The Works of the Rev. JOHN WESLEY, M.A.
Volume III.
Transcriber’s Notes
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume III.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street
MDCCLXXI.
THE
CONTENTS
Of the Third Volume.
SERMONS on several Occasions.
Upon our Lord’s Sermon on the Mount.
Discourse XI.
Matt. vii. 13–14.
Upon our Lord’s Sermon on the Mount.
Discourse XII.
Matt. vii. 15–20.
Upon our Lord’s Sermon on the Mount.
Discourse XIII.
Matt. vii. 21–27.
The Origin, Nature, Property, and Use of the Law.
Rom. vii. 12. Wherefore the law is holy, and the commandment holy, and just and good.
The Law established thro’ faith.
Discourse I.
Rom. iii. 31. Do we then make void the law thro’ faith? God forbid. Yea, we establish the law.
The Law established thro’ faith.
Discourse II.
Rom. iii. 31.
The Nature of Enthusiasm.
Acts xxvi. 24. And Festus said with a loud voice, Paul, Thou art beside thyself.
A Caution against Bigotry.
Mark ix. 38, 39. And John answered him saying, Master, we saw one casting out devils in thy name, and we forbad him, because he followeth not us. And Jesus said, Forbid him not.
Catholic Spirit.
2 Kings x. 15. And when he was departed thence, he lighted on Jehonadab, the son of Rechab coming to meet him. And he said, Is thine heart right as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand.
Christian Perfection.
Phil. iii. 12. Not as tho’ I had already attained, either were already perfect.
[THE PROMISE of SANCTIFICATION.]
Ezek. xxxvi. 25, &c.
By the Rev. Mr. Charles Wesley.
Wandering Thoughts.
2 Cor. x. 4. Bringing into captivity every thought to the obedience of Christ.
Satan’s Devices.
2 Cor. ii. 11. We are not ignorant of his devices.
The Scripture Way of Salvation.
Eph. ii. 8. Ye are saved thro’ faith.
Original Sin.
Gen. vi. 5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
The New Birth.
John iii. 7. Ye must be born again.
The Wilderness State.
John xvi. 22. Ye now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
1 Pet. i. 6. Now for a season, if need be, ye are in heaviness through manifold temptations.
SERMON XXXI.
UPON OUR LORD’S SERMON ON THE MOUNT.
Discourse XI.
Matt. vii. 13, 14.
Enter ye in at the strait gate; for wide is the gate, and broad is the way which leadeth to destruction, and many there be which go in thereat:
Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.
1.OUR Lord having warned us of the dangers, which easily beset us at our first entrance upon real religion, the hindrances which naturally arise from within, from the wickedness of our own hearts: now proceeds to apprize us of the hindrances from without, particularly ill example and ill advice. By one or the other of these, thousands who once ran well, have drawn back unto perdition: yea, many of those who were not novices in religion, who had made some progress in righteousness. His caution therefore against these, he presses upon us, with all possible earnestness, and repeats again and again, in variety of expressions, lest by any means we should let it slip. Thus, effectually to guard us against the former, Enter ye in, saith he, at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it. To secure us from the latter, beware, saith he, of false prophets. We shall at present consider the former only.
2. Enter ye in, saith our blessed Lord, at the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.
3. In these words we may observe, first, The inseparable properties of the way to hell: Wide is the gate, broad the way that leadeth to destruction, and many there be that go in thereat: secondly, the inseparable properties of the way to heaven: Strait is that gate, and few there be that find it: thirdly, a serious exhortation grounded thereon, Enter ye in at the strait gate.
I. 1. We may observe, first, The inseparable properties of the way to hell: Wide is the gate and broad is the way, that leadeth to destruction, and many there be that go in thereat.
Wide indeed is the gate, and broad the way that leadeth to destruction. For sin is the gate of hell, and wickedness the way to destruction. And how wide a gate is that of sin? How broad is the way of wickedness! The commandment of God is exceeding broad, as extending not only to all our actions, but to every word which goeth out of our lips, yea, every thought that rises in our heart. And sin is equally broad with the commandment, seeing any breach of the commandment is sin. Yea, rather it is a thousand times broader: since there is only one way of keeping the commandment: for we do not properly keep it, unless both the thing done, the manner of doing it, and all the other circumstances are right. But there are a thousand ways of breaking every commandment: so that this gate is wide indeed.
3. To consider this a little more particularly. How wide do those parent sins extend, from which all the rest derive their being? That carnal mind, which is enmity against God, pride of heart, self-will and love of the world? Can we fix any bounds to them? Do they not diffuse themselves thro’ all our thoughts, and mingle with all our tempers? Are they not the leaven which leavens, more or less, the whole mass of our affections? May we not, on a close and faithful examination of ourselves, perceive these roots of bitterness, continually springing up, infecting all our words, and tainting all our actions? And how innumerable an offspring do they bring forth, in every age and nation? Even enough to cover the whole earth with darkness and cruel habitations.
