THE
WORKS
OF THE
Rev. JOHN WESLEY
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume II.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street
MDCCLXXI.
THE
CONTENTS
Of the Second Volume.
SERMONS on several Occasions.
The Circumcision of the Heart.
Rom. ii. 29. Circumcision is that of the heart, in the Spirit and not in the letter.
The Marks of the New Birth.
John iii. 8. So is every one that is born of the Spirit.
The great Privilege of those that are born of God.
1 John iii. 9. Whosoever is born of God, doth not commit sin.
The Lord our Righteousness.
Jer. xxiii. 6. This is his name whereby he shall be called, The Lord our Righteousness.
Upon our Lord’s Sermon on the Mount.
Discourse I.
Matt. v. 1–4.
Upon our Lord’s Sermon on the Mount.
Discourse II.
Matt. v. 5–7.
Upon our Lord’s Sermon on the Mount.
Discourse III.
Matt. v. 8–12.
Upon our Lord’s Sermon on the Mount.
Discourse IV.
Matt. v. 13–16.
Upon our Lord’s Sermon on the Mount.
Discourse V.
Matt. v. 17–20.
Upon our Lord’s Sermon on the Mount.
Discourse VI.
Matt. vi. 1–15.
Upon our Lord’s Sermon on the Mount.
Discourse VII.
Matt. vi. 16–18.
Upon our Lord’s Sermon on the Mount.
Discourse VIII.
Matt. vi. 19–23.
Upon our Lord’s Sermon on the Mount.
Discourse IX.
Matt. vi. 24–34.
Upon our Lord’s Sermon on the Mount.
Discourse X.
Matt. vii. 1–12.
SERMON XVII.[1]
THE CIRCUMCISION OF THE HEART.
Rom. ii. 29.
Circumcision is that of the heart, in the spirit and not in the letter.
1.’TIS the melancholly remark of an excellent man, that “He who now preaches the most essential duties of Christianity, runs the hazard of being esteemed by a great part of his hearers, a setter forth of new doctrines.” Most men have so lived away the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed, which difference the Spirit of Christ from the Spirit of the world, than they cry out, Thou bringest strange things to our ears; we would know what these things mean.—Though he is only preaching to them Jesus and the resurrection, with the necessary consequence of it. If Christ be risen, ye ought then to die unto the world, and to live wholly unto God.
2. A hard saying this to the natural man, who is alive unto the world, and dead unto God, and one that he will not readily be persuaded, to receive as the truth of God, unless it be so qualified in the interpretation, as to have neither use nor significancy left. He receiveth not the words of the Spirit of God, taken in their plain and obvious meaning. They are foolishness unto him: neither indeed can he know them, because they are spiritually discerned: They are perceivable only by that spiritual sense, which in him was never yet awakened; for want of which he must reject as idle fancies of men, what are both the wisdom and the power of God.
3. That circumcision is that of the heart, in the spirit and not in the letter; that the distinguishing mark of a true follower of Christ, of one who is in a state of acceptance with God, is not either outward circumcision or baptism, or any other outward form, but a right state of soul, a mind and spirit renewed after the image of him that created it, is one of those important truths, that can only be spiritually discerned. And this the apostle himself intimates in the next words, whose praise is not of men, but of God. As if he had said, “Expect not, whoever thou art, who thus followest thy great Master, that the world, the men who follow him not, will say, well done, good and faithful servant! Know that the circumcision of the heart, the seal of thy calling, is foolishness with the world. Becontent to wait for thy applause, ’till the day of thy Lord’s appearing. In that day shalt thou have praise of God, in the great assembly of men and angels.”
I design, first, particularly to enquire, wherein this circumcision of heart consists: And, secondly to mention some reflections, that naturally arise from such an enquiry.
I. 1. I am, first, to enquire, wherein that circumcision of heart consists, which will receive the praise of God. In general we may observe, it is that habitual disposition of soul, which in the sacred writings is termed holiness, and which directly implies, the being cleansed from sin, from all filthiness both of flesh and spirit, and by consequence, the being endued with those virtues, which were also in Christ Jesus, the being so renewed in the image of our mind, as to be perfect, as our Father in heaven is perfect.
2. To be more particular, Circumcision of heart implies humility, faith, hope, and charity. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our own perfections, from that undue opinion of our own abilities and attainments, which are the genuine fruit of a corrupted nature. This entirely cuts off that vain thought, I am rich and wise, and have need of nothing; and convinces, us, that we are by nature wretched, and poor, and miserable, and blind, and naked. Itconvinces us, that in our best estate, we are of ourselves all sin and vanity; that confusion, and ignorance and error, reign over our understanding; that unreasonable, earthly, sensual, devilish passions, usurp authority over our will: in a word, that there is no whole part in our soul, that all the foundations of our nature are out of course.
3. At the same time we are convinced, that we are not sufficient of ourselves to help ourselves; that without the Spirit of God we can do nothing but add sin to sin: that it is he alone who worketh in us by his almighty power, either to will or do that which is good; it being as impossible for us even to think a good thought, without the supernatural assistance of his Spirit, as to create ourselves, or to renew our whole souls in righteousness and true holiness.
4. A sure effect of our having formed this right judgment, of the sinfulness and helplessness of our nature, is a disregard of that honour which cometh of man, which is usually paid to some supposed excellency in us. He who knows himself, neither desires nor values the applause which he knows he deserves not. It is therefore a very small thing with him, to be judged by man’s judgment. He has all reason to think, by comparing what it has said either for or against him, with what he feels in his own breast, that the world, as well as the God of this world, was a liar from the beginning. And even as to thosewho are not of the world, though he would chuse, if it were the will of God, that they should account of him as of one desirous to be found a faithful steward of his Lord’s goods, if haply this might be a means of enabling him to be of more use to his fellow-servants, yet as this is the one end of his wishing for their approbation, so he does not at all rest upon it. For he is assured, that whatever God wills, he can never want instruments to perform; since he is able, even of these stones, to raise up servants to do his pleasure.
5. This is that lowliness of mind, which they have learned of Christ, who follow his example and tread in his steps. And this knowledge of their disease, whereby they are more and more cleansed from one part of it, pride and vanity, disposes them to embrace, with a willing mind, the second thing implied in circumcision of heart, that faith which alone is able to make them whole, which is the one medicine given under heaven to heal their sickness.
6. The best guide of the blind, the surest light of them that are in darkness, the most perfect instructor of the foolish, is faith. But it must be such a faith as is mighty through God, to the pulling down of strong-holds, to the overturning all the prejudices of corrupt reason, all the false maxims revered among men; all evil customs and habits; all that wisdom of the world which is foolishness with God; as casteth down imaginations(reasonings) and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ.
7. All things are possible to him that thus believeth: the eyes of his understanding being enlightened, he sees what is his calling, even to glorify God, who hath bought him with so high a price, in his body and in his spirit, which now are God’s by redemption, as well as by creation. He feels what is the exceeding greatness of his power, who as he raised up Christ from the dead, so is able to quicken us, dead in sin, by his Spirit which dwelleth in us. This is the victory which overcometh the world, even our faith: that faith which is not only an unshaken assent to all that God hath revealed in scripture, and in particular to those important truths, Jesus Christ came into the world to save sinners; he bare our sins in his own body on the tree; he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world: [2]But likewise the revelation of Christ in our hearts; a divine evidence or conviction of his love, his free, unmerited love to me a sinner, a sure confidence in his pardoning mercy, wrought in us by the Holy Ghost: a confidence, whereby every true believer is enabled to bear witness, I know that my Redeemer liveth; that Ihave an Advocate with the Father; that Jesus Christ the righteous is my Lord, and the propitiation for my sins. I know he hath loved me, and given himself for me. He hath reconciled me, even me to God; and I have redemption through his blood even the forgiveness of sins.
8. Such a faith as this, cannot fail to shew evidently the power of him that inspires it, by delivering his children from the yoke of sin, and purging their consciences from dead works: by strengthning them so, that they are no longer constrained to obey sin in the desires thereof; but instead of yielding their members unto it as instruments of unrighteousness, they now yield themselves entirely unto God, as those that are alive from the dead.
9. Those who are thus by faith born of God, have also strong consolation through hope. This is the next thing which the circumcision of the heart implies; even the testimony of their own spirit, with the Spirit which witnesses in their hearts, that they are the children of God. Indeed it is the same Spirit who works in them that clear and chearful confidence, that their heart is upright toward God; that good assurance, that they now do, through his grace, the things which are acceptable in his sight; that they are now in the path which leadeth to life, and shall, by the mercy of God endure therein to the end. It is he who giveth them a lively expectation of receiving all good things at God’s hand; a joyousprospect of that crown of glory, which is reserved in heaven for them. By this anchor a Christian is kept steady in the midst of the waves of this troublesome world, and preserved from striking upon either of those fatal rocks, presumption or despair. He is neither discouraged by the misconceived severity of his Lord, nor does he despise the riches of his goodness. He neither apprehends the difficulties of the race set before him to be greater than he has strength to conquer, nor expects them to be so little as to yield him the conquest, ’till he has put forth all his strength. The experience he already has in the Christian warfare, as it assures him, his labour is not in vain, if whatever his hand findeth to do, he doth it with his might; so it forbids his entertaining so vain a thought, as that he can otherwise gain any advantage, as that any virtue can be shewn, any praise attained, by faint hearts and feeble hands: or indeed by any but those who pursue the same course with the great apostle of the Gentiles, I, says he, so run, not as uncertainly, so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection; lest by any means when I have preached to others, I myself should be a cast-away.
10. By the same discipline is every good soldier of Christ, to inure himself to endure hardship. Confirmed and strengthened by this, he will be able not only to renounce the works of darkness, but every appetite too and every affection,which is not subject to the law of God. For every one, saith St. John, who hath this hope, purifieth himself even as he is pure. It is his daily care, by the grace of God in Christ, and thro’ the blood of the covenant, to purge the inmost recesses of his soul, from the lusts that before possest and defiled it; from uncleanness, and envy, and malice, and wrath, from every passion and temper, that is after the flesh, that either springs from, or cherishes, his native corruption: as well knowing, that he whose very body is the temple of God, ought to admit into it nothing common or unclean; and that holiness becometh that house for ever, where the Spirit of holiness vouchsafes to dwell.
11. Yet lackest thou one thing, whosoever thou art, that to a deep humility, and a stedfast faith, hast joined a lively hope, and thereby in a good measure cleansed thy heart from its inbred pollution. If thou wilt be perfect, add to all these charity; add love, and thou hast the circumcision of the heart. Love is the fulfilling of the law, the end of the commandment. Very excellent things are spoken of love; it is the essence, the spirit, the life of all virtue. It is not only the first and great command, but it is all the commandments in one. Whatsoever things are just, whatsoever things are pure, whatsoever things are amiable or honourable; if there be any virtue, if there be any praise, they are all comprized in this one word, love.In this is perfection and glory and happiness: the royal law of heaven and earth is this, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.
12. *Not that this forbids us to love any thing besides God: It implies, that we love our brother also. Nor yet does it forbid us (as some have strangely imagined) to take pleasure in any thing but God. To suppose this, is to suppose the Fountain of holiness, is directly the author of sin: since he has inseparably annexed pleasure to the use of those creatures, which are necessary to sustain the life he has given us. This therefore can never be the meaning of his command. What the real sense of it is, both our blessed Lord and his apostles tell us too frequently and too plainly to be misunderstood. They all with one mouth bear witness, that the true meaning of those several declarations, The Lord thy God is one Lord. Thou shalt have no other Gods but me; Thou shalt love the Lord thy God with all thy strength; thou shalt cleave unto him; The desire of thy soul shall be to his name: is no other than this. The one perfect Good shall be your one ultimate end. One thing shall ye desire for its own sake, the fruition of him that is all in all. One happiness shall ye propose to your souls, even an union with him that made them: the having fellowship with the Father and the Son: the being joined to the Lordin one spirit. One design ye are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other things, so far as they tend to this. Love the creature—as it leads to the Creator. But in every step you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and work, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to your happiness in God, the sole end as well as source of your being.
13. *Have no end, no ultimate end but God. Thus our Lord, One thing is needful. And if thine eye be singly fixt on this one thing, thy whole body shall be full of light. Thus St. Paul, This one thing I do; I press toward the mark, for the prize of the high calling in Christ Jesus. Thus St. James, Cleanse your hands, ye sinners, and purify your hearts, ye double-minded. Thus St. John, Love not the world, neither the things that are in the world. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world. The seeking happiness in what gratifies either the desire of the flesh, by agreeably striking upon the outward senses, the desire of the eye, of the imagination, by its novelty, greatness, or beauty; or the pride of life, whether by pomp, grandeur, power, or the usual consequence of them, applause and admiration: Is not of the Father,cometh not from, neither is approved by the Father of spirits; but of the world; it is the distinguishing mark of those, who will not have him to reign over them.
