THE
WORKS
OF THE
Rev. JOHN WESLEY, M. A.
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M. A.
Late Fellow of Lincoln-College, OXFORD.
VOLUME I.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street.
MDCCLXXI.
THE
CONTENTS
Of the FIRST VOLUME.
SERMONS on several Occasions.
Salvation by Faith.
Ephes. ii. 8. By grace ye are saved through faith.
The Almost Christian.
Acts xxvi. 28. Almost thou persuadest me to be a Christian.
Ephes. v. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
Scriptural Christianity.
Acts iv. 31. And they were all filled with the Holy Ghost.
Justification by Faith.
Rom. iv. 5. To him that worketh not but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.
The Righteousness of Faith.
Rom. x. 5, 6, 7, 8. Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them.
But the righteousness which is of faith speaketh on this wise. Say not in thine heart, who shall ascend into heaven? That is, to bring Christ down from above:
Or who shall descend into the deep? That is, to bring Christ again from the dead.
But what saith it? The word is nigh thee, even in thy mouth and in thy heart; that is the word of faith, which we preach.
Mark i. 15. The kingdom of God is at hand: repent ye, and believe the gospel.
The First-Fruits of the Spirit.
Rom. viii. 1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
The Spirit of Bondage and of Adoption.
Rom. viii. 15. Ye have not received the Spirit of bondage again unto fear: but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
[SERMON X.] and [XI.]
The Witness of the Spirit.
Rom. viii. 16. The Spirit itself beareth witness with our spirit, that we are the children of God.
The Witness of our own Spirit.
2 Cor. i. 12. This is our rejoicing, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God; we have had our conversation in the world.
On Sin in Believers.
2 Cor. v. 17. If any man be in Christ he is a new creature.
The Repentance of Believers.
Mark i. 15. Repent and believe the gospel.
The Great Assize.
Rom. xiv. 10. We shall all stand before the judgment seat of Christ.
The Means of Grace.
Malachi iii. 7. Ye are gone away from mine ordinances, and have not kept them.
SERMONS
ON
SEVERAL OCCASIONS.
To the READER.
1. I HAVE had a desire for several years, if God should spare me a little longer, to print in one collection, all that I had before published in separate tracts. (I mean all the PROSE, except the Notes on the Bible, the System of Philosophy, the Christian Library, and the Books which were designed for the use of Kingswood School.) These I wanted to see printed together; but on a better paper, and with a little larger print than before.
2. I wanted to methodize these tracts, to range them under proper heads, placing those together which were on similar subjects, and in such order, that one might illustrate another. This it is easy to see may be of use to the serious reader, who willthen readily observe, that there is scarce any subject of importance, either in practical or controversial divinity, which is not treated of more or less, either professedly or occasionally.
3. But a far more necessary work than that of methodizing was the correcting them. The correcting barely the errors of the press, is of much more consequence than I had conceived, till I began to read them over with much more attention than I had done before. These in many places were such as not only obscured, but wholly destroyed the sense; and frequently to such a degree, that it would have been impossible for any but me to restore it, neither could I do it myself in several places, without long consideration; the word inserted having little or no resemblance to that which I had used.
4. But as necessary as these corrections were, there were others of a different kind, which were more necessary still. In revising what I had wrote on so many varioussubjects and occasions, and for so long a course of years, I found cause for not only rational or verbal corrections, but frequently for correcting the sense also. I am the more concerned to do this, because none but myself has a right to do it. Accordingly I have altered many words or sentences; many others I have omitted, and in various parts I have added more or less as I judged the subject required: So that in this edition, I present to serious and candid men, my last and maturest thoughts: agreeable, I hope, to Scripture, Reason, and Christian Antiquity.
5. It may be needful to mention one thing more, because it is a little out of the common way. In the extract from Milton’s Paradise Lost, and in that from Dr. Young’s Night Thoughts, I placed a mark before those passages, which I judged were most worthy of the reader’s notice; the same thing I have taken the liberty to do, throughout the ensuing volumes: Manywill be glad of such an help; tho’ still, every man has a right to judge for himself, particularly in matters of religion, because every man must give an account of himself to God.
JOHN WESLEY.
MARCH 1771.
THE
PREFACE.
THE following Sermons contain the substance of what I have been preaching, for between eight and nine years last past. During that time I have frequently spoken in public, on every subject in the ensuing collection: and I am not conscious, that there is any one point of doctrine, on which I am accustomed to speak in public, which is not here, incidentally, if not professedly, laid before every Christian reader. Every serious man, who peruses these, will therefore see in the clearest manner, what these doctrines are, which I embrace and teach, as the essentials of true religion.
2. But I am throughly sensible, these are not proposed, in such a manner as some may expect. Nothing here appears in an elaborate, elegant or oratorical dress. If it had been my desire or design to write thus, my leisure would not permit. But in truth I at present designed nothing less; for I now write (as I generally speak) ad populum: to the bulk of mankind, to those who neither relish nor understand the art of speaking; but who notwithstanding are competent judges of those truths,which are necessary to present and future happiness. I mention this, that curious readers may spare themselves the labour, of seeking for what they will not find.
3. I design plain truth for plain people. Therefore of set purpose I abstain from all nice and philosophical speculations, from all perplext and intricate reasonings; and as far as possible, from even the shew of learning, unless in sometimes citing the original scripture. I labour to avoid all words which are not easy to be understood, all which are not used in common life: and in particular, those kind of technical terms, that so frequently occur in bodies of divinity, those modes of speaking which men of reading are intimately acquainted with, but which to common people are an unknown tongue. Yet I am not assured, that I do not sometimes slide into them unawares: it is so extremely natural to imagine, that a word which is familiar to ourselves, is so to all the world.
4. Nay, my design is, in some sense to forget all that ever I have read in my life. I mean to speak, in the general, as if I had never read one author, antient or modern (always excepting the inspired.) I am persuaded, that on the one hand, this may be a means of enabling me more clearly to express the sentiments of my heart, while I simply follow the chain of my own thoughts, without intangling myself with those of other men: and that, on the other, I shall come with fewer weights upon my mind, with less of prejudice and prepossession,either to search for myself, or to deliver to others, the naked truths of the gospel.
5. To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart.I have thought, * “I am a creature of a day, passing thro’ life, as an arrow thro’ the air. I am a spirit, come from God, and returning to God: just hovering over the great gulph; till a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing, the way to heaven: how to land safe on that happy shore. God himself has condescended to teach the way; for this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it: here is knowledge enough for me. Let me be Homo unius libri. Here then I am, far from the busy ways of men. I sit down alone: only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does any thing appear dark or intricate? I lift up my heart to the Father of lights. “Lord, is it not thy word, If any man lack wisdom, let him ask of God? Thou givest liberally and upbraidest not. Thou hast said, If any be willing to do thy will, he shall know. I am willing to do. Let me know thy will.” I then search after and consider parallel passages of scripture, comparing spiritual things with spiritual. I meditate thereon, with all the attention andearnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God: and then, the writings whereby being dead, they yet speak. And what I thus learn, that I teach.
6. I have accordingly set down in the following Sermons, what I find in the Bible concerning the way to heaven; with a view to distinguish this way of God, from all those which are the inventions of men. I have endeavoured to describe the true, the scriptural, experimental religion, so as to omit nothing which is a real part thereof, and to add nothing thereto which is not. And herein it is more especially my desire, first, to guard those who are just setting their faces toward heaven, (and who having little acquaintance with the things of God, are the more liable to be turned out of the way) from formality, from mere outside religion, which has almost driven heart-religion out of the world: and secondly, to warn those who know the religion of the heart, the faith which worketh by love, lest at any time they make void the law thro’ faith, and so fall back into the snare of the devil.
7. By the advice and at the request of some of my friends, I have prefixt to the other sermons contained in this volume, three sermons of my own and one of my Brother’s, preached before the University of Oxford. My design required some discourses on those heads. And I preferred these before any others, as being a stronger answer than any which can be drawn up now, to those who have frequentlyasserted, “That we have changed our doctrine of late, and do not preach now, what we did some years ago.” Any man of understanding may now judge for himself, when he has compared the latter with the former sermons.
8. But some may say, I have mistaken the way myself, altho’ I take upon me to teach it to others. It is probable, many will think this, and it is very possible, that I have. But I trust, whereinsoever I have mistaken, my mind is open to conviction. I sincerely desire to be better informed. I say to God and man, “What I know not, teach thou me!”
9. * Are you persuaded, you see more clearly than me? It is not unlikely that you may. Then, treat me, as you would desire to be treated yourself upon a change of circumstances. Point me out a better way than I have yet known. Shew me it is so, by plain proof of scripture. And if I linger in the path I have been accustomed to tread, and am therefore unwilling to leave, labour with me a little, take me by the hand, and lead me as I am able to bear. But be not displeased if I intreat you, not to beat me down, in order to quicken my pace: I can go but feebly and slowly at best; then, I should not be able to go at all. May I not request of you further, not to give me hard names, in order to bring me into the right way? Suppose I was ever so much in the wrong, I doubt this would not set me right. Rather, it would make me run so much the farther from you, and so get more and more out of the way.
10. * Nay, perhaps, if you are angry, so shall I be too; and then there will be small hopes of finding the truth. If once anger arise, ἠΰτε καπνός (as Homer somewhere expresses it) this smoke will so dim the eyes of my soul, that I shall be able to see nothing clearly. For God’s sake, if it be possible to avoid it, let us not provoke one another to wrath. Let us not kindle in each other this fire of hell; much less, blow it up into a flame. If we could discern truth by that dreadful light, would it not be loss rather than gain? For how far is love, even with many wrong opinions, to be preferred before truth itself without love? We may die without the knowledge of many truths, and yet be carried into Abraham’s bosom. But if we die without love, what will knowledge avail? Just as much as it avails the devil and his angels!
The God of love forbid we should ever make the trial! May he prepare us for the knowledge of all truth, by filling our hearts with all his love, and with all joy and peace in believing.
SERMON I.[1]
SALVATION BY FAITH.
EPHES. ii. 8.
By grace ye are saved through faith.
1. ALL the blessings which God hath bestowed upon man are of his mere grace, bounty or favour: his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that formed man of the dust of the ground, and breathed into him a living soul, and stamped on that soul the image of God, and put all things under his feet. The same free grace continues to us, at this day, life and breath, and all things. For there is nothing we are, or have, or do, which can deserve the least thing at God’s hand. All our works thou, O God, hast wrought in us. These, therefore, are so many more instances of free mercy. And whatever righteousness may be found in man, this is also the gift of God.
2. Wherewithal then shall a sinful man atone for any the least of his sins? With his own works? No. Were they ever so many or holy,they are not his own, but God’s. But indeed they are all unholy and sinful themselves, so that every one of them needs a fresh atonement. Only corrupt fruit grows on a corrupt tree. And his heart is altogether corrupt and abominable; being come short of the glory of God, the glorious righteousness at first impress’d on his soul, after the image of his great Creator. Therefore, having nothing, neither righteousness nor works to plead, his mouth is utterly stopt before God.
3. If then sinful men find favour with God, it is grace upon grace. If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these things, but thanks be unto God for his unspeakable gift! And thus it is. Herein God commendeth his love toward us, in that while we were yet sinners, Christ died to save us. By grace then are ye saved through faith. Grace is the source, faith the condition, of salvation.
Now, that we fall not short of the grace of God, it concerns us carefully to enquire,
I. What faith it is through which we are saved?
II. What is the salvation which is through faith?
III. How we may answer some objections.
I. What faith it is through which we are saved?
1. And first, It is not barely the faith of an Heathen. Now God requireth of a Heathen to believe, That God is; that he is a rewarder of them that diligently seek him; and that he is to be sought by glorifying him as God, by giving him thanks for all things; and by a careful practice of moral virtue, of justice, mercy and truth toward their fellow creatures. A Greek or Roman therefore, yea, a Scythian or Indian, was without excuse if he did not believe thus much; The being and attributes of God, a future state of reward and punishment, and the obligatory nature of moral virtue. For this is barely the faith of a Heathen.