4. O! who is able to reckon up their accursed fruits? To count all the sins, whether against God or our neighbour, not which imagination might paint, but which may be matter of daily, melancholy experience? Nor need we range over all the earth to find them. Survey any one kingdom, any single country, or city or town, and how plenteous is this harvest? And let it not be one of those, which are still overspread with Mahometan or Pagan darkness: but of those which name the name of Christ, which profess to see the light of his glorious gospel. Go no farther than the kingdom to which we belong, the city wherein we are now. We call ourselves Christians: yea, and that of the purest sort; we are Protestants; reformed Christians! But alas! who shall carry on the reformation of our opinions into our hearts and lives? Is there not a cause? For how innumerable are our sins? And those of the deepest dye? Do not the grossest abominations of every kind, abound among us from day to day? Do not sins of every sort cover the land, as the waters cover the sea? Who can count them? Rather go and count the drops of rain, or the sands on the sea-shore. So wide is the gate, so broad is the way that leadeth to destruction.
5. And many there be who go in at that gate: many who walk in that way. Almost as many as go in at the gate of death, as sink into the chambers of the grave. For it cannot be denied, (tho’ neither can we acknowledge it but with shame and sorrow of heart) that even in this, which is called a Christian country, the generality of every age and sex, of every profession and employment, of every rank and degree, high and low, rich and poor, are walking in the way of destruction. The far greater part of the inhabitants of this city, to this day live in sin; in some palpable, habitual, known transgression of the law they profess to observe: yea, in some outward transgression, some gross, visible kind of ungodliness or unrighteousness; some open violation of their duty, either to God or man. These then, none can deny, are all in the way that leadeth to destruction. Add to these those who have a name indeed that they live, but were never yet alive to God: those that outwardly appear fair to men, but are inwardly full of all uncleanness: full of pride, or vanity; of anger, or revenge; of ambition, or covetousness: lovers of themselves, lovers of the world, lovers of pleasure more than lovers of God. These indeed may be highly esteemed of men; but they are an abomination to the Lord. And how greatly will these saints of the world, swell the number of the children of hell? Yea, add all, whatever they be in other respects, whether they have more or less of the form of godliness, who being ignorant of God’s righteousness, and seeking to establish their own righteousness, as the ground of their reconciliation to God and acceptance with him, of consequence have not submitted themselves unto the righteousness which is of God by faith. Now all these things being joined together in one, how terribly true is our Lord’s assertion, Wide is the gate, and broad is the way that leadeth to destruction, and many there be who go in thereat.
6. Nor does this only concern the vulgar herd, the poor, base, stupid part of mankind. Men of eminence in the world, men who have many fields and yoke of oxen, do not desire to be excused from this. On the contrary, many wise men after the flesh, according to the human methods of judging, many mighty, in power, in courage, in riches, many noble are called: called into the broad way, by the world, the flesh and the devil; and they are not disobedient to that calling. Yea, the higher they are raised in fortune and power, the deeper do they sink into wickedness. The more blessings they have received from God, the more sins do they commit: using their honour or riches, their learning or wisdom, not as means of working out their salvation, but rather of excelling in vice, and so insuring their own destruction.
II. 1. And the very reason why many of these go on so securely in the broad way, is because it is broad: not considering that this is the inseparable property of the way to destruction. Many there be, saith our Lord, who go in thereat: for the very reason why they should flee from it; Even because strait is the gate, and narrow the way that leadeth unto life, and few there be that find it.
2. This is an inseparable property of the way to heaven. So narrow is the way that leadeth unto life, unto life everlasting; so strait the gate, that nothing unclean, nothing unholy can enter. No sinner can pass thro’ that gate, until he is saved from all his sins, not only from his outward sins; from his evil conversation received by tradition from his Fathers. It will not suffice, that he hath ceased to do evil, and learned to do well. He must not only be saved from all sinful actions, and from all evil and useless discourse; but inwardly changed, throughly renewed in the spirit of his mind. Otherwise he cannot pass thro’ the gate of life, he cannot enter into glory.
3. For narrow is the way that leadeth unto life: the way of universal holiness. Narrow indeed is the way of poverty of spirit, the way of holy mourning: the way of meekness, and that of hungring and thirsting after righteousness. Narrow is the way of mercifulness, of love unfeigned; the way of purity of heart; of doing good unto all men, and of gladly suffering evil, all manner of evil for righteousness-sake.
4. And few there be that find it. Alas! how few find even the way of Heathen honesty? How few are there, that do nothing to another, which they would not another should do unto them? How few, that are clear before God, from acts either of injustice or unkindness? How few, that do not offend with their tongue; that speak nothing unkind, nothing untrue? What a small proportion of mankind, are innocent even of outward transgressions? And how much smaller a proportion have their hearts right before God? Clean and holy in his sight? Where are they, whom his all-searching eye, discerns to be truly humble? To abhor themselves in dust and ashes, in the presence of God their Saviour? To be deeply and steadily serious, feeling their wants, and passing the time of their sojourning with fear? Truly meek and gentle, never overcome of evil, but overcoming evil with good? Throughly athirst for God, and continually panting after a renewal in his likeness? How thinly are they scattered over the earth, whose souls are inlarged in love to all mankind? And who love God with all their strength, who have given him their hearts, and desire nothing else in earth or heaven? How few are those lovers of God and man, that spend their whole strength in doing good unto all men? and are ready to suffer all things, yea, death itself, to save one soul from eternal death?