II. 1. Thus have I particularly inquired, what that circumcision of heart is, which will obtain the praise of God. I am, in the second place, to mention some reflections, that naturally arise from such an inquiry, as a plain rule whereby every man may judge of himself, whether he be of the world or of God.
And, first, it is clear, from what has been said, that no man has a title to the praise of God, unless his heart is circumcised by humility, unless he is little, and base, and vile in his own eyes: unless he is deeply convinced of that inbred “corruption of his nature, whereby he is very far gone from original righteousness,” being prone to all evil, averse to all good, corrupt and abominable; having a carnal mind, which is enmity against God, and is not subject to the law of God; nor indeed can be: unless he continually feels in his inmost soul, that without the Spirit of God resting upon him, he can neither think, nor desire, nor speak, nor act, any thing good or well-pleasing in his sight.
No man, I say, has a title to the praise of God, till he feels his want of God: nor indeed, till he seeketh that honour, which cometh of God only: and neither desires nor pursues that whichcometh of man, unless so far only as it tends to this.
2. Another truth which naturally follows from what has been said, is, that none shall obtain the honour that cometh of God, unless his heart be circumcised by faith; even a faith of the operation of God: unless refusing to be any longer led by his senses, appetites, or passions, or even by that blind leader of the blind, so idolized by the world, natural reason, he lives and walks by faith, directs every step, as seeing him that is invisible, looks not at the things that are seen, which are temporal, but at the things that are not seen, which are eternal; and governs all his desires, designs and thoughts, all his actions and conversations, as one who is entered in within the veil, where Jesus sits at the right-hand of God.
3. *It were to be wished, that they were better acquainted with this faith, who employ much of their time and pains, in laying another foundation; in grounding religion, on “the eternal fitness of things,” on “the intrinsic excellence of virtue,” and the beauty of actions flowing from it: on the reasons, as they term them, of good and evil, and the relations of beings to each other. Either these accounts of the grounds of Christian duty, coincide with the scriptural, or not. If they do, why are well-meaning men perplext, and drawn from the weightier matters of the law, by a cloud ofterms, whereby the easiest truths are explained into obscurity. If they are not, then it behoves them to consider, who is the author of this new doctrine: whether he is likely to be an angel from heaven, who preacheth another gospel than that of Christ Jesus: though, if he were, God, not we, hath pronounced his sentence, Let him be accursed.
4. Our gospel, as it knows no other foundation of good works than faith, or of faith than Christ, so it clearly informs us, we are not his disciples, while we either deny him to be the author, or his Spirit to be the inspirer and perfecter both of our faith and works. If any man have not the Spirit of Christ, he is none of his. He alone can quicken those who are dead unto God, can breathe into them the breath of Christian life, and so prevent, accompany, and follow them with his grace, as to bring their good desires to good effect. And as many as are thus led, by the Spirit of God, they are the sons of God. This is God’s short and plain account of true religion and virtue; and other foundation can no man lay.
5. *From what has been said we may, thirdly, learn, That none is truly led by the Spirit, unless that Spirit bear witness with his spirit, that he is a child of God: unless he sees the prize and the crown before him, and rejoices in hope of the glory of God: so greatly have they erred, who have taught that in serving God, we oughtnot to have a view to our own happiness. Nay, but we are often and expresly taught of God, to have respect unto the recompence of reward; to balance the toil with the joy set before us, these light afflictions with that exceeding weight of glory. Yea, we are aliens to the covenant of promise, we are without God in the world, until God of his abundant mercy, hath begotten us again, unto a living hope, of the inheritance incorruptible, undefiled, and that fadeth not away.
6. But if these things are so, ’tis high time for those persons to deal faithfully with their own souls, who are so far from finding in themselves this joyful assurance, that they fulfil the terms and shall obtain the promises of that covenant, as to quarrel with the covenant itself, and blaspheme the terms of it: to complain, “They are too severe, and that no man ever did, or shall live up to them!” What is this, but to reproach God, as if he were an hard master, requiring of his servants more than he enables them to perform; as if he had mocked the helpless works of his hands, by binding them to impossibilities; by commanding them to overcome, where neither their own strength, nor his grace was sufficient for them?
7. *These blasphemers might almost persuade those, to imagine themselves guiltless, who in the contrary extreme, hope to fulfil the commands of God, without taking any pains at all. Vain hope! that a child of Adam should everexpect, to see the kingdom of Christ and of God, without striving, without agonizing first, to enter in at the strait gate! That one who was conceived and born in sin, and whose inward parts are very wickedness, should once entertain a thought, of being purified as his Lord is pure, unless he tread in his steps, and take up his cross daily; unless he cut off his right-hand, and pluck out the right-eye and cast it from him; that he should ever dream of shaking off his old opinions, passions, tempers, of being sanctified throughout in spirit, soul, and body, without a constant and continued course of general self-denial!
8. What less than this can we possibly infer from the above cited words of St. Paul? Who “living in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, who being full of signs and wonders and mighty deeds, who having been caught up into the third heaven;” yet reckoned (as a late author strongly expresses it) that all his virtues would be unsecure, and even his salvation in danger, without this constant self-denial. So run I, says he, not as uncertainly, so fight I, not as one that beateth the air. By which he plainly teaches us, That he who does not thus run, who does not thus deny himself daily, does run uncertainly, and fighteth to as little purpose as he that beateth the air.
9. To as little purpose does he talk of fighting the fight of faith, as vainly hope to attain the crown of incorruption (as we may, lastly, inferfrom the preceding observations) whose heart is not circumcised by love. Love cutting off both the lust of the flesh, the lust of the eye, and the pride of life, engaging the whole man, body, soul and spirit, in the ardent pursuit of that one object, is so essential to a child of God, that “without it, whosoever liveth is counted dead before him.” Though I speak with the tongue of men and angels, and have not love, I am as sounding brass, or a tinkling cymbal. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith so as to remove mountains, and have not love, I am nothing. Nay, though I give all my goods to feed the poor, and my body to be burned, and have not love, it profiteth me nothing.
10. Here then is the sum of the perfect law, this is the true circumcision of the heart. Let the spirit return to God that gave it, with the whole train of its affections. Unto the place from whence all the rivers came, thither let them flow again. Other sacrifices from us he would not; but the living sacrifice of the heart he hath chosen. Let it be continually offered up to God through Christ, in flames of holy love. And let no creature be suffered to share with him: for he is a jealous God. His throne will he not divide with another: he will reign without a rival. Be no design, no desire admitted there, but what has him for its ultimate object. This is the way wherein those children of God once walked, who beingdead, still speak to us, “Desire not to live but to praise his name; let all your thoughts, words and works, tend to his glory. Set your heart firm on him, and on other things, only as they are in and from him.” “Let your soul be filled with so entire a love of him, that you may love nothing but for his sake.” “Have a pure intention of heart, a stedfast regard to his glory in all your actions.” “Fix your eye upon the blessed hope of your calling, and make all the things of the world minister unto it.” For then, and not till then, is that mind in us which was also in Christ Jesus, when in every motion of our heart, in every word of our tongue, in every work of our hands, we “pursue nothing but in relation to him, and in subordination to his pleasure:” when we too, neither think, nor speak, nor act, to fulfil our own will, but the will of him that sent us: when whether we eat or drink, or whatever we do, we do all to the glory of God.
SERMON XVIII.
THE MARKS OF THE NEW BIRTH.
John iii. 8.
So is every one that is born of the Spirit.
1.HOW is every one that is born of the Spirit? That is born again? Born of God? What is meant by the being born again? The being born of God? Or, being born of the Spirit? What is implied in, The being a son or a child of God? Or, having the Spirit of adoption? That these privileges, by the free mercy of God, are ordinarily annexed to baptism, (which is thence termed by our Lord in the preceding verse, the being born of water and of the Spirit) we know: but we would know what these privileges are? What is The New Birth?
2. Perhaps it is not needful to give a definition of this, seeing the scripture gives none. But as the question is of the deepest concern, to every child of man, (since except a man be born again, born of the Spirit, he cannot see the kingdom of God) I propose to lay down the marks of it in the plainest manner, just as I find them laid down in scripture.
I. 1. The first of these (and the foundation of all the rest) is faith. So St. Paul, [3]Ye are all the children of God by faith in Christ Jesus. So St. John, [4]To them gave he power (ἐξουσίαν· right or privilege, it might rather be translated) to become the sons of God, even to them that believe on his name: which were born, when they believed, (not of blood, nor of the will of the flesh, not by natural generation, nor of the will of man, like those children adopted by men, in whom no inward change is thereby wrought,) but of God. And again in his general epistle [5]Whosoever believeth that Jesus is the Christ, is born of God.
2. But it is not a barely notional or speculative faith, that is here spoken of by the apostles. It is not a bare assent to this proposition, “Jesus is the Christ;” nor indeed to all the propositions contained in our creed, or in the Old and New Testament. It is not merely “an assent, to any, or all these credible things, as credible.” To say this, were to say (which who could hear?) that the devils were born of God. For they have this faith. They trembling believe, both that Jesus is the Christ, and that all scripture having been given by inspiration of God, is true as God is true. It is not only “an assent to divine truth, upon the testimony of God,” or “upon the evidence of miracles.” For they also heard the words of his mouth, and knew him to be afaithful and true witness. They could not but receive the testimony he gave, both of himself, and of the Father which sent him. They saw likewise the mighty works which he did, and thence believed that he came forth from God. Yet notwithstanding this faith, they are still reserved in chains of darkness, unto the judgment of the great day.
3. For all this is no more than a dead faith. The true, living, Christian faith, which whosoever hath, is born of God, is not only an assent, an act of the understanding, but a disposition which God hath wrought in his heart; “a sure trust and confidence in God, that through the merits of Christ, his sins are forgiven, and he reconciled to the favour of God.” This implies, that a man first renounce himself; that in order to be found in Christ, to be accepted through him, he totally reject all confidence in the flesh; that having nothing to pay, having no trust in his own works or righteousness of any kind, he come to God, as a lost, miserable, self-destroyed, self-condemned, undone, helpless sinner; as one whose mouth is utterly stopped, and who is altogether guilty before God. Such a sense of sin commonly called despair, (by those who speak evil of the things they know not) together with a full conviction, such as no words can express, that of Christ only cometh our salvation, and an earnest desire of that salvation, must precede a living faith: a trust in him, who “for us paidransom by his death, and fulfilled the law in his life.” This faith then, whereby we are born of God, is “not only a belief of all the articles of our faith, but also a true confidence of the mercy of God, through our Lord Jesus Christ.”
4. An immediate and constant fruit of this faith, whereby we are born of God, a fruit which can in no wise be separated from it, no not for an hour, is power over sin: power over outward sin, of every kind; over every evil word and work; for wheresoever the blood of Christ is thus applied, it purgeth the conscience from dead works: and over inward sin; for it purifieth the heart from every unholy desire and temper. This fruit of faith, St. Paul has largely described, in the sixth chapter of his epistle to the Romans. [6]How shall we (saith he) who by faith are dead to sin, live any longer therein? Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin.—Likewise reckon ye yourselves to be dead unto sin, but alive unto God, through Jesus Christ our Lord.—Let not sin therefore reign, even in your mortal body, but yield yourselves unto God, as those that are alive from the dead. For sin shall not have dominion over you.—God be thanked, that ye were the servants of sin—but being made free—the plain meaning is, God be thanked, that though ye were in time past the servants of sin,yet now being free from sin, ye are become the servants of righteousness.
5. The same invaluable privilege of the sons of God, is as strongly asserted by St. John; particularly, with regard to the former branch of it, namely, power over outward sin. After he had been crying out, as one astonished at the depth of the riches of the goodness of God, [7]Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God! Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know, that when he shall appear we shall be like him; for we shall see him as he is: he soon adds, 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. But some men will say, “True; whosoever is born of God, doth not commit sin habitually.” Habitually! Whence is that? I read it not. It is not written in the book. God plainly saith, He doth not commit sin. And thou addest, habitually! Who art thou that mendest the oracles of God? That addest to the words of this book? Beware I beseech thee, lest God add to thee, all the plagues that are written therein! Especially when the comment thou addest is such, as quite swallows up the text: so that by this μεθοδεία πλάνης, this artful method of deceiving, the precious promise is utterly lost: by this κυβεία ανθρώπων, this tricking and shuffling ofmen, the word of God is made of none effect. O beware thou that thus takest from the words of this book, that taking away the whole meaning and spirit from them, leavest only what may indeed be termed a dead letter, lest God take away thy part out of the book of life!
