / poet. Even this poor wretch, in his sober intervals, is able to testify, — Oderunt peccare boni, virtutis amore; Oderunt peccare mali, formidine poenz.* So that if a man only abstain 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. If he have no better principle in his heart, he is only a hypocrite altogether. 10. Sincerity, therefore, is necessarily implied in the being almost a Christian: a real design to serve God, a hearty desire to do his will: It is necessarily implied, that a man have a sincere view of pleasing God in all things: in all his conversation; in all his actions ; in all he does, or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God. 11. But here it will probably be 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 implied, in the being a Christian altogether? I answer, first, That it is possible to go thus far, and yet be but almost a Christian, I learn, not only from the Oracles of God, but also, from the sure testimony of experience. 12. Brethren, great is my boldness towards you in this behalf. And forgive me this wrong, if I declare my own folly upon the house-top, for your’s 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 con- science void of otfence ; 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; endea- vouring, after a steady seriousness of behaviour, at all times, and * Good men avoid sin from the love of virtue: Wicked men avoid sin from a fear of punishment. + Thou shalt not be banged. THE ALMOST CHRISTIAN. 13 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 on 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 shalt love the Lord thy God, with all thy heart, and with ail thy soul, and with all thy mind, and with all thy strength.” Such a love of God as 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 rejotceth in God his Saviour. His delight is in the Lord, his Lord and his All, to whom, in every thing, he giveth thanks. All his desire is unto God, and to the remembrance of his Name. His heart is ever crying out, * Whom have I in heaven but thee, and there is none upon earth that IJ desire beside thee.” Indeed, what can he desire beside God? Not the world, or the things of the world. For he is “ crucified to the world, and the world crucified to him.” He is crucified to the desire of the flesh, the desire of the eye, and the pride of life. Yea, he is dead to pride of every kind: for “love is not puffed up;” but “ he that dwelleth 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 thy- self.” If any manask, 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 loveth 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 servarit of all. Love “ doth not behave itself unseemly, bu¢ becometh ail things to all men.” She “seeketh not her own,” but only the good of others, that they may be saved. Love “is not provoked.” It casteth out wrath, which he who hath, is not “ made perfect in love. J¢ thinketh no evil. J¢ rejoiceth not in iniquity, but re- joiceth in the truth. J¢ covereth all things, believeth all things, hopeth all things, endureth all things.” III. 3. There is yet one thing more that may be separately 14 SERMON Ii. considered, though it cannot actually be separate from the pre- ceding, which is implied in the being altogether a Christian, and that is the ground of all, even Fairn. Very excellent things are spoken of this throughout the Oracles of God. Every one, said the beloved disciple, that believeth, is born of God. Toas many as received him, gave he power to become the sons of God, even to them that believe in his name. And, this is the victory that overcometh the world, even our faith.” Yea, our Lord himself declares, ‘“‘ He that believeth in the Son, hath ever- lasting life; and cometh not into condemnation, but is passed from death unto life.” 4. But here let no man deceive his own soul. “ It is diligently to be noted, the faith which bringeth not forth repentance, and love, and all good works, is not that right living faith which is here spoken of, but a dead and devilish one. For even the devils believe that Christ was born of a virgin, that he wrought all kinds of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlast- ing: 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, Jacking 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 Scrip- ture, 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 hath this faith, which purifies the heart, (by the power of God, who dwelleth therein,) from pride, anger, de- sire, from all unrighteousness, from all filthiness of flesh and spirit ; which fills it with love stronger than death, both to God and to all mankind; love that doth the works of God, glorying to spend and 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 hath this faith, thus working by love, is not almost only, but altogether, « Christian. : 2 7 But who are the living witnesses of these things? I beseecis * Homily on the Salvation of Man. THE ALMOST CHRISTIAN. 15 you, brethren, as in the presence of that Gop, before whom “lhiell 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 numbe:? Do Iso 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 godli- ness? 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? DoI-seriously use all the ordinan- ces of God at all opportunities? And is all this done, with a sin- . cere 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 goad desires make a Christian? By no means, unless they are brought to good effect. “ Hell is paved, saith one, with good intentions.” The great question of all, then, still remains. Is the love of God shed abroad in your heart? Can you cry out, “ My God and my All?” Do you desire nothing but him? Are you happy in God? Is he your glory, your delight, your crown of rejoicing? And is this commandment written in your heart, That he who loveth God love his brother also? Do you then love your neighbour as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? As Christ loved you? Yea, dost thou believe that Christ loved thee, and gave himself for thee? Hast thou faith in his blood? Believest thou the Lamb of God hath taken away thy sins, and cast ‘them as a stone into. the depth of the sea? That he hath blotted out the hand-writing that was against thee, taking it out of the way, nailing it to the cross? Hast thou indeed redemption through his blood, even the remission of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a child of God? 10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth, that if any man die without this faith and this love, good it were for him that he had never been born. Awake, then, thou that sleepest, and call upon thy God: cal in the day when he may be found. Let him not rest, till he ‘“ make his goodness to pass before thee, till he proclaim 16 SERMON Il. unto thee the name of the Lord. he Lord, the Lord God, mer- ciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and trans- gression, and sin.” Let no man persuade thee, by vain words, to rest short of this prize of thy high calling. But cry unto him day and night, who, ‘ while we were without strength, died for the ungodly,” until thou knowest in whom thou hast believed, and canst say, “My Lord, and my God!” Remember “ always to pray, and not to faint,” till thou also canst lift up thy hand unto heaven, and declare to him that liveth for ever and ever, “‘ Lord, Thou knowest all things, thou knowest that I love thee. 11. May we all thus experience what itis to be, not almost only, but altogether Christians! Being justified freely by his grace, through the redemption that is in Jesus: knowing we have peace with God through Jesus Christ: rejoicing in hope of the glory of God, and having the love of God shed abroad in our hearts, by the Holy Ghost given unto us! SERMON Iil. [Preached on Sunday, April the 4th, 1742, before the University of Oxford.] By CHARLES WESLEY, M.A. Stupent oF Curist-CuHuRcH. - “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.”—Epues. v. 14. IN discoursing on these words, I shall, with the help of God, First, Describe the Sleepers, to whom they are spoken. Secondly, Enforce the exhortation, Awake, thou that sleepest, and arise from the dead. And, Thirdly, Explain the promise made to such as do awake and arise; Christ shall give thee light. I. 1. And first, as to the Sleepers here spoken to. By sleep is signified the natural state of man: that deep sleep.of the soul into which the sin of Adam hath cast all who spring from his loins: that supineness, indolence, and stupidity, that insensibility of his real condition, wherein every man comes into the world, and con- tinues till the voice of God awake 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 un- awakened 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 AWAKE, THOU THAT SLEEPEST. 17 to recover from his fall, to regain that image of God wherein he was created. He sees no necessily for the one thing needful, even -hat inward, universal change, that birth from above (figured out vy 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 happy, and at liberty. He says, “ Peace! Peace!” while the devil, “as a strong man armed,” is in full possession of his soul. He sleeps on still, and takes his rest, though hell is moved from beneath to meet him; though the pit, from whence there is no return, hath opened its mouth to swallow him up: a fire is kindled around him, yet he knoweth it not; yea, it burns him, yet he lays it not to heart. 4. By one who sleeps, we are, therefore, to understand (and would to God we might all understand it!) a sinner satisfied in his sins ; contented to remain in his fallen state, to live and die without the image of God: one who is ignorant both of his dis- ease, 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 pro- fessor of the religion of his fathers; or whether he he zealous and orthodox, and, “after the straitest sect of our religion, live a Pharisee;” that is, according to the scriptural account, one that justifies himself; one that labours éo establish his own righteousness, as the ground of his acceptance with God. 6. This is he, who “ having a form of godliness, denies the power thereof ;” yea, and probably reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched self deceiver thanks God that he “is not as other men are ; adulterers, unjust, extortioners :” no, he doth no wrong to any man. He fasts twice in 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 b/ame- less; 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, yester- c 18 SERMON III. day, to-day, and for ever, denounces against Scribes, Pharisees, and Hypocrites? He hath “ made clean the outside of the cup and the platter,” but within is full of all filthiness. ‘‘An evil dis- ease cleaveth still unto him, so that his inward parts are very wick- edness.” Our Lord fitly compares 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 zn the midst of natural life, we are now in spiritual death. And herein we remain till the second Adam becomes a quickening spirit to us, till he raises the dead, the dead in sin, in pleasure, riches, or honours. But before any dead soul can live, he hears (hearkens to) the voice of the Son of God: he is made sen- sible of his lost estate, and receives the sentence of death in him- self. He knows himself to be ‘dead while he liveth,” dead to God, and all the things of God: having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man. 10. And most certain it is, that one dead in sin has not “ senses exercised to discern spiritual good and evil.” “ Having eyes, he sees not; he hath ears, and hears not.” He doth not “ taste and see that the Lord is gracious.” He “hath not seen God at any time, nor heard his voice, nor handled the word of life.” In vain is the name of Jesus “like ointment poured forth, and all his garments smell of mytrh, aloes, and cassia.” The soul that sleepeth in death has no perception of any objects of this kind His heart is past feeling, and understandeth none of these things. 1]. And hence, having no spiritual senses, no inlets of spiritual knowledge, the natural man receiveth not the things of the Spirit AWAKE, THOU THAT SLEEPEST. 19 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 thesa 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 you have this life abiding in you, you want no marks to evidence it to yourself, but that é\eyyxoc Hvevuaroc, that divine consciousness, that witness of God, which is more and greater than ten thousand human witnesses. 12. Ifhe do not now bear witness with thy spirit, that thou art a child of God, O that he might convince thee, thou poor unawak- ened sinner, by his demonstration and power, that thou art a child of the devil! O that, as I prophesy, there might now be “a noise and a shaking,” and may “ the bones come together, bone to his bone!” Then, “ come from the four winds, O Breath! and breathe on these slain, that they may live!’ And do not ye harden your hearts, and resist the Holy Ghost, who even now is come to con- vince you of sin, “ because you believe not on the name of the only begotten Son of God.” II. 1. Wherefore, ““ Awake, thou that sleepest, and arise from the dead.” God calleth thee now by my mouth ; and bids thee know thyself, thou fallen spirit, thy true state and only concern below. “What meanest thou, O sleeper? Arise! Call upon thy God, if so be thy God will think upon thee, that thou perish not.” A mighty tempest is stirred up round about thee, and thou art sinking into the depths of perdition, the gulf of God’s judgments. 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 thyself “ to lay hold -on the Lord, the Lord thy Righteousness, mighty to save! Shake thyself from the dust.” At least, let the earthquake of God’s threatening shake thee. Awake, and cry out with the trembling gaoler, “ What must I doto be saved?” And never rest, till thou believe 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 shave 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 keep- ing the prison. The night is far spent, the morning is at hand, 20 SERMON III. when thou art to be brought forth to execution. And in these dreadful circumstances, thou art fast asleep; thou art fast asleep in the devil’s arms, on the brink of the pit, in the jaws of ever- lasting destruction! 4, O may the angel of the Lord come upon thee, and the light shine into thy prison! And mayest thou feel the stroke of an almighty hand, raising thee, with “ Arise up quickly, gird thy- self, 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. Did not God create thee for himself? Then, thou canst not rest, till thou rest 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 un- changeable state. Make haste. Eternity is athand. Eternity depends on this moment. An eternity of happiness, or an eter- nity of misery! 6. In what state is thy soul? Was God, while I am yet speak- ing, to require it of thee, art thou ready to meet death and judg- ment? Canst thou stand in his sight “who is of purer eyes than to behold iniquity? Art thou meet to be partaker of the inherit- ance 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 newcreature? 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 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 inherit- ance? Art thou “ sealed by that Spirit of Promise, unto the day of redemption?” Hast thou received the Holy Ghost? Or dost thou start at the question, not knowing whether there be any Holy Ghost? 9. If it offend thee, be thou assured, that thou neither art a Christian, nor desirest to be one. Nay, thy very prayer is turned into sin; and thou hast solemnly mocked God this very day, by AWAKE, THOU THAT SLEEPEST. 21 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, 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, Chtist in thee the hope of glory.” Hap- piness and holiness; heaven begun upon earth. ‘A kingdom of God within thee: not meat and drink,” no outward thing: “ but righteousness, and peace, and joy in the Holy Ghost?” an everlasting kingdom brought into thy soul; a “ peace of God, that passeth all understanding; a joy unspeakable, and full of glory?” -1]i. Knowest thou, that “in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith that worketh by love ;” but a new creation? Seest thou the necessity of that inward change, that spiritual birth, that life from the dead, that holiness? And art thou thoroughly convinced, that with- out 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, O God, art the thing that I long for!” Lord, thou knowest all things - Thou knowest that I would love thee! 12. Thou hopest to be saved ;—but what reason hast thou to give of the hope that is in thee? Is it because thou hast done no harm? Or, because thou hast done much good? Or, because thou art not like other men; but wise, or learned, or honest and morally good? Esteemed of men, and of a fair reputation? Alas! all this will never bring thee to God. It is in his account lighter than vanity. Dost thou know Jesus Christ whom he hath sent? Hath he taught thee, that “ by grace we are saved through faith; and that not of ourselves; it is the gift of God; not of works, lest any man should boast?” Hast thou received the faithful saying, as the whole foundation of thy hope, “ that Jesus Christ came into the world to save sinners?” Hast thou learned what that meaneth, « T came not to call the righteous, but sinners to repentance? I am not sent, but to the lost sheep?” Art thou (he that heareth, let him understand!) lost, dead, damned already?—Dost thou know thy deserts? Dost thou feel thy wants? Art thou poor in spirit? Mourning for God, and refusing to be comforted? Is the prodi- gal come ¢o himself, and well content, to be, therefore, thought 22 SERMON Il. beside himself, by those who are still feeding upon the husks which he hath left? Art thou willing to live godly in Christ Jesus? and dost thou therefore suffer persecution? Do men say all manner of evil against thee falsely, for the Son of man’s sake? 13. O, that in all these questions ye may hear the voice that wakes the dead, and feel that hammer of the word, which break- eth the rocks in pieces !—“ If ye will hear his voice to-day, while it is called to-day, harden not your hearts.” Now, awake, thou that sleepest in spiritual death, that thou sleep not in death eternal! Feel thy lost estate, and arise from the dead. Leave thine old companions in sin and death. Follow thou Jesus, and let the dead bury their dead. “ Save thyself from this untoward genera- tion. 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 en- couraging a consideration is this, that whosoever thou art who obeyest his call, thou canst not seek his face in vain. If thou even now “awake, and arise from the dead,” he hath bound him- self to “give thee light.” The Lord shall give thee grace and glory ; the light of his grace here, and the light of his glory, when thou receivest the crown that fadeth not away. ‘“ Thy light shall _ break forth as the morning, and thy darkness be as the noon-day. God, who commandeth the light to shine out of darkness, shall shine in thy heart; to give the knowledge of the glory of God in the face of Jesus Christ. On them that fear the Lord shall the Sun of righteousness arise, with healing in his wings.” And in that day shall it 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 sin- ner 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 com- prehend with all saints, what is the breadth, and length, and depth, and height of that love of Christ which passeth knowledge, that thou mayest be filled with all the fulness of God.” 3. Ye see your calling, brethren. We are called to be “ an habitation of God through the 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 us of God.” 4. The Spirit of Christ is that great gift of God, which at sun- AWAKE, THOU THAT SLFEEPEST. 23 dry times, and in divers manners, he hath promised to man, and hath fully bestowed since the time that Christ was glorified, Those promises before made to the fathers, he has thus fulfilled : “Twill put my Spirit within you, and cause you to walk in my statutes,”—Ezek. xxxvi.27. “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring.”—-Isaiah xliv. 3. 5. Ye may all be living witnesses of these things: of remission of sins, and the gift of the Holy Ghost. “ If thou canst believe, all things are possible to him that believeth.” “‘ Who among you is there, that feareth the Lord, and yet walketh 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. Receive this, “not as the word of man, but as it is, indeed, the word of God;” and thou art justified freely through faith. Thou shalt be sanctified also through faith which is in Jesus, and shalt set to thy seal, even thine, that “God hath given unto us eternal life, and this life is in his Son.” 6. Men and brethren, let me freely speak unto you. And suffer ye the word of exhortation, even from one the least esteemed in the Church. Your conscience beareth you witness in the Holy Ghost, that these things are so, if so be ye have tasted that the Lord is gracious. “This is eternal life, to know the only true ' God, and Jesus Christ whom he hath sent.” This experimental knowledge, and this alone, is true Christianity. He is a Chris- tian, who hath received the Spirit of Christ. He is not a Chris- tian, who hath not received him. Neither is it possible to have received him, and not know it. ‘ For at that day, John xiv. 20. (when he cometh, saith our Lord) ye shall know that I am in my Father, and you in me, and I in you. This is that Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him. But ye know him: for he dwelleth with you, and shall be in you.” 7. The world cannot receive him, but utterly reject the Promise of the Father, contradicting and blaspheming. But every spirit which confesseth not this, is not of God. Yea, “ this is that spirit of Antichrist, whereof ye have heard, that it should come into the world, and even now it is in the world.” He is Antichrist, who- soever denies the inspiration of the Holy Ghost, or that the in- dwelling Spirit of God is the common privilege of all believers, the blessing of the gospel, the unspeakable gift, the universal promise, the criterion of a real Christian. 24 SERMON III. 8. It nothing helps them to say, ‘‘ We do not deny the assist auee of God’s Spirit ; but only this iuspiration, this receiving the Holy Ghost, and being sensible of it. It is only this feeling of the Spirit, this being moved by the Spirit, or filled with it, which we deny to have any place in sound religion.” But in only denying this, you deny the whole Scriptures, the whole truth, and promise, and testimony of God. 9. Our own excellent Church knows nothing of this devilish distinction : but speaks plainly of “ feeling the Spirit of Christ ;”* of being “ moved by the Holy Ghost,” and knowing and “ feel- ing there is no other name than that of Jesus,” 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.”|| Nay, and every presbyter of her’s pro- fesses 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 man. No marvel then, that the great mystery of the gospel should be now also “ hid from the wise and prudent,” as wellas in the days of old; that it should be almost universally denied, ridiculed, and 2xploded, as mere frenzy: and that all who dare avow it still, are Sranded 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 over- spread the earth. ‘‘ Runto 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 bis heart, and serveth him with all his strength. How does ou: ovr land mourn (to look no farther) under the over- - flowings of ungodliness! What villanies of every kind are com- mitted day by day; yea, too often with impunity, by those who sin with a high hand, and glory in their shame! Who can reckon up the oaths, curses, profaneness, blasphemies, the lying, slan- dering, evil-speaking, the sabbath-breaking, gluttony, drunken- ness, revenge, the whoredoms, adulteries, and various uncleanness, the frauds, injustice, oppression, extortion, which overspread our land as a flood? 