2. Nor, 2dly, Is it the faith of a devil, tho’ this goes much farther than that of a Heathen. For the devil believes, not only, that there is a wise and powerful God, gracious to reward, and just to punish; but also, that Jesus is the son of God, the Christ, the Saviour of the world. So we find him declaring, in express terms, Luke iv. 34. I know thee, who thou art, the holy one of God. Nor can we doubt but that unhappy spirit believes all those words, which came out of the mouth of the holy one; yea, and whatsoever else was written by those holy men of old; of two of whom he was compell’d to give that glorious testimony, These men are the servants of the most high God, who shew unto youthe way of salvation. Thus much then the great enemy of God and man believes, and trembles in believing, that God was made manifest in the flesh, that he will tread all enemies under his feet, and that all scripture was given by inspiration of God. Thus far goeth the faith of a devil.
3. Thirdly, The faith through which we are saved, in that sense of the word which will hereafter be explained, is not barely that which the apostles themselves had while Christ was yet upon earth; tho’ they so believed on him as to leave all and follow him; altho’ they had then power to work miracles, to heal all manner of sickness, and all manner of disease; yea, they had then power and authority over all devils: and which is beyond all this, were sent by their master to preach the kingdom of God.
4. What faith is it then through which we are saved? It may be answered, first, in general, it is a faith in Christ; Christ, and God through Christ, are the proper objects of it. Herein therefore, it is sufficiently, absolutely, distinguished from the faith either of ancient or modern Heathens. And from the faith of a devil, it is fully distinguished by this, it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the scripture, With the heart, man believeth unto righteousness. And, If thou shalt confess with thy mouth the Lord Jesus,and shalt believe with thy heart, that God hath raised him from the dead, thou shalt be saved.
5. And herein does it differ from that faith which the apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal; and his resurrection as the restoration of us all to life and immortality: inasmuch as he was delivered for our sins, and rose again for our justification. Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ, a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life; as given for us, and living in us; and in consequence hereof, a closing with him, and cleaving to him, as our wisdom, righteousness, sanctification, and redemption.
II. What salvation it is, which is through this faith, is the second thing to be considered.
1. And first, Whatsoever else it imply, it is a present salvation. It is something attainable, yea, actually attained on earth, by those who are partakers of this faith. For thus saith the apostle to the believers at Ephesus, and in them to the believers of all ages, not ye shall be(tho’ that also is true) but ye are saved through faith.
2. Ye are saved (to comprize all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his first begotten into the world, Thou shalt call his name Jesus, for he shall save his people from their sins. And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere express’d, all that believe in him, he will save from all their sins; from original and actual, past and present sin, of the flesh and of the spirit. Through faith that is in him, they are saved both from the guilt and from the power of it.
3. First from the guilt of all past sin. For whereas all the world is guilty before God; insomuch that should he be extreme to mark what is done amiss, there is none that could abide it: and whereas by the law is only the knowledge of sin, but no deliverance from it; so that by fulfilling the deeds of the law, no flesh can be justified: now the righteousness of God, which is by faith of Jesus Christ, is manifested unto all that believe. Now they are justified freely by his grace, through the redemption that is in Jesus Christ. Him God hath set forth to be a propitiation through faith in his blood; to declare his righteousness for (or by) the remission of the sins that are past. Nowhath Christ taken away the curse of the law, being made a curse for us. He hath blotted out the hand-writing that was against us, taking it out of the way, nailing it to his cross. There is therefore no condemnation now, to them who believe in Christ Jesus.
4. And being saved from guilt, they are saved from fear. Not indeed from a filial fear of offending; but from all servile fear, from that fear which hath torment, from fear of punishment, from fear of the wrath of God; whom they no longer regard as a severe master, but as an indulgent father. They have not received again the spirit of bondage; but the spirit of adoption, whereby they cry, Abba, Father: the spirit itself also bearing witness with their spirits that they are the children of God. They are also saved from the fear, tho’ not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises: thus have they peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them. And hereby they are persuaded (tho’ perhaps not at all times, nor with the same fulness of persuasion) that neither death nor life, nor things present, nor things to come, nor heighth nor depth, nor any other creature, shall be able to separate them from the love of God, which is in Christ Jesus our Lord.
5. Again, through this faith they are saved from the power of sin, as well as from the guilt of it. So the apostle declares, Ye know that he was manifested to take away our sins, and in him is no sin. Whosoever abideth in him sinneth not. (chap. iii. 5, &c.) Again, Little children, let no man deceive you.—He that committeth sin is of the devil.—Whosoever believeth is born of God. And whosoever is born of God doth not commit sin, for his seed remaineth in him: and he cannot sin, because he is born of God. Once more, We know that whatsoever is born of God sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not, chap. v. 18.
6. He that is by faith born of God, sinneth not, 1. By any habitual sin: for all habitual sin, is sin reigning. But sin cannot reign in any that believeth. Nor, 2. By any wilful sin, for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor, 3. By any sinful desire; for he continually desireth the holy and perfect will of God; and any unholy desire, he by the grace of God stifleth in the birth. Nor, 4. Doth he sin by infirmities, whether in act, word or thought. For his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, He that is born of God doth not commit sin. And tho’ he cannot say, He hath not sinned, yet now, he sinneth not.
7. This then is the salvation which is through faith, even in the present world: a salvation from sin, and the consequences of sin, both often expressed in the word Justification; which, taken in the largest sense, implies, a deliverance from guilt and punishment, by the atonement of Christ actually applied to the soul of the sinner now believing on him, and a deliverance from the power of sin through Christ formed in his heart. So that he who is thus justified or saved by faith, is indeed born again. He is born again of the Spirit unto a new life, which is hid with Christ in God. And as a new-born babe he gladly receives the sincere milk of the word, and grows thereby: going on in the might of the Lord his God, from faith to faith, from grace to grace, until at length he come unto a perfect man, unto the measure of the stature of the fulness of Christ.
III. The first usual objection to this is,
1. That “to preach salvation or justification by faith only, is to preach against holiness and good works.” To which a short answer might be given: it would be so, if we spake, as some do, of a faith which was separate from these. But we speak of a faith which is not so, but productive of all good works and all holiness.
2. But it may be of use to consider it more at large: especially since it is no new objection, but as old as St. Paul’s time; for even then it was asked, Do we not make void the law through faith?We answer, first, all who preach not faith, do manifestly make void the law; either directly and grosly by limitations and comments, that eat out all the spirit of the text: or indirectly, by not pointing out the only means whereby it is possible to perform it. Whereas, secondly, We establish the law; both by shewing its full extent, and spiritual meaning: and by calling all to that living way, whereby the righteousness of the law may be fulfilled in them. These, while they trust in the blood of Christ alone, use all the ordinances which he hath appointed, do all the good works which he had before prepared that they should walk therein, and enjoy and manifest all holy and heavenly tempers, even the same mind that was in Christ Jesus.
3. “But does not preaching this faith lead men into pride?” We answer, accidentally it may. Therefore ought every believer to be earnestly cautioned, (in the words of the great apostle) Because of unbelief, the first branches were broken off; and thou standest by faith. Be not high-minded, but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold, therefore the goodness and severity of God! On them which fell, severity: but towards thee, goodness: if thou continue in his goodness; otherwise thou also shalt be cut off. And while he continues therein, he will remember those words of St. Paul, foreseeing and answering this very objection, (Rom. iii. 27.) Where is boasting then? It is excluded. Bywhat law? Of works? Nay; but by the law of faith. If a man were justified by his works, he would have whereof to glory. But there is no glorying for him, that worketh not, but believeth on him that justifieth the ungodly, (Rom. iv.) To the same effect are the words both preceding and following the text, (Eph. ii. 4, &c.) God who is rich in mercy,—even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved)—that he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus. For by grace ye are saved through faith. And that not of yourselves. Of yourselves cometh neither your faith nor your salvation. It is the gift of God; the free, undeserved gift, the faith thro’ which ye are saved, as well as the salvation, which he of his own good pleasure, his mere favour, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. Not of works, lest any man should boast. For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation. So far were they from deserving faith; which therefore, whenever given, is not of works. Neither is salvation of the works we do when we believe. For it is then God that worketh in us. And therefore, that he giveth us a reward for what he himself worketh, only commendeth the riches of his mercy, but leaveth us nothing whereof to glory.
4. “However, may not the speaking thus of the mercy of God, as saving or justifying freely by faith only, encourage men in sin?” Indeed it may and will; many will continue in sin that grace may abound. But their blood is upon their own head. The goodness of God ought to lead them to repentance; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, thro’ faith which is in Jesus. And if they earnestly cry, and faint not, if they seek him in all the means he hath appointed, if they refuse to be comforted till he come, he will come and will tarry not. And he can do much work in a short time. Many are the examples in the Acts of the Apostles, of God’s working this faith in men’s hearts, as quick as lightning falling from heaven. So in the same hour that Paul and Silas began to preach, the jailor repented, believed, and was baptized: as were three thousand by St. Peter on the day of Pentecost, who all repented and believed at his first preaching. And blessed be God, there are now many living proofs, that he is still thus mighty to save.
5. Yet to the same truth, placed in another view, a quite contrary objection is made: “If a man cannot be saved by all that he can do, this will drive men to despair.” True, to despair of being saved by their own works, their own merits or righteousness. And so itought; for none can trust in the merits of Christ, till he has utterly renounced his own. He that goeth about to establish his own righteousness, cannot receive the righteousness of God. The righteousness which is of faith cannot be given him, while he trusteth in that which is of the law.
6. * But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. ’Tis the only comfortable one, ’tis very full of comfort, to all self-destroyed, self-condemned sinners. That whosoever believeth on him shall not be ashamed: that the same Lord over all, is rich unto all that call upon him: here is comfort, high as heaven, stronger than death! What! Mercy for all? For Zaccheus, a public robber? For Mary Magdalen, a common harlot? Methinks I hear one say, then I, even I, may hope for mercy! And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, Be of good cheer, thy sins are forgiven thee; so forgiven that they shall reign over thee no more; yea, and that the Holy Spirit shall bear witness with thy spirit that thou art a child of God. O glad tidings! Tidings of great joy, which are sent unto all people. Ho, every one that thirsteth, come ye to the waters: come ye and buy, without money, and without price. Whatsoeveryour sins be, though red, like crimson, though more than the hairs of your head: return ye unto the Lord, and he will have mercy upon you: and to our God, for he will abundantly pardon.
7. When no more objections occur, then we are simply told, that “salvation by faith only, ought not to be preached as the first doctrine, or at least not to be preached to all.” But what saith the Holy Ghost? Other foundation can no man lay, than that which is laid, even Jesus Christ. So then, That whosoever believeth on him shall be saved, is and must be the foundation of all our preaching; that is, must be preached first. * “Well, but not to all.” To whom then are we not to preach it? Whom shall we except? The poor? Nay, they have a peculiar right to have the gospel preached unto them. The unlearned? No. God hath revealed these things unto unlearned and ignorant men from the beginning. The young? By no means. Suffer these in any wise, to come unto Christ, and forbid them not. The sinners? Least of all. He came not to call the righteous, but sinners to repentance. Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And ’tis true, they too often except themselves from hearing; yet we must speak the words of our Lord. For thus the tenor of our commission runs, Go and preach the gospel to every creature. If any man wrest it or any part of it to his destruction,he must bear his own burden. But still, as the Lord liveth, whatsoever the Lord saith unto us, that we will speak.