5. But while so few are found in the way of life, and so many in the way of destruction, there is great danger, lest the torrent of examples, should bear us away with them. Even a single example, if it be always in our sight, is apt to make much impression upon us: especially when it has nature on its side; when it falls in with our own inclinations. How great then must be the force of so numerous examples, continually before our eyes; and all conspiring together with our own hearts, to carry us down the stream of nature? How difficult must it be, to stem the tide, and to keep ourselves unspotted in the world?
6. What heightens the difficulty still more is, that they are not the rude and senseless part of mankind, at least not these alone, who set us the example, who throng the downward way: but the polite, the well-bred, the genteel, the wise, the men who understand the world: the men of knowledge, of deep and various learning, the rational, the eloquent! These are all, or nearly all, against us. And how shall we stand against these? Do not their tongues drop manna? And have they not learned all the arts of soft persuasion? And of reasoning too: for these are versed in all controversies and strife of words. It is therefore a small thing with them to prove, that the way is right, because it is broad: that he who follows a multitude, cannot do evil, but only he who will not follow them: that your way must be wrong, because it is narrow; and because there are so few that find it. These will make it clear to a demonstration, that evil is good, and good is evil: That the way of holiness is the way of destruction, and the way of the world, the only way to heaven.
7. O how can unlearned and ignorant men, maintain their cause against such opponents! And yet these are not all with whom they must contend, however unequal to the task. For there are many mighty, and noble, and powerful men, as well as wise, in the road that leadeth to destruction. And these have a shorter way of confuting, than that of reason and argument. They usually apply, not to the understanding, but to the fears of any that oppose them. A method that seldom fails of success, even where argument profits nothing: as lying level to the capacities of all men: for all can fear, whether they can reason or no. And all who have not a firm trust in God, a sure reliance both on his power and love, cannot but fear to give any disgust to those, who have the power of the world in their hands. What wonder therefore if the example of these is a law, to all who know not God?
8. Many rich are likewise in the broad way. And these apply to the hopes of men, and to all their foolish desires, as strongly and effectually, as the mighty and noble to their fears. So that hardly can you hold on in the way of the kingdom, unless you are dead to all below, unless you are crucified to the world and the world crucified to you, unless you desire nothing more but God.
9. For how dark, how uncomfortable, how forbidding is the prospect on the opposite side? A strait gate! A narrow way! And few finding that gate! Few walking in the way. Besides, even those few, are not wise men, not men of learning or eloquence. They are not able to reason either strongly or clearly; they cannot propose an argument to any advantage, they know not how to prove what they profess to believe; or to explain even what they say they experience. Surely such advocates as these, will never recommend, but rather discredit the cause they have espoused.
10. Add to this, that they are not noble, not honourable men: (if they were, you might bear with their folly.) They are men of no interest, no authority, of no account in the world. They are mean and base, low in life; and such as have no power, if they had the will to hurt you. Therefore there is nothing at all to be feared from them: and there is nothing at all to hope. For the greater part of them may say, silver and gold have I none: at least a very moderate share. Nay, some of them have scarce food to eat or raiment to put on. For this reason, as well as because their ways are not like those of other men, they are every where spoken against, are despised, have their names cast out as evil, are variously persecuted, and treated as the filth and offscouring of the world. So that both your fears, your hopes, and all your desires, (except those which you have immediately from God) yea, all your natural passions continually incline you to return into the broad way.
III. 1. Therefore it is, that our Lord so earnestly exhorts, Enter ye in at the strait gate. Or (as the same exhortation is elsewhere expressed) Strive to enter in. Ἀγωνίζεσθε εἰσελθεῖν. Strive as in an agony. For many, saith our Lord, shall seek to enter in, indolently strive, and shall not be able.
2. ’Tis true, he intimates what may seem another reason for this, for their not being able to enter in, in the words which immediately follow these. For after he had said, Many, I say unto you, will seek to enter in, and shall not be able, he subjoins, When once the master of the house is risen up and hath shut to the door, and ye begin to stand without (ἄρξησθε ἔχω ἐστάναι. Rather, Ye stand without; for ἄρξησθε seems to be only an elegant expletive) and to knock at the door, saying, Lord, Lord, open unto us: he shall answer, and say unto you, I know you not. Depart from me all ye workers of iniquity. Luke xiii. 26, &c.
3. It may appear, upon a transient view of these words, that their delaying to seek at all, rather than their manner of seeking, was the reason why they were not able to enter in. But it comes, in effect, to the same thing. They were therefore commanded to depart, because they had been workers of iniquity, because they had walked in the broad road: in other words, because they had not agonized to enter in at the strait gate. Probably they did seek, before the door was shut: but that did not suffice. And they did strive, after the door was shut. But then it was too late.