11, And even among those who have kept themselves pure from these grosser abominations; how much anger and pride, how much sloth and idleness, how much softness and effeminacy, how much luxury and eelf-indulgence, how much covetousness and ambition, how much thirst of praise, how much love of the world, how much fear of man, is to be found! Meanwhile, how little of true religion! For, where is he that loveth either God o1 * Art. 17. + Office of consecrating Priests. { Visitation of the Sick. || Collect before the Holy Communion. § Order of Confirmation, AWAKE, THOU THAT SLEEPEST. 25 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, whoso- ever 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 make ita mere lifeless form, a dull round of external performances, without either true faith, or the love of God, or joy in the Holy Ghost! 12. Would to God I could except us of this place! Brethren, niv 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! 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 stedfastly unto God:” he hath appointed us indeed to be “ the salt of the earth; but if the salt have lost its savour, it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.” 13. And “shall I not visit for these things, saith the Lord? shall not my soul be avenged on such a nation as this?” Yea, we know not how soon he may say to the sword, Sword, go through the land! He hath given us long space to repent. He lets us alone this year also; but he warns and awakens us by thunder. His judgments are abroad in the earth. And we have ~ all reason to expect the heaviest of all, even that he ‘“ should come unto us quickly, and remove our candlestick out of its place, except we repent, and do the first works ;” unless we return to the principles of the Reformation, the truth and simplicity of the gospel. Perhaps we are now resisting the last effort of divine grace tosave us. Perhaps we have well nigh filled up the measure of our iniquities, by rejecting the counsel of God against ourselves, and casting out his messengers. 14. O God! in the midst of wrath remember mercy! Be glori- fied in our reformation, not in our destruction. Let us hear the rod, and him that appointed it. Now, that thy judgments are abroad in the earth, let the inhabitants of the world learn right- eousness. 15. My brethren, it is high time for us to awake out of sleep, before the great trumpet of the Lord be blown, and our land become a field of blood. O may we speedily see the things that make 26 SERMON IV. for our peace, before they are hid from our eyes! = bm unto us, O good Lord, and let thine anger cease from us. O Lord, look down from heaven, behold and visit this vine ; and cause us to know the time of our visitation. ‘“ Help us, O God of our salvation, for the glory of thy name { QOdeliver us, and be mer- ciful to our sins, for thy name’s sake! And so we will not goback from thee: O let us live, and we shall call upon thy name. Turn us again, O Lord of hosts ; shew the light of thy countenance, and we shall be whole.” : ** Now unto Him that is able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus, through- out all ages, world without end. Amen!” SERMON IV. SCRIPTURAL CHRISTIANITY. [Preached at St. Mary’s, Oxford, before the University, on 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. xxiii. 4. “ And they were all filled with the Holy Ghost.”—Acts iv. 31. 1. Tur 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 us of fire, and it sat upon each of them. And they were all filled with the Holy Ghost,”— Acts ii. 1,2, 3,4. One immediate effect whereof was. “ They began to speak with other tongues,”’—ver. 4; 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,”-— ver. 6. 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,”—Acts iv. 31, Not that we find any visible appear- ance 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 gift of healing, of SCRIPTURAL CHRISTIANITY. 27 working other miracles, of prophecy of discerning spirits. the speaking with divers kinds of tongues, and the interpretation of tongues,”—1 Cor. xii. 9, 10. 3. Whether the gifts of the Holy Ghost were designed to remain in the Church throughout all ages; and whether or not they will be restored at the nearer approach of the restitution of all things, are questions which are not needful to decide. But it is needful to observe this, that even in the infancy of the Church, God divided them witha 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 nowise. Perhaps not one ina thousand. Probably none but the teachers in the Church, and only some of them, 1 Cor. xii. 28, 29, 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 fillthem with “love, joy, peace, long-suffering, gentleness, good- ness,” —Gal. v. 22, 23, 24: to endue them with faith, (perhaps it might be rendered, jfidelity,) with meekness and temperance : to enable them to crucify the flesh with its affections and lusts, its passions and desires ; and, in consequence of that inward change, to fulfil all outward righteousness, “to walk as Christ also walked, in the work of faith, the patience of hope, the labour of love,’— 1 Thess. i. 3. 5. Without busying ourselves then in curious, needless inqui- ries, touching those extraordinary gifts of the Spirit, let us take a nearer view of these his ordinary fruits ; which we are assured will remain throughout all ages: of that great word of God among the children of men, which we are used to express by one word, Chris- tianity: 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. I. As beginning to exist in individuals. II. As spreading from one to another. III. As covering the earth. I design to close these considerations with a plain practical application. 1. And first, let us consider Christianity in its rise, and begin- ning to exist in individuals. Suppose then, one of those who heard the apostle Peter preach- ing repentance and remission of sins, was pricked to the heart, was convinced of sin, repented, and then believed in Jesus. By this faith of the operation of God, which was the very substance or subsistence of things hoped for,—Heb, xi. 1, the demonstrative 28 SERMON IY. evidence of invisible things: he instantly received the spirit of adoption, whereby he now cried, “* Abba, Father!”—Rom. vii. 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. vill. 15. Now it was that he could truly say, ‘I live not, but Christ liveth in me; and the life which I now live in the flesh, I live by faith in the Son 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 éAeyxoc, “ 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, Rom. v. 1,—“ being justified by faith, he had peace with God,” yea, “ the peace of God ruling in his heart :” a peace which, passing all understanding, (wavra vouy, all barely rational concep- tion) kept his heart and mind from all doubt and fear, through the knowledge of him in whom he had believed. He could not there- fore “ be afraid of any evil tidings ; for his heart stood fast, beliey- ing in the Lord.” He feared not what man could do unto him, knowing the very hairs of his head were all numbered. He feared not all the powers of darkness, whom God was daily bruising under his feet. 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. 3. His soul therefore magnified the Lord, and his spirit rejoiced in God his Saviour. “ He rejoiced inhim 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 achild 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. “ Because he was a son, God had sent forth the Spirit of his Son into his heart, crying, Abba, Father !”—Gal.iv. 6. And that filial love of God was continually 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 nim, 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 por- tion in time and in eternity, 5. He that thus loved God, could not but love his brother also; SCRIPTURAL CHRISTIANITY. 29 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 Jobniv. 11. Yea, every soul of man, as the mercy of God is over all his works, Psal. cxlv.9. Agreeably hereto, the affection of this lover of God embraced all mankind for his sake; not excepting those whom he had never seen in the flesh, or those of whom he knew nothing more than that they were the offspring of God; for whose souls his Son had died ; not excepting the evé/ and unthankful, and least of all his enemies, those who hated, or persecuted, or despitefully used him for his Master’s sake. These had a peculiar place both in his heart and in his prayers. He loved them even as Christ loved us. G. « And love isnot puffed up,’—1 Cor. xiii. 4. _Itabases 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 en- treated. 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, refrain- ing 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 tem- ee which was not in Christ. . It may easily be believed, he who had this love in his cae Sor 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 continued daily in all the ordinances of God, the stated channels of his grace to man : in the apostles’ doctrine or teaching, receiving that food of the soul with all readiness of heart, in the breaking of bread, which he found to be the communion of the body of Christ, and in the prayers and praises offered up by the great congregation. And thus he daily grew in grace, increasing in strength, in the knowledge and love of God. g. But it did not satisfy him, barely to abstain from doing evil. His soul was athirst todo good. The language of his heart con- 30 SERMON IV. uunually 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 an opportunity, therefore, if he could do no good ofa higher kind, be fed the hungry, clothed the naked, helped the fatherless or stranger, visited and assisted them that were sick or in prison. He gave all his goods to the poor. He rejoiced to labour or to suffer for them ; and wherein soever he might profit another, there especially to deny himself. He counted nothing too dear to part with for them, as well remembering the word of his Lord, “Inasmuch as ye have done it unto 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, “ lift up their voice to God with one accord, and were 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, con- - strain them to love one another:) ‘ Neither said any of them, that ought of the things which he possessed was his own; but they had all things in common.” So fully were they crucified to the world, and the world crucified to them! ‘And they continued stedfastly with one accord in the apostles’ doctrine, and in the breaking of bread, and in prayer. And great grace was upon them all: neither was there any among them that lacked; for as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apos- tles’ feet; and distribution was made unto every man, according as he had need.”—Acts iv. 31—35. Il. 1. Let us take a view, in the second place, of this Christi- anily, as spreading from one to another, and so gradually making its way into the world, Forsuch was the will of God concerning it, who “ did not light a candle to put it under a bushel, but that _ it might give light to all that were in the house.” And this our Lord had declared to his first disciples, ‘“‘ Ye are the salt of the earth, the light of the world;” at the same time that he gave that general command, “ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,”—Matt. v. 13, 14, 15, 16. 2. And, indeed, supposing a few of these lovers of mankind to see ‘‘ the whole world lying in wickedness,” can we believe that ~ they would be unconcerned at the sight, at the misery of those for whom their Lord had died? Would not their bowels yearn over them, and their hearts melt away for very trouble? Could thev 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 SCRIPTURAL CHRISTIANITY. 31 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 oppor- tunity, ‘to do good to all men,”—Gal. vi. 10, warning them to flee from the wrath to come; now, now, to escape the damnation of hell. They declared, “The times of ignorance God winked at; but now he calleth all men every where to repent,”—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 (Acts xxiv. 25) reasoned with them of temperance and righ- teousness, or justice, of the virtues opposite to their reigning sins, and of judgment to come, of the wrath of God which would surely be executed on evil doers in that day when he should judge the world. 4. They endeavoured herein to speak to every man severally as he had need. To the careless, to those who lay unconcerned in darkness and in the shadow of death, they thundered, ‘“‘ Awake, thou that sleepest: arise from the dead, and Christ shall give thee light ;” but to those who are 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.” Meantime those who had believed, they “ pro- voked 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 filthiness: he maketh his boast that God is his Father :”—Wisd. i. 13, 14, 15, 16.) But much more, because so many of their companions were taken away, and would no more run with them to the same excess of riot,—1 Pet.iv.4. Themen 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, Acts xix. 25, &c.— Sirs, ye know- that by this craft we have our wealth. But yesee and hear that these men have persuaded — 32 SERMON IV. and turned away much people. So that this our craft is in danger to be set at nought.” Above all, the men of religion, so called, the men of outside religion, “ the saints of the world,” were offend- ed, and ready at every opportunity to cry out, Acts xxiv. 5,— “Men of Israel, help! we have found these men pestilent fellows, movers of sedition throughout the world. Acts xxi. 28,—These are the men that teach all men every where against the people and against the law.” ; 6. Thus it was, that the heavens grew black with clouds, and the storm gathered amain. For the more Christianity spread, the more hurt was done, in the account of those who received it nw, and the number increased of those who were more and more en- raged at these “men who thus turned the world upside down ;” (Acts xvii. 6,) insomuch that they 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 every where spoken against,”— Acts xxviii. 22. Men said all manner of evil of them,—Maitt. v. 11, even as had been done of the prophets that were before them. And whatsoever any wouldaflirm, others would believe. So that offences grew as the stars of heaven for multitude. And hence arose, at the time foreordained 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 trials of mocking and scourg- ing, some of bonds and imprisonment; and others resisted unto Slood,”—Heb. x. 34, xi. 37, &c. 8. Now it was that the pillars of hell were shaken, and the king- dom 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 ch.tdren “ such a mouth, and such wisdom, as all their adversaries coudd 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 stripes, in imprisonments, in tumults, in labours; in perils in the sea, in perils in the wilder- ness; in weariness and in painfulness, in hunger and in thirst ia 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 upon the sacrifice and service of their faith, then the blood of each found a voice, and the heathen owned, He being dead, yet speaketh. ¥. Thus did Christianity spread itself in the earth. But how ucn did the tares appear with the wheat? And the mystery of mequity work, as well as the mystery of godliness? How soon SCRIPTURAL CHRISTIANITY. Bo did Satan find a seat even in the temple of God! “till the woman fled into the wilderness, and the faithful were again min- ished from the children of men.” Here we tread a beaten path: the still increasing corruptions of the succeeding generations have been largely described from time to time, by those wit- nesses God raised up, to shew that he had “built his Church upon a Rock, and the gates of hell should not wholly prevail against her,’—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 trath of God to fail, or his promises to be of none effect? If not, the time will come, when Christianity will prevail over all, and cover the earth. Let us stand a little, and survey (the third thing which was proposed) this strange sight, a Christian world. “ Of this the prophets of old inquired and searched diligently,”—1 Pet. i. 10, 11, &c. of this the Spirit which was in them testified, “It shall come to 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 into 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. 1, 4. ‘In that day there shall be a Root of Jesse, which shall stand for an ensign of the people. To it shall the Gentiles seek, and his rest 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,”—lIsa. xi. 10 to 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 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 Gentiles. And if the diminishing of them be the riches of the Gentiles, how much more their fulness? For I would not, brethren, that ye should be ignorant of this mystery, That blindness in part is happened to Israel, until the fulness of the Gentiles be come in: and so all Israel shall be saved,”— Rom. xi. 11, 12, 25, 26. 3. Suppose now the fulness of time to be come, and the pro- 1. D oA SERMON 1¥. phecies tu be accomplished, What a prospect is this? All is peace, quietness, and assurance sor ever. Here is no din of arms, no confused noise, no garments rolled in blood. Destructions ave come to u perpelual 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 neighbuur. Here is no oppression, to make even the wise man mad ; no extortion, to grind the face of the poor ; no robery or wrong; no rapine or injustice ; for all are cuntent with such things as they possess. Thus righteous- ness and peace have kissed each other,—Psal. 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 doth 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 uf one heart, and of one soul. “‘ 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 co 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 inca- pable are they of fraud and guile: their love is without dissimula- tion; their words are always the just expression of their thoughts, opening a window into their breast, that whosoever desires may look into their hearts, and see that only love and God are there. 6. Thus, where “the Lord Omnipotent taketh to himself his mighty power and reigneth, doth he subdue all things to himself; cause every heart to overflow with love, and fill every mouth with praise. ‘“ Happy are the people that are in such a case; yea, blessed are the people who have the Lord for their God,”—Psal. exliv.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 shal call SCRIPTURAL CHRISTIANITY. 35 thy walls, Salvation, and thy gates, Praise. ‘Thy people are all righteous ; they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified. The sun shall no more be thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be to thee an everlasting light, and thy God thy glory,”—Isa. Ix. 1, 16 to 19. IV. Having thus briefly considered Christianity, as beginning, as going on, and as covering the earth, it remains only that I should close the whole with a plain, practical application. I. And first, I would ask, Where does this Christianity now exist? Where, I pray, do the Christians live? Which is the country, the inhabitants whereof are all thus filled with the Holy Ghost? Are all of one heart and of one soul? Cannot suffer one among them to lack any thing, but continually give to every man as he hath need? Who, one and all, have the love of God filling their hearts, and constraining them to love their neighbour as themselves? Who have all “ put on bowels of mercy, humble- ness 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 this is the /ast? Who knoweth how soon the right- eous 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 donot? Therefore I, even I, willspeak. 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: or, in other words, Lord, thou shalt not send by whom thou wilt send. Let me rather perish in my blood, than be saved by this man! 3. Brethren, “I am persuaded better things of you, though I thus speak.” Let me ask you then, in tender love, and in the spirit of meekness, Is this city a Christian city? Is Christianity, scriptural Christianity, found here? Are we, considered as a community of men, so filled with the Holy Ghost, as to enjoy in our hearts, and shew forth in our lives, the genuine fruits of that Spirit? Are all the magistrates, all heads and governors of col- leges and halls, acd their REEBECHIVE Societies (not to speak of the 36 SERMON IV. 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 manner of conversation ?” 4. I entreat you to observe, that here are no peculiar notions now under consideration; that the question moved is not con- cerning 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 decision thereof, I appeal to your own consciences, guided by the word of God. He there- fure 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, ]_ 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? TI have said, Ye are Gods, ye magistrates and rulers; ye are by office so nearly allied to the God of heaven! In your several stations and degrees ye are to shew forth unto us the Lord our Governor. Are all the thoughts of your hearts, all your tempers and desires, suitable to your high calling? Are all your words like unto those which come out of the mouth of God? Is there in all your actions, dignity and love? A greatness which words cannot express, which san flow only from a heart full of God—and yet consistent with the character of ‘‘man that is a worm, and the son of man that is a worm!” 6. Ye venerable men, who are more especially called to form the tender minds of youth, to dispel thence the shades of igno- rance and error, and train them up to be wise unto salvation, are you filled with the Holy Ghost? With all these 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 king- dom 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 la- bouring, that, wherever the lot of these young soldiers of Christ is cast, they may be so many “ burning and shining lights, adorning SCRIPTURAL CIIRISTIANITY. 37 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 under- taken? Do you labour herein with all your might? Exerting every faculty of your soul? Using every talent which God hath lent you, and that to the uttermost of your power? 7. Let it not be said, that I speak here, as if all under your care were intended to be clergymen. Not so: I only speak as if they were all intended to be Christians. But what example is set them by us who enjoy the beneficence of our forefathers? by Fellows, Students, Scholars ; more especially those who are of some rank and eminence? Do ye, brethren, abound in the fruits of the Spirit, in lowliness of mind, in self-denial and mortification, in seriousness and composure of spirit, in patience, meekness, sobriety, temperance ; and in unwearied, restless endeavours to do good, in every kind, unto ali men; to relieve their outward wants, and to bring their souls to the true knowledge and love of God? Is this the general character of Fellows of Colleges? I fear it is not. Rather, have not pride and haughtiness of spirit, impatience and peevishness, sloth and indolence, gluttony and sensuality, and even a proverbial uselessness, been objected to us, perhaps not always by our enemies, nor wholly without ground ? O that God would roll away this reproach from us, that the very memory of it might perish for ever! 8.. Many of us are more immediately consecrated to-God, called to minister in holy things. Are we then patterns to the rest, “in word, in conversation, in charity: in spirit, in faith, in purity ?”’