8. At this time more especially will we speak, That by grace ye are saved through faith: because never was the maintaining this doctrine more seasonable than it is at this day. Nothing but this can effectually prevent the increase of the Romish delusion among us. ’Tis endless to attack one by one, all the errors of that church. But salvation by faith strikes at the root, and all fall at once where this is established. It was this doctrine (which our church justly calls the strong rock and foundation of the Christian religion) that first drove Popery out of these kingdoms, and ’tis this alone can keep it out. Nothing but this can give a check to that immorality, which hath overspread the land as a flood. Can you empty the great deep, drop by drop? Then you may reform us, by dissuasives from particular vices. But let the righteousness which is of God by faith be brought in, and so shall its proud waves be stayed. Nothing but this can stop the mouths of those who glory in their shame, and openly deny the Lord that bought them. They can talk as sublimely of the law, as he that hath it written by God in his heart. To hear them speak on this head, might incline one to think, they were not far from the kingdom of God. But take them out of the law into the gospel; begin with the righteousness of faith,with Christ, the end of the law to every one that believeth: and those who but now appeared almost, if not altogether Christians, stand confess’d the sons of perdition; as far from life and salvation (God be merciful unto them!) as the depth of hell from the height of heaven.
9. For this reason the adversary so rages, whenever Salvation by Faith is declared to the world. For this reason did he stir up earth and hell, to destroy those who first preached it. And for the same reason, knowing that faith alone could overturn the foundations of his kingdom, did he call forth all his forces, and employ all his arts of lies and calumny, to affright Martin Luther, from reviving it. Nor can we wonder thereat; for as that man of God observes, How would it enrage a proud, strong man armed, to be stopt and set at nought by a little child, coming against him with a reed in his hand? Especially, when he knew that little child would surely overthrow him, and tread him under foot. Even so, Lord Jesus! Thus hath thy strength been ever made perfect in weakness! Go forth then, thou little child, that believest in him, and his right-hand shall teach thee terrible things! Tho’ thou art helpless and weak as an infant of days, the strong man shall not be able to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him, and trample him under thy feet. Thou shaltmarch on under the great captain of thy salvation, conquering and to conquer, until all thine enemies are destroyed, and death is swallowed up in victory.
Now thanks be to God which giveth us the victory through our Lord Jesus Christ, to whom with the Father and the Holy Ghost, be blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might, for ever and ever. Amen.
SERMON II.[2]
THE ALMOST CHRISTIAN.
ACTS xxvi. 28.
Almost thou persuadest me to be a Christian.
AND many there are who go thus far: ever since the Christian religion was in the world, there have been many in every age and nation, who were almost persuaded to be Christians. But seeing it avails nothing before God, to go only thus far, it highly imports us to consider,
First, What is implied in being almost,
Secondly, What, in being altogether a Christian.
I.) 1. Now, in the being almost a Christian is implied, first Heathen honesty. No one, I suppose, will make any question of this; especially, since by Heathen honesty here, I mean, not that which is recommended in the writings of their philosophers only, but such as the common Heathens expected of one another, and many of them actually practised. By the rules of this they were taught, that they ought not to be unjust; not to take away their neighbour’s goods, either by robbery or theft: not to oppress thepoor, neither to use extortion toward any: not to cheat or over-reach either the poor or rich, in whatsoever commerce they had with them: to defraud no man of his right, and, if it were possible, to owe no man any thing.
2. Again, the common Heathens allowed, that some regard was to be paid to truth as well as to justice. And accordingly, they not only held him in abomination, who was forsworn, who called God to witness to a lie; but him also, who was known to be a slanderer of his neighbour, who falsly accused any man. And indeed little better did they esteem wilful liars of any sort, accounting them the disgrace of human kind, and the pests of society.
3. Yet again, there was a sort of love and assistance, which they expected one from another. They expected whatever assistance any one could give another, without prejudice to himself. And this they extended, not only to those little offices of humanity, which are performed without any expence or labour: but likewise, to the feeding the hungry, if they had food to spare, the clothing the naked, with their own superfluous raiment; and in general, the giving to any that needed, such things as they needed not themselves. Thus far (in the lowest account of it) Heathen honesty went; the first thing implied in the being almost a Christian.
II.) 4. A second thing implied in the being almost a Christian, is the having a form of Godliness,of that Godliness which is prescribed in the gospel of Christ: the having the outside of a real Christian. Accordingly, the almost Christian does nothing which the gospel forbids. He taketh not the name of God in vain: he blesseth and curseth not; he sweareth not at all, but his communication is yea, yea; nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. He not only avoids all actual adultery, fornication, and uncleanness, but every word or look, that either directly or indirectly tends thereto: nay, and all idle words, abstaining both from detraction, backbiting, tale-bearing, evil-speaking, and from all foolish talking and jesting, εὐτραπελία, a kind of virtue in the Heathen moralist’s account. Briefly, from all conversation that is not good to the use of edifying, and that consequently grieves the Holy Spirit of God, whereby we are sealed to the day of redemption.
5. He abstains from wine wherein is excess, from revellings and gluttony. He avoids, as much as in him lies, all strife and contention, continually endeavouring to live peaceably with all men. And if he suffer wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt, or grieve any man; but in all things acts and speaksby that plain rule, Whatsoever thou wouldst not he should do unto thee, that do not thou to another.
6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labours and suffers for the profit of many, that by all means he may help some. In spite of toil or pain, Whatsoever his hand findeth to do, he doeth it with his might: whether it be for his friends, or for his enemies; for the evil, or for the good. For being not slothful in this, or in any business, as he hath opportunity he doth good, all manner of good to all men; and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those that sleep, to lead those whom God hath already awakened, to the fountain opened for sin and for uncleanness, that they may wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of Christ in all things.
7. He that hath the form of godliness, uses also the means of grace, yea, all of them, and at all opportunities. He constantly frequents the house of God; and that not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress; and either by their unseasonable civilities to each other, or the impertinent gaietyof their behaviour, disclaim all pretensions to the form, as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation; who come into his house, it may be, gazing about, or with all the signs of the most listless, careless indifference, tho’ sometimes they may seem to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep or reclined in the most convenient posture for it; or, as tho’ they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture and deportment, which speaks nothing else, but God be merciful to me a sinner.
8. To this if we add, the constant use of family-prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour: he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, sincerity.
III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And indeed, if we have not this, we have not Heathen honesty; no, not so much of it as will answer the demand of a Heathen, Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify
Oderunt peccare boni, virtutis amore;
Oderunt peccare mali, formidine pœnæ.[3]
So that if a man only abstains from doing evil, in order to avoid punishment,
Non pasces in cruce corvos,[4]
saith the Pagan; there, Thou hast thy reward. But even he will not allow such a harmless man as this, to be so much as a good Heathen. If then any man, from the same motive, viz. to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good, yea, and use all the means of grace: yet we could not with any propriety say, this man is even almost a Christian. If he has no better principle in his heart, he is only a hypocrite altogether.
10. Sincerity therefore is necessarily implied in the being almost a Christian: a real design to serve God, a hearty desire to do his will: it is necessarily implied, that a man have a sincere view of pleasing God in all things: in all his conversation: in all his actions: in all he does, or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God.
11. But here it will probably be enquired, is it possible that any man living, should go so far as this, and nevertheless be only almost a Christian? What more than this can be implied, in the being a Christian altogether? I answer, first, That it is possible to go thus far, and yet be but almost a Christian; I learn not only from the oracles of God, but also from the sure testimony of experience.
12. Brethren, great is my boldness towards you in this behalf. And forgive me this wrong, if I declare my own folly upon the house-top, for yours and the gospel’s sake. Suffer me then to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile, for the glory of my Lord.
13. I did go thus far for many years, as many of this place can testify: using diligence to eschew all evil, and to have a conscience void ofoffence: redeeming the time, buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steddy seriousness of behaviour, at all times and in all places: and God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God, a hearty desire to do his will in all things, to please him who had called me to fight the good fight, and to lay hold of eternal life. Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but almost a Christian.
II. If it be enquired, what more than this is implied in the being altogether a Christian? I answer,
I.) 1. First, The love of God. For thus saith his word, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. Such a love is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually rejoiceth in God his Saviour. His delight is in the Lord, his Lord and his all, to whom in every thing he giveth thanks. All his desire is unto God, and to the remembrance of his name. His heart is ever crying out, Whom have I in heaven butthee, and there is none upon earth that I desire beside thee. Indeed, what can he desire beside God? Not the world, or the things of the world. For he is crucified to the world, and the world crucified to him. He is crucified to the desire of the flesh, the desire of the eye, and the pride of life. Yea, he is dead to pride of every kind: for love is not puffed up; but he that dwelling in love, dwelleth in God, and God in him, is less than nothing in his own eyes.
II.) 2. The second thing implied in the being altogether a Christian is, the love of our neighbour. For thus said our Lord in the following words, Thou shalt love thy neighbour as thyself. If any man ask who is my neighbour, we reply, every man in the world; every child of his, who is the father of the spirits of all flesh. Nor may we in any wise except our enemies, or the enemies of God and their own souls. But every Christian loveth these also as himself, yea, as Christ loved us. He that would more fully understand what manner of love this is, may consider St. Paul’s description of it. It is long-suffering and kind: it envieth not: it is not rash or hasty in judging: it is not puffed up, but maketh him that loves, the least, the servant of all. Love doth not behave itself unseemly, but becometh all things to all men. She seeketh not her own, but only the good of others, that they may be saved. Love is not provoked. It castethout wrath, which he who hath, is wanting in love. It thinketh no evil. It rejoiceth not in iniquity, but rejoiceth in the truth. It covereth all things, believeth all things, hopeth all things, endureth all things.
III.) 3. There is yet one thing more that may be separately considered, tho’ it cannot actually be separate from the preceding, which is implied in the being altogether a Christian. And that is the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of God. Every one, saith the beloved disciple, that believeth, is born of God. To as many as received him, gave he power to become the sons of God, even to them that believe on his name. And, this is the victory that overcometh the world, even our faith. Yea, our Lord himself declares, He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed from death unto life.
4. But here let no man deceive his own soul. “It is diligently to be noted, the faith which bringeth not forth repentance and love, and all good works, is not that right living faith, but a dead and devilish one. For even the devils believe, that Christ was born of a virgin, that he wrought all kinds of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, andsitteth at the right hand of the Father, and at the end of the world, shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils.They remain still in their damnable estate, lacking the very true Christian faith.”[5]
5. “The right and true Christian faith is (to go on in the words of our own church) not only to believe that holy scripture, and the articles of our faith are true, but also to have a sure trust and confidence, to be saved from everlasting damnation by Christ. It is a sure trust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God,—whereof doth follow a loving heart, to obey his commandments.”
6. Now whosoever has this faith, which purifies the heart, by the power of God, who dwelleth therein, from pride, anger, desire, from all unrighteousness, from all filthiness of flesh and spirit, which fills it with love stronger than death, both to God and to all mankind; love that doth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict; whosoeverhas this faith, thus working by love, is not almost only, but altogether a Christian.
7. But who are the living witnesses of these things? I beseech you, brethren, as in the presence of that God, before whom hell and destruction are without a covering: how much more the hearts of the children of men? that each of you would ask his own heart, “Am I of that number? Do I so far practise justice, mercy and truth, as even the rules of Heathen honesty require? If so, have I the very outside of a Christian? The form of godliness? Do I abstain from evil, from whatsoever is forbidden in the written word of God? Do I, whatever good my hand findeth to do, do it with my might? Do I seriously use all the ordinances of God at all opportunities? And is all this done, with a sincere design and desire to please God in all things?”
8. Are not many of you conscious, that you never came thus far; that you have not been even almost a Christian? That you have not come up to the standard of Heathen honesty? At least, not to the form of Christian godliness? Much less hath God seen sincerity in you, a real design of pleasing him in all things. You never so much as intended, to devote all your words and works, your business, studies, diversions, to his glory. You never even designed or desired, that whatsoever you did, should be done in the name of the Lord Jesus, and, as such,should be a spiritual sacrifice, acceptable to God through Christ.