4. Therefore, strive ye now, in this your day, to enter in at the strait gate. And in order hereto, settle it in your heart, and let it be ever uppermost in your thoughts, that if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both they and you are going to hell. If you are walking as the generality of men walk, you are walking to the bottomless pit. Are many wise, many rich, many mighty or noble travelling with you in the same way? By this token, without going any farther, you know, it does not lead to life. Here is a short, a plain, an infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular or be damned. The way to hell has nothing singular in it; but the way to heaven is singularity all over: if you move but one step towards God, you are not as other men are. But regard not this. ’Tis far better to stand alone, than to fall into the pit. Run then with patience the race which is set before thee, tho’ thy companions therein are but few. They will not always be so. Yet a little while and thou wilt come to an innumerable company of angels, to the general assembly and church of the first born, and to the spirits of just men made perfect.
5. Now then, strive to enter in at the strait gate, being penetrated with the deepest sense, of the inexpressible danger your soul is in, so long as you are in a broad way: so long as you are void of poverty of spirit, and all that inward religion, which the many, the rich, the wise account madness. Strive to enter in, being pierced with sorrow and shame, for having so long run on with the unthinking crowd, utterly neglecting if not despising that holiness, without which no man can see the Lord. Strive as in an agony of holy fear, lest, a promise being made you of entering into his rest, even that rest which remaineth for the people of God, you should nevertheless come short of it. Strive in all the fervor of desire, with groanings which cannot be uttered. Strive by prayer without ceasing, at all times, in all places lifting up your heart to God, and giving him no rest, till you awake up after his likeness and are satisfied with it.
6. To conclude. Strive to enter in at the strait gate, not only by this agony of soul, of conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer, but likewise by ordering thy conversation right, by walking with all thy strength, in all the ways of God, the way of innocence, of piety and of mercy. Abstain from all appearance of evil: do all possible good to all men: deny thyself, thy own will, in all things, and take up thy cross daily. Be ready to cut off thy right hand, to pluck out thy right eye and cast it from thee: to suffer the loss of goods, friends, health, all things on earth, so thou mayst enter into the kingdom of heaven.
SERMON XXXII.
UPON OUR LORD’S SERMON ON THE MOUNT.
Discourse XII.
Matt. vii. 15–20.
Beware of false prophets, which come to you in sheeps cloathing, but inwardly they are ravening wolves.
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.
A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Every tree that bringeth not forth good fruit, is hewn down and cast into the fire.
Wherefore by their fruits ye shall know them.
1.IT is scarce possible to express or conceive, what multitudes of souls run on to destruction, because they would not be persuaded to walk in a narrow way, even tho’ it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do: because so many perish, they will add to the number. Such is the amazing influence of example, over the weak, miserable children of men! It continually peoples the regions of death, and drowns numberless souls in everlasting perdition.
2. To warn mankind of this, to guard as many as possible against this spreading contagion, God has commanded his watchmen to cry aloud, and shew the people the danger they are in. For this end he has sent his servants the prophets, in their succeeding generations, to point out the narrow path, and exhort all men, not to be conformed to this world. But what if the watchmen themselves fall into the snare, against which they should warn others? What if the prophets prophesy deceits? If they cause the people to err from the way? What shall be done, if they point out as the way to eternal life, what is in truth the way to eternal death? And exhort others to walk, as they do themselves, in the broad, not the narrow way?
3. Is this an unheard of, is it an uncommon thing? Nay, God knoweth it is not. The instances of it are almost innumerable. We may find them in every age and nation. But how terrible is this? When the ambassadors of God, turn agents for the devil? When they who are commissioned to teach men the way to heaven, do in fact teach them the way to hell? These are like the locusts of Egypt, which eat up the residue that had escaped, that had remained after the hail. They devour even the residue of men that had escaped, that were not destroyed by ill example. It is not therefore without cause that our wise and gracious Master, so solemnly cautions us against them: Beware, saith he, of false prophets, which come to you in sheeps cloathing, but inwardly they are ravening wolves.
4. A caution this of the utmost importance. That it may the more effectually sink into our hearts, let us inquire, first, who these false prophets are, secondly, what appearance they put on, and thirdly, how we may know what they really are, notwithstanding their fair appearance.
I. 1. We are, first, to inquire, who these false prophets are. And this it is needful to do the more diligently, because these very men have so laboured to wrest this scripture, to their own (tho’ not only their own) destruction. In order therefore to cut off all dispute, I shall raise no dust (as the manner of some is) neither use any loose, rhetorical exclamations, to deceive the hearts of the simple, but speak rough, plain truths, such as none can deny, who has either understanding or modesty left: and such truths, as have the closest connexion, with the whole tenor of the preceding discourse. Whereas too many have interpreted these words without any regard to all that went before: as if they bore no manner of relation to the sermon, in the close of which they stand.
2. By prophets here (as in many other passages of scripture, particularly in the New Testament) are meant, not those who foretel things to come, but those who speak in the name of God: those men, who profess to be sent of God, to teach others the way to heaven.