— 2 Cor.iv.2. Is there written on our forehead and on our heart, * Holiness to the Lord?” From what motives did we enter upon this office? Was it indeed with a single eye “to serve God, trusting that we were inwardly moved by the Holy Ghost, to take upon us this ministration, for the promoting of his glory, and the edifying of his people?” And have we “clearly determined, by God’s grace, to give ourselves wholly to this office? Do we forsake and set aside, as much as in us lies, all worldly cares and studies? Do we apply ourselves wholly to this one thing, and draw all our cares and studies this way? Are we apt to teach? Are we taught of God, that we may be able to teach others also? Do we know God? Do we know Jesus Christ? Hath “God revealed his Sonin us? And hath he ‘made us able ministers of the new covenant?” Where then are the “ seals of our apos- tleship?” 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 oread? Do we speak plain, ‘by manifestation 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 33 SERMON IV. of the world, “laying up all our treasure in heaven?” Dowe lord over God’s heritage? Or are we the least, the servants of all? When we bear the reproach of Christ, does it sit heavy upon us? Or do we rejoice therein? When we are smitten on the one cheek, do we resent it?) Are we impatient of affronts? Or do we turn the other also; not resisting the evil, but overcoming evil with good? Have we a bitter zeal, inciting us to strive sharply and passionately with them that are out of the way? Or is our zeal the flame of love, so as to direct all our words, with sweet- ness, 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 god- liness? Are you humble, teachable, advisable : or stubborn, self- willed, heady, and high-minded? Are you obedient to your superiors as to parents? Or do you despise those to whom you owe the tenderest reverence? Are you diligent in your easy business, pursuing your studies with all your strength! Do you redeem the time, crowding as much work into every day as it can contain? Rather, are ye not conscious to yourselves, that you waste away day after day, either in reading what has no tendency to Christianity, or in gaming, or in—you know not what? Are you better managers of your fortune than of your time? Do you, out of principle, take care to owe no man any thing? Do you “ re- member 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 un- cleanness found among you? Yea, are there not a multitude 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 sur- prised, 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, O what a weight of sin, yea, sin of no common dye, lieth upon us! And doth not the Most High regard it? 10. May it not be one of the consequences of this, that so many of you are a generation of triflers; triflers with God, with one another, and with your own souls? For how few of you spend, from one week to another, a single hour in private prayer! How few have any thought of God in the general tenor of your conversation? Who of you is, in any degree, acquainted with JUSTIFICATION BY PATTI. 39 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 Spirit? Would you not take it for granted, if one began such a conversation, that it was either hypocrisy or enthusiasm? In the name of the Lord God Almighty, I ask, what religion are you of? Even the talk of Christianity, ye cannot, will not bear. O my brethren! What a Christian city is this? “It is time for thee, Lord, to lay to thine hand!” 11. For indeed, what probability, what possibility rather, (speak- ing 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 Spirit?” By whom should this Christianity be restored? By those of you that are in authority? Are you con- vinced then that this is Scriptural Christianity? Are you desirous it should be restored? And do ye not count your for- tune, liberty, life, dear unto yourselves, so ye may be instru- mental in restoring of it? But suppose ye have this desire, who hath any power proportioned to the effect? Perhaps some of you have made a few vain attempts, but with how small success? Shall Christianity then be restored by young, unknown, inconsi- derable 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 mes- sengers of God toa guilty land) or the sword? The armies of the Romish aliens to reform us into our firstlove? Nay, “rather let us fall into thy hand, O Lord, and let us not fall into the hand of man.” Lord, save, or we perish! Take us out of the mire, that we sink not! O help us against these enemies! for vain is the help of man. Unto thee all things are possible. According to the greatness of thy power, preserve thou those that are appointed to die ; and preserve us in the manner that seemest to thee good ; not as we will, but as thou wilt. SERMON V. JUSTIFICATION BY FAITH. “ To him that worketh not, but believeth on him that justifeth the ungodly, his faith is counted to him for righteousness.”— Romans iv. 5. 1. HOW a sinner may be justified before Gad, 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; inasmuch as 40 SERMON V. while we are at enmity with God, there can be no true peace, ne solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us? And much more, He that is “greater than our heart, and knoweth all things?” What solid joy, either in this world or that to come, while “ the wrath of God abideth on us ?” 2. And yet how little hath this important question been under- stood? What confused notions have many had concerning it? Indeed, not only confused, but often utterly false ; contrary to the truth, as light to darkness: notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon: at least, not gold, silver, or precious stones, which would endure when tried by fire; but only hay and stubble, neither acceptable to God, nor profitable to man. 3. In order to do justice, as faras in me lies, to the vast import- ance of the subject, to save those that seek the truth in sincerity from vain jangling and strife of words, to clear the confusedness of thought, into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to shew— First, What is the general ground of this whole doctrine of Justification. Secondly, What Justification is. Thirdly, Who they are that are justified. And, Fourthly, On what Terms they are justified. I. I am first to shew, What is the general ground of this whole doctrine of Justification. 1. In the image of God was man made, holy as he that created him is holy; merciful as the Author of all is merciful, perfect as his Father in heaven is perfect. As God is love, so man dwelling in love, dwelt in God, and God in him. God made him to be an image of his own eternity, an incorruptible picture of the God of glory. He was accordingly pure, as God is pure, from every spot of sin. He knew not evil in any kind or degree, but was inwardly and outwardly sinless and undefiled. He “loved the Lord his God with all his heart, and with all his mind, and soul, and strength.” 2. To man thus upright and perfect, God gave a perfect law, to which he required full and perfect obedience. He required full obedience in every point, and this to be performed without any intermission, from the moment man became a living soul, till the time of his trial should be ended. No allowance was made for any falling short. As indeed there was no need of any; man being altogether equal to the task assigned, and thoroughly fur- nished for every good word and work. JUSTIFICATION BY FAITH. 41 3. ‘Io the entire law of love, which was written in his heart, (against which, perhaps, he could not sin directly) it seemed good to the sovereign wisdom of God, to superadd one positive law: “Thou shalt not eat of the fruit of the tree that groweth in the midst of the garden,” annexing that penalty thereto, “In the day thou eatest thereof, thou shalt surely die.” 4. Such then was the state of man in Paradise. By the free, unmerited love of God, he was holy and happy: he knew, loved, enjoyed God, which is (in substance) life everlasting. And in this life of love, he was to continue for ever, if he continued to obey God in all things: but if he disobeyed in any, he was to for- feit 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 judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the moment he tasted that fruit, he died : his soul died, was separated from God; separate from whom the soul has no more life, than the body has separate from the soul. His body likewise became corruptible and mortal; so that death then took hold of this also. And being already dead in the spirit, dead to God, dead in sin, he hastened on to death everlasting ; to the destruction both of body and soul in the fire never to be quenched. 6. Thus, ‘‘ by one man, sin entered into the world, and death by sin. And so death passed upon all men,” as being contained in him who was the common Father and Representative of us all. Thus, “ through the offence of one,” all are dead, dead to God, dead in sin, dwelling in a corruptible, mortal body, shortly to be dissolved, and under the sentence of death eternal. For as “ by one man’s disobedience, all were made sinners;” so by that offence of one, “judgment came upon all men to condemna- tion,” —Rom. v. 12, &c. 7. In this state we were, even all mankind, when “ God so loved the world, that he gave his only begotten Son, to the end we might not perish, but have everlasting life.” In the fulness of time he was made Man, another common Head of mankind, a second general Parent and Representative of the whole human race. And as such it was that “he bore our griefs, the Lord laying upon him the iniquities of us all.” Then was he “ wounded for our transgressions, and bruised for our iniquities. He made his soul an offering for sin:” he poured out his blood for the transgressors ; he “ bore our sins in his own body on the tree, that by his stripes we might be healed :” and by that one oblation of himself once offered, he hath redeemed me and all mankind; having thereby “made a full, perfect, and sufficient sacrifice and satisfaction for the sins of the whole world.” 42 SERMON V. 8. In consideration of this, that “the Son of God hath tasted death for every man,” God hath now “reconciled the world to himself, not imputing to them their former trespasses.” And thus, ‘‘as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification.” So that for the sake of his well-beloved Son, of what he hath done and sufféred for us, God now vouchsafes on only one condition (which himself also enables us to perform) both to remit the punishment due to our sins, to reinstate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal. 9. This therefore is the general ground of the whole doctrine of Justification. By the sin of the first Adam, who was not only the Father, but likewise the Representative of us all, we all fell short of the favour of God: we all became children of wrath: or, as the apostle expresses it, ‘“ Judgment came upon all men to condemnation.” Even so, by the sacrifice for sin made by the Second Adam, as the Representative of us all, God is so far recon- ciled to all the world, that he hath given them a new Covenant. The plain condition whereof being once fulfilled, “there is no more condemnation for us, but we are justified freely by his grace, through the redemption that is in Jesus Christ.” II. 1. But what is it to be justified? What is Justification? This was the second thing which I proposed to shew. And it is evident from what has been already observed, that it is not the being made actually just and righteous. This is Sanctification; which is indeed, in some degree, the immediate fruit of justifica- tion ; but, nevertheless, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son: the other, what he works in us by his Spirit. So that 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 dis- tinguished from each other, both by St. Paul and the other in- spired 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 scrip- tural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It can- not 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 writ- ten 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 JUSTIFICATION BY FAITH. . 43 us from the accusation brought against us by the Law. At least, if this forced, unnatural way of speaking, mean either more or “ess than this—that whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified, the punishment which they had deserved. 4, Least of all does Justification imply that God is deceived in those whom he justifies ; that he thinks them to be what in fact they are not, that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us, contrary to the real nature of things; that he esteems us bette1 than we really are, or believes us righteous when we are unright- eous. Surely no. The judgment of the all-wise God is always according #o 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 Jus- tification is neither reconcileable to reason nor scripture. 5. The plain scriptural notion of Justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby for the sake of the Propitiation made by the. blood of his Son, he “ sheweth forth his righteousness (or mercy) by the remission of the sins that are past.” This is the easy, natural account of it given by St. Paul throughout this whole Epistle. So he explains it himself, more particularly in this and in the following chapter. Thus in the next verses but one to the text, “ Blessed are they,” saith he, “ whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin.” To him that is justified, or forgiven, God will not impute sin to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out: shall not be remembered or mentioned against him any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are accepted through the Beloved, reconciled to God through his blood, he loves, and blesses, and watches over us for good, even as if we had never sinned. Indeed, the Apostle in one place seems to extend the meaning of the word much farther; where he says, “‘ Not the hearers of the law, but the doers of the law shall be justified.” Here Le appears to refer our Justification to the sentence of the great day. And so our Lord himself unquestionably doth, when he says, 44 SERMON V. “ By thy words thou shalt be justified :” proving thereby, that for “every idle word men shall speak, they shall give an account in the day of judgment.” But perhaps we can hardly produce another instance of St. Paul’s using the word in that distant sense. In the general tenor of his writings, it is evident he doth not. And least of all in the text before us, which undeniably speaks not of those who have already finished their course, but of those who are now just selting out, just beginning to run the race which is set before them. III. 1. But this is the third thing which was to be considered, namely, who are they that are justified? And the Apostle tells us expressly, the ungodly: “He (that is, God) justifieth the un- godly :” the ungodly or 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 occa- sion 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. Itis our unrighteousness to which the pardoning God is merciful: it is our iniquity which he remem- bereth no more. 2. This seems not to be at all considered by those who so vehe- mently 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 the 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 doth this, will be con- sidered quickly: but whatever it be, 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 conse- quently, in whom dwelt no good thing, no good or truly Christian temper : but all such as were evil and abommable, pride, anger, love of the world, the genuine fruits of that carnal mind which is enmity against God. JUSTIFICATION BY FAITII. 45 A. These who are sick, the burden of whose sis is intolerable, are they that need a physician; these who are guilty, who groan under the wrath of God, are they that need a pardon. These who are condemned already, not only by God, but also by their own conscience, as by a thousand witnesses, of all their ungodliness, both in thought, and word, and work, cry aloud for him that jus- tifieth the ungodly, through the redemption that isin Jesus: the un- godly, 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 they are, in one sense, good works; they are good and profit- able to men. But it does not follow, that they are, strictly speak- ing, good in themselves, or good in the sight of God. All truly good works (to use the words of our Church) follow after Justifica- tion. 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 often from some kind of faith in God they may spring), “yea, rather, because they are not done, as God hath willed and commanded them to be done, we doubt not (how strange soever it may appear to some), but they have the nature of sin.” 6. Perhaps those who doubt of this, have not duly considered the weighty reason which is here assigned, why no works done before Justification can be truly and properly good. The argu- ment 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 Ged hath willed and commanded them to be done: Therefore, no works done before Justification are good. The first proposition is self-evident. And the second—That no works done before Justification, are done as God hath willed and commanded them to be done, will appear equally plain and undeniable, if we only consider God hath willed and commanded that all our works should be done in charity (ev ayarn,) 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 can- 45 SERMON V. not be in us till we receive the “ Spirit of adoption, crying in our hearts, Abba, Father.” If, therefore, God doth not justify the ungodly, and him that (in this sense) worketh not, then hath Christ died in vain; then, notwithstanding his death, can no flesh living be justified. IV. 1. But, on what terms then is he justified, who is altogether ungodly, and till that time worketh not? On one alone, which is faith, he “believeth in Him that justifieth the ungodly.” And ‘he that believeth is not condemned; yea, he is passed from death unto life.” ‘For the righteousness (or mercy) of God is by faith of Jesus Christ, unto all and upon all them that believe: —whom God hath set forth 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 con- clude, 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 «Aeyxoc, evidence, conviction of things not seen, nor discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies not only a divine evidence or conviction that “ God was in Christ, reconciling the world unto himself ;” but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me. And at what time soever a sinner thus believes, be it in his early childhood, in the strength of his years, or when he is old and hoary-haired, God justifieth that ungodly one: God, for the sake of hisSon, 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 not less than a deep sense of the want of all good, and the presence of all evil. And whatever good he hath or doth from that hour,when he first believes in God, through Christ, faith does not find, but bring. This is the fruit of faith. First the tree is good, and then the fruit is good a.so. 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 JUSTIFICATION BY PALTIL 47 we do nét halt with God, through an inconstant wavering faith, Peter coming to Christ upon the water, because he fainted in faith, was in danger of drowning. So we,if we begin to waver or doubt, it is to be feared, that we shall sink as Peter did, not into the water, but into the bottomless pit of hell-fire.’—Sermon II. 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 thysedf.””—Sermon on the Sacrament, Part I. 4. By affirming that this faith is the term or Condition of Justi- fication, I mean, first, that there is no justification without it. “He that believeth not, is condemned already ;” and so longas he believ- eth not, that condemnation cannot be removed, but the wrath of God abideth on him. As“ there is no other name given under heaven than that of Jesus of Nazareth,” no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share in his merit, than by faith in his name. So that as long as we are without this faith, we are “‘ strangers to the Covenant of Promise,” we are “ aliens from the commonwealth of Israel, and without God in the world.” What- soever 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 justification, Yea, and the only necessary condition thereof. This is the second point carefully to be observed ; that the very moment God giveth faith, (for it is the gift of God) to the ungodly, that worketh not, that faith is counted to him for righteousness. He hath no right eousness at all, antecedent to this, not so much as negative right- eousness or innocence. But faith is imputed to him for righteous- ness, 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 sin- ner, punished 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 the proposition, That faith is the only condition of justification, must arise from not understanding it. We mean thereby thus much, That it is the 48 SERMON V. only thing without which no one 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 every thing else, without faith, yet he cannot be justified ; so on the other, though he be supposed to want every thing else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his 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 rea- sons of his conduct. Itis 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 justi- fication? 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 calteth us: that there is no unrighteousness with God, in fixing his own terms, not according to our, but his own good pleasure: who may justly say, “I will have mercy on whom I will have mercy,” namely, on him who believeth in Jesus. So then it as not of him that willeth, or of him that rnnneth, to choose the con- dition on which he shall find acceptance ; but of God that sheweth mercy, that accepteth none at all, but of his own free love, his un- merited 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 fix- ing this condition of justification, “if thou believe in the Lord Jesus Christ, thou shalt be saved,” was to hide pride from man. Pride had already destroyed the very angels of God, had cast down a third part of the stars of heaven. It was likewise in great measure owing to this, when the tempter said, Ye shall be as gods, JUSTIFICATION BY FAITH. 49 that Adam fell from his own stedfastness, and brought sin and ‘death into the world. It was, therefore, an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity, as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end. For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and help- lessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a mere sinner inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his mouth is stopped, and he stands utterly gadty before God, that he can look unto Jesus as the whole and sole pro- pitiation for his sins. Thus only can he be found in him, and re- ceive the righteousness which is of God by faith. 9. Thou ungodly one, who hearest or readest these words, thou vile, helpless, miserable sinner, I charge thee before God, the Judge ofall, go straight unto him with all thy ungodliness. Take heed thou destroy not thine own soul by pleading thy righteous- ness more or less. Go as altogether ungodly, guilty, lost, de- stroyed, deserving, and dropping into hell: and thou shalt then find favour in his sight, and know that he justifieth the ungodly. As such thou shalt be brought unto the blood of sprinkling, as an undone, helpless, damned sinner. Thus look unto Jesus! There is the Lamb of God, who taketh away thy sins! Plead thou no works, no righteousness, of thine own! No humility, contrition, sincerity. In no wise. That were in very deed to deny the Lord that bought thee. No. Plead thou singly the blood of the Covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness? Thou art the man! I want thee for my Lord. I challenge thee for a child of God by faith. The Lord hath need of thee. Thou who feelest thou art just fit for hell, art just fit to advance his glory: the glory of his free grace, justifying the ungodly and him that worketh not. O come quickly! Believe in the Lord Jesus: and thou, even thou, art reconciled to God. 50 : SERMON VI. SERMON VI. THE RIGHTEOUSNESS OF FAITH. “ Moses describeth the righteousness which is of the law--That the man which doeth these 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 it? The word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith which we preach.”