9. But supposing you had; do good designs and good desires make a Christian? By no means, unless they are brought to good effect. “Hell is paved, saith one, with good intentions.” The great question of all then still remains. Is the love of God shed abroad in your heart? Can you cry out, “My God and my all?” Do you desire nothing but him? Are you happy in God? Is he your glory, your delight, your crown of rejoicing? And is this commandment written in your heart, that he who loveth God love his brother also? Do you then love your neighbour as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? As Christ loved you? Yea, dost thou believe that Christ loved thee, and gave himself for thee? Hast thou faith in his blood? Believest thou the Lamb of God hath taken away thy sins, and cast them as a stone into the depth of the sea? That he hath blotted out the hand-writing that was against thee, taking it out of the way, nailing it to his cross?Hast thou indeed redemption through his blood, even the remission of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a child of God?
10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth that if any man die without thisfaith and this love, good it were for him that he had never been born. Awake, then, thou that sleepest, and call upon thy God: call in the day when he may be found. Let him not rest, till he make his goodness to pass before thee, till he proclaim unto thee the name of the Lord, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin. Let no man persuade thee by vain words, to rest short of this prize of thy high calling. But cry unto him day and night, who, while we were without strength, died for the ungodly, until thou knowest in whom thou hast believed, and canst say, “My Lord and my God.” Remember, always to pray and not to faint, till thou also canst lift up thy hand unto heaven, and declare to him that liveth for ever and ever, “Lord, thou knowest all things, thou knowest that I love thee.”
11. May we all thus experience what it is, to be not almost only, but altogether Christians! Being justified freely by his grace, through the redemption that is in Jesus: knowing we have peace with God through Jesus Christ: rejoicing in hope of the glory of God, and having the love of God shed abroad in our hearts, by the Holy Ghost given unto us!
SERMON III.[6]
EPHES. v. 14.
Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
IN discoursing on these words, I shall, with the help of God,
First, Describe the sleepers to whom they are spoken.
Secondly, Enforce the exhortation, Awake thou that sleepest, and arise from the dead. And,
Thirdly, Explain the promise made to such as do awake and arise; Christ shall give thee light.
I.) 1. And first, as to the sleepers here spoken to. By sleep is signified the natural state of man: that deep sleep of the soul into which the sin of Adam hath cast all who spring from his loins; that supineness, indolence, and stupidity, that insensibility of his real condition, wherein every man comes into the world, and continues till the voice of God awakes him.
2. Now they that sleep, sleep in the night. The state of nature is a state of utter darkness; a state wherein darkness covers the earth, and gross darkness the people. The poor unawakened sinner, how much knowledge soever he may have as to other things, has no knowledge of himself: in this respect, he knoweth nothing yet as he ought to know. He knows not that he is a fallen spirit, whose only business in the present world, is to recover from his fall, to regain that image of God wherein he was created. He sees no necessity for the one thing needful, even that inward universal change, that birth from above (figured out by baptism) which is the beginning of that total renovation, that sanctification of spirit, soul and body, without which no man shall see the Lord.
* 3. Full of all diseases as he is, he fancies himself in perfect health: fast bound in misery and iron, he dreams that he is at liberty. He says, Peace, peace, while the devil, as a strong man armed, is in full possession of his soul. He sleeps on still, and takes his rest, tho’ hell is moved from beneath to meet him; tho’ the pit, from whence there is no return, hath opened its mouth to swallow him up: a fire is kindled around him, yet he knoweth it not; yea it burns him, yet he lays it not to heart.
4. By one who sleeps we are therefore to understand (and would to God we might all understandit!) A sinner satisfied in his sins; contented to remain in his fallen state, to live and die without the image of God: one who is ignorant both of his disease, and of the only remedy for it: one who never was warned, or never regarded the warning voice of God, to flee from the wrath to come: one that never yet saw he was in danger of hell-fire, or cried out in the earnestness of his soul, What must I do to be saved?
5. If this sleeper be not outwardly vicious, his sleep is usually the deepest of all: whether he be of the Laodicean spirit, neither cold nor hot; but a quiet, rational, inoffensive, good-natured professor of the religion of his fathers; or whether he be zealous and orthodox, and after the most straitest sect of our religion, live a Pharisee; that is, according to the scriptural account, one that justifies himself; one that labours to establish his own righteousness, as the ground of his acceptance with God.
6. This is he, who having a form of godliness, denies the power thereof; yea, and probably reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched self-deceiver thanks God, that he is not as other men are; adulterers, unjust, extortioners: no, he doth no wrong to any man. He fasts twice in the week, uses all the means of grace, is constant at church and sacrament: yea, and gives tithes of all that he has, does allthe good that he can: touching the righteousness of the law, he is blameless: he wants nothing of godliness but the power; nothing of religion, but the spirit; nothing of Christianity, but the truth and the life.
7. But know ye not, that however highly esteemed among men, such a Christian as this may be, he is an abomination in the sight of God, and an heir of every woe, which the Son of God yesterday, to-day, and for ever, denounces against Scribes and Pharisees, hypocrites? He hath made clean the outside of the cup and the platter, but within is full of all filthiness. An evil disease cleaveth still unto him, so that his inward parts are very wickedness. Our Lord fitly compares him to a painted sepulchre, which appears beautiful without; but nevertheless is full of dead mens bones, and of all uncleanness. The bones indeed are no longer dry; the sinews and flesh are come upon them, and the skin covers them above, but there is no breath in them, no Spirit of the living God. And if any man have not the Spirit of Christ, he is none of his. Ye are Christ’s, if so be that the Spirit of God dwell in you. But if not, God knoweth that ye abide in death, even until now.
8. This is another character of the sleeper here spoken to. He abides in death, tho’ he knows it not. He is dead unto God, dead in trespasses and sins. For, to be carnally mindedis death. Even as it is written, by one man sin entered into the world, and death by sin: and so death passed upon all men, not only temporal death, but likewise spiritual and eternal. In that day that thou eatest (said God to Adam) Thou shalt surely die. Not bodily (unless as he then became mortal) but spiritually: thou shalt lose the life of thy soul: thou shalt die to God; shalt be separated from him, thy essential life and happiness.
9. Thus first was dissolved the vital union of our soul with God: insomuch that in the midst of natural life, we are now in spiritual death. And herein we remain till the second Adam becomes a quickening spirit to us, till he raises the dead, the dead in sin, in pleasure, riches, or honours. But before any dead soul can live, he hears (hearkens to) the voice of the Son of God: He is made sensible of his lost estate, and receives the sentence of death in himself. He knows himself to be dead while he liveth, dead to God, and all the things of God: having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man.
10. And most certain it is, that one dead in sin, has not senses exercised to discern spiritual good and evil. Having eyes, he sees not, he hath ears and hears not. He doth not taste and see that the Lord is gracious. He hath not seen God at any time, nor heard his voice, nor handledthe word of life. In vain is the name of Jesus like ointment poured forth, and all his garments smell of myrrh, aloes and cassia. The soul that sleepeth in death hath no perception of any objects of this kind. His heart is past feeling, and understandeth none of these things.
* 11. And hence having no spiritual senses, no inlets of spiritual knowledge, the natural man receiveth not the things of the Spirit of God; nay, he is so far from receiving them, that whatsoever is spiritually discerned is mere foolishness unto him. He is not content with being utterly ignorant of spiritual things, but he denies the very existence of them. And spiritual sensation itself is to him, the foolishness of folly. How, saith he, can these things be? How can any man know, that he is alive to God? Even as you know, that your body is now alive. Faith is the life of the soul: and if ye have this life abiding in you, ye want no marks to evidence it to yourself, but that ἔλεγχος Πνεύματος, that divine consciousness, that witness of God, which is more and greater than ten thousand human witnesses.
12. If he doth not now bear witness with thy spirit, that thou art a child of God, O that he might convince thee, thou poor unawakened sinner, by his demonstration and power, that thou art a child of the devil! O that as I prophesy, there might now be a noise and ashaking, and may the bones come together, bone to his bone. Then come from the four winds, O breath, and breathe on these slain, that they may live! And do not ye harden your hearts, and resist the Holy Ghost, who even now is come to convince you of sin, because you believe not on the name of the only begotten Son of God.
II.) 1. * Wherefore, Awake thou that sleepest, and arise from the dead. God calleth thee now by my mouth; and bids thee know thyself, thou fallen spirit, thy true state and only concern below. What meanest thou, O sleeper? Arise! Call upon thy God, if so be thy God will think upon thee, that thou perish not. A mighty tempest is stirred up round about thee, and thou art sinking into the depths of perdition, the gulph of God’s judgments. If thou wouldst escape them, cast thyself into them. Judge thyself, and thou shalt not be judged of the Lord.
2. Awake, awake! Stand up this moment, lest thou drink at the Lord’s hand the cup of his fury. Stir up thyself to lay hold on the Lord, the Lord thy righteousness, mighty to save! Shake thyself from the dust. At least, let the earthquake of God’s threatnings shake thee.Awake and cry out with the trembling gaoler, What must I do to be saved? And never rest, till thou believest on the Lord Jesus, with afaith which is his gift, by the operation of his spirit.
3. * If I speak to any one of you more than to another, it is to thee, who thinkest thyself unconcerned in this exhortation. I have a message from God unto thee. In his name, I warn thee to flee from the wrath to come. Thou unholy soul, see thy picture in condemn’d Peter, lying in the dark dungeon, between the soldiers, bound with two chains, the keepers before the door keeping the prison. The night is far spent, the morning is at hand, when thou art to be brought forth to execution. And in these dreadful circumstances, thou art fast asleep; thou art fast asleep in the devil’s arms, on the brink of the pit, in the jaws of everlasting destruction.
4. O may the angel of the Lord come upon thee, and the light shine into thy prison! And mayst thou feel the stroke of an almighty hand, raising thee with arise up quickly, gird thyself, and bind on thy sandals, cast thy garments about thee, and follow me.
5. * Awake, thou everlasting spirit, out of thy dream of worldly happiness. Did not God create thee for himself? Then, thou canst not rest, till thou restest in him. Return thou wanderer. Fly back to thy ark. This is not thy home. Think not of building tabernacles here. Thou art but a stranger, a sojourner upon earth: A creature of a day, but just launching out intoan unchangeable state. Make haste. Eternity is at hand. Eternity depends on this moment. An eternity of happiness, or an eternity of misery!
6. In what state is thy soul? Was God, while I am yet speaking, to require it of thee, art thou ready to meet death and judgment? Canst thou stand in his sight, who is of purer eyes than to behold iniquity? Art thou meet to be partaker of the inheritance of the saints in light? Hast thou fought a good fight and kept the faith? Hast thou secured the one thing needful? Hast thou recovered the image of God, even righteousness and true holiness? Hast thou put off the old man and put on the new? Art thou cloathed upon with Christ?
7. Hast thou oil in thy lamp? Grace in thy heart? Dost thou love the Lord thy God, with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength? Is that mind in thee, which was also in Christ Jesus? Art thou a Christian indeed? That is, a new creature? Are old things past away, and all things become new?
8. Art thou a partaker of the divine nature? Knowest thou not, that Christ is in thee, except thou be reprobate? Knowest thou, that God dwelleth in thee, and thou in God, by his Spirit which he hath given thee? Knowest thou not, that thy body is a temple of the Holy Ghost, which thou hast of God? Hast thou the witness in thyself?The earnest of thine inheritance? Hast thou received the Holy Ghost—or dost thou start at the question, not knowing whether there be any Holy Ghost?
9. If it offends thee, be thou assured, that thou neither art a Christian, nor desirest to be one. Nay, thy very prayer is turned into sin; and thou hast solemnly mocked God this very day, by praying for the inspiration of his holy spirit, when thou didst not believe there was any such thing to be received.