6. Suffer we the apostle to interpret his own words, by the whole tenor of his discourse. In the fifth verse of this chapter he had said, Ye know that he (Christ) was manifested, to take away our sins; and in him is no sin. What is the inference he draws from this? [8]Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. To his inforcement of this important doctrine, he promises an highly necessary caution: [9]Little children, let no man deceive you, (for many will endeavour so to do; to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God.) He that doth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. Then follows, Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God. In this, adds the apostle, the children of God are manifest, and the children of the devil. By this plain mark (the committing or not committing sin) are they distinguished from each other. To the same effect are those words in his fifth chapter,[10]We know that whosoever is born of God, sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
7. Another fruit of this living faith is peace. For [11]being justified by faith, having all our sins blotted out, we have peace with God, through our Lord Jesus Christ. This indeed our Lord himself, the night before his death, solemnly bequeathed to all his followers. [12]Peace, saith he, I leave with you; (you who believe in God, and believe also in me) my peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. And again, [13]These things have I spoken unto you, that in me ye might have peace. This is that peace of God, which passeth all understanding, that serenity of soul, which it hath not entered into the heart of a natural man to conceive, and which it is not possible for even the spiritual man to utter. And it is a peace which all the powers of earth and hell are unable to take from him. Waves and storms beat upon it, but they shake it not; for it is founded upon a rock. It keepeth the hearts and minds of the children of God, at all times and in all places. Whether they are in ease or in pain, in sickness or health, in abundance or want, they are happy in God. In every state they have learned to be content, yea, to give thanks unto God through Christ Jesus: being well assured, that “Whatsoever is, is best;” becauseit is his will, concerning them. So that in all the vicissitudes of life, their heart standeth fast, believing in the Lord.
II. 1. A second scriptural mark of those who are born of God is hope. Thus St. Peter, speaking to all the children of God, who were then scattered abroad, saith, [14]Blessed be the God and father of our Lord Jesus Christ, who according to his abundant mercy, hath begotten us again unto a lively hope. Ἐλπίδα ζῶσαν, A lively or living hope, saith the apostle: because there is also a dead hope (as well as a dead faith) a hope which is not from God, but from the enemy of God and man; as evidently appears by its fruits; for, as it is the offspring of pride, so it is the parent of every evil word and work, whereas every man that hath in him this living hope, is holy as he that calleth him is holy: every man that can truly say to his brethren in Christ, Beloved, now are we the sons of God, and we shall see him as he is, purifieth himself, even as he is pure.
2. This hope implies, 1. The testimony of our own spirit or conscience, that we walk in simplicity and godly sincerity; secondly, the testimony of the Spirit of God, bearing witness with, or to, our spirit, that we are the children of God, and if children, then heirs, heirs of God and joint-heirs with Christ.
3. Let us well observe, what is here taught usby God himself, touching the glorious privilege of his children. Who is it, that is here said to bear witness? Not our Spirit only, but another; even the Spirit of God: he it is who beareth witness with our spirit. What is it, he beareth witness of? That we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ:——if so be that we suffer with him (if we deny ourselves, if we take up our cross daily, if we chearfully indure persecution or reproach for his sake) that we may also be glorified together, And in whom doth the Spirit of God bear this witness? In all who are the children of God. By this very argument does the apostle prove in the preceding verses that they are so: [15]As many, saith he, as are led by the Spirit of God, they are the sons of God. For ye have not received the Spirit of bondage again, to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father! It follows, The Spirit itself beareth witness with our spirit, that we are the children of God.
4. The variation of the phrase in the 15th verse, is worthy our observation. Ye have received the Spirit of adoption, whereby we cry, Abba, Father! Ye, as many as are the sons of God, have in virtue of your sonship, received that self-same Spirit of adoption, whereby we cry, Abba, Father. We, the apostles, prophets, teachers, (for so the word may not improperly be understood) we through whom you have believed, theministers of Christ, and stewards of the mysteries of God. As we and you have one Lord, so we have one spirit: as we have one faith, so we have one hope also. We and you are sealed with one Spirit of promise, the earnest of yours and of our inheritance: the same Spirit, bearing witness with yours and with our spirit, that we are the children of God.
5. And thus is the scripture fulfilled, Blessed are they that mourn, for they shall be comforted. For ’tis easy to believe, that though sorrow may precede this witness of God’s Spirit with our spirit, (indeed must, in some degree, while we groan under fear, and a sense of the wrath of God abiding on us) yet as soon as any man feeleth it in himself, his sorrow is turned into joy. Whatsoever his pain may have been before, yet as soon as that hour is come, he remembereth the anguish no more, for joy that he is born of God. It may be, many of you have now sorrow, because you are aliens from the common-wealth of Israel; because you are conscious to yourselves that you have not this Spirit, that you are without hope and without God in the world. But when the Comforter is come, [16]then your heart shall rejoice; yea, your joy shall be full, and that joy no man taketh from you. [17]We joy in God, will ye say, through our Lord Jesus Christ, by whom we have now received the atonement: by whom we have access into this grace, this state of grace, of favour, of reconciliation with God, wherein we stand, andrejoice in hope of the glory of God. Ye, saith St. Peter, whom [18]God hath begotten again unto a lively hope, are kept by the power of God unto salvation—wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith—may be found unto praise, and honour, and glory, at the appearing of Jesus Christ—In whom, though now ye see him not, ye rejoice with joy unspeakable and full of glory. Unspeakable indeed! It is not for the tongue of man to describe this joy in the Holy Ghost. It is hidden manna, which no man knoweth, save he that receiveth it. But this we know, it not only remains, but overflows in the depth of affliction. Are the consolations of God small with his children, when all earthly comforts fail? Not so. But when sufferings most abound, the consolations of his Spirit do much more abound: insomuch that the sons of God laugh at destruction when it cometh; at want, pain, hell, and the grave; as knowing him who hath the keys of death and hell, and will shortly cast them into the bottomless pit: As hearing even now the great voice out of heaven, saying, [19]Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow,nor crying: neither shall there be any more pain; for the former things are past away.
III. 1. A third scriptural mark of those who are born of God, and the greatest of all, is love: even [20]the love of God shed abroad in their hearts, by the Holy Ghost which is given unto them. [21]Because they are sons, God hath sent forth the Spirit of his Son into their hearts, crying Abba, Father! by this Spirit, continually looking up to God, as their reconciled and loving Father, they cry to him for their daily bread, for all things needful whether for their souls or bodies. They continually pour out their hearts before him, knowing [22]they have the petitions which they ask of him. Their delight is in him. He is the joy of their heart; their shield, and their exceeding great reward. The desire of their soul is toward Him: it is their meat and drink to do his will: And they are [23]satisfied as with marrow and fatness, while their mouth praiseth him with joyful lips.
2. And, in this sense also, [24]every one who loveth him that begat, loveth him that is begotten of him. His spirit rejoiceth in God his Saviour. He loveth the Lord Jesus Christ in sincerity: he is so joined unto the Lord, as to be one spirit. His soul hangeth upon him, and chuseth him as altogether lovely, the chiefest among ten thousand. He knoweth, he feeleth what that means, [25]My belovedis mine, and I am his, [26]Thou art fairer than the children of men; full of grace are thy lips, because God hath anointed thee for ever!
3. The necessary fruit of this love of God, is the love of our neighbour, of every soul which God hath made; not excepting our enemies, not excepting those who are now despitefully using and persecuting us: a love, whereby we love every man as ourselves, as we love our own souls. Nay, our Lord has expressed it still more strongly, teaching us to love one another even as he hath loved us. Accordingly the commandment written in the hearts of all those that love God, is no other than this, As I have loved you, so love ye one another. Now [27]herein perceive we the love of God, in that he laid down his life for us. We ought then, as the apostle justly infers, to lay down our lives for our brethren. If we feel ourselves ready to do this, then do we truly love our neighbour. Then [28]we know that we have passed from death unto life, because we thus love our brethren. [29]Hereby know we that we are born of God, that we dwell in him, and he in us, because he hath given us of his loving Spirit. For [30]love is of God, and every one that thus loveth, is born of God and knoweth God.
5. But some may possibly ask, Does not the apostle say, [31]This is the love of God, that we keep his commandments? Yea; and this is the love of ourneighbour also, in the same sense as it is the love of God. But what would you infer from hence? That the keeping the outward commandments is all that is implied in loving God with all your heart, with all your mind, and soul, and strength, and in loving your neighbour as yourself? That the love of God is not an affection of the soul, but merely an outward service? And that the love of our neighbour is not a disposition of heart, but barely a course of outward works! To mention so wild an interpretation of the apostle’s words, is sufficiently to confute it. The plain indisputable meaning of that text is, This is the sign or proof of the love of God, of our keeping the first and great commandment, to keep all the rest of his commandments. For true love, if it be once shed abroad in our heart, will constrain us so to do: since whosoever loves God with all his heart, cannot but serve him with all his strength.
5. A second fruit then of the love of God, (so far as it can be distinguished from it) is universal obedience to him we love, and conformity to his will: obedience to all the commands of God, internal and external: obedience of the heart and of the life, in every temper, and in all manner of conversation. And one of the tempers most obviously implied herein is, the being zealous of good works; the hungring and thirsting to do good, in every possible kind, unto all men; the rejoicing to spend and be spent for them, for everychild of man, not looking for any recompence in this world, but only in the resurrection of the just.
IV. 1. Thus have I plainly laid down those marks of the new-birth, which I find laid down in scripture. Thus doth God himself answer that weighty question, What it is to be born of God? Such, if the appeal be made to the oracles of God, is every one that is born of the Spirit. This it is, in the judgment of the Spirit of God, to be a son or a child of God. It is, so to believe in God thro’ Christ, as not to commit sin, and to enjoy at all times and in all places, that peace of God which passeth all understanding. It is, so to hope in God through the Son of his love, as to have not only the testimony of a good conscience, but also the Spirit of God bearing witness with your spirits, that ye are the children of God; whence cannot but spring, the rejoicing in him through whom ye have received the atonement. It is so to love God, who hath thus loved you, as you never did love any creature: so that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one labour of love, one continued obedience to those commands, Be ye merciful, as God is merciful; Be ye holy, as I the Lord am holy; Be ye perfect, as your Father which is in heaven is perfect.
2. Who then are ye that are thus born of God? Ye know the things which are given to you of God. Ye well know, that ye are the children of God, and can assure your hearts before him. And every one of you who has observed these words, cannot but feel and know of a truth, whether at this hour, (answer to God and not to man!) you are thus a child of God or no? The question is not, what you was made in baptism: (do not evade:) but, what you are now? Is the Spirit of adoption now in your heart? To your own heart let the appeal be made. I ask not, whether you was born of water and of the Spirit. *But are you now the temple of the Holy Ghost which dwelleth in you? I allow you was circumcised with the circumcision of Christ, (as St. Paul emphatically terms baptism) but does the Spirit of Christ and of glory now rest upon you? Else your circumcision is become uncircumcision.
3. Say not then in your heart, I was once baptized, therefore I am now a child of God? Alas, that consequence will by no means hold. How many are the baptized gluttons and drunkards, the baptized liars and common swearers, the baptized railers and evil-speakers, the baptized whoremongers, thieves, extortioners? What think you? Are these now the children of God? Verily I say unto you, whosoever you are, unto whom any one of the preceding characters belong, ye are of your father the devil, and the works of your father ye do. Unto you I call inthe name of him whom you crucify afresh, and in his words to your circumcised predecessors, Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
4. How indeed, except ye be born again! For ye are now dead in trespasses and sins. To say then, that ye cannot be born again, that there is no new-birth but in baptism, is to seal you all under damnation, to consign you to hell, without help, without hope. And perhaps some may think this just and right. In their zeal for the Lord of Hosts, they may say, “Yea, cut off the sinners, the Amalekites! Let these Gibeonites be utterly destroyed! They deserve no less.”—No; nor I: nor you.—Mine and your desert, as well as theirs, is hell. And it is mere mercy, free undeserved mercy, that we are not now in unquenchable fire. You will say, “But we are washed, we were born again of water and of the Spirit.” So were they. This therefore hinders not at all, but that ye may now be even as they. Know ye not, that what is highly esteemed of men is an abomination in the sight of God? Come forth, ye “saints of the world,” ye that are honoured of men, and see who will cast the first stone at them, at these wretches, not fit to live upon the earth, these common harlots, adulterers, murderers. Only learn ye first what that meaneth, [32]He that hateth his brother is a murderer.—[33]He that looketh on a woman to lust after her, hath committed adultery with her already in his heart.—[34]Ye adulterers andadulteresses, know ye not, that the friendship of the world, is enmity with God?