Those are false prophets, who teach a false way to heaven, a way which does not lead thither. Or (which comes in the end to the same point) who do not teach the true.
3. Every broad way is infallibly a false one. Therefore this is one plain, sure rule, “They who teach men to walk in a broad way, a way that many walk in, are false prophets.”
Again, the true way to heaven is a narrow way. Therefore this is another plain, sure rule. “They who do not teach men to walk in a narrow way, to be singular, are false prophets.”
4. To be more particular. The only true way to heaven, is that pointed out in the preceding sermon. Therefore they are false prophets who do not teach men to walk in this way.
Now the way to heaven pointed out in the preceding sermon, is the way of lowliness, mourning, meekness, and holy desire, love of God and of our neighbour, doing good, and suffering evil for Christ’s sake. They are therefore false prophets, who teach as the way to heaven, any other way than this.
5. It matters not, what they call that other way. They may call it faith, or good works: or faith and works: or repentance: or repentance, faith and new obedience. All these are good words. But if under these, or any other terms whatever, they teach men any way distinct from this, they are properly false prophets.
6. How much more do they fall under that condemnation, who speak evil of this good way? But above all, they who teach the directly opposite way? The way of pride, of levity, of passion, of worldly desires, of loving pleasure more than God, of unkindness to our neighbour, of unconcern for good works, and suffering no evil, no persecution for righteousness sake?
7. *If it be asked, why who ever did teach this? Or who does teach it, as the way to heaven? I answer, ten thousand wise and honourable men: even all those, of whatever denomination, who incourage the proud, the trifler, the passionate, the lover of the world, the man of pleasure, the unjust or unkind, the easy, careless, harmless, useless creature, the man who suffers no reproach for righteousness-sake, to imagine he is in the way to heaven. These are false prophets in the highest sense of the word. These are traitors both to God and man. These are no other than the first-born of Satan: the eldest sons of Apollyon, the destroyer. These are far above the rank of ordinary cut throats; for they murder the souls of men. They are continually peopling the realms of night: and whenever they follow the poor souls whom they have destroyed, Hell shall be moved from beneath, to meet them at their coming.
II. 1. But do they come now, in their own shape? By no means. If it were so, they could not destroy. You would take the alarm, and flee for your life. Therefore they put on a quite contrary appearance: (which was the second thing to be considered.) They come to you in sheeps cloathing, altho’ inwardly they are ravening wolves.
2. They come to you in sheeps cloathing; that is, with an appearance of harmlessness. They come in the most mild, inoffensive manner, without any mark or token of enmity. Who can imagine, that these quiet creatures, would do any hurt to any one? Perhaps they may not be so zealous and active in doing good, as one would wish they were. However, you see no reason to suspect, that they have even the desire to do any harm. But this is not all:
3. They come, secondly, with an appearance of usefulness. Indeed to this, to do good they are particularly called. They are set apart for this very thing. They are particularly commissioned, to watch over your soul and to train you up to eternal life. ’Tis their whole business, to go about doing good, and healing those that are oppressed of the devil. And you have been always accustomed to look upon them in this light, as messengers of God, sent to bring you a blessing.
4. They come, thirdly, with an appearance of religion. All they do, is for conscience sake! They assure you, it is out of mere zeal for God, that they are making God a liar. It is out of pure concern for religion, that they would destroy it, root and branch. All they speak, is only from a love of truth, and a fear lest it should suffer. And, it may be, from a regard for the church, and a desire to defend her from all her enemies.
5. Above all, they come with an appearance of love. They take all these pains, only for your good. They should not trouble themselves about you, but that they have a kindness for you. They will make large professions of their good-will, of their concern for the danger you are in, and of their earnest desire, to preserve you from error, from being intangled in new and mischievous doctrines. They should be very sorry to see one who means so well, hurried into any extreme, perplext with strange and unintelligible notions, or deluded into enthusiasm. Therefore it is, that they advise you, to keep still, in the plain middle way: and to beware of being righteous overmuch, lest you should destroy yourself.
III. 1. But how may we know, what they really are, notwithstanding their fair appearance? This was the third thing into which it was proposed to inquire.
Our blessed Lord saw how needful it was for all men to know false prophets, however disguised. He saw likewise, how unable most men were, to deduce a truth thro’ a long train of consequences. He therefore gives us a short and plain rule, easy to be understood by men of the meanest capacities, and easy to be applied upon all occasions. Ye shall know them by their fruits.
2. Upon all occasions you may easily apply this rule. In order to know whether any who speak in the name of God, are false or true prophets, it is easy to observe, first, What are the fruits of their doctrine, as to themselves? What effect has it had upon their lives? Are they holy and unblamable in all things? What effect has it had upon their hearts? Does it appear by the general tenor of their conversation that their tempers are holy, heavenly, divine? That the mind is in them which was in Christ Jesus? That they are meek, lowly, patient lovers of God and man, and zealous of good works?