— Romans x. 5, 6, 7, 8. 1. THe Apostle does not here oppose the covenant given by Moses to the covenant given by Christ. If we ever imagined this, it was for want of observing, that the latter, as well as the former part of these words, were spoken by Moses himself to the people of Israel, and that concerning the covenant which then was, Deut. xxx. 11, 12,14. But it is the covenant of grace, which God, through Christ, hath established with men in all ages, (as well before and under the Jewish dispensation, as since God was manifest in the flesh,) which St. Paul here opposes to the covenant of works, made with Adam while in Paradise; but commonly supposed to be the only covenant which God had. made with man, particularly by those Jews of whom the apostle writes. 2. Of these it was that he so affectionately speaks in the begin- ning of this chapter. ‘“ My heart's desire and prayer to God for Israel is, that they may be saved. For I bear them record, that they have a zeal for God, but not according to knowledge. For they being ignorant of God’s righteousness,” (of the justification that flows from his mere grace and mercy, freely forgiving our sins through the Son of his love, through the redemption which is in Jesus,) “ and seeking to establish their own righteousness,” (their own holiness, antecedent to faith in him that justifieth the ungodly, as the ground of their pardon and acceptance,) “ have not submitted themselves unto the righteousness of God,” and consequently seek death in the error of their life. 3. They were ignorant that “ Christ is the end of the law for righteousness to every one that believeth,” that by the oblation of himself once offered, he had put an end to the first law or cove- nant, (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 pur- chased for us that better covenant,—* Believe, and live:” Believe THE RIGHTEOUSNESS OF FAITH. 5k and thou shalt be saved; now saved both from the guilt and power of sin, and, of consequence, from the wages of it. 4. And how many are equally ignorant now, even among those who are called by the name of Christ? How many who have now a zeal for God, yet have it not according to knowledge: but are still seeking to establish their own righteousness, as the ground of their pardon and acceptance; and therefore vehemently refuse to submit themselves to the righteousness of God? Surely my heart’s desire and prayer to God for you, brethren, is, that ye may be saved. And in order to remove this grand stumbling-block out of your way, I will endeavour to shew, First, What the right- eousness is, which is of the law, and what the righteousness which is of faith: Secondly, The folly of trusting in the righteous- ness of the law, and the wisdom of submitting to that which is of faith. I. 1. And, first, “ The righteousness which is of the law, saith, The man which doth these things, shall live by them.” Constantly and perfectly observe all these things to do them, and then thou shalt live for ever. This law, or covenant (usually called, the cove- nant 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 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 ab- stain 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 who haa created him was holy, both in heart and in all manner of conver- sation; 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 bis mind, and with all his strength: That he should love every soul which God had made, even as God had loved him: That by this universal benevolence, he should dwell in God, (who is love) and God in him: That he should serve the Lord his God with all his strength, and in all things singly aim at his glory. 3. These were the things which the righteousness of the law required, that he who did them might live thereby. But it farther required,—That this entire obedience to God, this inward and outward holiness, this conformity both of heart and life to his will, should be perfect in degree. No abatement, no allow- ance, could ‘possibly be made, for falling short in any degree, ae to any jot or tittle, either of the outward or the inward law. If every commandment relating to ae things was obeyed, yet L 52 SERMON VI. that was not sufficient, unless every one was obeyed with all the strength, in the highest measure, and most perfect manner. Nor did it answer the demand of this covenant to love God with every power and faculty, unless he were loved with the full capacity of each, with the whole possibility of the soul. 4, One thing more was indispensably required by the righteous- ness of the law, namely, that this universal obedience, this perfect holiness both of heart and life, should be perfectly uninterrupted also, should continue without any intermission, from the moment wherein God created man, and breathed into his nostrils the breath of life, until the days of his trial should be ended, and he should be confirmed in life everlasting. 5. The righteousness then which is of the law, speaketh on this wise: ‘Thou, O man of God, stand fast in love, in the image of God, wherein thou art made. If thou wilt remain in life, keep the commandments, which are now written in thy heart. Love the Lord thy God with all thy heart. Love as thyself every soul that he hath made. Desire nothing but God. Aim at God in every thought, in every word and work. Swerve not in one motion of body or soul from him thy mark, and the prize of thy high calling. And let all that is in thee praise his holy name, every power and faculty of thy soul, in every kind, in every degree, and at every moment of thine existence. This do, and thou shalt live: thy light shall shine, thy love shall flame more and more, till thou art received up into the house of God in the heavens, to reign with him for ever and ever.” 6. “ But the righteousness which is of faith speaketh on this wise: Say not in thine heart, Who shall ascend into heaven, that is, to bring down Christ from above,” (as 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.) “ 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, 1s meant, that condition of justification, (and in consequence, of present and final sal- vation, if we endure therein unto the end,) which was given by God to fallen man, through the merits and mediation of his only- begotten Son. This was in part revealed to Adam soon after his fall, being contained in the original promise made to him and his seed, concerning the seed of the woman, who should bruise th THE RIGHTEOUSNESS OF FAITH. 53 serpent’s head,-—Gen. iii. 15. It was a little more clearly revealed to Abraham by the angel of God from heaven, saying, Gen. xxii. 15, 16,—* By myself have I sworn, saith the Lord, that in thy seed shall all the nations of the earth be blessed.” 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 unsin- ning 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 intu heaven, and bring down Christ from above ; or to descend into the deep, into the invisible world, and bring up Christ from the dead. \t 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 any thing at all as absolutely and indispensably neces- sary in order to our justification: but only to believe in him, who, for the sake of his Son, and the propitiation which he hath made, justifieth the ungodly that worketh not, and imputes his faith to him for righteousness. Even so, Gen. xv. 6,—‘‘Abraham believed in the Lord, and he counted it to him for righteousness.” Rom. iv. 1]1,—‘And-he received the sign of circumcision, a seal of the righteousness of faith,—that he might be the father of all them that believe,—that righteousness might be imputed unto them also.” Ver. 23, 24, 25,—‘* Now it was not written for his sake alone, that it [z. e. faith] was imputed to him. But for us also, to whom it shall be imputed,” to whom faith shall be imputed for righteousness, shall stand in the stead of perfect obedience, in order to our acceptance with God, “if we believe on him who raised up Jesus our Lord from the dead: who was delivered [to death] for our offences, and was raised again for our justification ;” “ For the assurance of the remission of our sins, and of a second life to come to them that believe.” 9. What saith then the covenant of forgiveness, of unmerited love, of pardoning mercy? ‘ Believe in the Lord Jesus Christ, and thou shalt be saved.” In the day thou believest, thou shalt surely live. Thou shalt be restored to the favour of God; and in his pleasure is life. Thou shalt be saved from the curse and from the wrath of God. Thou shalt be quickened from the death of sin into the life of righteousness. And if thou endure to the end, believing in Jesus, thou shalt never taste the second death; but 54 SERMON VI. having suffered with thy Lord, shalt also live and reign with for ever and ever. wat : 10. Now this word is nigh thee. This condition of life is plain, easy, always at hand. It is in thy mouth, and in thy heart, through the operation of the Spirit of God. The moment thou believest in thine heart in him whom God hath raised from the dead, and con- fessest with thy mouth the Lord Jesus, as thy Lord and thy God, thou shalt be saved from condemnation, from the guilt and punish- ment of thy former sins, and shalt have power to serve God in true holiness all the remaining days of thy life. 11. What is the difference then between the righteousness which is of the Law, and the righteousness which is of Faith? Between the first covenant, or the Covenant of works, and the second, the Cove- nant of Grace? The essential, unchangeable difference is this: the one supposes him to whom it is given, to be already holy and happy, created in the image and enjoying the favour of God ; and prescribes the condition whereon he might continue therein, in love and joy, life and immortality. The other supposes him to whom it is given, to be now unholy and unhappy, fallen short of the glorious image of God, having the wrath of God abiding on him, and hastening through sin, whereby his soul is dead to bodily dleath, 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 the image of God, may retrieve the life of God in his soul, and be restored to the knowledge and the love of God, which is the beginning of life eternal 12. Again, the Covenant of Works, in order to man’s continuance in the favour of God, in his knowledge and love, in holiness and happiness, required of perfect man, a perfect and uninterrupted obedience to every point of the law of God. Whereas the Cove- nant 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! 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 THE RIGHTEOUSNESS OF FAITH. 2D pardoning God, and they shall vanish away as a cloud. If thou wert not ungodly, there would be no room for him to justify thee as ungodly. But now draw near, in full assurance of faith. He speaketh, and it is done. Fear not, only believe; for even the just God justifieth all that believe in Jesus. II. 1. These things considered, it will be easy to shew, as I proposed to do in the second place, the folly of trusting in the righteousness which ts 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 as of the Law, the terms of which are, Do this and live, may abun- dantly 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. 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 esta- blish their own righteousness, which is of the law,” what man- ner of obedience or righteousness that is, which the law indis- pensably requires. It must be perfect and entire, in every point, or it answers not the demand of the law. But which of you is able to perform such obedience? or, consequently to live thereby? Who among you fulfils every jot or tittle even of the outward commandments of God? Doing nothing, great or small, which God forbids? Leaving nothing undone which he enjoins? Speak- ing no idle words? Having your conversation always “meet t¢ minister grace to the hearers?” And, “whether you eat or drink, or whatever you do, doing all to the glory of God?” And how auch less are you able to fulfil all the inward commandments of God? those which require, that every temper and motion of your soul should be holiness unto the Lord? Are you able, to love God with all your heart? To love all mankind as your own soul? To pray without ceasing? In every thing to give thanks? To have God always before you? And to keep every affection, desire, and thought, in obedience to his law ? 3. You should farther consider, That the righteousness of the law requires not only the obeying every command of God, nega- 26 SERMON VI. tive and positive, internal and external, but likewise in the most 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 con- demns every coming short of the full measure of obedience, and immediately pronounces a curse on the offender. It regards only the invariable rules of justice and faith, “I know not to shew mercy.” 4. Who then can appear before such a Judge, who is “ extreme to mark what is done amiss?” How weak are they who desire to be tried at the bar, where “no flesh living can be justified.” None of the offspring of Adam. For suppose we did now keep every commandment with all our strength : yet one single breach which ever was, utterly destroys our whole claim to life. If we have ever offended in any one point, this righteousness is at an end. For the law condemns all who do not perform uninter- rupted as well as perfect obedience. So that according to the sentence of this, for him who hath once sinned, in any degree, “there remainvth only a fearful looking for of fiery indignation, which shall devour the adversaries of God.” 5. Is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? For man, who was “shapen in wickedness, and in sin did his mother conceive him;” man, who is by nature all earthly, sensual, devilish, altogether corrupt and abominable; in whom, till he find grace, dwedleth 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? 6. Now, whatsoever considerations prove the folly of trusting in the righteousness which is of the law, prove equally the wisdom of submitting to the righteousness which is of God by faith.—This were easy to be shewn with regard to each of the preceding con- siderations. But to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, —That it is acting according to truth, to the real nature of things. For what is it more, than to acknowledge with our hearts 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, THE RIGHTEOUSNESS OF FAITH. 57 foolish desires, vile and inordinate affections ; luvers of the world, lovers of pleasure more than lovers of God? That our lives have been no better than our hearts, but many ways ungodly and unholy ; insomuch that our actual sins, both in word and deed, have been as the stars of heaven for multitude: that on all these accounts, we are displeasing to him, who is of purer eyes than to behold iniquity; and deserve nothing from him, but indigna- tion, and wrath, and death, the due wages of sin? That we cannot by any of our righteousness, (for indeed we have none at all), nor by any of our works, (for they are as the tree from which they grow), appease the wrath of God, or avert the punishment we have justly deserved; yea, that, if left to ourselves, we shall only wax worse and worse, sink deeper and deeper into sin, offend God more and more both with our evil works, and with the evil tempers of our carnal minds, 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 ac- knowledge this then, both with our heart and lips, that is, to dis- claim 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, ap- pears farther from this consideration, that it is the righteous- ness of God: I mean here—It is that method of reconciliation with God, which hath been chosen and established by God him- self, not only as he is the God of wisdom, but as he is the Sove- reign Lord of heaven and earth, and of every creature which he vhath made. Now, as it is not meet for man to say unto God, What dost thou? as none whois not utterly void of understand- ing, will contend with one that is mightier than he, with him whose kingdom ruleth over all; so it is true wisdom, it is a mark of sound understanding, to acquiesce in whatever he hath chosen, to say in this, as in all things, “It is the Lord: let him do what seemeth him good.” 8. It may be farther considered, That it was of mere grace, of free love, of undeserved mercy, that God hath vouchsafed to sin- ful man any way of reconciliation with himself, that we were not cast away from his hand, and utterly blotted out of his remem- brance. Therefore, whatever method he is pleased to appoint, of his tender mercy, of his unmerited goodness, whereby his enemies, who have so deeply revolted from him, so long and obstinately rebelled against him, may still find favour in his sight, it is doubtless our wisdom to accept with all thankfulness. 9. To mention but one consideration more. It is wisdom to aim at the best end by the best means. Now the best end which any creature can pursue is happiness in God; and the best end a 58 SERMON VI. fallen creature can pursue is,—-The recovery of the favour and image of God. But the best, indeed the only means under heaven given to man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the righteousness which is of faith, the believing in the only begotten Son of God. III. 1. Whosoever therefore thou art who desirest to be forgiven, and reconciled to the favour of God; do not say in thy heart, “T must first do this; I must first conquer every sin; break off every evil word and work, and do all good to all men: or, I must Jirst go to church, receive the Lord’s supper, hear more sermons, and say more prayers.” Alas! my brother, thou art clean gone out of the way. Thou art still ignorant of the righteousness of God, and art seeking to establish thy own righteousness, as the ground of thy reconciliation. Knowest thou not, that thou canst do no- thing but sin, till thou art reconciled to God? Wherefore then dost thou say, I must do this and this first, and then I shall believe. Nay, but First Believe. Believe in the Lord Jesus Christ, the propitiation for thy sins. Let this good foundation first be laid, and then thou shalt do all things well. / 2. Neither say in thy heart, “I cannot be accepted yet, because T am not good enough.” Who is good enough? Who ever was? To merit acceptance at God’s hands! Was ever any child of Adam good enough for this ? Or, will any, till the consummation of all things? And as for thee, thou art not good at all: there dwelleth in thee no good thing. And thou never wilt be good, till thou believe in Jesus. Rather, thou wilt find thyself worse and worse. But is there any need of being worse, in order to be accepted? Art thou not bad enough already? Indeed thou art, and that God knoweth ; and thou thyself canst not deny it. Then delay not. All things are now ready. Arise, and wash away thy sins. The fountain is open. Now is the time to wash thee white in the blood of the Lamb. Now he shall purge thee as with hyssop, and thou shalt be clean; he shall wash thee, and thou shalt be whiter than snow. _ 3. Do not say, “ But I am not contrite enough: Iam not sensible enough of my sins.” I knowit. I would to God thou wert more sensible of them, more contrite a thousand fold than thou art. But do not stay for this. It may be God will make thee so, not before thou believest, but by believing. It may be thou wilt not weep much till thou lovest much, because thou hast had niuch forgiven. In the mean time, look unto Jesus. Behold how he loveth thee! What could he have done more for thee which he hath not done! “O Lamb of God, was ever pain, Was ever love like thine!” THE RIGHTEOUSNESS OF FAITH. 59 Look steadily upon him, till he looks on thee, and breaks thy hard heart. Then shall thy head be waters, and thy eyes _foun- tains of tears. 4. Nor yet do thou say, “I must do something more before | come to Christ.” I grant, supposing thy Lord should delay his coming, it were meet and right to wait for his appearing, in doing so far as thou hast power, whatsoever he hath commanded thee. But there is no necessity for making such a supposition. How knowest thou that he will delay? Perhaps he will appear, as the day-spring from on high, before the morning-light. O do not set him a time. Expect him every hour. Now, he is nigh! Even at the door. 5. And to what end wouldst thou wait for more sincerity, before thy sins are blotted out? To make thee more worthy of the grace of God? Alas, thou art still establishing thy own righteousness. He will have mercy, not because thou art worthy of it, but because his compassions fail not: not because thou art righteous; but because Jesus Christ hath atoned for thy sins. Again: if there be any thing good in sincerity, why dost thou expect it before thou hast faith? seeing faith itself is the only root of whatever is really good and holy. Above all, how long wilt thou forget—that whatsoever thou dost, or whatsoever thou hast, before thy sins are forgiven thee, it avails nothing with God toward the procuring of thy forgive- ness? Yea, and that it must all be cast behind thy back, tram- pled under foot, made no account of, or thou wilt never find favour in God’s sight; because until then thou canst not ask it asa mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the merits of his well-beloved Son, who loved thee, and gave himself for thee. 6. To conclude. Whosoever thou art, O man, who hast the sen- tence of death in thyself, who feelest thyself a condemned sinner, and hast the wrath of God abiding on thee: unto thee saith the Lord,—not, Do this: perfectly obey all my commands, and live: but, “ Bélieve 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. 60 SERMON VII. SERMON VII. THE WAY TO THE KINGDOM. “ The kingdom of God is at hand: repent ye, and believe the gospel.”—Marx 1. 15. TuHEseE words naturally lead us to consider, First, The Nature of true Religion, here termed by our Lord, the Kingdom of God, which, saith he, is at hand: And, secondly, The way thereto, which he points out in those words, “ Repent ye, and believe the Gospel.” I. 1. We are first to consider the nature of true religion, here termed by our Lord, the Kingdom of God. The same expression the great Apostle uses in his epistle to the Romans, where he like- wise explains his Lord’s words—-saying, “ The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost,”—chap. xiv. 17. 2. The kingdom of God, or true religion, is not meat and drink. It is well known, that not only the unconverted Jews, but great numbers of those who had received the faith of Christ, were not- withstanding zealous of the law,—Acts xxi. 20, even the ceremo- nial law of Moses. Whatsoever therefore they found written therein, either concerning meat and drink offerings, or the dis- tinction between clean and unclean meats, they not only observed themselves, but vehemently pressed the same, even on those among the Gentiles (or heathens) who were turned to God. Yea, to such a degree, that some of them taught, wheresoever they came among them, Except ye be circumcised, and keep the law, (the whole ritual law,) ye cannot be saved,—Acts xv. 1, 24. 3. In opposition to these, the Apostle declares, both here and in many other places, that true religion does not consist in meat and drink, or in any ritual observances: nor indeed in any out- ward thing whatever, in any thing exterior to the heart; the whole substance thereof lying in righteousness, peace, Feiss) joy in the Holy Ghost. 