5. Verily, verily, I say unto you, ye also must be born again. Except ye also be born again, ye cannot see the kingdom of God. Lean no more on the staff of that broken reed, that ye were born again in baptism. Who denies that ye were then made “children of God, and heirs of the kingdom of heaven?” But notwithstanding this, ye are now children of the devil. Therefore ye must be born again. And let not Satan put it into your heart, to cavil at a word, when the thing is clear. Ye have heard, what are the marks of the children of God: all ye who have them not on your souls, baptized or unbaptized, must needs receive them, or without doubt ye will perish everlastingly. And if ye have been baptized, your only hope is this, that those who were made the children of God by baptism, but are now the children of the devil, may yet again receive power, to become the sons of God: that they may receive again what they have lost, even the Spirit of adoption, crying in their hearts, Abba, Father!
6. Amen, Lord Jesus! May every one who prepareth his heart yet again to seek thy face, receive again that Spirit of adoption, and cry out, Abba, Father! Let him now again have power, so to believe in thy name, as to become a childof God; as to know and feel he hath redemption in thy blood even the forgiveness of sins, and that he cannot commit sin, because he is born of God. Let him be now begotten again unto a living hope, so as to purify himself, as thou art pure! And because he is a son, let the Spirit of love and of glory rest upon him, cleansing him from all filthiness of flesh and spirit, and teaching him to perfect holiness in the fear of God!
SERMON XIX.
THE GREAT PRIVILEGE OF THOSE THAT ARE BORN OF GOD.
1 John iii. 9.
Whosoever is born of God, doth not commit sin.
1.IT has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: it being certain on the one hand, that whoever is justified, is also born of God; and on the other, that whoever is born of God, is also justified: yea, that both these gifts of God are given to every believer in one and the same moment. In one point of time his sins are blotted out, and he is born again of God.
2. But though it be allowed, that justification and the new birth are in point of time inseparable from each other, yet are they easily distinguished, as being not the same, but things of a widely different nature. Justification implies only a relative, the new birth a real change. God in justifying us, does something for us: in begetting usagain, he does the work in us. The former changes our outward relation to God, so that of enemies we become children. By the latter, our inmost souls are changed, so that of sinners we become saints. The one restores us to the favour, the other to the image of God. The one is, the taking away the guilt, the other, the taking away the power of sin. So that although they are joined together in point of time, yet are they of wholly distinct natures.
3. The not discerning this, the not observing the wide difference there is, between being justified and being born again, has occasioned exceeding great confusion of thought, in many who have treated on this subject: particularly when they have attempted to explain this great privilege of the children of God; to shew how whosoever is born of God, doth not commit sin.
4. In order to apprehend this clearly, it may be necessary, first, to consider what is the proper meaning of that expression, Whosoever is born of God; and, secondly, to enquire, in what sense he doth not commit sin.
I. 1. First, we are to consider, what is the proper meaning of that expression, Whosoever is born of God. And in general, from all the passages of holy writ, wherein this expression the being born of God, occurs, we may learn that it implies not barely the being baptized, or any outward change whatever; but a vast inwardchange, a change wrought in the soul, by the operation of the Holy Ghost: a change in the whole manner of our existence; for from the moment we are born of God, we live in quite another manner than we did before; we are, as it were, in another world.
2. The ground and reason of the expression, is easy to be understood. When we undergo this great change, we may with much propriety be said to be born again, because there is so near a resemblance between the circumstances of the natural and of the spiritual birth: so that to consider the circumstances of the natural birth, is the most easy way to understand the spiritual.
3. The child which is not yet born, subsists indeed by the air, as does every thing which has life; but feels it not, nor any thing else, unless in a very dull and imperfect manner. It hears little, if at all, the organs of hearing being as yet closed up. It sees nothing, having its eyes fast shut, and being surrounded with utter darkness. There are, it may be, some faint beginnings of life, when the time of its birth draws nigh; and some motion consequent thereon, whereby it is distinguished from a mere mass of matter. But it has no senses; all these avenues of the soul are hitherto quite shut up. Of consequence, it has scarce any intercourse with this visible world; nor any knowledge, conception or idea, of the things that occur therein.
4. The reason why he that is not yet born, is wholly a stranger to the visible world, is, not because it is afar off. It is very nigh. It surrounds him on every side. But partly, because he has not those senses, they are not yet opened in his soul, whereby alone it is possible to hold commerce with the material world; and partly because so thick a veil is cast between, through which he can discern nothing.
5. But no sooner is the child born into the world, than he exists in a quite different manner. He now feels the air with which he is surrounded, and which pours into him from every side, as fast as he alternately breathes it back, to sustain the flame of life. And hence springs a continual increase of strength, of motion and of sensation: all the bodily senses being now awakened, and furnished with their proper objects.
*His eyes are now opened to perceive the light, which silently flowing in upon them, discovers not only itself, but an infinite variety of things, with which before he was wholly unacquainted. His ears are unclosed, and sounds rush in, with endless diversity. Every sense is employed upon such objects as are peculiarly suitable to it. And by these inlets, the soul having an open intercourse with the visible world, acquires more and more knowledge of sensible things, of all the things which are under the sun.
6. *So it is with him that is born of God. Before that great change is wrought, although he subsists by him, in whom all that have life live and move and have their being, yet he is not sensible of God; he does not feel, he has no inward consciousness of his presence. He does not perceive that divine breath of life, without which he cannot subsist a moment. Nor is he sensible of any of the things of God. They make no impression upon his soul. God is continually calling to him from on high, but he heareth not; his ears are shut; so that the voice of the charmer is lost to him, charm he never so wisely. He seeth not the things of the Spirit of God, the eyes of his understanding being closed, and utter darkness covering his whole soul, surrounding him on every side. It is true, he may have some faint dawnings of life, some small beginnings of spiritual motion; but as yet he has no spiritual senses, capable of discerning spiritual objects. Consequently he discerneth not the things of the Spirit of God. He cannot know them; because they are spiritually discerned.
7. *Hence he has scarce any knowledge of the invisible world, as he has scarce any intercourse with it. Not that it is afar off. No: he is in the midst of it: it incompasses him round about. The other world, as we usually term it, is not far from every one of us. It is above, and beneath, and on every side. Only the natural man discerneth it not; partly, becausehe has no spiritual senses, whereby alone we can discern the things of God; partly, because so thick a veil is interposed, as he knows not how to penetrate.
8. *But when he is born of God, born of the Spirit, how is the manner of his existence changed? His whole soul is now sensible of God, and he can say by sure experience, Thou art about my bed, and about my path; I feel thee in all my ways. Thou besettest me behind and before, and layest thy hand upon me. The Spirit or breath of God is immediately inspired, breathed into the new-born soul. And the same breath, which comes from, returns to God: as it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving: love and praise and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day; together with spiritual strength and motion and sensation. All the senses of the soul being now awake, and capable of discerning spiritual good and evil.
9. *The eyes of his understanding are now open, and he seeth him that is invisible. He sees what is the exceeding greatness of his power, and of his love toward them that believe. He sees that God is merciful to him a sinner; that he is reconciled through the Son of his love. He clearly perceives both the pardoning love ofGod, and all his exceeding great and precious promises. God who commanded the light to shine out of darkness, hath shined, and doth shine, in his heart, to enlighten him with the knowledge of the glory of God, in the face of Jesus Christ. All the darkness is now passed away, and he abides in the light of God’s countenance.
10. *His ears are now opened, and the voice of God no longer calls in vain. He hears and obeys the heavenly calling: he knows the voice of his Shepherd. All his spiritual senses being now awakened, he has a clear intercourse with the invisible world. And hence he knows more and more of the things which before it could not enter into his heart to conceive. He now knows what the peace of God is: what is joy in the Holy Ghost: what the love of God which is shed abroad in the hearts of them that believe in him through Christ Jesus. Thus the veil being removed, which before intercepted the light and voice, the knowledge and love of God, he who is born of the Spirit, dwelleth in love, dwelleth in God, and God in him.
II. 1. Having considered the meaning of that expression, whosoever is born of God, it remains in the second place to enquire, in what sense he doth not commit sin.
*Now one who is so born of God as hath been above described, who continually receives into his soul the breath of life from God, thegracious influence of his Spirit, and continually renders it back: one who thus believes and loves; who by faith perceives the continual actings of God upon his spirit; and by a kind of spiritual re-action, returns the grace he receives in unceasing love, and praise, and prayer; not only doth not commit sin, while he thus keepeth himself; but so long as this seed remaineth in him, he cannot sin, because he is born of God.
2. *By sin, I here understand, outward sin, according to the plain, common acceptation of the word: an actual, voluntary transgression of the law; of the revealed, written law of God, of any commandment of God, acknowledged to be such, at the time that it is transgressed. But whosoever is born of God, while he abideth in faith and love, and in the spirit of prayer and thanksgiving, not only doth not, but cannot thus commit sin. So long as he thus believeth in God through Christ, and loves him, and is pouring out his heart before him, he cannot voluntarily transgress any command of God, either by speaking or acting what he knows God hath forbidden. So long that seed which remaineth in him, that loving, praying thankful faith, compels him to refrain from whatsoever he knows to be an abomination in the sight of God.
3. But here a difficulty will immediately occur; and one, that to many has appeared insuperable, and induced them to deny the plainassertion of the apostle, and give up the privilege of the children of God.
It is plain in fact, that those whom we cannot deny to have been truly born of God (the Spirit of God having given us in his word, this infallible testimony concerning them) nevertheless not only could, but did commit sin, even gross, outward sin. They did transgress the plain, known laws of God, speaking or acting what they knew he had forbidden.
4. Thus David was unquestionably born of God, or ever he was anointed king over Israel. He knew in whom he had believed; he was strong in faith, giving glory to God. [35]The Lord, saith he, is my shepherd; therefore can I lack nothing. He shall feed me in green pastures, and lead me forth beside the waters of comfort. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. He was filled with love; such as often constrained him to cry, out, [36]I will love thee, O Lord, my God: the Lord is my stony rock, and my defence, the horn also of my salvation, and my refuge. He was a man of prayer, pouring out his soul before God, in all circumstances of life; and abundant in praises and thanksgiving; [37]Thy praise, saith he, shall be ever in my mouth. [38]Thou art my God, and I will thank thee; thou art myGod and I will praise thee. And yet such a child of God could and did commit sin; yea, the horrid sins of adultery and murder.
5. And even after the Holy Ghost was more largely given, after life and immortality were brought to light by the gospel, we want not instances of the same melancholy kind, which were also doubtless written for our instruction. Thus he who (probably from his [39]selling all that he had, and bringing the price for the relief of his poor brethren) was by the apostles themselves sirnamed Barnabas, that is, the son of consolation; who was so honoured at Antioch, as to be selected with Saul out of all the disciples, to carry their [40]relief unto the brethren in Judea: this Barnabas, who at his return from Judea, was by the peculiar direction of the Holy Ghost, solemnly [41]separated from the other prophets and teachers, for the work whereunto God had called him, even to accompany the great apostle among the Gentiles, and to be his fellow-labourer in every place; nevertheless was afterward so [42]sharp in his contention with St. Paul (because he thought it not good to take with them John, in his visiting the brethren, a second time, who had departed from them from Pamphylia, and went not with them to the work) that he himself also departed from the work; that he took John, and sailed unto Cyprus; forsaking him to whom he hadbeen in so immediate a manner joined by the Holy Ghost.
6. An instance more astonishing than both these is given by St. Paul in his epistle to the Galatians. When Peter, the zealous, the first of the apostles; one of the three most highly favoured by his Lord; was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles, the Heathens converted to the Christian faith, as having been peculiarly taught of God, that [43]he should not call any man common or unclean. But [44]when they were come, he separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou being a Jew, livest after the manner of the Gentiles, not regarding the ceremonial law of Moses, why compellest thou the Gentiles to live as do the Jews? Here is also plain, undeniable sin, committed by one who was undoubtedly born of God. But how can this be reconciled with the assertion of St. John, if taken in the obvious literal meaning, that whosoever is born of God, doth not commit sin?
7. I answer, what has been long observed is this: so long as he that is born of God keepethhimself (which he is able to do by the grace of God) the wicked one toucheth him not. But if he keepeth not himself, if he abideth not in the faith, he may commit sin even as another man.