10. * Yet on the authority of God’s word and our own church, I must repeat the question, Hast thou received the Holy Ghost? If thou hast not, thou art not yet a Christian: for a Christian is a man, that is anointed with the Holy Ghost, and with power. Thou art not yet made a partaker of pure religion and undefiled. Dost thou know, what religion is? That it is, a participation of the divine nature, the life of God in the soul of man: Christ formed in the heart, Christ, in thee, the hope of glory: happiness and holiness: heaven begun upon earth: a kingdom of God within thee: not meat and drink, no outward thing: but righteousness and peace, and joy in the Holy Ghost? An everlasting kingdom brought into thy soul, a peace of God, that passeth all understanding; a joy unspeakable and full of glory?
11. Knowest thou, that in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision;but faith that worketh by love; but a new creation? Seest thou the necessity of that inward change, that spiritual birth, that life from the dead? That holiness? And art thou throughly convinced, that without it, no man shall see the Lord? Art thou labouring after it? Giving all diligence, to make thy calling and election sure? Working out thy salvation with fear and trembling? Agonizing to enter in at the straight gate? Art thou in earnest about thy soul? And, canst thou tell the Searcher of hearts, Thou, O God, art the thing that I long for! Lord, thou knowest all things! Thou knowest that I would love thee!
12. Thou hopest to be saved—but what reason hast thou to give of the hope that is in thee? Is it because thou hast done no harm? Or, because thou hast done much good? Or, because thou art not like other men; but wise, or learned, or honest and morally good? Esteemed of men, and of a fair reputation? Alas, all this will never bring thee to God. It is in his account lighter than vanity. Dost thou know Jesus Christ whom he hath sent? Hath he taught thee, that by grace we are saved through faith? And that, not of ourselves. It is the gift of God: not of works, lest any man should boast. Hast thou received the faithful saying as the whole foundation of thy hope, Jesus Christ came into the world to save sinners? Hast thou learned what that meaneth, I camenot to call the righteous, but sinners to repentance? I am not sent, but to the lost sheep? Art thou (he that heareth, let him understand!) lost, dead? Damned already?—Dost thou know thy deserts? Dost thou feel thy wants? Art thou poor in spirit? Mourning for God and refusing to be comforted? Is the prodigal come to himself, and well-content to be therefore thought beside himself, by those who are still feeding upon the husks which he hath left? Art thou willing to live godly in Christ Jesus? And dost thou therefore suffer persecution? Do men say all manner of evil against thee falsely, for the Son of man’s sake?
13. O, that in all these questions ye may hear the voice that wakes the dead, and feel that hammer of the word, which breaketh the rocks in pieces!—If ye will hear his voice to day, while it is called to day, harden not your hearts. Now awake thou that sleepest in spiritual death, that thou sleep not in death eternal! Feel thy lost estate, and arise from the dead. Leave thine old companions in sin and death. Follow thou Jesus, and let the dead bury their dead. Save thyself from this untoward generation. Come out from among them, and be thou separate, and touch not the unclean thing, and the Lord shall receive thee, Christ shall give thee light.
III.) 1. This promise I come, lastly, to explain. And how encouraging a consideration is this, that whosoever thou art who obeyest his call, thou canst not seek his face in vain. If thou even now awakest and arisest from the dead, he hath bound himself to give thee light. The Lord shall give thee grace and glory; the light of his grace here, and the light of his glory, when thou receivest the crown that fadeth not away. Thy light shall break forth as the morning, and thy darkness be as the noon-day. God who commanded the light to shine out of darkness, shall shine in thy heart; to give the knowledge of the glory of God in the face of Jesus Christ. On them that fear the Lord shall the sun of righteousness arise, with healing in his wings. And in that day it shall be said unto thee, Arise, shine: for thy light is come, and the glory of the Lord is risen upon thee. For Christ shall reveal himself in thee. And he is the true light.
2. God is light, and will give himself to every awakened sinner, that waiteth for him: and thou shalt then be a temple of the living God, and Christ shall dwell in thy heart by faith: and being rooted and grounded in love, thou shalt be able to comprehend with all saints, what is the breadth, and length, and depth, and heighth of that love of Christ which passeth knowledge.
3. Ye see your calling, brethren. We are call’d to be an habitation of God through his Spirit: and through his Spirit dwelling in us, to be saints here, and partakers of the inheritance of the saints in light. So exceeding great are the promises which are given unto us, actually given unto us who believe. For by faith we receive, not the spirit of the world, but the Spirit which is of God, the sum of all the promises, that we may know the things that are freely given to us of God.
4. The Spirit of Christ is that great gift of God, which at sundry times, and in divers manners he hath promised to man, and hath fully bestowed since the time that Christ was glorified. Those Promises before made to the fathers, he hath thus fulfilled:I will put my Spirit within you, and cause you to walk in my statutes[7]. I will pour water upon him that is thirsty, and floods upon the dry ground:I will pour my Spirit upon thy seed, and my blessing upon thine offspring[8].
5. Ye may all be living witnesses of these things: of remission of sins, and the gift of the Holy Ghost. If thou canst believe, all things are possible to him that believeth. Who among you is there, that feareth the Lord, and yet walketh on in darkness, and hath no light? I ask thee in the name of Jesus, believest thou that his arm isnot shortned at all? That he is still mighty to save? That he is the same yesterday, to day, and for ever? That he hath now power, on earth to forgive sins? Son, be of good cheer; thy sins are forgiven. God for Christ’s sake hath forgiven thee. Receive this, not as the word of man; but as it is, indeed, the word of God; and thou art justified freely through faith. Thou shalt be sanctified also through faith which is in Jesus, and shalt set to thy seal, even thine, that God hath given unto us eternal life, and this life is in his Son.
6. Men and brethren, let me freely speak unto you; and suffer ye the word of exhortation, even from one the least esteemed in the church. Your conscience beareth you witness in the Holy Ghost, that these things are so, if so be ye have tasted that the Lord is gracious. This is eternal life, to know the only true God, and Jesus Christ whom he hath sent. This experimental knowledge, and this alone, is true Christianity. He is a Christian, who hath received the Spirit of Christ. He is not a Christian, who hath not received him. Neither is it possible to have received him and not know it.For at that day[9] (when he cometh, saith our Lord) ye shall know, that I am in my Father, and you in me, and I in you. This is that Spirit of Truth, whom the world cannot receive, because it seeth him not, neitherknoweth him. But ye know him: for he dwelleth with you, and shall be in you.
7. The world cannot receive him, but utterly reject the promise of the Father, contradicting and blaspheming. But every spirit which confesseth not this, is not of God. Yea, this is that spirit of antichrist, whereof ye have heard, that it should come into the world, and even now it is in the world. * He is antichrist whosoever denies the inspiration of the Holy Ghost, or that the indwelling Spirit of God is the common privilege of all believers, the blessing of the gospel, the unspeakable gift, the universal promise, the criterion of a real Christian.
8. It nothing helps them to say, “We do not deny the assistance of God’s Spirit; but only this inspiration, this receiving the Holy Ghost, and being sensible of it. It is only this feeling of the Spirit, this being moved by the Spirit, or filled with it, which we deny to have any place in sound religion.” But in only denying this, you deny the whole scriptures, the whole truth and promise and testimony of God.
9. Our own excellent church knows nothing of this devilish distinction: but speaks plainly of feeling the Spirit of Christ[10]; of being moved by the Holy Ghost[11], and knowing and feeling there is no other name than that of Jesus[12],whereby we can receive life and salvation.She teaches us all to pray for the inspiration of the Holy Spirit[13], yea, that we may be filled with the Holy Ghost[14]. Nay, and every presbyter of hers, professes to receive the Holy Ghost by the imposition of hands. Therefore to deny any of these, is in effect, to renounce the church of England, as well as the whole Christian revelation.
10. But the wisdom of God was always foolishness with men. No marvel then, that the great mystery of the gospel, should be now also hid from the wise and prudent, as well as in the days of old; that it should be almost universally denied, ridiculed and exploded as mere frenzy: and that all who dare avow it still, are branded with the names of madmen and enthusiasts. This is that falling away which was to come: that general apostacy, of all orders and degrees of men, which we even now find to have overspread the earth. Run to and fro in the streets of Jerusalem, and see if ye can find a man; a man that loveth the Lord his God with all his heart, and serveth him with all his strength? How does our own land mourn (that we look no farther) under the overflowings of ungodliness? What villanies of every kind are committed day by day; yea, too often with impunity, by those who sin witha high hand, and glory in their shame? Who can reckon up the oaths, curses, profaneness, blasphemies, the lying, slandering, evil-speaking, the sabbath-breaking, gluttony, drunkenness, revenge, the whoredoms, adulteries, and various uncleanness, the frauds, injustice, oppression, extortion, which overspread our land as a flood?
11. * And even among those who have kept themselves pure from these grosser abominations; how much anger and pride, how much sloth and idleness, how much softness and effeminacy, how much luxury and self-indulgence, how much covetousness and ambition, how much thirst of praise, how much love of the world, how much fear of man is to be found? Meanwhile, how little of true religion? For where is he that loveth either God or his neighbour, as he hath given us commandment? On the one hand are those, who have not so much as the form of godliness: on the other those who have the form only; there stands the open, there the painted sepulchre. So that in very deed, whosoever were earnestly to behold any publick gathering together of the people, (I fear, those in our churches are not to be excepted) might easily perceive, that the one part were Sadducees, and the other Pharisees: the one having almost as little concern about religion, as if there were no resurrection, neither angel nor spirit; andthe other making it a mere lifeless form, a dull round of external performances, without either true faith, or the love of God, or joy in the Holy Ghost.
12. Would to God I could except us of this place. Brethren, my heart’s desire, and prayer to God for you is, that ye may be saved from this overflowing of ungodliness, and that here may its proud waves be stay’d! But is it so indeed? God knoweth, yea, and our own conscience, it is not. Ye have not kept yourselves pure. Corrupt are we also and abominable; and few are there that understand any more, few that worship God in spirit and in truth. We too are a generation that set not our hearts aright, and whose Spirit cleaveth not stedfastly unto God: He hath appointed us indeed to be the salt of the earth. But if the salt have lost its savour, it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
13. And shall I not visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this? Yea, we know not how soon he may say to the sword, Sword, go through this land! He hath given us long space to repent. He lets us alone this year also: but he warns and awakens us by thunder. His judgments are abroad in the earth. And we have all reason to expect that heaviest of all, even that he should come unto us quickly, and remove ourcandlestick out of its place, except we repent and do the first works: unless we return to the principles of the reformation, the truth and simplicity of the gospel. Perhaps we are now resisting the last effort of divine grace to save us. Perhaps we have well nigh filled up the measure of our iniquities, by rejecting the counsel of God against ourselves, and calling out his messengers.
14. O God, in the midst of wrath remember mercy! Be glorified in our reformation, not in our destruction. Let us hear the rod, and him that appointed it. Now that thy judgments are abroad in the earth, let the inhabitants of the world learn righteousness.
15. My brethren, it is high time for us, to awake out of sleep; before the great trumpet of the Lord be blown, and our land become a field of blood. O may we speedily see the things that make for our peace, before they are hid from our eyes! Turn thou us, O good Lord, and let thine anger cease from us. O Lord, look down from heaven, behold and visit this vine; and cause us to know the time of our visitation. Help us, O God of our salvation, for the glory of thy name; O deliver us, and be merciful to our sins, for thy names sake. And so will we not go back from thee: O let us live, and we shall call upon thy name. Turn us again, O Lord God of hosts, shew the light of thy countenance, and we shall be whole.
Now unto him that is able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
SERMON IV.[15]
SCRIPTURAL CHRISTIANITY.
Acts iv. 31.
And they were all filled with the Holy Ghost.