3. You may easily observe, secondly, What are the fruits of their doctrine, as to those that hear them? In many, at least, tho’ not in all: for the apostles themselves did not convert all that heard them. Have these the mind that was in Christ? And do they walk as he also walked? And was it by hearing these men, that they began so to do? Were they inwardly and outwardly wicked, till they heard them? If so, it is a manifest proof, that those are true prophets, teachers sent of God. But if it is not so, if they do not effectually teach either themselves or others to love and serve God; it is a manifest proof, that they are false prophets; that God hath not sent them.
4. An hard saying this! How few can bear it? This our Lord was sensible of, and therefore condescends to prove it at large, by several clear and convincing arguments. Do men, says he, gather grapes of thorns or figs of thistles? ver. 16. Do you expect that these evil men should bring forth good fruit? As well might you expect that thorns should bring forth grapes, or that figs should grow upon thistles! Every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit. ver. 17. Every true prophet, every teacher whom I have sent, bringeth forth the good fruit of holiness. But a false prophet, a teacher whom I have not sent, brings forth only sin and wickedness. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. A true prophet, a teacher sent from God, does not bring forth good fruit, sometimes only, but always; not accidentally, but by a kind of necessity. In like manner, a false prophet, one whom God hath not sent, does not bring forth evil fruit, accidentally or sometimes only, but always and of necessity. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. ver. 19. Such infallibly will be the lot of those prophets, who bring not forth good fruit, who do not save souls from sin, who do not bring sinners to repentance. Wherefore let this stand as an eternal rule, By their fruits ye shall know them. ver. 20. They who in fact bring the proud, passionate, unmerciful lovers of the world, to be lowly, gentle lovers of God and man: they are true prophets, they are sent from God, who therefore confirms their word. On the other hand, they whose hearers, if unrighteous before, remain unrighteous still, or at least, void of any righteousness which exceeds the righteousness of the Scribes and Pharisees: they are false prophets; they are not sent of God; therefore their word falls to the ground. And without a miracle of grace they and their hearers together, will fall into the bottomless pit.
5. O beware of these false prophets! For though they come in sheeps cloathing, yet inwardly they are ravening wolves. They only destroy and devour the flock: they tear them in pieces, if there is none to help them. They will not, cannot lead you in the way to heaven. How should they? When they know it not themselves. O beware they do not turn you out of the way, and cause you to lose what you have wrought.
6. But perhaps you will ask, If there is such danger in hearing them, ought I to hear them at all? It is a weighty question, such as deserves the deepest consideration, and ought not to be answered, but upon the calmest thought, the most deliberate reflection. For many years, I have been almost afraid, to speak at all concerning it, being unable to determine one way or the other, or to give any judgment upon it. Many reasons there are which readily occur, and incline me to say, “Hear them not.” And yet what our Lord speaks concerning the false prophets of his own times, seems to imply the contrary. Then spake Jesus unto the multitude and to his disciples, saying, the Scribes and the Pharisees sit in Moses’ seat, are the ordinary, stated teachers in your church: all therefore whatsoever they bid you observe, that observe and do. But do not ye after their works; for they say and do not. Now that these were false prophets in the highest sense, our Lord hath shewn during the whole course of his ministry: as indeed he does in those very words, they say and do not. Therefore by their fruits his disciples could not but know them, seeing they were open to the view of all men. Accordingly he warns them again and again, to beware of these false prophets. And yet he does not forbid them to hear even these. Nay, he in effect commands them so to do, in those words, All therefore whatsoever they bid you observe, that observe and do. For unless they heard them, they could not know, much less observe whatsoever they bad them do. Here then our Lord himself gives a plain direction, both to his apostles and the whole multitude, in some circumstances, to hear even false prophets, known and acknowledged so to be.
7. But perhaps it will be said, he only directed to hear them, when they read the scripture to the congregation. I answer, at the same time that they thus read the scripture, they generally expounded it too. And here is no kind of intimation, that they were to hear the one, and not the other also. Nay the very terms, All things whatsoever they bid you observe, exclude any such limitation.
8. *Again, unto them, unto false prophets, undeniably such, is frequently committed (O grief to speak! For surely these things ought not so to be) the administration of the sacrament also. To direct men therefore, not to hear them, would be in effect to cut them off from the ordinances of God. But this we dare not do, considering the validity of the ordinance doth not depend on the goodness of him that administers, but on the faithfulness of him that ordained it, who will and doth meet us in his appointed ways. Therefore on this account likewise I scruple to say, hear not even the false prophets. Even by these who are under a curse themselves, God can, and doth give us his blessing. For the bread which they break we have experimentally known to be the communion of the body of Christ. And the cup which God blest even by their unhallowed lips, was to us the communion of the blood of Christ.