4. Not in any outward thing ; such as forms or ceremonies, even of the most excellent kind. Supposing these to be ever so decent and significant, ever so expressive of inward things: supposing them ever so helpful, not only to the vulgar, whose thought reaches little farther than their sight; but even to men of understanding, men of stronger capacities, as doubtless they may sometimes be: yea, supposing them, as in the case of the Jews, to be appointed by God himself; yet even during the period of time wherein that appointment remains in force, true religion does not principally consist therein; nay, strictly speaking, not at all. How much THE WAY TO TIIE KINGDOM. 61 more must this hold concerning such rights and forms as are only of human appointment? The religion of Christ rises infi- nitely 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 weak- ness. But let no man carry them further. Let no man dream that they have any intrinsic worth; or that religion cannot sub- sist 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 pro- perly consist in any outward actions, of what kind soever. It is true, a man cannot have any religion, who is guilty of vicious, immoral actions ; or who does to others what he would not they should do to him, if he were in the same circumstances. And it is also true, that he can have no real religion, who knows to do good, and doth it not. Yet may a man both abstain from outward evil, and do good, and still have no religion. Yea, two persons may do the same outward work ; suppose, feeding the hungry or clothing the naked ; and, in the mean time, one of these may be truly religious, and the other have no religion at all: for the one may act from the love of God, and the other from the love of praise. So manifest it is, that although true religion naturally leads to every good word and work, yet the real nature thereot lies deeper still, even in the hidden man of the heart. 6. I say, of the heart. For neither does religion consist in ortho- doxy, or righi opinions ; which although they are not properly out- ward things, are not in the heart, but the understanding. A man may be orthodox in every point; he may uot only espouse right opinions, but zealously defend them against all opposers: he may think justly concerning the incarnation of our Lord, concern- ing the ever-blessed Trinity, and every other doctrine contained in the oracles of God: he may assent to all the three creeds— that called the Apostles’, the Nicene, and the Anthanasian: 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 some- thing; 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, ‘f we remember the words of our Lord describing the, two grand 62 SERMON VII. branches thereof, on which hung 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 there without a rival, thou mayest well cry out, in the fulness of thy heart, “1 will love thee, O Lord, my strength. The Lord is my strong rock, and my defence; my Saviour, my God, and my might, in whom I will trust; my buckler, the horn also of my salvation, and my refuge.” 8. And the second commandment is like unto this; the second great branch of Christian righteousness is closely and inseparably connected therewith, even “Thou shalt love thy neighbour as thyself.” Thou shalt love—thou shalt embrace with the most tender good-will, the most earnest and cordial affection, the most inflamed desires of preventing or removing all evil, and of procur- ing for him every possible good—Thy neighbour,—that is, not only thy friend, thy kinsman, or thy acquaintance; not only the vir- tuous, 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 hast never seen in the flesh, whom thou knowest not either by face or name: not excepting him whom thou knowest to be evil and unthankful, him that still despitefully uses and persecutes thee. Him thou shalt dove 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 righteousness: for it necessarily implies bowels of mercies, humbleness of mind, (seeing love is not puffed up), gentleness, meekness, long-suffering, (for love as not provoked ; but believeth, hopeth, endureth all things,) and of all outward righteousness : for love worketh no evil to his neighbour, either by word or deed. It cannot willingly either hurt or grieve any one, and it is zealous of good works. Every lover of man- kind, as he hath opportunity, doth good unto all men, being ‘without partiality, and without hypocrisy) full of mercy and good ruts. 10. But true religion, or a heart right toward God and man, THE WAY TO THE KINGDOM. 63 implies happiness as well as holiness. For it is not only righteous- ness, but also peace, and joy in the Holy Ghost. What peace? The peace of God, which God only can give, and the world can- not take away: the peace which passeth all understanding, all (barely) rational conception; being a supernatural sensation: a divine taste of the powers of the world to come: such as the natural man knoweth not, how wise soever in the things of this world : nor indeed can he know it in his present state, because it is spiritually discerned. It is a peace that banishes all doubt, all painful un- certainty; 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 God. 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, caraddayny, 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) wn “we, whose unrighteousness is forgiven, and whose sin is covered.” He it is that inspires the Christian soul with that even, solid joy, which arises from the testimony of the Spirit, that he is a child of God; and that gives him to rejoice with joy unspeakable, in hope of the glory of God: hope both of the glorious image of God, which is in part, and shall be fully revealed in him, and of that crown of glory which fadeth not away, reserved in heaven for him. 12. This holiness and happiness joined in one, are sometimes 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 him- self his mighty power, and sets up his throne in our hearts, they are instantly filled with this righteousness, peace, and joy in the Holy Ghost. It is called the kingdom of heaven, because it is (in a degree) heaven opened inthe soul. For whosoever they are that experience this, they can aver before angels and men-— “ Everlasting life is won: Glory is on earth begun :” According to the constant tenor of Scripture, which every where bears record, God hath given unto us eternal life, and this life is in his Son. He that hath the Son (reigning in his heart) hath life, (even life everlasting,) | John v. 11,12. Vor this is life eternal, 64 SERMON VII. to know thee the only true God, and Jesus Christ whom thou has sent,—John xvii. 3. And they to whom this was given, may con- fidently 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 hallelujah’s given. Praise, as in heaven, thy throne, we offer here ; For where thy presence is display’d, is heaven.” 13. And this kingdom of God, or of heaven, is at hand. As these words were originally spoken, they implied, that the time was then fulfilled, God being made manifest in the flesh, when le would set up his kingdom among men, and reign in the hearts of his people. And is not the time now fulfilled? For do! saith he, Lam with you always, you who preach remission of sins in my name, even unto the end of the world.—Matt. xxviii. 20. Where- soever therefore the gospel of Christ is preached, this his kingdom is nigh at hand. It is not far from every one of you. Ye may this hour enter thereinto, if so be ye hearken to his voice, “ Repent ye, and believe the Gospel.” II. 1. This is the way. Walk ye init. And first, repent, that is, know yourselves. This is the first repentance, previous to faith: even conviction, or self-knowledge. Awake, then, thou that sleep- est. Know thyself to be a sinner, and what manner of sinner thou art. Know that corruption of thy inmost nature, whereby thou art very far gone from original righteousness, whereby the flesh lusteth always contrary to the Spirit, through that carnal mind which is enmity against God, which is not subject to the law of God, neither indeed can be. Know that thou art corrupted in every power, in every faculty of thy soul; that thou art totally corrupted in every one of these, all the foundations being out of course. The eyes of thine understanding are 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 overall the earth. All thy passions, both thy desires and aversions, thy joys and sorrows, thy hopes and fears, are out of frame. are eitner 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 Prvphes) there are only wounds, una vruises, and putrefying sores. THE WAY TO THE KINGDOM. 65 Such is the inbred corruption of thy heart, of thy very inmost nature. And what manner of branches canst thou expect to grow from such an evil root? Hence springs unbelief, ever departing from the living God, saying, “ Who is the Lord, that I should serve him? Tush! Thou, God, carest not for it.” Hence inde- pendence, affecting to be like the Most High; hence pride in all its forms, teaching thee to say, ‘I am rich, and increased ir. goods, and have need of nothing.” From this evil fountain flow forth the bitter streams of vanity, thirst of praise; ambition, covetousness ; the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings: from this all the foolish and hurtful lusts, that now pierce thee through with many sorrows ; and, if not timely prevented, will at length drown thy soul in everlasting perdition. 3. And what fruits can grow on such branches as these? Only such as are bitter and evil continually. Of pride cometh conten- tion, vain boasting, seeking and receiving praise of men, and so robbing God of that glory which he cannot give unto another. Of the lust of the flesh come gluttony or drunkenness, luxury or sensuality; fornication, uncleanness, variously defiling that body, which was designed for a temple of the Holy Ghost: of unbelief, every evil word and work. But the time would fail, shouldest thou reckon up all; all the idle words thou hast spoken, provok- ing the Most High, grieving the Holy One of Israel : all the evil works thou hast done, either wholly evil in themselves, or at least not done to the glory of God. For thy actual sins are more than thou art able to express, more than the hairs of thy head. Who can number the sands of the sea, or the drops of rain, or thy iniquities ? 4. And knowest thou not that “ the wages of sin is death ?” Death, not only temporal, but eternal. “The soul that sinneth, it shall die :” for the mouth of the Lord hath spoken it. It shall die the second death. This is the sentence, to be punished with never-ending death, “ with everlasting destruction from the pre- sence of the Lord, and from the glory of his power.” Knowest thou not that every sinner évoyoe éore rn YEEvyn TH TUpOS 5 not pro- perly is in danger of hell-fire, that expression is far too weak: but rather, is under the sentence of hell-fire, doomed already, just drag- ging 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 thoroughly convinced, that thou deservest God’s wrath and everlasting damnation? Would God do thee any wrong, if he commanded the earth to open and swallow thee up? If thou wert now to go down quick into the pit, into the fire that “Me rr 66 SERMON VII. never shall be quenched? If God hath given thee truly to repent, thou hast a deep sense that these things are so; and that it is of his mere mercy thou art not consumed, swept away from the face of the earth. 5. And what wilt thou do to appease the wrath: of God, to atone for all thy sins, and to escape the punishment thou hast so justly deserved? Alas, thou canst do nothing; nothing that will in any wise make amends to God for one evil work, or word, or thought. If thou couldst now do all things well, if from this very hour, till thy soul should return to God, thou couldst perform perfect, unin- terrupted 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 the future obedi- ence of all the men upon earth, and all the angels in heaven, would never make satisfaction to the justice of God for one single sin. How vain then was the thought of atoning for thy own sins by any thing thou couldst do? It costeth far more to redeem one soul, than all mankind is able to pay. So that, were there no other help for a guilty sinner, without doubt he must have perished ever- lastingly. 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 notable to perform it; no,notin any one point, Begin now. Makethetrial. Shake off that outward sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy life from alleviltoall good? Indeed, it is impossible to be done, unless first thy heart be changed. Forso 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 quickena 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 heth in the grave. Yea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou canst do nothing more or less in this matter; thou art utterly without strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, this is that repentance not to be repented of, which is the fore-runner of the kingdom of God. 7. Ifto this lively conviction of thy inward and outward sins, of thy utter guiltiness and helplessness, there be added suitable affec- tions, sorrow of heart for having despised thy own mercies, re- morse and self-condemnation, having the mouth stopped, shame to lift up thine eyes to heaven ; fear of the wrath of God abiding on thee, of his curse hanging over thy head, and of the fiery indig- nation ready to devour those who forget God, and obey nct our Lord Jesus Christ ; earnest desire to escape from that indignation, THE WAY TO THE KINGDOM. 67 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, help- less sinners) in the largest sense of the word, means the whole re- velation made to man by Jesus Chirst; and sometimes the whole account of what our Lord did and suffered, while he tabernacled among men. The substance of all is, ‘‘ Jesus Christ came into the world to save sinners.” Or, ‘*God so loved the world, that he gave his only-begotten Son, te 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 con- teived) a bare assent to the truth of the Bible, of the articles of our creed, or of all that is contained inthe Old and New Testa- ment. The devils believe this, as well as Torthou! 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 isa divine evidence, or conviction, that “ God was in Christ reconciling the world to himself, not imput ing to them their former trespasses:” and, in particular, that tk Son of God hath loved me, and given himself for me; and that I even I, am now reconciled to God, by the blood of the cross. 11. Dost thou thus believe? Then the peace of God is in thy heart, and sorrowing 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 lunger 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 Sa- viour.” Thou rejoicest in that thou hast “redemption through his blood, even the forgiveness of sins.” Thou rejoicest in that “Spirit of adoption, which crieth in thy heart, Abba, Father!” Thou rejoicest in a hope full of ene: in reaching forth unto ws 68 SERMON VII. the mark of the prize of thy high calling ; in an earnest expectation of all the good things which God hath prepared for them that love him. 12. Dost thou now believe? Then the love of God is now shed abroad in thy heart. Thou lovest him, because he first loved us. And because thou lovest God, thou lovest thy brother also. And being filled with love, peace, joy, thou art alsv 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, or heavenly, or divine. For while thou be- holdest with open, uncovered face, (the veil now being taken away) the glory of the Lord, his glorious love, and the glorious image wherein thou wast created, thou art “changed into the same image, from glory to glory, by the Spirit of the Lord.” 13. This repentance, this faith, this peace, joy, love; this change from glory to glory, is what the wisdom of the world has voted to be madness, mere enthusiasm, utter distraction. But thou, O man of God, regard them not, be thou moved by none of these things. Thou knowest in whom thou hast believed. See that no man take thy crown. Whereunto thou hast already attained, hold fast; and follow, till thou attain all the great and precious promises. And thou who hast not yet known him, let not vain men make thee ashamed of the gospel of Christ. Be thou in nothing terrified by those who speak evil of the things which they know not. God will soon turn thy heaviness into joy. O let not thy hands hang down. Yet a little longer, and he will take away thy fears, and give thee the spirit of a sound mind. “ He is nigh that justifieth : who is he that condemneth? It is Christ that died; yea, rather, that rose again; who is even now at the right hand of God, making inter- cession 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 Sa- viour Jesus Christ.” SERMON VIII. THE FIRST FRUITS OF THE SPIRIT. “ There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the Slesh, but after the Spirit.” Romans viii. 1. 1. By them which areim Christ Jesus, St. Paul evidently means— Those who truly believe in him: those who “ being justified by faith, have peace with God, through our Lord Jesus Christ.” They THE FIRST FRUITS OF THE SPIRIT. 69 who thus believe do no longer wa/k after the flesh, no longer fol- low the motions of corrupt nature; but after the Spirit: both their thoughts, words, and works, are under the direction of the blessed Spirit of God. 2. There is therefore now no condemnation to these. There is no condemnation to them from God; for he hath justified them freely by his grace through the redemption that is in Jesus. He hath for- given all their iniquities, and blotted out all their sins, And there is no condemnation to them from within: for they “ have received not the spirit of the world, but the Spirit which is of God, that they might know the things which are freely given to them of God,”—1 Cor. ii. 12: which Spirit “ beareth witness with their spirits, that they are the 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 their conversation in the world,”—2 Cor. i. 12. 3. But because this scripture has been so frequently misunder- stood, and that in so dangerous a manner, because such multi- tudes of unlearned and unstable men (oi dpaerg kar dorypexror, Men untaught of God, and consequently unestablished in the truth which is after godliness) have wrested it to their own destruction ; I propose to shew, as clearly as I can, first, who those are “‘which are in Christ Jesus, and walk not after the flesh, but after the Spirit ;” and, secondly, How there is no condemnation to these. I shall conclude with some practical inferences. I. 1. First, I am to shew, Who those are that are in Christ Jesus. And are they not—Those who believe in his name? Those who are “found in him, not having their own righteousness, but the righteousness which is of God by faith?” These, who have ~cdemption 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 engrafted into him as branches into the vine. They are united, as members to their Head, in a man- ner 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 iineanee of St. Paul, signifies corrupt nature. In this sense he uses the word, writing to the Galatians. ‘The works of the flesh are manifest,’—Gal. v. 19. Anda little before—* Walk in the Spirit, and ye shall not fulfil the lust (or desire) of the flesh,’—-v. 16. To prove which, namely, that those who walk by the Spirit, do not fulfil the lusts of the flesh, he immediately adds—“T or the flesh lusteth against the Spirit; but the Spirit lusteth against the flesh (for these are contrary to each other) that ye may not do the things which ye would.” So the words are literally translated, (ira jm 4 70 SERMON VIII. . dy OAnre ravra wore.) 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 in Christ, who abide in him, have crucified the flesh with its affections and lusts.” They abstain from all those works of the flesh; from adultery and fornication, from uncleanness and lasciviousness, from idolatry, witchcraft, hatred, variance ; from emulations, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revellings: from every design, and word, and work, to which the corruption of nature leads. Although they feel the root of bitterness in themselves, yet are they endued wjth 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, springing up into ever- lasting life.” And by him they are led into every holy desire, into every divine and heavenly temper, till every thought which arises in their heart is holiness unto the Lord. 5. They who walk after the Spirit, are also led by him into all holiness of conversation. Their speech is always in grace, seasoned with salt, with the love and fear of God. ‘No corrupt communication comes out of their mouth, but only that which is good ;” that which is to the use of edifying, which is meet to mints- ter grace to the hearers. And herein likewise do they exercise themselves day and night, to do only the things which please God : in all their outward behaviour to follow him, who “left us an example that we might tread in his steps :” in all their intercourse with their neighbour, to walk in justice, mercy, and truth; and whatsoever they do, in every circumstance in life, to do all to the glory of God. 6. These are they who indeed walk by the Spirit. Being filled with faith and with the Holy Ghost, they possess in their hearts, and shew forth in their lives, in the whole course of their words and actions, the genuine fruits of the Spirit of God, namely, “love, joy, peace, long-suffering, gentleness, goodness, fidelity, meek- ness, temperance,” and whatsoever else is lovely or praise-worthy. They “adorn in all things the gospel of God our Saviour;” and give full proof to all mankind, that they are indeed actuated by the same Spirit “ which raised up Jesus from the dead.” J{. 1. I proposed to shew, in the second place, how “ there is THE FIRST FRUITS OF THE SPIRIT. 71 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 ts no con demnation on account of their past sins. God condemneth them not for any of these; they are as though they had never been. They are cast ‘‘as a stone into the depth of the sea,” and he remembereth them no more. God having set forth his Son to be a propitiation for them, through faith in his blood, hath declared unto them his righteousness, for the remission of the sins that are past.” He layeth therefore none of these to their charge; their memorial is perished with them. 2. And there is no condemnation in their own breast ; no sense of guilt, or dread of the wrath of God. They have the witness in themselves: they are conscious of their interest in the blood of sprinkling. “They have not received vgain the Spirit of bondage unto fear,” unto doubt and racking uncertainty ; but they “have received the Spirit of adoption, crying in their hearts, Abba, Father.” Thus being justified by faith, they have the peace of God ruling in their hearts ; flowing from a continual sense of his par- doning mercy, “and the answer of a good conscience towards God.” 3. If it be said-— But sometimes a believer in Christ may lose his sight of the mercy of God; sometimes such darkness may fall upon him, that he no longer sees Him that is invisible, no longer feels that witness in himself of his part in the atoning blood; and then he is inwardly condemned, he hath again the sentence of death in himself.”