It is easy therefore to understand, how any of these children of God might be moved from his own stedfastness, and yet the great truth of God, declared, by the apostle, remain stedfast and unshaken. He did not keep himself, by that grace of God which was sufficient for him. He fell, step by step, first into negative, inward sin, not stirring up the gift of God which was in him, not watching unto prayer, not pressing on to the mark of the prize of his high calling: then into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper. Next, he lost his faith, his sight of a pardoning God, and consequently his love of God. And being then weak and like another man, he was capable of committing even outward sin.
8. To explain this by a particular instance: David was born of God, and saw God by faith. He loved God in sincerity. He could truly say, Whom have I in heaven but thee? And there is none upon earth (neither person, nor thing) that I desire in comparison of thee! But still there remained in his heart that corruption of nature, which is the seed of all evil.
He was [45]walking upon the roof of his house, probably praising the God whom his soul loved,when he looked down and saw Bathsheba. He felt a temptation, a thought which tended to evil. The Spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice. But he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree, not with the same strength and ardor of affection. Yet God checked him again, though his Spirit was grieved; and his voice, though fainter and fainter, still whispered, “Sin lieth at the door; look unto me, and be thou saved.” But he would not hear. He looked again, not unto God, but unto the forbidden object, ’till nature was superior to grace, and kindled lust in his soul.
*The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine, supernatural intercourse with God, and the love of God ceased together. He then rushed on as a horse into the battle, and knowingly committed the outward sin.
9. *You see the unquestionable progress from grace to sin. Thus it goes on, from step to step. 1. The divine seed of loving, conquering faith, remains in him that is born of God. He keepeth himself, by the grace of God, and cannot commitsin. 2. A temptation arises, whether from the world, the flesh, or the devil, it matters not. 3. The Spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer. 4. He gives way in some degree to the temptation, which now begins to grow pleasing to him. 5. The Holy Spirit is grieved; his faith is weakened, and his love of God grows cold. 6. The Spirit reproves him more sharply, and saith, “This is the way; walk thou in it.” 7. He turns away from the painful voice of God, and listens to the pleasing voice of the tempter. 8. Evil desire begins and spreads in his soul, ’till faith and love vanish away. He is then capable of committing outward sin, the power of the Lord being departed from him.
10. To explain this by another instance. The apostle Peter was full of faith and of the Holy Ghost; and hereby keeping himself, he had a conscience void of offence toward God and toward man.
Walking thus in simplicity and godly sincerity, before that certain came from James, he did eat with the Gentiles, knowing that what God had cleansed, was not common or unclean.
But when they were come, a temptation arose in his heart, to fear those of the circumcision, (the Jewish converts, who were zealous for circumcision and the other rites of the Mosaic law) andregard the favour and praise of these men, more than the praise of God.
He was warned by the Spirit that sin was near. Nevertheless he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened.
God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his Shepherd; but gave himself up to that slavish fear, and thereby quenched the Spirit.
Then God disappeared, and faith and love being extinct, he committed the outward sin. Walking not uprightly, not according to the truth of the gospel, he separated himself from his Christian brethren, and by his evil example, if not advice also, compelled even the Gentiles to live after the manner of the Jews; to entangle themselves again with that yoke of bondage, from which Christ had set them free.
Thus it is unquestionably true, that he who is born of God, keeping himself, doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness.
III. 1. From the preceding considerations we may learn, first, To give a clear and incontestible answer, to a question which has frequently perplex many, who were sincere of heart. Does sin precede or follow the loss of faith? “Does a child of God first commit sin, and thereby losehis faith? Or does he lose his faith first, before he can commit sin?”
*I answer, some sin of omission at least, must necessarily precede the loss of faith: some inward sin. But the loss of faith must precede the committing outward sin.
*The more any believer examines his own heart, the more will he be convinced of this: that faith working by love, excludes both inward and outward sin from a soul watching unto prayer: that nevertheless we are even then liable to temptation, particularly to the sin that did easily beset us: that if the loving eye of the soul be steddily fixed on God, the temptation soon vanishes away: but if not, if we are [46]ἐξελκόμενοι, (as the apostle James speaks) drawn out of God by our own desire, and δελεαζόμενοι, caught by the bait of present or promised pleasure: then that desire conceived in us, brings forth sin; and having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever.
2. *From what has been said, we may learn, secondly, what the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies, the continual inspiration of God’s holy Spirit: God’s breathing into the soul, and the soul’s breathing back what it first receives from God: a continualaction of God upon the soul, and re-action of the soul upon God: an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our tongues, all the works of our hands, all our body, soul, and spirit, to be an holy sacrifice, acceptable unto God in Christ Jesus.
3. *And hence we may, thirdly, infer, the absolute necessity of this re-action of the soul (whatsoever it be called) in order to the continuance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He prevents us indeed with the blessings of his goodness. He first loves us, and manifests himself unto us. While we are yet afar, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us, if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours upon us: his Spirit will not always strive; he will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayer, and thanksgiving return to him, a sacrifice wherewith he is well pleased.
4. Let us learn, lastly, to follow that direction of the great apostle, Be not high-minded, but fear.Let us fear sin, more than death or hell. Let us have a jealous (though not painful) fear, lest we should lean to our own deceitful hearts. Let him that standeth take heed lest he fall. Even he who now standeth fast in the grace of God, in the faith that overcometh the world, may nevertheless fall into inward sin, and thereby make shipwreck of his faith. And how easily then will outward sin regain its dominion over him? Thou therefore, O man of God, watch always; that thou mayest always hear the voice of God. Watch that thou mayest pray without ceasing, at all times and in all places, pouring out thine heart before him. So shalt thou always believe, and always love, and never commit sin.
SERMON XX.
THE LORD OUR RIGHTEOUSNESS.
Jeremiah xxiii. 6.
This is his name, whereby he shall be called, The Lord our righteousness.
1.HOW dreadful, and how innumerable are the contests, which have arisen about religion? And not only among the children of this world, among those who knew not what true religion was: but even among the children of God, those who had experienced the kingdom of God within them, who had tasted of righteousness and peace, and joy in the Holy Ghost? How many of these in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one anothers spirits, weakened each others hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended? How many of the lame turned out of the way? How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it? Andhow many of the excellent ones upon earth have been constrained to weep in secret places?
2. What would not every lover of God and his neighbour do, what would he not suffer to remedy this sore evil? To remove contention from the children of God? To restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot make these wars to cease in all the world, suppose we cannot reconcile all the children of God to each other, however let each do what he can, let him contribute if it be but two mites, toward it. Happy are they who are able in any degree to promote peace and good will among men! Especially among good men: among those that are all listed under the banner of the Prince of peace; and are therefore peculiarly engaged, as much as lies in them, to live peaceably with all men.
3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this, from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attack the other, while there is no real difference between them. And yet it is not always an easy matter, to convince them of this. Particularly when their passions are moved: it isthen attended with the utmost difficulty. However it is not impossible: especially when we attempt it, not trusting in ourselves, but having all our dependence upon him, with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them, both to understand each other, and the truth as it is in Jesus!
4. One very considerable article of this truth is contained in the words above recited, This is his name whereby he shall be called, The Lord our righteousness: a truth this, which enters deep into the nature of Christianity, and in a manner supports the whole frame of it. Of this undoubtedly may be affirmed, what Luther affirms of a truth closely connected with it, it is Articulus stantis vel cadentis ecclesiæ: the Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation: of that Catholic or universal faith, which is found in all the children of God, and which “unless a man keep whole and undefiled, without doubt he shall perish everlastingly.”
5. Might not one therefore reasonably expect, that however they differed in others, all those who name the name of Christ, should agree in this point? But how far is this from being the case? There is scarce any wherein they are so little agreed: wherein those who all profess to follow Christ, seem so widely and irreconcileablyto differ. I say seem; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: they are much nearer in judgment than in language. A wide difference in language there certainly is, not only between protestants and papists, but between protestant and protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel.
6. But if the difference be more in opinion than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this; the chief is their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression.
In order to remove this, at least in some measure, in order to our understanding one another on this head, I shall by the help of God endeavour to shew,
I. What is the righteousness of Christ;
II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.
And I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.
1. His divine righteousness belongs to his divine nature, as he is Ὁ ὠν. He that existeth, over all, God, blessed for ever: the supreme, the eternal: “Equal with the Father, as touching his godhead, tho’ inferior to the Father, as touching his manhood.” Now this is his eternal, essential, immutable holiness; his infinite justice, mercy and truth: in all which he and the Father are one.
But I do not apprehend that the divine righteousness of Christ, is immediately concerned in the present question. I believe few, if any, do now contend, for the imputation of this righteousness to us. Whoever believes the doctrine of imputation, understand it chiefly, if not solely of his human righteousness.
2. The human righteousness of Christ, belongs to him in his human nature; as he is the Mediator between God and man, the man Christ Jesus. This is either internal or external. His internal righteousness is the image of God, stampt on every power and faculty of his soul. It is a copy of his divine righteousness, so far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper: and all these in the highest degree, without any defect, or mixture of unholiness.
3. It was the least part of his external righteousness, that he did nothing amiss: that he knew no outward sin of any kind, neither was guile found in his mouth: that he never spoke one improper word, nor did one improper action. Thus far it is only a negative righteousness, tho’ such an one as never did, nor ever can belong to any one that is born of a woman, save himself alone. But even his outward righteousness was positive too. He did all things well. In every word of his tongue, in every work of his hands, he did precisely the will of him that sent him. In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience was complete. He fulfilled all righteousness.
4. But his obedience implied more than all this: it implied not only doing, but suffering: suffering the whole will of God, from the time he came into the world, till he bore our sins in his own body upon the tree: yea, till having made a full atonement for them, he bowed his head, and gave up the ghost. This is usually termed the passive righteousness of Christ, the former, his active righteousness. But as the active and passive righteousness of Christ were never in fact separated from each other, so we never need separate them at all, in speaking or even thinking. And it is with regard to boththese conjointly, that Jesus is called The Lord our righteousness.
II. But when is it, that any of us may truly say, The Lord our righteousness? In other words, when is it that the righteousness of Christ is imputed to us, and in what sense is it imputed?
1. Look thro’ all the world, and all the men therein are either believers or unbelievers. The first thing then which admits of no dispute among reasonable men is this. To all believers the righteousness of Christ is imputed; to unbelievers it is not.
“But when is it imputed?” When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: faith and the righteousness of Christ are inseparable. For if he believes according to scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object.
2. It is true, believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves. But a difference of expression does notnecessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments. How then can we be rigorous, in requiring others, to use just the same expressions with us?
3. We may go a step farther yet. Men may differ from us, in their opinions as well as their expressions, and nevertheless be partakers with us, of the same precious faith. ’Tis possible they may not have a distinct apprehension, of the very blessing which they enjoy. Their ideas may not be so clear, and yet their experience may be as sound as ours. There is a wide difference between the natural faculties of men, their understandings, in particular. And that difference is exceedingly increased, by the manner of their education. Indeed this alone may occasion an inconceivable difference, in their opinions of various kinds. And why not, upon this head, as well as on any other? But still, though their opinions as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness.
4. Let us then make all that allowance to others, which were we in their place, we should desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education? And who that knows it, can expect, suppose, a member of the church of Rome, either to think or speak clearly on this subject? And yet if we had heard even dying Bellarmine cry out, when he was asked, “Unto which of the saints wilt thou turn?” “Fidere meritis Christi tutissimum: It is safest to trust in the merits of Christ:” would we have affirmed that notwithstanding his wrong opinions, he had no share in his righteousness?
5. “But in what sense is this righteousness imputed to believers?” In this: all believers are forgiven and accepted, not for the sake of any thing in them, or of any thing that ever was, that is, or ever can be done by them, but wholly and solely for the sake of what Christ hath done and suffered for them. I say again, not for the sake of any thing in them or done by them, of their own righteousness or works. Not for works of righteousness which we have done, but of his own mercy he saved us. By grace ye are saved thro’ faith.—Not of works, lest any man should boast: but wholly and solely for the sake of what Christ hath done and suffered for us. We are justified freely, by his grace, thro’ the redemption that is in Jesus Christ. And this is not only the means of our obtaining the favour ofGod, but of our continuing therein. It is thus we come to God at first: it is by the same we come unto him ever after. We walk in one and the same new and living way, till our spirit returns to God.
6. And this is the doctrine, which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the homilies of our church. “These things must necessarily go together in our justification, upon God’s part his great mercy and grace, upon Christ’s part, the satisfaction of God’s justice, and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to deserving our justification.”