9. *All therefore which I can say is this: in any particular case, wait upon God by humble and earnest prayer, and then act according to the best light you have. Act according to what you are persuaded, upon the whole, will be most for your spiritual advantage. Take great care that you do not judge rashly; that you do not lightly think any to be false prophets. And when you have full proof, see that no anger or contempt have any place in your heart. After this, in the presence and in the fear of God, determine for yourself. I can only say, if by experience you find, that the hearing them hurts your soul, then hear them not: then quietly refrain, and hear those that profit you. If on the other hand, you find, it does not hurt your soul, you then may hear them still. Only take heed how you hear: beware of them and of their doctrine. Hear with fear and trembling, lest you should be deceived, and given up, like them, to a strong delusion. As they continually mingle truth and lies, how easily may you take in both together? Hear with fervent and continual prayer, to him who alone teacheth man wisdom. And see that you bring whatever you hear, to the law and to the testimony. Receive nothing untried, nothing till it is weighed in the balance of the sanctuary. Believe nothing they say, unless it is clearly confirmed by passages of holy writ. Wholly reject whatsoever differs therefrom, whatever is not confirmed thereby. And in particular, reject, with the utmost abhorrence, whatsoever is described as the way of salvation, that is either different from or short of the way, our Lord has marked out in the foregoing discourse.
10. I cannot conclude, without addressing a few plain words, to those of whom we have now been speaking. O ye false prophets, O ye dry bones, hear ye for once the word of the Lord. How long will ye lie in the name of God? Saying God hath spoken: and God hath not spoken by you. How long will ye pervert the right ways of the Lord, putting darkness for light, and light for darkness? How long will ye teach the way of death, and call it the way of life? How long will ye deliver to Satan the souls, whom ye profess to bring unto God?
11. *Wo unto you, ye blind leaders of the blind! For ye shut the kingdom of heaven against men. Ye neither go in yourselves, neither suffer ye them that are entering to go in. Them that would strive to enter in at the strait gate, ye call back into the broad way. Them that have scarce gone one step in the ways of God, you devilishly caution against going too far. Them that just begin to hunger and thirst after righteousness, you warn, not to be righteous overmuch. Thus you cause them to stumble at the very threshold; yea, to fall and rise no more. O wherefore do ye this? What profit is there in their blood, when they go down to the pit? Miserable profit to you. They shall perish in their iniquity: but their blood will God require at your hands!
12. Where are your eyes? Where is your understanding? Have ye deceived others, till you have deceived yourselves also? Who hath required this at your hands, to teach a way which ye never knew? Are you given up to so strong a delusion, that ye not only teach but believe a lie? And can you possibly believe, that God hath sent you? That ye are his messengers? Nay; if the Lord had sent you, the work of the Lord would prosper in your hand. As the Lord liveth, if ye were messengers of God, he would confirm the word of his messengers. But the work of the Lord doth not prosper in your hand: you bring no sinners to repentance. The Lord doth not confirm your word: for you save no souls from death.
13. How can you possibly evade the force of our Lord’s words? So full, so strong, so express? How can ye evade knowing yourselves by your fruits? Evil fruits of evil trees! And how should it be otherwise! Do men gather grapes of thorns or figs of thistles? Take this to yourselves, ye to whom it belongs. *O ye barren trees, why cumber ye the ground? Every good tree bringeth forth good fruit. See ye not, that here is no exception? Take knowledge then, ye are not good trees: for ye do not bring forth good fruit. But a corrupt tree bringeth forth evil fruit. And so have ye done from the beginning. Your speaking as from God has only confirmed them that heard you, in the tempers, if not works, of the devil. O take warning of him in whose name ye speak, before the sentence he hath pronounced take place. Every tree which bringeth not forth good fruit is hewn down and cast into the fire.
14. My dear brethren, harden not your hearts. You have too long shut your eyes against the light. Open them now before it is too late; before you are cast into outer darkness. Let not any temporal consideration weigh with you: for eternity is at stake. Ye have run before ye were sent. O go no farther. Do not persist to damn yourselves and them that hear you! You have no fruit of your labours. And why is this? Even because the Lord is not with you. But can you go this warfare at your own cost? It cannot be. Then humble yourselves before him. Cry unto him out of the dust, that he may first quicken thy soul: give thee the faith that worketh by love: that is lowly and meek, pure and merciful, zealous of good works; rejoicing in tribulation, in reproach, in distress, in persecution for righteousness sake. So shall the Spirit of glory and of Christ rest upon thee, and it shall appear, that God hath sent thee. So shalt thou indeed do the work of an Evangelist, and make full proof of thy ministry. So shall the word of God in thy mouth be an hammer that breaketh the rocks in pieces. It shall then be known by thy fruits, that thou art a prophet of the Lord, even by the children whom God hath given thee. And having turned many to righteousness, thou shalt shine as the stars for ever and ever!
SERMON XXXIII.
UPON OUR LORD’S SERMON ON THE MOUNT.
Discourse XIII.
Matt. vii. 21–27.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven.
Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works?
And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Therefore whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock.
And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell not, for it was founded upon a rock.
And every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell, and great was the fall of it.
1.OUR divine teacher having declared the whole counsel of God, with regard to the way of salvation, and observed the chief hindrances of those who desire to walk therein: now closes the whole with these weighty words; thereby as it were setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations.
2. For thus saith the Lord, that none may ever conceive, there is any other way than this, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. Many will say to me in that day, Lord, Lord; have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me ye that work iniquity. Therefore every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell, and great was the fall of it.