1. THE same expression occurs in the second chapter, where we read, When the day of Pentecost was fully come, they were all (the apostles, with the women, and the mother of Jesus, and his brethren) with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost. One immediate effect whereof was, They began to speak with other tongues; insomuch that both the Parthians, Medes, Elamites, and the other strangers who came together, when this was noised abroad, heard them speak, in their several tongues, the wonderful works of God.
2. In this chapter we read, that when the apostles and brethren had been praying, and praising God, the place was shaken where they wereassembled together, and they were all filled with the Holy Ghost. Not that we find any visible appearance here, such as had been in the former instance: nor are we informed that the extraordinary gifts of the Holy Ghost, were then given to all or any of them; such as the gifts of healing, of working other miracles, of prophecy, of discerning spirits; the speaking with divers kinds of tongues, and the interpretation of tongues.
3. Whether these gifts of the Holy Ghost were designed to remain in the church throughout all ages; and whether or no they will be restored at the nearer approach of the restitution of all things, are questions which it is not needful to decide. But it is needful to observe this, that even in the infancy of the church, God divided them with a sparing hand. Were all even then prophets? Were all workers of miracles? Had all the gifts of healing? Did all speak with tongues? No, in no wise. Perhaps not one in a thousand. Probably none but the teachers in the church, and only some of them. It was therefore for a more excellent purpose than this, that they were all filled with the Holy Ghost.
4. It was, to give them (what none can deny to be essential to all Christians in all ages) the mind which was in Christ, those holy fruits of the Spirit, which whosoever hath not, is none of his: to fill them with love, joy, peace, long-suffering, gentleness, goodness: to endue them with faith, (perhaps it might be rendered, fidelity)with meekness and temperance: to enable them to crucify the flesh with its affections and lusts, its passions and desires; and, in consequence of that inward change, to fulfil all outward righteousness, to walk as Christ also walked, in the work of faith, the patience of hope, the labour of love.
5. Without busying ourselves then in curious, needless enquiries, touching those extraordinary gifts of the Spirit, let us take a nearer view of these his ordinary fruits; which we are assured will remain throughout all ages: of that great work of God among the children of men, which we are used to express by one word, Christianity: not as it implies a set of opinions, a system of doctrines, but as it refers to mens hearts and lives. And this Christianity it may be useful to consider under three distinct views.
I. As beginning to exist in individuals.
II. As spreading from one to another.
III. As covering the earth.
I design to close these considerations with a plain practical application.
I. And first, let us consider Christianity in its rise, as beginning to exist in individuals.
Suppose then one of those who heard the apostle Peter preaching repentance and remission of sins, was pricked to the heart, was convincedof sin, repented, and then believed in Jesus. By this faith of the operation of God, which was the very substance or subsistence of things hoped for, the demonstrative evidence of invisible things, he instantly received the Spirit of adoption, whereby he now cried Abba, Father! Now first it was that he could call Jesus Lord, by the Holy Ghost, the Spirit itself bearing witness with his spirit that he was a child of God. Now it was that he could truly say, I live not, but Christ liveth in me; and the life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me.
2. This then was the very essence of his faith, a divine ἔλεγχος[16] of the love of God the Father, through the Son of his love, to him a sinner, now accepted in the Beloved. And being justified by faith, he had peace with God, yea the peace of God ruling in his heart: a peace, which passing all understanding, (πάντα νοῦν, all barely rational conception) kept his heart and mind from all doubt and fear, through the knowledge of him in whom he had believed. He could not therefore be afraid of any evil tidings; for his heart stood fast believing in the Lord. He feared not what man could do unto him, knowing the very hairs of his head were all numbered. He feared not all the powers of darkness, which God was daily bruising under his feet. Least of all was he afraid to die; nay, he desired to depart and bewith Christ; who through death had destroyed him that had the power of death, even the devil; and delivered them who through fear of death, were all their life-time, till then, subject to bondage.
3. His soul therefore magnified the Lord, and his spirit rejoiced in God his Saviour. He rejoiced in him with joy unspeakable, who had reconciled him to God, even the Father: in whom he had redemption through his blood, the forgiveness of sins. He rejoiced in that witness of God’s Spirit with his spirit, that he was a child of God: and more abundantly, in hope of the glory of God, in hope of the glorious image of God, the full renewal of his soul in righteousness and true holiness; and in hope of that crown of glory, that inheritance incorruptible, undefiled, and that fadeth not away.
4. The love of God was also shed abroad in his heart, by the Holy Ghost which was given unto him. Because he was a son, God had sent forth the Spirit of his Son into his heart, crying, Abba, Father! And that filial love of God was continually increased by the witness he had in himself, of God’s pardoning love to him, by beholding what manner of love it was, which the Father had bestowed upon him, that he should be called a child of God. So that God was the desire of his eyes, and the joy of his heart; his portion in time and in eternity.
5. He that thus loved God, could not but love his brother also; and not in word only, but in deed and in truth. “If God, said he, so lovedus, we ought also to love one another.” Yea, every soul of man, as the mercy of God is over all his works. Agreeably hereto, the affection of this lover of God, embraced all mankind for his sake; not excepting those whom he had never seen in the flesh, or those of whom he knew nothing more than that they were the offspring of God; for whose souls his Son had died; not excepting the evil and unthankful, and least of all his enemies, those who hated, or persecuted, or despitefully used him for his Master’s sake. These had a peculiar place both in his heart and his prayers. He loved them even as Christ loved us.
6. And love is not puffed up. It abases to the dust every soul wherein it dwells. Accordingly he was lowly of heart, little, mean, and vile in his own eyes. He neither sought nor received the praise of men, but that which cometh of God only. He was meek and long-suffering, gentle to all, and easy to be intreated. Faithfulness and truth never forsook him; they were bound about his neck, and wrote on the table of his heart. By the same Spirit he was enabled to be temperate in all things, refraining his soul even as a weaned child. He was crucified to the world, and the world crucified to him: superior to the desire of the flesh, the desire of the eye, and the pride of life. By the same almighty love was he saved, both from passion and pride, from lust and vanity, from ambition and covetousness,and from every temper which was not in Christ.
7. It may be easily believed, he who had this love in his heart, would work no evil to his neighbour. It was impossible for him, knowingly and designedly, to do harm to any man. He was at the greatest distance from cruelty and wrong, from any unjust or unkind action. With the same care did he set a watch before his mouth, and keep the door of his lips; lest he should offend in tongue, either against justice, or against mercy or truth. He put away all lying, falshood and fraud; neither was guile found in his mouth. He spake evil of no man; nor did an unkind word ever come out of his lips.
8. And as he was deeply sensible of the truth of that word, without me ye can do nothing, and consequently, of the need he had to be water’d of God every moment; so he continued daily in all the ordinances of God, the stated channels of his grace to man. In the apostles doctrine or teaching, receiving that food of the soul with all readiness of heart, in the breaking of bread, which he found to be the communion of the body of Christ, and in the prayers and praises offered up by the great congregation. And thus he daily grew in grace, increasing in strength, in the knowledge and love of God.
9. But it did not satisfy him, barely to abstain from doing evil. His soul was a-thirst to do good. The language of his heart continually was, My Father worketh hitherto, and I work.My Lord went about doing good; and shall not I tread in his steps? As he had opportunity therefore, if he could do no good of a higher kind, he fed the hungry, clothed the naked, helped the fatherless or stranger, visited and assisted them that were sick or in prison. He gave all his goods to feed the poor. He rejoiced to labour or to suffer for them; and wherein soever he might profit another, there especially to deny himself. He counted nothing too dear to part with for them, as well remembring the word of his Lord, Insomuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
10. Such was Christianity in its rise. Such was a Christian in ancient days. Such was every one of those, who when they heard the threatnings of the chief priests and elders, lift up their voice to God with one accord, and were all filled with the Holy Ghost. The multitude of them that believed, were of one heart and of one soul. (So did the love of him in whom they had believed, constrain them to love one another.) Neither said any of them that ought of the things which he possessed was his own; but they had all things common. So fully were they crucified to the world, and the world crucified to them. And they continued stedfastly with one accord in the apostles doctrine, and in the breaking of bread, and in prayer. And great grace was upon them all; neither was there any among them that lacked: for as many as were possessors of lands or housessold them, and brought the prices of the things that were sold, and laid them down at the apostles feet; and distribution was made unto every man, according as he had need.
II. 1. Let us take a view, in the second place, of this Christianity, as spreading from one to another, and so gradually making its way into the world. For such was the will of God concerning it, who did not light a candle to put it under a bushel, but that it might give light to all that were in the house. And this our Lord had declared to his first disciples, Ye are the salt of the earth, the light of the world: at the same time that he gave that general command, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
2. And, indeed, supposing a few of these lovers of mankind, to see the whole world lying in wickedness, can we believe they would be unconcerned at the sight, at the misery of those for whom their Lord died? Would not their bowels yearn over them, and their hearts melt away for very trouble? Could they then stand idle all the day long, even were there no command from him whom they loved? Rather would they not labour, by all possible means, to pluck some of these brands out of the burning? Undoubtedly they would: they would spare no pains to bring back whomsoever they could of thosepoor sheep that had gone astray, to the great Shepherd and Bishop of their souls.
3. So the Christians of old did. They laboured, having opportunity, to do good unto all men, warning them to flee from the wrath to come, now, now, to escape the damnation of hell. They declared, The times of ignorance God winked at; but now he calleth all men every where to repent. They cried aloud, Turn ye, turn ye from your evil ways; so iniquity shall not be your ruin. They reasoned with them of temperance and righteousness, or justice, of the virtues opposite to their reigning sins, and of judgment to come, of the wrath of God which would surely be executed on evil doers in that day when he should judge the world.
4. They endeavoured herein to speak to every man severally as he had need. To the careless, to those who lay unconcerned in darkness and in the shadow of death, they thundered, Awake thou that sleepest; arise from the dead, and Christ shall give thee light: but to those who were already awakened out of sleep, and groaning under a sense of the wrath of God, their language was, We have an Advocate with the Father; he is the propitiation for our sins. Mean time those who had believed, they provoked to love and to good works; to patient continuance in well-doing; and to abound more and more in that holiness, without which no man can see the Lord.
5. And their labour was not in vain in the Lord. His word ran and was glorified. It grew mightily and prevailed. But so much the more did offences prevail also. The world in general were offended, because they testified of it, that the works thereof were evil. The men of pleasure were offended, not only because these men were made, as it were, to reprove their thoughts. (He professeth, said they, to have the knowledge of God: he calleth himself the child of the Lord: his life is not like other mens; his ways are of another fashion: he abstaineth from our ways, as from filthiness: he maketh his boast, that God is his Father.) But much more, because so many of their companions were taken away, and would no more run with them to the same excess of riot. The men of reputation were offended, because, as the gospel spread, they declined in the esteem of the people; and because many no longer dared to give them flattering titles, or to pay man the homage due to God only. The men of trade called one another together, and said, Sirs, ye know that by this craft we have our wealth. But ye see and hear that these men have persuaded and turned away much people. So that this our craft is in danger to be set at nought. Above all, the men of religion, so called, the men of outside religion, “the saints of the world,” were offended and ready at every opportunity to cry out, Men of Israel, help! We have found these men! Pestilent fellows, movers of seditionthroughout the world. These are the men that teach all men, every where, against the people, and against the law.
6. Thus it was that the heavens grew black with clouds, and the storm gathered amain. For the more Christianity spread, the more hurt was done, in the account of those who received it not, and the number increased of those who were more and more enraged at these men who thus turned the world upside down; insomuch that more and more cried out, Away with such fellows from the earth; it is not fit that they should live, yea, and sincerely believed, that whosoever should kill them, would do God service.