“That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased him, without any of our deservings, to prepare for us Christ’s body and blood, whereby our ransom might be paid, and his justice satisfied.Christ therefore is now the righteousness of all them that truly believe in him.”
7. The hymns published a year or two after this, and since republished several times (a clear testimony that my judgment was still the same) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since.
“Jesu, thy blood and righteousness
My beauty are my glorious dress:
Midst flaming worlds in these array’d
With joy shall I lift up my head.”
The whole expresses the same sentiment, from the beginning to the end.
8. In the sermon on justification published nineteen, and again seven or eight years ago, I express the same thing in these words, p. 87. “In consideration of this, that the Son of God hath tasted death for every man, God hath now reconciled the world unto himself, not imputing to them their former trespasses. So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes on one only condition (which himself also enables us to perform) both to remit the punishment due to our sins, to re-instate us in his favour,and to restore our dead souls to spiritual life, as the earnest of life eternal.”
9. This is more largely and particularly expressed in the Treatise on Justification, which I published last year. “If we take the phrase of imputing Christ’s righteousness, for the bestowing (as it were) the righteousness of Christ, including his obedience, as well passive as active in the return of it; that is, in the privileges, blessings and benefits purchased by it: So a believer may be said to be justified, by the righteousness of Christ imputed. The meaning is, God justifies the believer, for the sake of Christ’s righteousness and not for any righteousness of his own. So Calvin (Instit. l. 2. c. 17.) ‘Christ by his obedience procured and merited for us grace or favour with God the Father.’ Again, ‘Christ by his obedience procured or purchased righteousness for us.’ And yet again: ‘All such expressions as these, That we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing:’ Namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification, and have procured for us at God’s hand, that upon our believing, we should be accounted righteous by him.” p. 5.
10. But perhaps some will object, “Nay, but you affirm, that faith is imputed to us for righteousness.” St. Paul affirms this over and over;therefore I affirm it too. Faith is imputed for righteousness to every believer; namely, faith in the righteousness of Christ. But this is exactly the same thing, which has been said before. For by that expression, I mean neither more nor less than that we are justified by faith, not by works: Or that every believer is forgiven and accepted, merely for the sake of what Christ has done and suffered.
11. “But is not a believer, invested or cloathed with the righteousness of Christ?” Undoubtedly he is. And accordingly the words above recited, are the language of every believing heart.
“Jesu, thy blood and righteousness
My beauty are, my glorious dress.”
That is, for the sake of thy active and passive righteousness, I am forgiven and accepted of God.
“But must not we put off the filthy rags of our own righteousness, before we can put on the spotless righteousness of Christ?” Certainly we must; that is in plain terms, we must repent, before we can believe the gospel. We must be cut off from dependence upon ourselves, before we can truly depend upon Christ. We must cast away all confidence in our own righteousness, or we cannot have a true confidence in his. Till we are delivered from trusting in any thing that we do, we cannot throughly trust in whathe has done and suffered. First we receive the sentence of death in ourselves; then we trust in him that lived and died for us.
12. “But do not you believe inherent righteousness?” Yes, in its proper place: Not as the ground of our acceptance with God, but as the fruit of it: Not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness, in every one to whom he has imputed it. I believe Jesus Christ is made of God unto us sanctification, as well as righteousness: or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the Spirit of Christ, are renewed in the image of God, after the likeness wherein they were created, in righteousness and true holiness.
13. “But do not you put faith in the room of Christ, or of his righteousness?” By no means. I take particular care, to put each of these in its proper place. The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us, to build upon this foundation. God gives this faith. In that moment we are accepted of God: and yet, not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clashes with the other: We believe, we love; we endeavourto walk in all the commandments of the Lord blameless. Yet,
While thus we bestow
Our moments below,
Ourselves we forsake,
And refuge in Jesus’s righteousness take.
His passion alone,
The foundation we own:
And pardon we claim,
And eternal redemption in Jesus’s name.
14. I therefore no more deny the righteousness of Christ, than I deny the godhead of Christ. And a man may full as justly charge me with denying the one as the other. Neither do I deny imputed righteousness: this is another unkind and unjust accusation. I always did, and do still continually affirm, That the righteousness of Christ is imputed to every believer. But who do deny it? Why all infidels, whether baptized or unbaptized: all who affirm the glorious gospel of our Lord Jesus Christ to be a cunningly devised fable. All Socinians and Arians; all who deny the supreme godhead of the Lord that bought them. They of consequence deny his divine righteousness, as they suppose him to be a mere creature. And they deny his human righteousness, as imputed to any man, seeing they believe every one is accepted for his own righteousness.
15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause, of the justification of a sinner before God, is likewise denied by the members of the church of Rome: by all of them who are true to the principles of their own church. But undoubtedly there are many among them, whose experience goes beyond their principles. Who though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth, be as crude as their expressions, yet with their heart they believe; they rest on Christ alone, both unto present and eternal salvation.
16. With these we may rank those, even in the reformed churches, who are usually termed Mystics. One of the chief of these in the present century (at least in England) was Mr. Law. It is well known that he absolutely and zealously denied, the imputation of the righteousness of Christ: as zealously as Robert Barclay, who scruples not to say, “Imputed righteousness, imputed nonsense!” The body of the people known by the name of Quakers, espouse the same sentiment. Nay, the generality of those who profess themselves members of the church of England, are either totally ignorant of the matter, and know nothing about imputed righteousness, or deny this and justification by faith together, as destructive of good works. To these we may adda considerable number of the people vulgarly stiled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to him that made them. But will any one dare to affirm, That all Mystics (such as was Mr. Law in particular) all Quakers, all Presbyterians or Independents, and all members of the church of England, who are not clear in their opinions or expressions, are void of all Christian experience? That consequently they are all in a state of damnation, without hope, without God in the world? However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know the Lord our righteousness?
17. But blessed be God, we are not among those who are so dark in their conceptions and expressions. We no more deny the phrase than the thing; but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their heart rests only on what Christ hath done and suffered, for pardon, grace and glory. I cannot express this better than in Mr. Hervey’s words, worthy to be wrote in letters of gold. “We are not solicitous as to any particular set of phrases. Only let men be humbled as repenting criminals at Christ’s feet,let them rely as devoted pensioners on his merits, and they are undoubtedly in the way to a blessed immortality.”
18. Is there any need, is there any possibility of saying more? Let us only abide by this declaration, and all the contention about this or that particular phrase is torn up by the roots. Keep to this: “All who are humbled as repenting criminals at Christ’s feet, and rely as devoted pensioners on his merits, are in the way to a blessed immortality:” and what room for dispute? Who denies this? Do we not all meet on this ground? What then shall we wrangle about? A man of peace here proposes terms of accommodation to all the contending parties. We desire no better. We accept of the terms. We subscribe to them with heart and hand. Whoever refuses so to do, set a mark upon that man! He is an enemy of peace, a troubler of Israel, a disturber of the church of God.
19. In the mean time, what we are afraid of is this; lest any should use the phrase, “The righteousness of Christ,” or, “The righteousness of Christ is imputed to me,” as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved, suppose, for drunkenness. “O, said he, I pretend to no righteousness of my own: Christ is my righteousness.” Another has been told, that the extortioner, the unjust, shall not inherit the kingdom of God. He replies with all assurance, “I am unjust in myself, but Ihave a spotless righteousness in Christ.” And thus though a man be as far from the practice as from the tempers of a Christian, though he neither has the mind which was in Christ, nor in any respect walks as he walked, yet he has armour of proof against all conviction, in what he calls the righteousness of Christ.
20. It is the seeing so many deplorable instances of this kind, which makes us sparing in the use of these expressions. And I cannot but call upon all of you, who use them frequently, and beseech you in the name of God our Saviour, whose you are and whom you serve, earnestly to guard all that hear you, against this accursed abuse of them. O warn them (it may be they will hear your voice) against continuing in sin that grace may abound! Warn them against making Christ the minister of sin! Against making void that solemn decree of God, Without holiness no man shall see the Lord, by a vain imagination of being holy in Christ. O warn them, that if they remain unrighteous, the righteousness of Christ will profit them nothing! Cry aloud, (Is there not a cause?) that for this very end the righteousness of Christ is imputed to us, that the righteousness of the law may be fulfilled in us, and that we may live soberly, righteously and godly in this present world.
It remains only, to make a short and plain application. And first I would address myself to you, who violently oppose these expressions, andare ready to condemn all that use them as Antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with them, for using the phrases they like, any more than they with you, for taking the same liberty? Or if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least allow them the liberty, which they ought to allow you. And why should you be angry at an expression? “O, it has been abused.” And what expression has not? However the abuse may be removed, and at the same time the use remain. Above all, be sure to retain the important sense which is couched under that expression. All the blessings I enjoy, all I hope for, in time and in eternity, are given wholly and solely for the sake of what Christ has done and suffered for me.
I would, secondly, add a few words, to you who are fond of these expressions. And permit me to ask, Do not I allow enough? What can any reasonable man desire more? I allow the whole sense which you contend for: that we have every blessing through the righteousness of God our Saviour. I allow you to use whatever expressions you chuse, and that a thousand times over: only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use theexpression in question, imputed righteousness: and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression. And be not angry with me, if I cannot judge it proper, to use any one expression every two minutes. You may if you please: but do not condemn me, because I do not. Do not, for this, represent me as a Papist, or “an enemy to the righteousness of Christ.” Bear with me, as I do with you: else how shall we fulfil the law of Christ? Do not make tragical outcries, as though I was “subverting the very foundations of Christianity.” Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And indeed other foundation can no man lay, than that which is laid, even Jesus Christ. I build inward and outward holiness thereon, as you do, even by faith. Do not therefore suffer any distaste or unkindness, no, nor any shyness or coldness in your heart. If there were a difference of opinion, where is our religion, if we cannot think and let think? What hinders, but you may forgive me, as easily as I may forgive you? How much more, when there is only a difference of expression? Nay, hardly so much as that? All the dispute being only, whether a particular mode of expression, shall be usedmore or less frequently? Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion from them that seek occasion! Let us at length (O why was it not done before?) join hearts and hands in the service of our great Master. As we have one Lord, one faith, one hope of our calling, let us all strengthen each others hands in God, and with one heart and one mouth declare to all mankind, The Lord our righteousness.
SERMON XXI.
UPON OUR LORD’S SERMON ON THE MOUNT.
Discourse I.
Matt. v. 1, 2, 3, 4.
And seeing the multitudes, he went up into a mountain; and when he was set, his disciples came unto him:
And he opened his mouth and taught them, saying,
Blessed are the poor in spirit; for theirs is the kingdom of heaven.
Blessed are they that mourn; for they shall be comforted.
1.OUR Lord had now [47]gone about all Galilee, beginning at the time [48]when John was cast into prison, not only teaching in their synagogues, and preaching the gospel of the kingdom, but likewise healing all manner of sickness, and all manner of disease among the people. It was a natural consequence of this, that [49]there followed him great multitudes from Galilee, and from Decapolis, and from Jerusalem, andfrom Judea, and from the region beyond Jordan. [50]And seeing the multitudes, whom no synagogue could contain, even had there been any at hand, he went up into a mountain, where there was room for all, that came unto him from every quarter. And when he was set, as the manner of the Jews was, his disciples came unto him. And he opened his mouth (an expression denoting the beginning of a solemn discourse) and taught them, saying—
2. Let us observe, who it is, that is here speaking, that we may take heed how we hear. It is the Lord of heaven and earth, the Creator of all, who as such, has a right to dispose of all his creatures; the Lord our governor, whose kingdom is from everlasting, and ruleth over all; the great Lawgiver, who can well enforce all his laws, being able to save and to destroy; yea, to punish with everlasting destruction from his presence and from the glory of his power. It is the eternal Wisdom of the Father, who knoweth whereof we are made, and understands our inmost frame; who knows how we stand related to God, to one another, to every creature which God hath made; and consequently how to adapt every law he prescribes, to all the circumstances wherein he hath placed us. It is he who is loving unto every man, whose mercy is over all his works: the God of love, who having emptied himself of his eternal glory, iscome forth from his Father, to declare his will to the children of men, and then, goeth again to the Father: who is sent of God to open the eyes of the blind, to give light to them that sit in darkness. It is the great Prophet of the Lord, concerning whom God had solemnly declared long ago, [51]Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. Or, as the apostle expresses it, [52]Every soul which will not hear that Prophet, shall be destroyed from among the people.