—I answer, Supposing it so to be, supposing him not to see the mercy of God, then he is not a believer: for faith implies light; the light of God shining upon the soul. So far therefore as any one loses this light, he for the time loses his faith. And no doubt a true believer in Christ may lose the light of faith. And so far as this is lost, he may for a time fall again into condemnation. But this is not the case of them who now are in Jesus Christ, 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 Jove of God, that they keep: his commandments : even as St. John bears witness, “ who- soever is born of God doth not commit sin. For his seed remain - eth 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, re- maineth in him. So long as he keepeth himself herein, “ that wicked one toucheth him not.” Now it is evident, he is not con- 72 SERMON VIIT. / demned for the sins which he doth not commit at all. They there- fore who are thus “led by the Spirit, are not under the law,”-— Gal. v. 18. Not under the curse or condemnation of it; for it con demns none but those who break it. Thus, tIfat law of God, “Thou shalt not steal,” condemns none but those who do steal. Thus, Remember the Sabbath-day to keep it holy,” condemns . those only who do not keep it holy. But against the fruits of the Spirit, “there is no law;”—v. 23. As the Apostle more largely declares, in those memorable words of his former epistle to Timothy : We know that the law is good, if a man use it lawfully: knowing this, (if while he uses the law of God, in order either to convince or direct, he knows and remembers this) dre cccaty vopog év xecrac: (not that the law is not made for a righteous man, but) that the law does not le against a righteous man: (it has no force against him, no power to condemn him); but against the lawless and disobedient, against the ungodly and sinners, against the unholy and profane,—according to the glorious gospel of the blessed Gov,— 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 wit- nessed to be, 1 Cor. 1. 2,—2n Christ Jesus, to have been, ver. 9, —called of God into the fellowship (or participation) of his Sun Jesus Christ, yet declares-—‘ Brethren, 1 could not speak unto you as unto spiritual, but as unto carnal; even as unto babes in Christ,’—1 Cor. iii. 1, Babes in Christ:—so we see they were in Christ ; they were believers in a low degree. And yet how much of sin remained in them! of that “carnal mind which is not subject to the law of God.” 6. And yet, for all this, they are not condemned. Although they feel the flesh, the evil nature, in them; although they are more sensible day by day, that their “heart is deceitful and desperately wicked ;” yet so long as they do not yield thereto; so long as they give no place to the devil; so long as they main- tain 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,’ — \ John iii. 24. 7. Nay, fourthly, although they are continually convinced cf THE FIRST FRUITS OF THE SPIRIT. Ze 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 dulness of their affections: yet there is no con- demnation to them still, either from God or from their own heart. The consideration of these manifold defects only gives them a deeper sense, that they have always need of the blood of sprink- ling, 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 mfirmities, that we may not seem to give any countenance to sin, or to extenuate it in any degree, by thus coupling it with infir- mity. But (if we must retain so ambiguous and dangerous ‘an expression) by sins of infirmity 1 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 inter- cept 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 ts no condemnation to them for any thing what- ever, which it is not in their power to help: whether it be of an in- ward 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, 74 SERMON VIII. it is accepted, according to that a man hath, not according t: that he hath not.” 10. A believer indeed may sometimes be grieved, because le cannot do what his soul longs for. He may cry out, when he is detained from worshipping God in the great congregation—* Like as the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul is athirst for God, yea, even for the living God: when shall I come to appear in the presence of God?” He may earnestly desire (only still saying in his heart, not as I will, but as thou wilt) to “go again with the multitude, and bring them forth into the house of God.” But still if he cannot go,-he feels no condemnation, no guilt, no sense of God’s displeasure : but can cheerfully yield up those desires, with ‘“O my soul, put thy trust in God. For I will yet give him thanks, who is the help of my countenance, and my God.” 11. It is more difficult to determine concerning those which are usually styled, sins of surprise: as when one who commonly in patience possesses his soul, on a sudden and violent temptation, speaks or acts in a manner not consistent with the royal law—— “Thou shalt love thy neighbour as thyself.” Perhaps it is not easy to fix a general rule concerning transgressions of this nature. We cannot say, either that men are, or that they are not, condemn- ed, for sins of surprise in general. But it seems, whenever a be- liever is by surprise overtaken in a fault, there is more or less con- demnation, as there is more or less concurrence of his will. In proportion as a sinful desire, or a word or action, is more or less voluntary, so we may conceive God is more or less displeased, and there is more or less guilt upon the soul. 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 danger are at hand; and yet may say in his heart. “A little more slumber, a little more folding of the hands to rest.” Now, if such an one afterwards fall, 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 danger, or thinking evil of THE FIRST FRUITS OF THE sPinit. 75 another, with scarce any concurrence of his will. Nowin sucha case, the jealous God would undoubtedly shew him that he had done foolishly. He would be convinced of having swerved from .. the perfect law, from the mind which was in Christ, and conse- quently grzeved with a godly sorrow, and lovingly ashamed before God. Yet need he not come into condemnation. God layeth not folly to his charge, but hath compassion upon him, “even as a father pitieth his own children.” And his heart condemneth him not; in the midst of that sorrow and shame, he can still say, “I will trust, and not be afraid. For the Lord Jehovah is my strength and my song; he 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 who walk not after the flesh, but after the Spirit,” on account of their past sins ; then why art thou fearful, O thou of little faith? Thongh thy sins were once more in number than the sand, what is that to thee, now thou art in Christ Jesus? “Who shail lay any thing to the charge of God’s elect? It is God that justifieth ; who is he that condemneth?” All the sins thou hast committed from thy youth up, until the hour when thou wast accepted in the Beloved, are driven away as chaff, are gone, are lost, swallowed up, remembered no more. Thou art now born of the Spirit; wilt thou be troubled or afraid of what was done before thou wert born?) Away with thy fears! Thou art not called te 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 « 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 selfsame 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 condem- nation to thee. At whatsoever time thou truly believest in the name of the Son of God, all thy sins, antecedent to that hour, vanish away as the morning dew. Now then, “ Stand thou fast in the liberty wherewith Christ hath made thee free.” He hath once more made thee free from the power of sin, as well as from the guilt and punishment of it. O, * be not entangled again with the yoke of bondage!” Neither the vile, devilish bondage of sin; of evil desires, evil tempers, or words, or works, the most grievous yoke on this side hell: nor the bondage of slavish, tormenting fear, of guilt and self-condemnation. 76 SERMON VITT. 3. But, secondly, Do all they who abide “ in Christ Jesus, walk not after the flesh, but after the Spirit?” Then we cannot but infer, that whosoever now committeth sin, hath no part nor 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 Satance 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 committeth sin is of the devil.” Therefore thou art of thy father the devil. It can- not be denied: for the works of thy father thou dost. O flatter not thyself with vain hopes. Say not to thy soul, Peace, peace! For there is no peace. Cry aloud! Cry unto God out of the deep ; if haply he may hear thy voice. Come unto him as at first, as wretched and poor, as sinful, miserable, blind, and naked. And beware thou suffer thy soul to take no rest, till his pardoning love be again revealed, till he heal thy backslidings, and fill thee EMI with the faith that worketh by love. 4. Thirdly, Is there no condemnation to them which walk afte the Spirit, by reason of inward sin still remaining, so long as they do not give way thereto ; nor by reason of sin cleaving to all they do? Then fret not thyself because of ungodliness, though it still remain in thy heart. Repine not, because thou still comest short of the glorious image of God: nor yet, because pride, self- will, or unbelief, cleave to all thy words and works. And be not afraid to know all this evil 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— “Shew me, as my soul can bear, The depth of inbred sin: All the unbelief declare, The pride that larks within.” But when he heareth thy prayer, and unveils thy heart; when he shews thee thoroughly what spirit thou art of: then beware that thy faith fail thee not, that thou suffer not thy shield to be torn from thee. Be abased. Be humbled in the dust. See thyself nothing, less than nothing and vanity. But still, “Jet not thy heart be troubled, neither let it be afraid.” Still hold fast, “ J, 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 THE FIRST PRUITS OF THE SPIRIT. 77 than even my sins.”—Therefore God is merciful to thee a sinner ! Such a sinner as thou art! God is love; and Christ hath died. Therefore the Father himself loveth thee. Thou art his child. Therefore he will withhold from thee no manner of thing that is good. Is it good, that the whole body of sin, which is now cru- cified in thee, should be destroyed? It shall be done. Thou shalt be “ cleansed from all filthiness both of flesh and spirit.” Is it good, that nothing should remain in thy heart, but the pure love of God alone? Be of good 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 en Christ, and walk after the Spirit, are not condemned for sins of infirmity, as neither for involuntary failings, nor for any thing whatever which they are not able to help: then beware, O thou that hast faith in his blood, that Satan herein “ gain no advantage over thee.” Thou art still foolish and weak, blind and ignorant. More weak than any words can ex- press, 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 dis- turb 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 ot weakness and infirmities. Art thon fallen, O man of God? Yet do not lie there, fretting thyself and bemoaning thy weakness: but meekly say, Lord, I shall fall thus every moment, unless thou uphold me with thy hand. And then arise! Leapand walk. Go on thy way. ‘ Run with patience the race set before thee.” 6. Lastly, Since a believer need not come into condemnation, even though he be surprised into what his soul abhors, (suppose his being surprised is not owing to any carelessness or wilful neg- lect of his own:) if thou who believest, art thus overtaken ina fault, then grieve unto the Lord; it shall be a precious balm: pour out thy heart before him, and shew him of thy trouble. And pray with allthy 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 nomore. But still he condemneth thee not. Wherefore shouldest thou fear? Thou hast no need of any “ fear that hath torment.” Thou shalt love him that loveth thee, and it sufficeth; more love will bring more strength. And as soon as thou lovest him with all thy heart, thou shalt be “ per- 78 SERMON IX. fect and entire, lacking nothing.” Wait in peace for that hour, when “ the God of peace shall sanctify thee wholly, so that thy whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ!” SERMON IX. THE SPIRIT OF BONDAGE AND ADOPTION. “Ye have not received the Spirit of Bondage again to Fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father.,—Romawns vili. 15. 1. Sr. Paut 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 to fear. But because ye are sons, God hath sent forth the Spirit of his Son into your hearts. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father.” 2. The spirit of bondage and fear is widely distant from this loving Spirit of Adoption: Those who are influenced only by slavish fear, cannot be termed, The sons of God. Yet some of them may be styled his servants, and are “not far from the king- dom 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 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: (al- though that expression more frequently signifies one, who is under the Jewish dispensation, who thinks himself obliged to observe all the rites and ceremonies of the Jewish law.) But one who has ex- changed the Spirit of Fear for the Spirit of Love, is properly said, to be under Grace. THE SPIRIT OF BONBAGE AND ADOPTION. 79 Now, because it highly imports us to know what spirit we are of, I shall endeavour to point out distinctly; First, The state of a natural man: Secondly, That of one who is under the Law: and Thirdly, of one who is under Grace. I. 1. And, first, the state of a natural man: This the scripture represents as a state of sleep ; the voice of God to him is, “Awake, thou that sleepest.” For his soul isin 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; 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 igno- rant 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 evan- gelical holiness, without which no man can 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 dark- ness which covers him on every side, keeps him ina kind of peace, (80 farWs peace can consist with the works of the devil, and with an earthly, devilish mind.) He sees not that he stands on the edge of the pit; therefore he fears it not. He cannot tremble at the danger he does not know. He has not understanding enough to fear. Why is it that he is in no dread of God? Because he is totally ignorant of him; if not “saying in his heart, There is no God; or, that he sitteth on the circle of the heavens, and humbleth not himself to behold the things which are done on earth.” Yet satisfying himself as well, to all Epicurean intents and purposes, by saying, “God is merciful ;” confounding and swallowing up at once, in that unwieldy idea of mercy, all his ho- liness 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 under- stands itnot. He imagines the main point is, to do thus, to be out- wardly blameless: and sees not that it extends to every temper, desire, thought, motion of the heart. Or he fancies, that the ob- ligation hereto is ceased ; that Christ came to destroy the Law and the Prophets ; to save his people in, not from their sins; to bring them to heaven withvut 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, 80 SERMON IX. Lord, Lord! shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” 3. He is secure, because he is utterly ignorant of himself. Hence he talks of “ repenting by and by,” he does not indeed exactly know when; but some time or other before he dies: taking it for granted, that this is quite in his own power. For what should hinder bis doing it, if he will? If he do but once set a resolution, no fear but he will make it good. 4. But this ignorance never so strongly glares, as in those who are termed, men of learning. Ifa natural man be one of these, he can talk at large of his rational faculties; of the freedom of hhis will, and the absolute necessity of such freedom, in order to constitute mana moral agent. He reads and argues, and proves to a demonstration, that every man may do as he will; may dis- pose 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 blind- ness over his heart, lest by any means the light of the glorious gos- pel 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 congratu- lating himself upon his own wisdom and goodness. And what the world calls joy, he may often possess. He may have plea- sure 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 have large possessions ; if he enjoy an affluent fortune. When he may clothe himself in purple and fine linen, and fare sumptuously every day. And so long as he thus doth well unto himself, men will doubtless speak good of him. They will say, “He is a happy man.” For indeed this is the sum of worldly happiness: to dress, and visit, and talk, and eat, and drink, and rise up to play, 6. It is not surprising, if one in such eircumstances as these, dozed with the opiates of flattery and sin, should imagine, among his other waking dreams, that he walks in great liberty. How easily may he persuade himself, that he is at liberty from all vul- gar 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 super- stition, the disease of fools and cowards, always righteous over much; and from bigotry, continually incident to those who have not a free and generous way of thinking.” And too sure it is: that he is altogether free from the wisdom which cometh from above, from holiness, from the religion of the heart, from the whole mind which was in Christ. 7. For all this time, he is the servant of sin. He commits sin, more or less, day by day. Yet he is not troubled: he “is in uo bondage ;” (as some speak) he feels no condemnation. He con- THE SPIRIT OF BONDAGE AND ADOPTION. Si tents himself, (even though he should profess to believe, that the Christian revelation is of God,) with, “ Man is frail. We are all weak. Every man has his infirmity.” Perhaps he quotes scrip- ture— Why, does not Solomon say, ‘The righteous man falls into sin seven times a day?’ And doubtless, they are all hypo- crites or enthusiasts who pretend to be better than their neigh- bours.” Ifat 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 wil- ling 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 de- cent sinner, having the form, though not the power, of godli- ness. But how can such a one be convinced of sin? How is he brought to repent? To be under the Law? To receive the spirit of bondage unto fear? This is the point which is next to be considered. IJ. 1. By some awful providence, or by his word applied with the demonstration of his Spirit, God touches the heart of him that lies asleep in darkness and in the shadow of death. He is terribly shaken out of his sleep, and awakes into a consciousness of his danger. Perhaps in a moment, perhaps by degrees, the eyes of his understanding are opened, and now first (the veil being in part removed) discern the real state he is in. Horrid light breaks in upon his soul: such light as may be conceived to gleam from the bottomless pit, from the lowest deep, from a lake of fire, burning with brimstone. He at last sees the loving, the merciful God, is also @ consuming fire; that he is a just God and a terrible, rendering to every man according to his works, ente1ing into judgment with the ungodly for every idle word, yea, and for the imaginations of the heart. He now clearly perceives, that the great and holy God is of purer eyes than to behold iniquity ; that he is an avenger of every one who rebelleth against him, and repayeth the wicked to his face; and that “it is a fearful thing to fall into the hands of the living God.” 2. The inward, spiritual meaning of the Law of God now begins to glare upon him. He perceives ‘“‘ the commandment is exceed- ing broad, and there is nothing hid from the light thereof.” He is convinced, that every part of it relates, not barely to outward sin or obedience, but to what passes in the secret recesses of the soul, which no eye but God’s can penetrate. If he now hear, “ Thou shalt not kill;” God speaks in thunder, “ He that hateth his brother is a murderer.” He that saith unto his brother, “Thou 1. G 82 SERMON IX. 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 adul- tery 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 bis suul 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 Soot 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. 3. And ashe knows “all things are naked and open unto the eyes of him with whom we have to do,’ so he sees himself naked, stript of all the fig-leaves which he had sewed together, of all his poor pretences to religion or virtue, and his wretched excuses for sinning against God. He now sees himself hke the ancient sacri- fices, rerpaynAtopevor, cleft in sunder, as it were, from the neck downward, so that all within him stands confest. His heart is bare, and he sees it is all sin, decedtful 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 mo- tion 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, were his life without blame, (which yet itis not, and cannot be: seeing ‘‘an evil tree cannot bring forth good fruit ;’”) he deserves to be cast into the fire that never shall be quenched. He feels, that the wages, the just reward of sin, of his sin above all, ¢s 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; plea- . sures, once loved, delight no more. They pall upon the taste; he lothes the nauseous sweet; he is weary to bear them. The sha- dows of happiness flee away, and sink into oblivion. So that he is stript of all, and wanders to and fro, seeking rest, but finding none. 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 him- self, and despised his own mercies; fear, from a lively sense of the wrath of God, and of the punishment which he has justly de- served, and which he sees hanging over his head; fear of death, THE SPIRIT OF BONDAGE AND ADOPTION. 83 as being to him the gate of hell, the entrance of death eternal; fear of the devil, the executioner of the wrath and righteous ven- geance 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 rising to such a height, that the poor, sinful, guilty soul, is terrified with every thing, with nothing, with shades, with a leaf shaken by the wind. Yea, sometimes it may even border upon distraction, making a man drunken though not with wine, sus- pending the exercise of the memory, of the understanding, of all the natural faculties. Sometimes it may approach to the very brink of despair: so that he who trembles at the name of death, may yet be ready to plunge into it every moment, to choose stran- gling 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 aman 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 iniquity in like water ; to wander farther and farther from the living God, and do more despile 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 pre- vail. 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 sin- ning, and repenting and sinning again, till at length the poor, sin- ful, helpless wretch, is even at his wits end, and can barely groan —<“@O 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 described by the apostle in the foregoing chapter, speaking in the person of an awakened man. “I (saith he) was alive without the law once,”—-ver.9. JI had much life, wisdom, strength, and virtue; so I thought: “ but when the commandment came, ap revived, and I died.” When G 84 SERMON IX. the commandment, in its spiritual meaning, came to my heart, with the power of God, my inbred sin was stirred up, fretted, in- flamed, and all my virtue died away. “ And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me,’—ver. 10, 11. It came upon me unawares, slew all my hopes, and plainly shewed, that in the midst of life, I was in death. ‘Wherefore the law is holy, and the commandment holy, and just, and good,”—ver. 12. Ino longer lay the blame on this, but on the corruption of my own heart. I acknowledge that “ the law is spiritual ; but Iam carnal, sold under sin,”’—ver. 14. I now see both the spiritual nature of the law, and my own carnal, devilish heart; sold under sin, totally enslaved; (like slaves bought with money, who were absolutely at their master’s dispo- sal.) ‘For that which I do, I allow not; for what I would, I do not; but what I hate, that I do,”—ver. 15. Such is the bondage under which I groan; such the tyranny of my hard master. “To will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not; but the evil which I would not, that I do,”—ver. 18,19. “TI find a law, [an inward constraining power,] that when I would do good, evil is present with me. For I delight in [or consent to] the law of God, after the inward man,”’—ver. 21, 22, in my mind: so the Apostle explains himself in the words that immediately follow; (and so 6 éow dvOpwroe, 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 in- ward man, and bringing me into captivity to the law [or power] of sin,’—ver. 23, dragging me, as it were, at my conqueror’s chariot wheels, into the very thing which my soul abhors. “ O wretched man that I am, who shall deliver me from the body of this death!” —ver, 24. Who shall deliver me from this helpless, dying life, from this bondage of sin and misery! Till this be done, I myself (or rather, that I, avrog éyw, that man J am now personating) with the mind, or inward man, serve the law of God; my mind, my con- science, are on Ged’s side; but with the flesh, with my body, the law of sin,—ver. 25, being hurried away by a force I cannot resist. 