7. Meanwhile they did not fail to cast out their name as evil: so that this sect was every where spoken against. Men said all manner of evil of them, even as had been done of the prophets that were before them. And whatsoever any would affirm, others would believe. So that offences grew as the stars of heaven for multitude. And hence arose, at the time foreordain’d of the Father, persecution in all its forms. Some, for a season, suffered only shame and reproach; some, the spoiling of their goods; some had trial of mocking and scourging; some of bonds and imprisonment; and others resisted unto blood.
8. Now it was that the pillars of hell were shaken, and the kingdom of God spread more and more. Sinners were every where turnedfrom darkness to light, and from the power of Satan unto God. He gave his children such a mouth, and such wisdom, as all their adversaries could not resist. And their lives were of equal force with their words. But, above all, their sufferings spake to all the world. They approved themselves the servants of God, in afflictions, in necessities; in distresses; in stripes, in imprisonments, in tumults, in labours; in perils in the sea, in perils in the wilderness; in weariness and painfulness, in hunger and thirst, in cold and nakedness. And when having fought the good fight, they were led as sheep to the slaughter, and offered up on the sacrifice and service of their faith, then the blood of each found a voice, and the Heathen owned, He being dead, yet speaketh.
9. Thus did Christianity spread itself in the earth. But how soon did the tares appear with the wheat? And the mystery of iniquity work as well as the mystery of godliness! How soon did Satan find a seat, even in the temple of God! Till the woman fled into the wilderness, and the faithful were again minished from the children of men. Here we tread a beaten path: the still increasing corruptions of the succeeding generations, have been largely described from time to time, by those witnesses God raised up, to shew that he had built his church upon a rock, and the gates of hell should not wholly prevail against her.
III. 1. But shall we not see greater things than these? Yea, greater than have been yet from the beginning of the world. Can Satan cause the truth of God to fail, or his promises to be of none effect? If not, the time will come, when Christianity will prevail over all, and cover the earth. Let us stand a little, and survey (the third thing which was proposed) this strange sight, a Christian world. Of this the prophets of old enquired and searched diligently: of this the Spirit which was in them testified, It shall come to pass in the last days, that the Mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And they shall beat their swords into plough-shares, and their spears into pruning-hooks. Nation shall not lift up sword against nation; neither shall they learn war any more. In that day there shall be a Root of Jesse, which shall stand for an ensign of the people. To it shall the Gentiles seek, and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again to recover the remnant of his people; and he shall set up an Ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth. The wolf shall then dwell with the lamb and the leopard shall lie down with the kid: and the calf and the young lion and the fatlingtogether; and a little child shall lead them. They shall not hurt nor destroy, saith the Lord, in all my holy mountain. For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
2. To the same effect are the words of the great apostle, which it is evident have never yet been fulfilled. Hath God cast away his people? God forbid. But through their fall salvation is come to the Gentiles. And if the diminishing of them be the riches of the Gentiles, how much more their fulness? For I would not, brethren, that ye should be ignorant of this mystery,—That blindness in part is happened to Israel, until the fulness of the Gentiles be come in: and so all Israel shall be saved.
3. Suppose now the fulness of time to be come, and the prophecies to be accomplished, what a prospect is this? All is peace, quietness, and assurance for ever. Here is no din of arms, no confused noise, no garments rolled in blood. Destructions are come to a perpetual end: wars are ceased from the earth. Neither are there any intestine jars remaining; no brother rising up against brother; no country or city divided against itself, and tearing out its own bowels. Civil discord is at end for evermore, and none is left either to destroy or hurt his neighbour. Here is no oppression to make even the wise man mad; no extortion to grind the face of the poor; no robbery or wrong; no rapine or injustice; forall are content with such things as they possess. Thus righteousness and peace have kissed each other; they have taken root and filled the land: righteousness flourishing out of the earth, and peace looking down from heaven.
4. And with righteousness or justice, mercy is also found. The earth is no longer full of cruel habitations. The Lord hath destroyed both the blood-thirsty and malicious, the envious and revengeful man. Were there any provocation, there is none that now knoweth, to return evil for evil: but indeed there is none that doeth evil, no not one; for all are harmless as doves. And being filled with peace and joy in believing, and united in one body, by one spirit, they all love as brethren, they are all of one heart and of one soul. Neither saith any of them, that ought of the things which he possesseth is his own. There is none among them that lacketh; for every man loveth his neighbour as himself. And all walk by one rule, Whatever ye would that men should do unto you, even so do unto them.
5. It follows, that no unkind word can ever be heard among them: no strife of tongues, no contention of any kind, no railing or evil-speaking; but every one opens his mouth with wisdom, and in his tongue there is the law of kindness. Equally incapable are they of fraud or guile: their love is without dissimulation: their words are always the just expression of their thoughts, opening a window into their breast,that whosoever desires may look into their hearts, and see that only love and God are there.
6. Thus, where the Lord omnipotent taketh to himself his mighty power and reigneth, doth he subdue all things to himself; cause every heart to overflow with love, and fill every mouth with praise. Happy are the people that are in such a case; yea, blessed are the people who have the Lord for their God. Arise, shine, (saith the Lord) for thy light is come, and the glory of the Lord is risen upon thee. Thou hast known that I the Lord am thy Saviour, and thy Redeemer, the mighty God of Jacob. I have made thy officers peace, and thy exacters righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls salvation, and thy gates praise. Thy people are all righteous; they shall inherit the land for ever: the branch of my planting, the work of my hands, that I may be glorified. The sun shall no more be thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.
IV. Having thus briefly considered Christianity, as beginning, as going on, and as covering the earth, it remains only that I should close the whole with a plain practical application.
1. * And first, I would ask, where does this Christianity now exist? Where, I pray, do the Christians live? Which is the country, the inhabitants whereof are all thus filled with the Holy Ghost? Are all of one heart and of one soul? Cannot suffer one among them to lack any thing, but continually give to every man as he hath need? Who one and all have the love of God filling their hearts, and constraining them to love their neighbours as themselves? Who have all put on bowels of mercy, humbleness of mind, gentleness, long-suffering? Who offend not in any kind, either by word or deed, against justice, mercy, or truth? But in every point do unto all men, as they would these should do unto them. With what propriety can we term any a Christian country, which does not answer this description? Why then, let us confess we have never yet seen a Christian country upon earth.
2. I beseech you, brethren, by the mercies of God, if ye do account me a madman or a fool, yet as a fool bear with me. It is utterly needful that some one should use great plainness of speech towards you. It is more especially needful at this time; for who knoweth but it is the last? Who knoweth how soon the righteous Judge may say, I will no more be intreated for this people? Tho’ Noah, Daniel, and Job, were in this land, they should but deliver their own souls. And who will use this plainness, if I do not? Therefore I, even I, will speak.And I adjure you, by the living God, that ye steel not your breasts against receiving a blessing at my hands. Do not say in your heart, “Non persuadebis, etiamsi persuaseris: Or, in other words, Lord, thou shalt not send, by whom thou wilt send. Let me rather perish in my blood, than be saved by this man!”
3. Brethren I am persuaded better things of you, tho’ I thus speak. Let me ask you then, in tender love, and in the spirit of meekness, is this city a Christian city? Is Christianity, Scriptural Christianity, found here? Are we, considered as a community of men, so filled with the Holy Ghost, as to enjoy in our hearts, and shew forth in our lives, the genuine fruits of that spirit? Are all the magistrates, all heads and governors of colleges and halls, and their respective societies, (not to speak of the inhabitants of the town) of one heart and one soul? Is the love of God shed abroad in our hearts? Are our tempers the same that were in him? Are our lives agreeable thereto? Are we holy as he who hath called us is holy, in all manner of conversation?
4. I intreat you to observe, that here are no peculiar notions now under consideration; that the question moved is not concerning doubtful opinions, of one kind or an other; but concerning the undoubted, fundamental branches (if there be any such) of our common Christianity. And for the decision thereof, I appeal to your ownconscience, guided by the word of God. He therefore that is not condemned by his own heart, let him go free.
5. * In the fear then, and in the presence of the great God, before whom both you and I shall shortly appear, I pray you that are in authority over us, whom I reverence for your office sake, to consider, (and not after the manner of dissemblers with God) Are you filled with the Holy Ghost? Are ye lively portraitures of him, whom ye are appointed to represent among men? I have said, ye are Gods, ye magistrates and rulers; ye are by office so nearly allied to the God of heaven! In your several stations and degrees, ye are to shew forth unto us the Lord our governor. Are all the thoughts of your hearts, all your tempers and desires, suitable to your high calling? Are all your words like unto those which come out of the mouth of God? Is there in all your actions dignity and love? A greatness which words cannot express, which can flow only from an heart full of God—and yet consistent with the character of man that is a worm, and the son of man that is a worm!
6. * Ye venerable men, who are more especially called to form the tender minds of youth, to dispel thence the shades of ignorance and error, and train them up to be wise unto salvation, Are you filled with the Holy Ghost? With all those fruits of the Spirit, which your important office so indispensibly requires? Is your heartwhole with God? Full of love and zeal to set up his kingdom on earth? Do you continually remind those under your care, that the one rational end of all our studies, is to know, love, and serve the only true God, and Jesus Christ whom he hath sent? Do you inculcate upon them, day by day, that love alone never faileth? (Whereas, whether there be tongues, they shall fail, or philosophical knowledge, it shall vanish away:) and that without love, all learning is but splendid ignorance, pompous folly, vexation of spirit. Has all you teach an actual tendency to the love of God, and of all mankind for his sake? Have you an eye to this end in whatever you prescribe, touching the kind, the manner, and the measure of their studies; desiring and labouring, that wherever the lot of these young soldiers of Christ is cast, they may be so many burning and shining lights, adorning the gospel of Christ in all things? And permit me to ask, Do you put forth all your strength in the vast work you have undertaken? Do you labour herein with all your might? Exerting every faculty of your soul? Using every talent which God hath lent you, and that to the uttermost of your power?
7. Let it not be said, that I speak here, as if all under your care were intended to be clergymen. Not so: I only speak as if they were all intended to be Christians. But what example is set them by us who enjoy the beneficence of our forefathers; by fellows, students, scholars; moreespecially those who are of some rank and eminence? * Do ye, brethren, abound in the fruits of the spirit, in lowliness of mind, in self-denial and mortification, in seriousness and composure of spirit, in patience, meekness, sobriety, temperance, and in unwearied, restless endeavours, to do good, in every kind, unto all men: to relieve their outward wants, and to bring their souls to the true knowledge and love of God? Is this the general character of fellows of colleges? I fear it is not. Rather, have not pride and haughtiness of spirit, impatience and peevishness, sloth and indolence, gluttony and sensuality, and even a proverbial uselessness, been objected to us, perhaps not always by our enemies, nor wholly without ground? O that God would roll away this reproach from us, that the very memory of it might perish for ever!
8. * Many of us are more immediately consecrated to God, called to minister in holy things. Are we then patterns to the rest, in word, in conversation, in charity; in spirit, in faith, in purity? Is there written on our forehead and on our heart, Holiness to the Lord? From what motives did we enter upon this office? Was it indeed with a single eye to serve God, trusting that we were inwardly moved by the Holy Ghost, to take upon us this ministration, for the promoting of his glory, and the edifying of his people? And have we clearly determined, by God’s grace, to give ourselves wholly to this office? Do we forsakeand set aside, as much as in us lies, all worldly cares and studies? Do we apply ourselves wholly to this one thing, and draw all our cares and studies this way? Are we apt to teach? Are we taught of God, that we may be able to teach others also? Do we know God? Do we know Jesus Christ? Hath God revealed his Son in us? And hath he made us able ministers of the new covenant? Where then are the seals of our apostleship? Who that were dead in trespasses and sins, have been quickened by our word? Have we a burning zeal to save souls from death, so that for their sake we often forget even to eat our bread? Do we speak plain, by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God? Are we dead to the world and the things of the world, laying up all our treasure in heaven? Do we lord over God’s heritage? Or are we the least, the servants of all? When we bear the reproach of Christ, Does it sit heavy upon us? Or do we rejoice therein? When we are smitten on the one cheek, Do we resent it? Are we impatient of affronts? Or do we turn the other also: not resisting the evil, but overcoming evil with good? Have we a bitter zeal, inciting us to strive sharply and passionately with them that are out of the way? Or is our zeal the flame of love, so as to direct all our words with sweetness, lowliness, and meekness of wisdom?