3. And what is it which he is teaching? The Son of God, who came from heaven, is here shewing us the way to heaven, to the place which he hath prepared for us, the glory he had before the world began. He is teaching us the true way to life everlasting, the royal way which leads to the kingdom. And the only true way; for there is none besides: all other paths lead to destruction. From the character of the speaker we are well assured, that he hath declared the full and perfect will of God. He hath uttered not one tittle too much; nothing more than he had received of the Father. Nor too little; he hath not shunned to declare the whole counsel of God. Much less hath he uttered any thing wrong, any thing contrary to the will of him that sent him. All his words are true and right, concerning all things, and shall stand fast for ever and ever.
*And we may easily remark, that in explaining and confirming these faithful and true sayings,he takes care to refute not only the mistakes of the Scribes and Pharisees which then were, the false comments whereby the Jewish teachers of that age had perverted the word of God; but all the practical mistakes, that are inconsistent with salvation, which should ever arise in the Christian church: all the comments whereby the Christian teachers (so called) of any age or nation, should pervert the word of God, and teach unwary souls, to seek death in the error of their life.
4. And hence we are naturally led to observe, whom it is that he is here teaching? Not the apostles alone; if so, he had no need to have gone up into the mountain. A room in the house of Matthew, or any of his disciples, would have contained the twelve. Nor does it in any wise appear, that the disciples who came unto him were the twelve only. Οἱ μαθηταὶ αὐτοῦ, without any force put upon the expression, may be understood, of all who desired to learn of him. But to put this out of all question, to make it undeniably plain that where it is said, He opened his mouth and taught them, the word them includes all the multitudes, who went up with him into the mountain, we need only observe the concluding verses of the seventh chapter. And it came to pass, when Jesus had ended these sayings, the multitudes, οἱ ὄχλοι, were astonished at his doctrine (or teaching.) For he taught them (themultitudes) as one having authority, and not as the Scribes.
Nor was it only those multitudes who were with him on the mount, to whom he now taught the way of salvation: but all the children of men, the whole race of mankind, the children that were yet unborn: all the generations to come even to the end of the world, who should ever hear the words of this life.
5. And this all men allow, with regard to some parts of the ensuing discourse. No man, for instance, denies, that what is said of poverty of spirit, relates to all mankind. But many have supposed, that other parts concerned only the apostles, or the first Christians, or ministers of Christ; and were never designed for the generality of men, who consequently, have nothing at all to do with them.
But may we not justly enquire, who told them this? That some parts of this discourse, concerned only the apostles? Or the Christians of the apostolic age? Or the ministers of Christ? Bare assertions are not a sufficient proof, to establish a point of so great importance. Has then our Lord himself taught us; that some parts of his discourse, do not concern all mankind? Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so? Where? In the discourse itself? No: here is not the least intimation of it. Has he said so elsewhere? In any other of his discourses? Not one word so much as glancingthis way, can we find in any thing he ever spoke, either to the multitudes or to his disciples. Has any of the apostles, or other inspired writers, left such an instruction upon record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God? Wise, so far above that is written?
6. Perhaps they will say, “That the reason of the thing requires such a restriction to be made.” If it does, it must be on one of these two accounts; because without such a restriction, the discourse would either be apparently absurd, or would contradict some other scripture. But this is not the case. It will plainly appear, when we come to examine the several particulars, that there is no absurdity at all in applying all which our Lord hath here delivered, to all mankind. Neither will it infer any contradiction to any thing else he has delivered, nor to any other scripture whatever. Nay, it will farther appear, that either all the parts of this discourse are to be applied to men in general, or no part; seeing they are all connected together, all joined as the stones in an arch, of which you cannot take one away, without destroying the whole fabrick.
7. *We may, lastly, observe, how our Lord teaches here. And surely, as at all times, so particularly at this he speaks as never man spake. Not as the holy men of old; altho’ they alsospoke as they were moved by the Holy Ghost. Not as Peter or James, or John or Paul. They were indeed wise master-builders in his church. But still in this, in the degrees of heavenly wisdom, the servant is not as his Lord. No, nor even as himself, at any other time, or on any other occasion. It does not appear, that it was ever his design, at any other time or place, to lay down at once the whole plan of his religion, to give us a full prospect of Christianity, to describe at large the nature of that holiness without which no man shall see the Lord. Particular branches of this he has indeed described, on a thousand different occasions. But never besides here, did he give, of set purpose, a general view of the whole. Nay, we have nothing else of this kind in all the Bible: unless one should except that short sketch of holiness, delivered by God in those ten words or commandments, to Moses, on mount Sinai. But even here how wide a difference is there between one and the other? Even that which was made glorious had no glory in this respect, by reason of the glory that excelleth, 2 Cor. iii. 10.
8. Above all, with what amazing love does the Son of God, here reveal his Father’s will to man! He does not bring us again to the mount that burned with fire, nor unto blackness and darkness and tempest. He does not speak as when he thundered out of heaven; when the Highest gave his thunder, hail-stones and coals of fire.He now addresses us with his still, small voice. Blessed or happy are the poor in spirit. Happy are the mourners, the meek; those that hunger after righteousness; the merciful, the pure in heart: happy in the end and in the way; happy in this life, and in life everlasting! As if he had said, Who is he that lusteth to live, and would fain see good days? Behold, I shew you the thing which your soul longeth for; see the way you have so long sought in vain! The way of pleasantness; the path to calm, joyous peace, to heaven below and heaven above!
9. *At the same time with what authority does he teach! Well might they say, Not as the Scribes. Observe the manner, (but it cannot be expressed in words) the air, with which he speaks! Not as Moses, the servant of God; not as Abraham, his friend; not as any of the prophets; nor as any of the sons of men. It is something more than human; more than can agree to any created being. It speaks the Creator of all,—a God, a God appears! Yea, ὁ ὢν, the being of beings, Jehovah, the self-existent, the supreme, the God who is over all, blessed for ever!
10. This divine discourse, delivered in the most excellent method, every subsequent part illustrating those that precede, is commonly, and not improperly divided, into three principal branches: the first, contained in the fifth, the second in the sixth, and the third in the seventh chapter. In the first, the sum of all true religion is laid down in eight particulars, whichare explained and guarded against the false glosses of man, in the following parts of the fifth chapter. In the second are rules for that right intention, which we are to preserve in our all outward actions; unmixt with worldly desires, or anxious cares for even the necessaries of life. In the third, are cautions against the main hindrances of religion, closed with an application of the whole.
I. 1. Our Lord, first, lays down the sum of all true religion in eight particulars, which he explains and guards against the false glosses of men to the end of the fifth chapter.
Some have supposed that he designed in these, to point out the several stages of the Christian course; the steps which a Christian successively takes in his journey to the promised land; others, that all the particulars here set down, belong at all times to every Christian: And why may we not allow both the one and the other? What inconsistency is there between them? It is undoubtedly true, that both poverty of spirit and every other temper which is here mentioned, are at all times found, in a greater or less degree, in every real Christian. And it is equally true, that real Christianity always begins in poverty of spirit, and goes on in the order here set down till the man of God is made perfect. We begin at the lowest of these gifts of God; yet so as not to relinquish this, when we arecalled of God, to come up higher: but, whereunto we have already attained, we hold fast, while we press on to what is yet before, to the highest blessings of God in Christ Jesus.
2. The foundation of all is poverty of spirit: here therefore our Lord begins: Blessed, saith he, are the poor in spirit, for theirs is the kingdom of heaven.
It may not improbably be supposed, that our Lord looking on those who were round about him, and observing that not many rich were there, but rather the poor of the world, took occasion from thence, to make a transition from temporal to spiritual things. Blessed, saith he (or happy; so the word should be rendered, both in this and the following verses) are the poor in spirit. He does not say, they that are poor, as to outward circumstances; it being not impossible that some of these may be as far from happiness as a monarch upon his throne: but the poor in spirit, they who, whatever their outward circumstances are, have that disposition of heart, which is the first step to all real, substantial happiness, either in this world or that which is to come.
3. Some have judged, that by the poor in spirit here, are meant, those who love poverty; those who are free from covetousness; from the love of money; who fear, rather than desire riches. Perhaps they have been induced so to judge, by wholly confining their thought to thevery term; or by considering that weighty observation of St. Paul, that the love of money is the root of all evil. And hence many have wholly divested themselves, not only of riches but of all worldly goods. Hence also the vows of voluntary poverty, seem to have arisen in the Romish church: it being supposed, that so eminent a degree of this fundamental grace, must be a large step toward the kingdom of heaven.
But these do not seem to have observed, first, That the expression of St. Paul must be understood with some restriction. Otherwise it is not true: for the love of money is not the root, the sole root of all evil. There are a thousand other roots of evil in the world, as sad experience daily shews. His meaning can only be, it is the root of very many evils: perhaps of more than any single vice besides; secondly, that this sense of the expression, poor in spirit, will by no means suit our Lord’s present design, which is to lay a general foundation whereon the whole fabric of Christianity may be built: a design which would be in no wise answered, by guarding against one particular vice: so that, if even this were supposed to be one part of his meaning, it could not possibly be the whole: thirdly, that it cannot be supposed to be any part of his meaning, unless we charge him with manifest tautology: seeing if poverty of spirit were only freedom from covetousness, from the love of money, or the desire of riches,it would coincide with what he afterwards mentions, it would be only a branch of purity of heart.
4. Who then are the poor in spirit? Without question, the humble; they who know themselves: who are convinced of sin: those to whom God hath given that first repentance, which is previous to faith in Christ.
One of these can no longer say, I am rich, and increased in goods and have need of nothing: as now knowing, that he is wretched and poor and miserable and blind and naked. He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. In me, saith he, dwelleth no good thing; but whatsoever is evil and abominable. He has a deep sense of the loathsome leprosy of sin, which he brought with him from his mother’s womb, which overspreads his whole soul, and totally corrupts every power and faculty thereof. He sees more and more of the evil tempers, which spring from that evil root: the pride and haughtiness of spirit, the constant bias to think of himself more highly than he ought to think: the vanity, the thirst after the esteem or honour that cometh from men: the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness; the inbred enmity both against God and man, which appears in ten thousand shapes: the love of the world, the self-will, the foolish and hurtful desires, which cleave to his inmost soul. He isconscious, how deeply he has offended by his tongue; if not by profane, immodest, untrue or unkind words, yet by discourse which was not good, to the use of edifying, not meet to minister grace to the hearers; which consequently was all corrupt in God’s account, and grievous to his holy Spirit. His evil works are now likewise ever in his sight; if he tell them, they are more than he is able to express. He may as well think to number the drops of rain, the sands of the sea, or the days of eternity.
5. His guilt is now also before his face: he knows the punishment he has deserved, were it only on account of his carnal mind, the entire, universal corruption of his nature: how much more, on account of all his evil desires and thoughts, of all his sinful words and actions? He cannot doubt for a moment, but the least of these deserves the damnation of hell; the worm that dieth not, and the fire that never shall be quenched. Above all, the guilt of not believing on the name of the only begotten Son of God, lies heavy upon him. How saith he, shall I escape, who neglect so great salvation! He that believeth not, is condemned already, and the wrath of God abideth on him.
6. But what shall he give in exchange for his soul, which is forfeited to the just vengeance of God? Wherewithal shall he come before the Lord? How shall he pay him that he oweth? Were he from this moment to perform the most perfectobedience to every command of God, this would make no amends for a single sin, for any one act of past disobedience: seeing he owes God all the service he is able to perform from this moment to all eternity; could he pay this, it would make no manner of amends, for what he ought to have done before. He sees himself therefore utterly helpless, with regard to atoning for his past sins; utterly unable to make any amends to God, to pay any ransom for his own soul.
But if God would forgive him all that is past, on this one condition, that he should sin no more, that for the time to come he should entirely and constantly obey all his commands: he well knows that this would profit him nothing, being a condition he could never perform. He knows and feels, that he is not able to obey, even the outward commands of God: seeing these cannot be obeyed, while his heart remains in its natural sinfulness and corruption: inasmuch as an evil tree, cannot bring forth good fruit. But he cannot cleanse a sinful heart: with men this is impossible. So that he is utterly at a loss, even how to begin walking in the path of God’s commandments. He knows not how to get one step forward in the way. Incompassed with sin and sorrow and fear, and finding no way to escape, he can only cry out, Lord, save, or I perish!
7. *Poverty of spirit then, as it implies the first step we take in running the race which is set beforeus, is, a just sense of our inward and outward sins, and of our guilt and helplessness. This some have monstrously stiled, the virtue of humility; thus teaching us to be proud of knowing we deserve damnation. But our Lord’s expression is quite of another kind; conveying no idea to the hearer, but that of mere want, of naked sin, of helpless guilt and misery.