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 de- liver me?” From this bondage of sin, from this body of death? “The grace of God, through Jesus Christ thy Lord.” IIT. 1. Then it is that this miserable bondage ends, and he is no more under the law, but under grace. This state we are, thirdly, THE SPIRIT OF BONDAGE AND ADOPTION. 85 to consider, the state of one who has found grace or favour, in the sight of God, even the Father, and who has the peace, 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 i in quite another man- ner than before, even to see a loving, gracious God. While he is calling, “I beseech thee, shew me thy glory!” he hears a voice in his inmost soul, “I will make all my goodness pass before thee, and I will proclaim the name of the Lord: I will be gracious to whom I will ue gracious, and I will shew mercy to whom I will shew mercy.” And, it is not long before “the Lord descends in the cloud, and proclaims the name of the Lord.” Then he sees (but not with eyes of flesh and blood) “the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy for thousands, and forgiving iniquities, and transgressions, and sin.” 3. Heavenly, healing light now breaks in upon his soul. He “Jooks on him whom he had pierced, and God, who out of dark- uess commanded light to shine, shineth in his heart.” He “sees the light of the glorious love of God, in the face of Jesus Christ.” He hath a divine “ evidence of things not seen” by sense, even of “the deep things of God;” more particularly of the love of God, of his pardoning love to him that believes in Jesus. Overpowered with the sight, his whole soul cries out, “ My Lord! and my God!” For he sees all his iniquities laid on him, who “ bare them in his own body on the tree ;” he beholds the Lamb of God taking away his sins. How clearly now does he discern, that “‘ God was in Christ, reconciling the world unto himself! Making him a sin- offering for us, who knew no sin, that we might be made the right- eous people of God through him/” And that he himself is recon- ciled to God, by that blood of the Covenant! 4. Here end both the guilt and power of sin. He can now say, “Tam 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 sor- row of heart, and the anguish ofa wounded spirit. ‘ God turn- eth his heaviness into joy.” He made sore, and now his hands bind up. Here ends also that bondage unto fear ; for “ his heart stand- eth 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 the Lord looks upon him no more as an angry Judge, but asa loving Father. He cannot fear the devil, knowing he has ‘“ no power, except it be given him from above.” He fears not hell, 36 SERMON IX. being an heir of the kingdom of heaven: consequently, he has no fear of death; by reason whereof he was, in time past, for so many years subject to bondage. Rather, knowing that “if the earthly house of his tabernacle be dissolved, he hath a building of God, a house not made with hands, eternal in the heavens. He groan- eth 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 self-same thing, who hath also given him the earnest of his Spirit.” 5. And “ where the Spirit of the Lord is, there is liberty ;” liberty, not only from guilt and fear, but from sin, from that hea- viest of all yokes, that basest of all bondage. His labour is not now in vain. The snare is broken, and he is delivered. He not only strives, but likewise prevails; he not only fights, but conquers also. ‘ Henceforth he doth not serve sin,’—chap. vi. 6, &c. “He is dead unto sin, and alive unto God ; sin doth not now reign, even in his mortal body, nor doth he obey it in the desires thereof.” He does not “ yield his members as instruments of unrighteous- ness 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 “ike precious faith, bear record with one voice, “ We have received the Spirit of adoption, whereby we cry, Abba, Father!” 7. It is this Spirit which continually “ worketh in them, both to will and to do of his good pleasure.” It is he that sheds the love of God abroad in their hearts, and the love of all mankind; there- by purifying their hearts from the love of the world, from the lust of the flesh, the lust of the eye, and the pride of life. It is by him they are delivered from anger and pride, from all vile and inordinate affections. In consequence, they are delivered from evil words and works, from all unholiness of conversation ; doing no evil to any child of man, and being zealous of all good works. 8. Tosum upall. 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 sight of hell; the third, the joyous light of heaven. He that sleeps in death, has a false peace. He that is awakened, has no peace at all. He that believes, has true peace, the peace of God filling and ruling his heart. The Hea- then, baptized or unbaptized, hath a fancied liberty, which is THE SPIRIT OF BONDAGE AND ADOPTION. 87 indeed licentiousness: the Jew (or one under the Jewish dis- pensation) 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 un- willingly ; a child of God sinneth not, but keepeth himself, and the wicked one toucheth him not. To conclude: the natural man neither conquers nor fights; the man under the law, fights with sin, but cannot conquer; the man under grace, fights and conquers, yea, is ‘‘more than conqueror, through Shin 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 undoubt- edly there may be sincere Heathens, as well as sincere Jews or Christians. This circumstance, then, does by no means prove that a man is in a state of acceptance with God. Examine yourselves, therefore, not only whether ye are sincere, “but whether ye be in the faith.” Examine narrowly; for it im- perts you much. What is the ruling principle in yoursoul? Is is 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? or 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? Orare you a stranger to this whole affair, and cannot imagine what I mean? Heathen, pull off the mask. Thou hast never put on Christ. Stand barefaced. Look up to heaven. And own before Him that liveth for ever and ever, thou hast no part either among the sons or servants of God. Whosoever thou art: Dost thou commit sin, or dost thou not? If thou do, is it willingly, or unwillingly? In either case, God hath told thee whose thou art. ‘‘He that committeth sin is of the devil.” If thou commit it willingly, thou art his faithful servant: he will not fail to reward thy labour. If unwillingly, still thou art his servant God deliver thee out of his hands! Art thou daily fighting against all sin? and daily more than con- queror? Tacknowledge thee for a child of God. O stand fast in thy glorious liberty. Art thou fighting, but not conquering; striving for the mastery, but not able to attain? Then thou art not yet a Believer in Christ; but follow on, and thou shalt know the Lord. Art thou not fighting at all, but leading an easy, indolent, fashion- 83 SERMON IX. able life? O how hast thou dared to name the name of Christ? Only to make it a reproach among the heathen? Awake, thou sleeper! Call upon thy God, before the’deep swallow thee up. 2. Perhaps one reason why so many think of themselves more highly than they ought to think, why they do not discern what state they are in, is, because these several states of soul are often mingled together, and in some measure meet in one and the same person. Thus experience shews, that the legal state, or state of fear, is fréquently mixt with the natural, For few men are so - fast asleep in sin, but they are sometimes more or less awakened. As the Spirit of God does not “ wait for the call of man,” so at some times he will be heard. He puts them in fear, so that for a season, at least, the heathen “know. themselves to be but men.” They feel the 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 fre- quently 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 »ass before them, and shews he is a God that heareth their 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 1s set before them.” 3. Another reason why many deceive themselves, is, because they do not consider how far a man may go, and yet be in a natural, or at best a legal state. A man may be of a compas- sionate 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 fatherless. 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 TUE WITNESS OF THE SPIRIT, 89 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. Be- ware thou rest not either in a natural state, with too many that are accounted good Christians ; or in a legal state, wherein those who are highly esteemed of men are generally content to live and die. Nay, but God hath prepared better things for thee, if thou follow on till thou attain. Thou art not called to fear and tremble, like devils, but to rejoice and love, like the angels of God. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Thou shalt rejoice evermore. Thou shalt pray without ceasing. Thou shalt in every thing give thanks. Thou shalt do the will of God ox earth, as it is done in heaven. O prove thou “what is that good, and acceptable, and perfect will of God.” Now present thyself a living sacrifice, holy, acceptable to God. ‘“ Whereunto thou hast already attained, hold fast,” by reaching forth unto those things which are before; until “ the God of peace make thee perfect in every good work, working in thee that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ‘ever! Amen!” SERMON xX. THE WITNESS OF THE SPIRIT. “The Spirit itself beareth witness with our spirit, that we are the children of God.”—Romawns viii. 16. 1. How many vain men, not understanding what they spake, neither whereof they affymed, 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 chil- dren of God, while they were doing the works of the devil? These are truly and properly enthusiasts; and indeed in the worst sense of the word. But with what difficulty are they convinced thereof? Especially if they have drank deep into that spirit of error. All endeavours to bring them into the knowledge of themselves, they will then account fighting against God. And that vehemence and impetuosity of spirit, which they call contending earnestly for the faith, sets them so far above all the usual methods of conviction, that we may well say— With men it is impossible. 90 SERMON X. 2. Who can then be surprised, if many reasonable men, seeing the dreadful effects of this delusion, and labouring to keep at the utmost distance from it, should sometimes lean toward another extreme? if they are not forward to believe any who speak of having this witness, concerning which others have so grievously erred? if they are almost ready to set all down for enthusiasts, who use the expressions which have been so terribly abused? Yea, if they should question, whether the witness or testimony here spoken of, be the privilege of ordinary Christians, and not rather, one of those extraordinary gifts, which they suppose belonged only to the apostolic age. 3. But is there any necessity laid upon us, of running either into one extreme or the other? May we not steer a middle course? keep at a sufficient distance from the spirit of error and enthu- siasm, without denying the gift of God, and giving up the great privilege of his children? Surely we may. In order thereto, let us consider, in the presence and fear of God, First, What is this witness or testimony of our spirit? What is the testimony of God’s Spirit? And how does he bear witness with our spirit that we are the children of God Secondly, How is this joint testimony of God’s Spirit and our own clearly and solidly distinguished from the presumption of a natural man; 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 spirit on/y, 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, ir the preceding verse, ‘ Ye have re- ceived the spirit of adoption, whereby we cry, Abba, Father,” and immediately subjoins, Avro ro wvevyg (some copies read ro duro mvevpa) cuppaoruper TY TrEevparTt, Hyny, Ore Eoper Texva Bes. Which may be translated, he same Spirit beareth witness to our spirit, that we are the children of God. (The preposition ovy only denoting, that he witnesses this at the same time that he enables us to cry, Abba, Father!) But I contend not; seeing so many other texts, with the experience of all real Christians, sufficiently evince, that there is in every believer, both the testimony of God’s Spirit, and the testimony of his own, that he is a child of God. 2. With regard to the latter, the foundation thereof is laid in those numerous texts of scripture, which describe the marks of the children of God, and that so plainly, that he who runneth may read them. These are also collected together, and placed in THE WITNESS OF THE SPIRIT. 9] the strongest hght, 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] be ye children, but in understanding be ye men,”—1 Cor. xiv. 20; every man applying those scriptural marks to himself, may know whether he is achild of God. Thus if he know, first, As many as are led by the Spirit of God, into all holy tempers and actions, they are the sons of God, (for which he has the infallible assurance of holy writ;) secondly, I am thus led by the Spirit of God: he will easily conclude, therefore I ama son of God. 3. Agreeable to this, are all those plain declarations of St. John | in his first epistle: “‘ Hereby we know that we do know him, if we keep his commandments,”—chap. il. ver.3. ‘‘Whoso keepeth his word, in him verily is the love of God perfected ; hereby know we, that we are in him,”—ver. 5, that we are indeed the children of God. ‘If ye know that he is righteous, ye know that every one that doeth righteousness is born of him,”—ver. 29. “We know that we have passed from death unto life, because we love the brethren,”—chap. iii. 14. ‘‘ Hereby we know, that we are of the truth, and shall assure our hearts before him,”—ver. 19: namely, because we Jove one another, not in word, neither in tongue; but in deed and in truth. ‘“ Hereby know we, that we dwell in him, because he hath given us of his [loving] Spirit,’—chap. iv. 13. And “ hereby we know that he abideth in us by the [obedient] spirit which he hath given us,”—chap. iii. 24. 4. It is highly probable, there never were any children of God, from the beginning of the world unto this day, who were farther advanced in the grace of God, and the knowledge of our Lord Jesus Christ, than the apostle John, at the time when he wrote these works, and the fathers in Christ, to whom he wrote. Not- withstanding which, it is evident, both the apostle himself and all those pillars in God’s temple, were very far from despising these marks of their being the children of God; and that they applied them to their own souls, for the confirmation of their faith. Yet all this is no other than rational evidence, the witness of our spirit, our reason or understanding. It all resolves into this: those who have these marks, are children of God. But we have these marks: therefore we are children of God. 5. But how does it appear, that we have these marks? This is a question which still remains. How does it appear, that we do love God and our neighbour? And that we keep his command- 92 SERMON X. ments? 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 per- ceive, if you love, rejoice, and delight in God. By the same you must be directly assured, if you love your neighbour as yourself; if you are kindly affectioned to all mankind, and full of gentle- ness and long-suffering. And with regard to the outward mark of the children of God, which is (according to St. John) the keeping his commandments, you undoubtedly know in your own breast, if, by the grace of God, it belongs to you. Your conscience informs you from day to day, if you do not take the name of God within your lips, unless with seriousness and devotion, with reverence and godly fear; if you remember the Sabbath-day to keep it holy; if you honour your father and mother; if you do to all as you would they should do unto you; if you possess your body in sanctifica- tion and honour; and if, whether you eat or drink, you are tempe- rate 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 conscious- ness of our having received, in and by the Spirit of adoption, the tempers mentioned in the word of God, as belonging to his adopt- ed 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 em- bracing every child of man with earnest, tender affection; so as to be ready to lay down our life for our brother, as Christ laid down his life for us: a consciousness that we are inwardly conformed, by the Spirit of God, to the image of his Son, and that we walk before him in justice, mercy, and truth, doing the things which are pleasing in his sight. 7. But what is that testimony of God’s Spirit, which is super- added to and conjoined with this?) How does he bear witness with our spirit, that we are the children of God? It is hard to find words in the language of men, to explain the deep things of God. Indeed, there are none that will adequately express what the children of God experience. But perhaps one might say (desiring any who are taught of God, to correct, to soften, or strengthen the expres- sion,) the testimony of the Spirit, is an inward impression on the soul,whereby the Spirit of God directly “ witnesses to my spirit, that Tama child of God;” that Jesus Christ hath loved me, and given THE WITNESS OF THE SPIRIT. 93 himself for me: and that all my sins are blotted out, and I, even J,am reconciled to God. &. That this testimony of the Spirit of God must needs, in the very nature of things, be antecedent to the testimony of our own spirit, may appear from this-single consideration. We must be holy of heart, and holy in life, before we can be conscious that we are so; before we can have the testimony of our spirit, that we are inwardly and outwardly holy. But we must love God, before we can be holy at all; this being the root of all holiness. Now we cannot love God, till we know he loves us. ‘We love him, because he first loved us.” And we cannot know his par- doning 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 concern- ing 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 command- ments. And “hereby also we know that we are of God.” This is that testimony of our own spirit; which, so long as we con- tinue 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 ope- ration of the Spirit of God, even from the “ testimony of our own spirit.” In no wise. It is he that not only worketh in us every manner of thing that is good, but also shines upon his own work, and clearly shews what he has wrought. Accordingly, this is spoken of by St. Paul, as one great end of our receiving the Spirit, “ that we may know the things which are freely given to aus of God ;” that he may strengthen the testimony of our con- science, 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. 1]. 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 evidence the reality of our sonship? The answer is clear, from what has been observed above. And first, as to the witness of our spirit The soul as intimately and 94 SERMON X. evidently perceives when it loves, delights, and rejoices in God. as when it loves, and delights, in any thing on earth. And It can no more doubt whether it loves, delights, and rejoices, or not, than whether it exists or not. If therefore this be just rea- soning— . 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, Ido 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 son- ship, than he can doubt of the shining of the sun, while he stands in the full blaze of his beams. II. 1. How this joint testimony of God’s Spirit and our spirit may be clearly and solidly distinguished from the presumption of a natural man, and from the delusion of the devil, is the next thing to be considered. And it highly imports all who desire the salvation of God, to consider it with the deepest attention, as they would not deceive their own souls. An error in this is generally observed to have the most fatal consequences: the rather, be- cause he that errs, seldom discovers his mistake till it is too late to remedy it. 2 2. And first, how is this testimony to be distinguished from the presumption of a natural man? Itis certain, one who was never convinced of sin, is always ready to flatter himself, and to think of himself, especially in spiritual things, more highly than he ought to think. And hence, it is in nowise strange if one who is vainly puffed up by his fleshly mind, when he hears of this pri- vilege of true Christians, among whom he undoubtedly ranks him- self, should soon work himself up into a persuasion that he is THE W{TNESS OF THE sprrit. 95 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 in marks, whereby the one may be distinguished from the other. They describe in the plainest manner the circumstances which go before, which accompany, and which follow, the true, genuine testimony of the Spirit of God with the spirit of a believer. Whoever carefully weighs and attends to these, will not need to put darkness for light. He will perceive so wide a difference with respect to all these, between the real and the pretended witness of the Spirit, that there will be no danger (I might say, no possibility) of con- founding 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 bath been hitherto given up to a strong delusion, and suffered to believe alie. For the scriptures lay down those clear, obvious marks, as preceding, accompanying, and following that gift, which a little reflection would convince him, beyond alll doubt, were never found in his soul. For instance, the scripture describes repentance, or con- viction of sin, as constantly going before this witness of pardon. So, “ Repent, for the kingdom of heaven is at hand,”’-—Matt. iii 2. “ Repent ye, and believe the gospel,”—Mark i. 15. Repent, and be baptized every one of you, for the remission of sins,”—Acts ii. 38. ‘* Repent ye, therefore, and be converted, that your sins may be blotted out,”—chap. ili. 18. 