9. Once more, what shall we say concerning the youth of this place? Have you either the form or the power of Christian Godliness? Are you humble, teachable, advisable; or stubborn, self-willed, heady, and high-minded? Are you obedient to your superiors as to parents? Or do you despise those to whom you owe the tenderest reverence? Are you diligent in your easy business, pursuing your studies with all your strength? Do you redeem the time, crowding as much work into every day as it can contain? Rather, are ye not conscious to yourselves, that you waste away day after day, either in reading what has no tendency to Christianity, or in gaming, or in—you know not what? Are you better managers of your fortune than of your time? Do you, out of principle, take care to owe no man any thing? Do you remember the Sabbath-day to keep it holy; to spend it in the more immediate worship of God? When you are in his House, Do you consider that God is there? Do you behave, as seeing Him that is invisible? Do you know how to possess your bodies, in sanctification and honour? Are not drunkenness and uncleanness found among you? Yea, are there not of you, who glory in their shame? Do not many of you take the name of God in vain, perhaps habitually, without either remorse or fear? Yea, * Are there not a multitude of you that are forsworn? I fear, a swiftly-increasing multitude. Be not surprized, brethren. BeforeGod and this congregation; I own myself to have been of that number; solemnly swearing to observe all those customs, which I then knew nothing of; and those statutes, which I did not so much as read over, either then, or for some years after. What is perjury, if this is not? But if it be, O what a weight of sin, yea, sin of no common dye, lieth upon us! And doth not the Most High regard it?
10. * May it not be one of the consequences of this that so many of you are a generation of Triflers? Triflers with God, with one another, and with your own souls? For how few of you spend, from one week to another, a single hour in private prayer? How few have any thought of God in the general tenor of your conversation? Who of you is, in any degree, acquainted with the work of his Spirit, his supernatural work in the souls of men? Can you bear, unless now and then, in a church, any talk of the Holy Ghost? Would you not take it for granted, if one began such a conversation, that it was either Hypocrisy or Enthusiasm? In the name of the Lord God Almighty, I ask, what religion are you of? Even the talk of Christianity ye cannot, will not bear. O my brethren! what a Christian city is this? It is time for thee, Lord, to lay to thine hand!
11. For indeed, what probability, what possibility rather, (speaking after the manner of men) is there that Christianity, Scriptural Christianity,should be again the religion of this place? That all orders of men among us should speak and live as men filled with the Holy Ghost? By whom should this Christianity be restored? By those of you that are in authority? Are you convinced then, that this is Scriptural Christianity? Are you desirous it should be restored? And do ye not count your fortune, liberty, life, dear unto yourselves, so ye may be instrumental in the restoring it? But suppose ye have this desire, who hath any power proportioned to the effect? Perhaps some of you have made a few faint attempts, but with how small success? Shall Christianity then be restored by young, unknown, inconsiderable men? I know not whether ye yourselves could suffer it. Would not some of you cry out, “Young man, in so doing thou reproachest us?” But there is no danger of your being put to the proof; so hath iniquity overspread us like a flood. Whom then shall God send? The famine, the pestilence, (the last messengers of God to a guilty land) or the sword? The armies of the Romish aliens, to reform us into our first love? Nay, rather let us fall into thy hand, O Lord, and let us not fall into the hand of man.
Lord, save or we perish! Take us out of the mire that we sink not! O help us against these enemies, for vain is the help of man. Unto thee all things are possible. According tothe greatness of thy power, preserve thou those that are appointed to die; and preserve us in the manner that seemeth to thee good; not as we will, but as thou wilt.
SERMON V.
JUSTIFICATION BY FAITH.
ROMANS iv. 5.
To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.
1. HOW a sinner may be justified before God, the Lord and judge of all, is a question of no common importance, to every child of man. It contains the foundation of all our hope; in as much as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us? And much more, he that is greater than our heart and knoweth all things? What solid joy, either in this world or that to come, while the wrath of God abideth on us?
2. And yet how little hath this important question been understood? What confused notions have many had concerning it? Indeed not only confused, but often utterly false; contrary to the truth, as light to darkness: notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence,erring concerning the very foundation, they could not possibly build thereon: at least, not gold, silver, or precious stones, which would endure when tried as by fire; but only hay and stubble, neither acceptable to God, nor profitable to man.
3. In order to do justice, as far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity, from vain jangling and strife of words, to clear the confusedness of thought, into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to shew,
First, What is the general ground of this whole doctrine of justification.
Secondly, What justification is.
Thirdly, Who they are that are justified. And,
Fourthly, On what terms they are justified.
I. I am, first, to shew, What is the general ground of this whole doctrine of justification.
1. In the image of God was man made, holy as he that created him is holy; merciful as the Author of all is merciful, perfect as his Father in heaven is perfect. As God is love, soman dwelling in love, dwelt in God, and God in him. God made him to be an image of his own eternity, an incorruptible picture of the God of glory. He was accordingly pure, as God is pure, from every spot of sin. He knew not evil in any kind or degree, but was inwardly and outwardly sinless and undefiled. He loved the Lord his God with all his heart, and with all his mind and soul and strength.
2. To man thus upright and perfect, God gave a perfect law, to which he required full and perfect obedience. He required full obedience in every point, and this to be performed without any intermission, from the moment man became a living soul, till the time of his trial should be ended. No allowance was made for any falling short. As indeed there was no need of any; man being altogether equal to the task assigned, and thoroughly furnished for every good word and work.
3. To the entire law of love which was written in his heart (against which perhaps he could not sin directly) it seemed good to the sovereign wisdom of God, to superadd one positive law: Thou shalt not eat of the fruit of the tree that groweth in the midst of the garden: annexing that penalty thereto, In the day thou eatest thereof, thou shalt surely die.
4. Such then was the state of man in paradise. By the free, unmerited love of God, he was holy and happy; he knew, loved, enjoyedGod, which is (in substance) life everlasting. And in this life of love, he was to continue for ever, if he continued to obey God in all things: but if he disobeyed him in any, he was to forfeit all. In that day, said God, thou shalt surely die.
5. Man did disobey God. He ate of the tree, of which God commanded him, saying, Thou shalt not eat of it. And in that day he was condemn’d, by the righteous judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the moment he tasted that fruit, he died: his soul died, was separated from God; separate from whom the soul has no more life, than the body has when separate from the soul. His body likewise became corruptible and mortal; so that death then took hold on this also. And being already dead in spirit, dead to God, dead in sin, he hastened on to death everlasting; to the destruction both of body and soul, in the fire never to be quenched.
6. Thus by one man, sin entered into the world, and death by sin. And so death passed upon all men, as being contained in him who was the common father and representative of us all. Thus through the offence of one, all are dead, dead to God, dead in sin, dwelling in a corruptible, mortal body, shortly to be dissolved, and under the sentence of death eternal. For as by one man’s disobedience, all were made sinners; soby that offence of one, judgment came upon all men to condemnation, Rom. v. 12, &c.
7. In this state we were, even all mankind, when God so loved the world, that he gave his only begotten Son, to the end we might not perish but have everlasting life. In the fulness of time, he was made man, another common head of mankind, a second general parent and representative of the whole human race. And as such it was that he bore our griefs, the Lord laying upon him the iniquities of us all. Then was he wounded for our transgressions and bruised for our iniquities. He made his soul an offering for sin: he poured out his blood for the transgressors: he bare our sins in his own body on the tree, that by his stripes we might be healed: and by that one oblation of himself once offered, he hath redeemed me and all mankind; having thereby made a full, perfect and sufficient sacrifice and satisfaction, for the sins of the whole world.
8. In consideration of this, that the Son of God hath tasted death for every man, God hath now reconciled the world to himself, not imputing to them their former trespasses. And thus, as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification. So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes on one only condition (which himself also enables us to perform) both to remitthe punishment due to our sins, to reinstate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal.
9. This therefore is the general ground, of the whole doctrine of justification. By the sin of the first Adam, who was not only the father, but likewise the representative of us all, we all fell short of the favour of God: we all became children of wrath: or, as the apostle expresses it, judgment came upon all men to condemnation. Even so, by the sacrifice for sin made by the second Adam, as the representative of us all, God is so far reconciled to all the world, that he hath given them a new covenant. The plain condition whereof being once fulfilled, there is no more condemnation for us, but we are justified freely by his grace, through the redemption that is in Jesus Christ.
II. 1. But what is it to be justified? What is justification? This was the second thing which I proposed to shew. And it is evident from what has been already observed, that it is not, the being made actually just and righteous. This is sanctification: which is indeed, in some degree, the immediate fruit of justification: but nevertheless is a distinct gift of God, and of a totally different nature. The one implies, what God does for us through his Son; the other what he works in us by his Spirit. So that altho’ some rare instances maybe found, wherein theterm justified, or justification, is used in so wide a sense as to include sanctification also; yet in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.
2. Neither is that far-fetch’d conceit, that justification is, the clearing us from accusation, particularly that of Satan, easily proveable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It cannot indeed be denied, that he is the accuser of men, emphatically so called. But it does in no wise appear, that the great apostle hath any reference to this, more or less, in all that he hath written touching justification, either to the Romans or the Galatians.
3. It is also far easier to take for granted, than to prove from any clear scripture-testimony, that justification is, the clearing us from the accusation brought against us by the law. At least, if this forced, unnatural way of speaking, mean either more or less than this, that whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified, the punishment which they had deserved.
4. * Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what in fact they are not,that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us, contrary to the real nature of things: that he esteems us better than we really are, or believes us righteous, when we are unrighteous. Surely no. The judgment of the all-wise God, is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more in this manner confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification, is neither reconcileable to reason, nor scripture.
5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby for the sake of the propitiation made by the blood of his Son, he sheweth forth his righteousness (or mercy) by the remission of the sins that are past. This is the easy, natural account of it given by St. Paul, throughout this whole epistle. So he explains it himself, more particularly in this, and in the following chapter. Thus in the next verses but one to the text, Blessed are they, saith he, whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin. To him that is justified orforgiven, God will not impute sin to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word and deed, are covered, are blotted out: shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are accepted through the Beloved, reconciled to God through his blood, he loves and blesses and watches over us for good, even as if we had never sinned.
Indeed the apostle in one place seems to extend the meaning of the word much farther; where he says, Not the hearers of the law, but the doers of the law shall be justified. Here he appears to refer our justification, to the sentence of the great day. And so our Lord himself unquestionably doth, when he says, By thy words thou shalt be justified: proving thereby, that for every idle word men shall speak, they shall give an account in the day of judgment. But perhaps we can hardly produce another instance, of St. Paul’s using the word in that distant sense. In the general tenor of his writings, it is evident he doth not. And least of all in the text before us, which undeniably speaks, not of those who have already finished their course, but of those who arenow just setting out, just beginning to run the race which is set before him.
III. 1. But this is the third thing which was to be considered, namely, who are they that are justified? And the apostle tells us expresly, the ungodly: He, that is, God, justifieth the ungodly: the ungodly of every kind and degree, and none but the ungodly. As they that are righteous need no repentance, so they need no forgiveness. It is only sinners that have any occasion for pardon: it is sin alone which admits of being forgiven. Forgiveness therefore has an immediate reference to sin, and (in this respect) to nothing else. It is our unrighteousness to which the pardoning God is merciful: it is our iniquity which he remembereth no more.