8. The great apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this, [53]The wrath of God, saith he, is revealed from heaven, against all ungodliness and unrighteousness of men: a charge which he immediately fixes on the Heathen world, and thereby proves, they were under the wrath of God. He next shews, that the Jews were no better than they, and were therefore under the same condemnation: and all this, not in order to their attaining “The noble virtue of humility,” but that every mouth might be stopped, and all the world become guilty before God.
He proceeds to shew, that they were helpless as well as guilty; which is the plain purport of all those expressions, Therefore by the deeds of the law, there shall no flesh be justified—But now the righteousness of God, which is by faith, of Jesus Christ, without the law is manifested—We conclude, that a man is justified by faith, without the deeds of the law: expressions all tending to the same point, even to hide pride from man: to humblehim to the dust, without teaching him to reflect upon his humility as a virtue; to inspire him with that full piercing conviction of his utter sinfulness, guilt and helplessness, which casts the sinner, stript of all, lost and undone, on his strong helper, Jesus Christ the righteous.
9. One cannot but observe here, that Christianity begins, just where Heathen morality ends: poverty of spirit, conviction of sin, the renouncing ourselves, the not having our own righteousness, the very first point in the religion of Jesus Christ, leaving all Pagan religion behind. This was ever hid from the wise men of this world: insomuch that the whole Roman language, even with all the improvements of the Augustan age, does not afford so much as a name for humility: (the word from whence we borrow this, is as well known, bearing in Latin a quite different meaning:) no, nor was one found in all the copious language of Greece, ’till it was made by the great apostle.
10. O that we may feel what they were not able to express! Sinner, awake! Know thyself! Know and feel, that thou wert shapen in wickedness, and that in sin did thy mother conceive thee; and that thou thyself hast been heaping up sin upon sin, ever since thou couldst discern good from evil. Sink under the mighty hand of God, as guilty of death eternal: and cast off, renounce, abhor all imagination, of ever being able to help thyself! Be it all thy hope to be washed in hisblood, and renewed by his almighty Spirit, who himself bare all our sins in his own body on the tree. So shalt thou witness, Happy are the poor in spirit; for theirs is the kingdom of heaven.
11. This is that kingdom of heaven or of God which is within us, even righteousness and peace and joy in the Holy Ghost. And what is righteousness, but the life of God in the soul: the mind which was in Christ Jesus: the image of God stampt upon the heart, now renewed after the likeness of him that created it? What is it but the love of God because he first loved us, and the love of all mankind, for his sake?
And what is this peace, the peace of God, but that calm serenity of soul, that sweet repose in the blood of Jesus, which leaves no doubt of our acceptance in him? Which excludes all fear, but the loving, filial fear of offending our Father which is in heaven.
This inward kingdom implies also joy in the Holy Ghost, who seals upon our hearts, the redemption which is in Jesus, the righteousness of Christ, imputed to us, for the remission of the sins that are past: who giveth us now the earnest of our inheritance, of the crown which the Lord, the righteous judge will give at that day. And well may this be termed The kingdom of heaven; seeing it is heaven already opened in the soul; the first springing up of those rivers of pleasure which flow at God’s right-hand for evermore.
12. Theirs is the kingdom of heaven. Whosoever thou art, to whom God hath given to be poor in spirit, to feel thyself lost, thou hast a right thereto, through the gracious promise of him who cannot lie. It is purchased for thee by the blood of the Lamb. It is very nigh: thou art on the brink of heaven. Another step, and thou enterest into the kingdom, of righteousness and peace and joy. Art thou all sin? Behold the Lamb of God, who taketh away the sin of the world. All unholy? See thy Advocate with the Father, Jesus Christ the righteous. Art thou unable to atone for the least of thy sins? He is the propitiation for all thy sins. Now believe on the Lord Jesus Christ, and all thy sins are blotted out. Art thou totally unclean in soul and body? Here is the fountain for sin and uncleanness. Arise and wash away thy sins: stagger no more at the promise through unbelief. Give glory to God: dare to believe! Now cry out, from the ground of thy heart,
Yes, I yield, I yield at last,
Listen to thy speaking blood;
Me with all my sins I cast
On my atoning God!
13. *Then thou learnest of him to be lowly of heart. And this is the true, genuine, Christian humility, which flows from a sense of thelove of God, reconciled to us in Christ Jesus. Poverty of spirit, in this meaning of the word, begins, where a sense of guilt and of the wrath of God ends; and is, a continual sense of our total dependence on him, for every good thought or word or work; of our utter inability to all good, unless he water us every moment: and an abhorrence of the praise of men, knowing that all praise is due unto God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he hath forgiven us, and for the sin which still remaineth in our hearts, although we know it is not imputed to our condemnation. Nevertheless the conviction we feel of inbred sin, is deeper and deeper every day. The more we grow in grace, the more do we see, of the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ, (as great a mystery as this may appear, to those who know not the power of God unto salvation) the more do we discern of our alienation from God, of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness.
II. 1. It is true, he has scarce any conception of this, who now begins to know the inward kingdom of heaven. In his prosperity he saith, I shall never be moved; Thou, Lord, hast made my hill so strong. Sin is so utterly bruisedbeneath his feet, that he can scarce believe it remaineth in him. Even temptation is silenced and speaks not again: it cannot approach, but stands afar off. He is borne aloft in the chariots of joy and love: he soars as upon the wings of an eagle. But our Lord well knew, that this triumphant state does not often continue long. He therefore presently subjoins, Blessed are they that mourn; for they shall be comforted.
2. Not that we can imagine this promise belongs to those, who mourn only on some worldly account: who are in sorrow and heaviness, merely on account of some worldly trouble or disappointment; such as the loss of their reputation, or friends; or the impairing of their fortune. As little title to it have they who are afflicting themselves, through fear of some temporal evil: or who pine away with anxious care, or that desire of earthly things which maketh the heart sick. Let us not think, these shall receive any thing from the Lord: he is not in all their thoughts. Therefore it is that they thus walk in a vain shadow, and disquiet themselves in vain. And this shall ye have of mine hand, saith the Lord, ye shall lie down in sorrow.
3. The mourners of whom our Lord here speaks, are those that mourn on quite another account: they that mourn after God, after him in whom they did rejoice, with joy unspeakable, when he gave them to taste the good, the pardoning word, and the powers of the world to come.But he now hides his face and they are troubled; they cannot see him through the dark cloud. But they see temptation and sin, which they fondly supposed were gone never to return, arising again, following after them amain, and holding them in on every side. It is not strange if their soul is now disquieted within them, and trouble and heaviness take hold upon them. Nor will their great enemy fail to improve the occasion; to ask, “Where is now thy God? Where is now the blessedness whereof thou spakest? The beginning of the kingdom of heaven? Yea, hath God said, Thy sins are forgiven thee? Surely God hath not said it. It was only a dream, a mere delusion, a creature of thy own imagination. If thy sins are forgiven, why art thou thus? Can a pardoned sinner be thus unholy?”—And if then, instead of immediately crying to God, they reason with him that is wiser than they, they will be in heaviness indeed, in sorrow of heart, in anguish not to be exprest. Nay even when God shines again upon the soul, and takes away all doubt of his past mercy, still he that is weak in faith may be tempted and troubled, on account of what is to come: especially, when inward sin revives, and thrusts sore at him that he may fall. Then may he again cry out,
“I have a sin of fear, that when I’ve spun
My last thread, I shall perish on the shore!”
Lest I should make shipwreck of the faith, and my last state be worse than the first:
“Lest all my bread of life should fail
And I sink down unchang’d to hell.”
4. Sure it is that this affliction for the present is not joyous but grievous. Nevertheless, afterward it bringeth forth peaceable fruit unto them that are exercised thereby. Blessed therefore are they that thus mourn, if they tarry the Lord’s leisure, and suffer not themselves to be turned out of the way, by the miserable comforters of the world; if they resolutely reject all the comforts of sin, of folly and vanity; all the idle diversions and amusements of the world, all the pleasures which perish in the using, and which only tend to benumb and stupify the soul, that it may neither be sensible of itself nor God. Blessed are they who follow on to know the Lord, and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit, by a fresh manifestation of his love; by such a witness of his accepting them in the Beloved, as shall never more be taken away from them. This full assurance of faith swallows up all doubt, as well as all tormenting fear; God now giving them a sure hope of an enduring substance and strong consolation through grace. Without disputing, whether it be possible for any of those to fall away, who were once enlightened and made partakers of the Holy Ghost,it suffices them to say, by the power now resting upon them, [54]Who shall separate us from the love of Christ? I am persuaded, that neither death nor life, nor things present, nor things to come: nor height nor depth—shall be able to separate us from the love of God, which is in Christ Jesus our Lord!
5. This whole process, both of mourning for an absent God, and recovering the joy of his countenance, seems to be shadowed out in what our Lord spoke to his apostles, the night before his passion. [55]Do ye enquire of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? Verily verily I say unto you, that ye shall weep and lament, namely when ye do not see me; but the world shall rejoice, shall triumph over you, as though your hope were now come to an end. And ye shall be sorrowful, thro’ doubt, thro’ fear, thro’ temptation, thro’ vehement desire: But your sorrow shall be turned into joy, by the return of him whom your soul loveth. A woman when she is in travail, hath sorrow because her hour is come. But as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. And ye now have sorrow: ye mourn and cannot be comforted. But I will see you again: and your heart shall rejoice, with calm, inward joy, and your joy no man taketh from you.
6. *But although this mourning is at an end, is lost in holy joy, by the return of the Comforter, yet is there another, and a blessed mourning it is, which abides in the children of God. They still mourn for the sins and miseries of mankind: they weep with them that weep. They weep for them that weep not for themselves, for the sinners against their own souls. They mourn for the weakness and unfaithfulness of those, that are in some measure saved from their sins. Who is weak and they are not weak? Who is offended and they burn not? They are grieved for the dishonour continually done to the Majesty of heaven and earth. At all times they have an awful sense of this, which brings a deep seriousness upon their spirit: a seriousness which is not a little increased, since the eyes of their understanding were opened, by their continually seeing the vast ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain. They see here, the house of God eternal in the heavens; there, hell and destruction without a covering; and thence feel the importance of every moment, which just appears, and is gone for ever.
7. *But all this wisdom of God is foolishness with the world. The whole affair of mourning and poverty of spirit, is with them stupidity and dullness. Nay ’tis well if they pass so favourable a judgment upon it; if they do not vote it to bemere moping and melancholy, if not downright lunacy and distraction. And it is no wonder at all, that this judgment should be passed, by those who know not God. Suppose as two persons were walking together, one should suddenly stop, and with the strongest signs of fear and amazement, cry out, “On what a precipice do we stand! See, we are on the point of being dashed in pieces! Another step, and we fall into that huge abyss. Stop! I will not go on for all the world.” When the other, who seemed to himself at least equally sharp-sighted, looked forward and saw nothing of all this; what would he think of his companion? But that he was beside himself; that his head was out of order: that much religion (if he was not guilty of much learning) had certainly made him mad.
8. *But let not the children of God, the mourners in Sion, be moved by any of these things. Ye whose eyes are enlightened, be not troubled by those, who walk on still in darkness. Ye do not walk on in a vain shadow: God and eternity are real things. Heaven and hell are in very deed open before you: and ye are on the edge of the great gulph. It has already swallowed up more than words can express, nations and kindreds and peoples and tongues, and still yawns to devour, whether they see it or no, the giddy, miserable children of men. O cry aloud! Spare not! Lift up your voice, to him who grasps both time and eternity, both for yourselves andyour brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! That ye may be brought safe, thro’ all the waves and storms, into the haven where you would be. Weep for yourselves, till he wipes away the tears from your eyes. And even then weep for the miseries that come upon the earth, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and the knowledge of the Lord shall cover the earth, as the waters cover the sea.
SERMON XXII.
UPON OUR LORD’S SERMON ON THE MOUNT.
Discourse II.
Matt. v. 5, 6, 7.
Blessed are the meek; for they shall inherit the earth.
Blessed are they that do hunger and thirst after righteousness; for they shall be filled.
Blessed are the merciful; for they shall obtain mercy.
I. 1.WHEN the winter is past, when the time of singing is come, and the voice of the turtle is heard in the land; when he that comforts the mourners is now returned, that he may abide with them for ever: when at the brightness of his presence the clouds disperse, the dark clouds of doubt and uncertainty, the storms of fear flee away, the waves of sorrow subside, and their spirit again rejoiceth in God their Saviour: then is it that this word is eminently fulfilled, then those whom he hath comforted can bearwitness, Blessed or happy, are the meek; for they shall inherit the earth.