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 return 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 griev- ous unto him, nor the burden of them intolerable.” In repeating those words, he never meant what he said ; he merely paid a com- pliment 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 privileges of the sons of God. 5. Again, the scriptures describe the being born of God, which must precede the witness that we are his children, as a vast and mighty change ; a change from darkness to light, as well as from the power of Satan unto God; as a passing from death unto life, a resurrection from the dead. Thus the apostle to the Ephesians; * You hath he quickened, who were dead in trespasses and sins,’ 96 SERMON X. —Chap. ii. 1. And again, « When we were dead in sins, he hath quickened us together with Christ; and hath raised us up toge- ther, and made us sit together in heavenly places in Christ Jesus,” —-ver. 5,6. But what knoweth he, concerning whom we now speak, of any such change as this? He is altogether unacquainted with this whole matter. This is a language which he does not understand. He tells you “he always was a Christian. He l:nows no time when he kad need of such a change.” By this also, if he give himself leave to think, may he know, that he is not born of the Spirit ; that he has never yet known God ; but has mistaken the voice of nature for the voice of God. 6. But waving the consideration of whatever he has or has not experienced in time past; by the present marks we may easily distinguish a child of God from a presumptuous self-deceiver. The scriptures describe that joy in the Lord, which accompanies the witness of his Spirit, as an humble joy, a joy that abases to the dust; that makes a pardoned sinner cry out—I am vile! What am I, or my father’s house ?—Now mine eye seeth thee, I abhor myself in dust and ashes!” And wherever lowliness is, there is meekness, patience, gentleness, long-suffering: there is a soft, yielding spirit; a mildness and sweetness ; a tenderness of soul, which words cannot express. But do these fruits attend that supposed testimony of the Spirit, in a presumptuous man? Just the reverse. The more confident he is of the favour of God, the more he is lifted up ; the more does he exalt himself; the more haughty and assuming is his whole behaviour. The stronger wit- ness 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 éo speak, he is more slow to hear, and swift to speak, more unready to learn of any one; more fiery and vehement in his temper, and eager in his conversation. Yea, perhaps there will sometimes appear a kind of fierceness in his air, his manner of speaking, his whole deportment, as if he were just going to take the matter out of God’s hands, and himself to devour the adversaries. 7. Once more. The scriptures teach—this is the love of God (the sure mark thereof) that we keep his commandments,—\ John v. 3. And our Lord himself saith, “he that keepeth my command- ments, 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 pre- tender to the love of God? Nav, but his love gives him a liberty to disobey, to break, not keep, the commandments of God. Per- haps when he was in fear of the wrath of God, he did labour to THE WITNESS OF THE SPIRIT. 97 do his will. But now looking on himself as nut under the law, he thinks he is no longer obliged to observe it. He is therefore less zealous of good works, less careful to abstain from evil; less watchful over his own heart, less jealous over his tongue. He is less earnest to deny himself, and to take up his cross daily. In a word, the whole form of his life is changed, since he has fancied himself to be at liberty. He is no longer exercising himself unto godliness; wrestling not only with flesh and blood, but with princi- palities 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 unde- niable evidence, that he has not the true testimony of his own spirit. He cannot be conscious of having those marks which he hath not; that lowliness, meekness, and obedience. Nor yet can the Spirit of the God of truth bear witness to a lie ; or testify that he is a child of God, when he is manifestly a child of the devil. . 8. Discover thyself, thou poor self-deceiver! Thou who art confident of being a child of God, thou who sayest—“I have the witness in myself,” and therefore defiest all thy enemies. Thou art weighed in the balance, and found wanting ; even in the balance of the sanctuary. The word of the Lord hath tried thy soul, and proved thee to be reprobate silver. Thou art not lowly of heart: therefore thou hast not received the Spirit of Jesus unto this day. Thou art not gentle and meek ; therefore thy joy is nothing worth ; itis not joy in the Lord. Thon dost not keep his commandments ; therefore thou lovest him not, neither art thou partaker of the Holy Ghost. It is, consequently, as certain and as evident as the oracles of God can make it, his Spirit doth not bear witness with thy spirit, that thou art a child of God. O cry unto him that the scales may fall off thine eyes, that thou mayest know thyself as thou art known; that thou mayest receive the sentence of death in thyself, till thou hear the voice that raises the dead, saying, “ Be of good cheer: thy sins are forgiven; thy faith hath made thee whole.” 9. «But how may one who has the real witness in himself dis- tinguish it from presumption?” How, I pray, do you distinguish day from night? How do you distinguish light from darkness ? or the light of a star, or glimmering taper, from the light of the noon-day sun? Is there not an inherent, obvious, essential dif- ference between the one and the other? And do you not imme- diately and directly perceive that difference, provided your senses are rightly disposed? In like manner, there is an inherent essential difference between spiritual light, and spiritual dark- ness; and between the light wherewith the Sun of righteousness shines upon our heart, and that glimmering light which arises i. q 98 SERMON X. 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 crdterva, or in- trinsic 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 attempted to answer so idlea 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 abso- lutely assured—* This voice is the voice of God.” But yet he who hath that witness in himself, cannot explain it to one who hath it not. Nor indeed is it to be expected that he should. Were there any natural medium to prove, or natural method to explain, the things of God to unexperienced men; then the na- tural man might discern and know the things of the Spirit of God. But this is utterly contrary to the assertion of the apos- tle, that he cannot know them, because they are spiritually discerned ; even by spiritual senses, which the natural man hath not. 12. « But how shall I know that my spiritual senses are rightly disposed?” This also is a question of vast importance. For if aman mistake in this, he may run on in endless error and delu- .. sion. 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 ¢estimony of your own spirit ; by the answer of a good conscience towards God. By the fruits which he hath wrought in your spirit, you shall know the testimony of the Spirit of God. Hereby you shall know that you are in no delusion, that you have not deceived your own soul. The immediate fruits of the Spirit, ruling in the heart, are “love, joy, peace; bowels of mercies, humbleness of mind, meek- ness, gentleness, long-suffering.” And the outward fruits are, the doing good to all men; the doing no evil to any; and the walk- ing in the light; a zealous, uniform obedience to all the com- mandments of God. THE WITNESS OF THE SPIRIT. 99 13. By the same fruits shall you distinguish this voice of God from any delusion of the devil. That proud spirit cannot humble thee before God. He neither can nor would soften thy heart, and melt it first into earnest mourning after God, and then into filial love. It is not the adversary of God and man that enables thee to love thy neighbour; or to put on meekness, gentleness, patience, temperance, and the whole armour of God. He is not divided against himself, or a destroyer of sin, his own work. No; it is none but the Son of God, who cometh to destroy the works.of the devil. As surely therefore as holiness is of God, and as sin is the work of the devil, so surely the witness thou hast in thyself is not of Satan, but of God. 14, Well then mayest thou say— Thanks be unto God for his unspeakable gift! Thanks be unto God, who giveth me to know in whom I have believed: who “hath sent forth the Spirit of his Son into my heart, crying, Abba, Father,” and even now bearing | witness with my spirit, that I ama child of God! And see, that™ not only thy Jips, but thy life, shew forth his praise. He hath marked thee for his own; glorify him then in thy body and thy spirit, which are his. Beloved, if thou hast this hope in thyself, purify thyself as he is pure. While thou beholdest what manner of love the Father hath given thee, that thou shouldest be called a child of God ; cleanse thyself from all filthiness of flesh and spirit, perfect- ing holiness in the fear of God: and let all thy thoughts, words, and works, be a spiritual sacrifice, holy, acceptable to God through Christ Jesus. SERMON XI. THE WITNESS OF THE SPIRIT. “ The Spirit itself beareth witness with our spirit, that we are the children of God.”—Romaws vill. 16. 1. None who believes the Scriptures to be the word of God, can doubt the importance of such a truth as this: a truth revealed therein, not once only, not obscurely, not incidentally ; but fre- quently, and that in express terms; but solemnly, and of set purpose, as denoting one of the peculiar privileges of the children of God. 2. And it is the more necessary to explain and defend this truth, because there isa danger on the right hand and on the left. If we deny it, there is a danger lest our religion degenerate into mere formality; lest, “ having a form of godliness,” we neglect, if not deny the power of it. If we allow it, but do not understand HZ 100 SERMON XI. what we allow, we are liable to run into all the wlldness of en- thusiasm. It is therefore needful in the highest degree, to guard those who fear God from both these dangers, by a scrip~ tural and rational illustration and confirmation of this momen- tous truth. 3. It may seem something of this kind is the more needful, be- cause so little has been written on the subject with any clearness; unless some discourses on the wrong side of the question, which explain it quite away. And it cannot be doubted but these were occasioned, at least in a great measure, by the crude, unscriptural, irrational explication of others, who “ knew not what they spake, nor whereof they affirmed.” 4. It more nearly concerns the Methodists, so called, clearly to understand, explain, and defend this doctrine, because it is one grand part of the testimony which God has given them to bear to _ all mankind. It is by his peculiar blessing upon them in search- ing the Scriptures, confirmed by the experience of his children, that this great evangelical truth has been recovered, which had been for many years well nigh lost and forgotten. II. 1. But what is the witness of the Spirit? The original word, paprupea, may be rendered either (as it is in several places) the wit- ness, or, less ambiguously, the testimony, or the record: so it is ren- dered in our translation, 1 John v. 11,-—-This is the record, (the testimony, the sum of what God testifies in all the inspired writ- ings,) that God hath given unto us eternal life, and this life is in his Son. The testimony now under consideration is given by the Spirit of God to and with our spirit. He is the person testify- ing. What he testifies to us, is, “that we are the children of God.” The immediate result of this testimony is the fruit of the Spirit; namely, “love, joy, peace; long-suffering, gentleness, goodness.” And without these the testimony itself cannot con- tinue. For it is inevitably destroyed, not only by the commission of any outward sin, or the omission of known duty, but by giving way to any inward sin: in a word, by whatever grieves the holy Spirit of God. 2. T observed many years ago-— It is hard to find words in the language of men, to explain the deep things of God. Indeed there are none that will adequately express what the Spirit of God works in his children. But perhaps one might say (desiring any who are taught of God, to correct, soften, or strengthen the expression)—By the testimony of the Spirit, 1 mean, an inward im- pression on the soul, whereby the Spirit of God immediately and directly witnesses to my spirit, that I ar a child of God, that «Jesus Christ hath loved me, and given himself for me.’ That all my sins are blotted out, and I, even I, am reconciled to God.” 3. After twenty years’ further consideration, I see no cause to THE WITNESS OF TUE SPIRIT. 10] retract any part of this. Neither do I conceive, how any of these expressions may be altered, so as to make them more intelligible. I can only add, that if any of the children of God will point out any other expressions, which are more clear, or more agreeable to the word of God, I will readily lay these aside. 4. Meantime let it he observed, 1 do not mean hereby, that the Spirit of God testifies this by any outward voice ; no, nor always by an inward voice, although he may do this sometimes. Nei- ther do I suppose, that he always applies to the heart (though he often may) one or more texts of Scripture. But he so works upon the soul by his immediate influence, and by a strong, though inexplicable operation, that the stormy wind and troubled waves subside, and there is a sweet calm: the heart resting as in the-arms of Jesus, and the sinner being clearly satisfied, that God is reconciled, that all his “iniquities are forgiven, and his sins covered.” 5. Now what is the matter of dispute concerning this? Not, whether there be a witness or testimony of the Spirit? Not, whether the Spirit does testify with our spirit, that we are the children of God? None can deny this, without flatly contradict-. ing the Scriptures, and charging a lie upon the God of truth. Therefore that there is a testimony of the Spirit, is acknowledged by all parties. 6. Neither is it questioned, whether there is an indirect witness or testimony, that we are the children of God. This is nearly, if not exactly the same with the testimony of a good conscience to- wards God; and is the result of reason or reflection on what we feel in our own souls. Strictly speaking, it is a conclusion drawn partly from the word of God, and partly from our own experience. The word of God says, every one who has the fruit of the Spirit is a child of God. Experience, or inward consciousness, tells me, that I have the fruit of the Spirit. Aud hence I rationally conclude,— therefore Iamachild of God. This is likewise allowed on all hands, and so is no matter of controversy. 7. Nor do we assert, that there can be any real testimony of the Spirit, without the fruit of the Spirit. We assert, on the contrary, that the fruit of the Spirit immediately springs from this testimony: not always indeed in the same degree, even when the testimony is first given. And much less afterwards; neither joy nor peace are always at one stay. No,nor love; as neither is the testimony it- self always equally strong and clear. 8. But the point in question is, whether there be any direct tes- timony of the Spirit at all? Whether there be any other testimony of the Spirit, than that which arises from a consciousness of the fruit? Ill. 1. I believe there is, because that is the plain, natural 102 SERMON XI. meaning of the text—* the Spirit itself beareth witness with our spirit, that we are the children of God.” It is manifest, here are two witnesses mentioned, who together testify the same thing, the Spirit of God, and our own spirit. The late Bishop of Lon- don, in his sermon on this text, seems astonished that any one can doubt of this, which appears upon the very face of the words. “ Now, the testimony of our own spirit,” says the Bishop, “is one, which is the consciousness of our own sincerity 3” or, to express the same thing a little more clearly—the consciousness of the fruit of the Spirit. When our spirit is conscious of this, of love, joy, peace, long-suffering, gentleness, goodness, it easily infers from these premises—that we are the children of God. 2. It is true, that great man supposes the other witness to be— “the consciousness of our Own good works.” This, he affirms, 1s the testimony of God’s Spirit. But this is included in the testi- mony of our own spirit; yea, and in sincerity, even according to the common sense of the word. So the apostle—“ our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world :” where it is plain, sificerity refers to our words and actions, at least as much as to our inward dispositions. ‘So that this is not another witness, but the very same that he mentioned before: the con- sciousness of our good works being only one branch of the con- sciousness of our sincerity. Consequently here is only one wit- ness still. If therefore the text speaks of two witnesses, one of these is not the consciousness of our good works, neither of our sincerity ; all this being manifestly contained in the testimony of our spirit. 3. What then is the other witness? This might easily be learned, if the text itself were not sufficiently clear, from the verse imme- diately preceding—* Ye have received, not the Spirit of bondage, but the Spirit of adoption, whereby we cry, Abba, Father.” It follows—‘ the Spirit itself beareth witness with our spirit, that we are the children of God.” 4. This is farther explained by the parallel text, Gal. iv. 6,— ‘Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” Is not this something immediate and direct, not the result of reflection or argumentation ? Does not this Spirit cry, ‘‘ Abba, Father, in our hearts,” the mo- ment it is given? antecedently to any reflection upon our sin- cerity, yea, to any reasoning whatsoever? And is not this the plain, natural sense of the words, which strikes any one, as soon as he hears them? All these texts, then, in their most obvious meaning, describe a direct testimony of the Spirit. 5. That the testimony of the Spirit of God, must, in the very na- ture of things, be antecedent to the testimony of our own spirit, THE WITNESS OF THE SPIRIT, 103 may appear from this single consideration. We must be holy in heart and life, before we can be conscious that weareso. Butwe must love God before we can be holy at all; this being the root of all holiness. Now we cannot love God, till we know he loves us; “we love him, because he first loved us.” And we cannot know his love to us, till his Spirit witnesses it to our spirit. Till then, we cannot believe it: we cannot say, “The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.” “Then, only then we feel Our interest in his blood, And cry with joy unspeakable, Thou art my Lord, my God.” Since therefore the testimony of his Spirit must precede the love of God and all holiness, of consequence it must precede our con- sciousness thereof, 6. And here properly comes in, to confirm this scriptural doc- trine, the experience of the children of God: the experience not of two or three, not of a few, but of a great multitude which no man can number. It has been confirmed, both in this and in all ages, by a cloud of living and dying wrtnesses. It is confirmed by your experience and mine. The Spirit itself bore witness to my spirit, that I was a child of God, gave me an evidence hereof, and I immediately cried, Abba, Father! And this I did (and so did you) before I reflected on, or was conscious of, any fruit of the Spirit. It was from this testimony received, that love, joy, peace, and the whole fruit of the Spirit, flowed. First; I heard, “‘Thy sins are forgiven! Accepted thou art! I listened, and heaven sprung up in my heart.” 7. But this is confirmed, not only by the experience of the children of God, thousands of whom can declare, that they never did know themselves to be in the favour of God, till it was directly witnessed to them by his Spirit; but by all those who are con- vinced of sin, who feel the wrath of God abiding on them. These cannot be satisfied with any thing less than a direct testimony from his Spirit, that he is “ merciful to their unrighteousness, and remembers their sins and iniquities no more.” Tell any of these, ‘“You are to know youare a child of God, by reflecting on what he has wrought in you, on your love, joy, and peace :” and will he not immediately reply,—By all this I know, Iam a child of the devil? Ihave no more love to God than the devil has; my car- nal mind is enmity against God. I have no joy in the Holy Ghost; my soul is sorrowful, even unto death. I have no peace; my heart is a troubled sea: Iam all storm and tempest. And which way can these souls possibly be comforted, but by a divine testimony, (not thet they are good, or sincere, or conformable to 104 SERMON XI. the Scripture in heart and life, but) that God justifieth the ungod- ly: him that, till the moment he is justified, is all ungodly, void of all true holiness? Aim that worketh not, that worketh nothing that is truly good, till he is conscious that he is accepted, not for any works of righteousness which he hath done, but by the mere, free mercy of God? wholly and solely for what the Son of God hath done and suffered for him? And can it be any otherwise, if “a man is justified by faith, without the works of the law?” If so, what inward or outward goodness can he be conscious of, antece- dent to his justification? Nay, is not the having nothing to pay, that is, the being conscious that there dwelleth in us no good thing, neither inward nor outward goodness, essentially, indispensably necessary, before we can be “justified freely, through the re- demption that is in Jesus Christ?” Was ever any man justified since his coming into the world, or can any mam ever be justified, till he is brought to that point, “IT give up every plea beside, Lord, I am damned—But thou hast died !”* 8. Every one therefore who denies the existence of such a tes- timony, does in effect deny justification by faith. It follows, that either he never experienced this, either he never was justified, or that he has forgotten, as St. Peter speaks, rs xa@apiope twy mada apaprwy, the purification from his former sins, the experience he then had himself of the manner wherein God wrought in his own soul, when his former sins were blotted out. ; 9. And the experience even of the children of the world, here confirms that of the children of God. Many of these have a de- sire to please God: some of them take much pains to please him. But do they not, one and all, count it the highest absurdity, for any to talk of “knowing his sins are forgiven?” Which of them even pretends to any such thing? And yet many of them are conscious of their own sincerity. Many of them undoubtedly have, in a degree, the testimony of their own spirit, a conscious- ness of their own uprightness. But this brings them no con- sciousness that they are forgiven, no knowledge that they are the children of God. Yea, the more sincere they are, the more uneasy they generally are, for want of knowing it: plainly shewing that this cannot be known, in a satisfactory manner, by the bare testi- mony of our own spirit, without God’s directly testifying, that we are his children. IV. But abundance of objections have been made to this: the chief of which it may be well to consider. 1. It is objected, first : “‘ Experience is not sufficient to prove a doctrine which is not founded on Scripture.” This is undoubt- edly true; and it is an important truth; but it does not affect the present question. For it has been shewn, that this doctrine is THE WITNESS OF THE SPIRIT. 105 founded on Scripture. Therefore experience is properly alleged to confirm it. 2. “ But madmen, French prophets, and enthusiasts of every kind, have imagined they experienced this witness.” They have so. And perhaps not a few of them did, although they did not retain it long. But if they did not, this is no proof at all that others have not experienced it; as a madman’s imagining himself a king, does not prove that there are no real kings “Nay, many who pleaded strongly for this, have utterly de- cried the Bible.” Perhaps so; but this was no necessary con- sequence : thousands plead for it, who have the highest esteem for the Bible. “Yea, but many have fataliy deceived themselves hereby, and got above all conviction.” And yet a scriptural doctrine is no worse, though men abuse it