3. I design in the following discourse, first, to consider the case of him, who thus builds his house upon the sand: secondly, To shew the wisdom of him who builds upon a rock, and thirdly, To conclude with a practical application.
I. 1. And, first, I am to consider the case of him who builds his house upon the sand. It is concerning him our Lord saith, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. And this is a decree which cannot pass: which standeth fast for ever and ever. It therefore imports us in the highest degree, throughly to understand the force of these words. Now what are we to understand by that expression, That saith unto me, Lord, Lord? It undoubtedly means, “that thinks of going to heaven by any other way than that which I have now described.” It therefore implies, (to begin at the lowest point) all good words, all verbal religion. It includes whatever creeds we may rehearse, whatever professions of faith we make: whatever number of prayers we may repeat, whatever thanksgivings we read or say to God. We may speak good of his name; and declare his loving-kindness to the children of men. We may be talking of all his mighty acts, and telling of his salvation from day to day. By comparing spiritual things with spiritual, we may shew the meaning of the oracles of God. We may explain the mysteries of his kingdom, which have been hid from the beginning of the world. We may speak with the tongue of angels rather than men, concerning the deep things of God. We may proclaim to sinners, Behold the Lamb of God, who taketh away the sin of the world. Yea, we may do this with such a measure of the power of God, and such demonstration of his Spirit, as to save many souls from death, and hide a multitude of sins. And yet ’tis very possible, all this may be no more than saying, Lord, Lord! After I have thus successfully preached to others, still I myself may be a cast away. I may in the hand of God, snatch many souls from hell, and yet drop into it, when I have done. I may bring many others to the kingdom of heaven, and yet myself never enter there. Reader, if God hath ever blest my word to thy soul, pray that he may be merciful to me a sinner!
2. The saying, Lord, Lord! may, secondly, imply, the doing no harm. We may abstain from every presumptuous sin, from every kind of outward wickedness. We may refrain from all those ways of acting or speaking, which are forbidden in holy writ. We may be able to say to all those among whom we live, Which of you convinceth me of sin? We may have a conscience void of any external offence, towards God and towards man. We may be clear of all uncleanness, ungodliness and unrighteousness, as to the outward act: or (as the apostle testifies concerning himself,) touching the righteousness of the law, i. e. outward righteousness, blameless. But yet we are not hereby justified. Still this is no more than saying, Lord, Lord! And if we go no farther than this, we shall never enter into the kingdom of heaven.
3. The saying, Lord, Lord! may imply, thirdly, many of what are usually stiled good works. A man may attend the supper of the Lord, may hear abundance of excellent sermons, and omit no opportunity of partaking all the other ordinances of God. I may do good to my neighbour, deal my bread to the hungry, and cover the naked with a garment. I may be so zealous of good works, as even to give all my goods to feed the poor. Yea, and I may do all this, with a desire to please God, and a real belief that I do please him thereby: (which is undeniably the case of those our Lord introduces, saying unto him, Lord, Lord!) and still I may have no part, in the glory which shall be revealed.
4. If any man marvels at this, let him acknowledge he is a stranger to the whole religion of Jesus Christ: and in particular, to that perfect portraiture thereof, which he has set before us in this discourse. For how far short is all this, of that righteousness and true holiness, which he has described therein! how widely distant from that inward kingdom of heaven, which is now opened in the believing soul? Which is first sown in the heart as a grain of mustard-seed, but afterwards putteth forth great branches, on which grow all the fruits of righteousness, every good temper and word and work.
5. Yet as clearly as he had declared this, as frequently as he had repeated, That none who have not this kingdom of God within them, shall enter into the kingdom of heaven: our Lord well knew, that many would not receive this saying, and therefore confirms it yet again: Many, (saith he; not one; not a few only; it is not a rare or an uncommon case) shall say unto me in that day: not only, we have said many prayers; we have spoken thy praise; we have refrained from evil; we have exercised ourselves in doing good: but what is abundantly more than this, We have prophesied in thy name. In thy name have we cast out devils; in thy name done many wonderful works. We have prophesied: we have declared thy will to mankind; we have shewed sinners the way to peace and glory. And we have done this, in thy name, according to the truth of thy gospel. Yea, and by thy authority, who didst confirm the word, with the Holy Ghost sent down from heaven. For in or by thy name, by the power of thy word and of thy Spirit, have we cast out devils; out of the souls which they had long claimed as their own, and whereof they had full and quiet possession. And in thy name, by thy power, not our own, have we done many wonderful works: insomuch that even the dead heard the voice of the Son of God speaking by us, and lived. And then will I profess even unto them, I never knew you: no, not then, when you were casting out devils in my name. Even then I did not know you as my own: for your heart was not right toward God. Ye were not yourselves meek and lowly, ye were not lovers of God and of all mankind: ye were not renewed in the image of God. Ye were not holy as I am holy. Depart from me, ye who notwithstanding all this, are workers of iniquity; ἀνομία. Ye are transgressors of my law, my law of holy and perfect love.
6. It is to put this beyond all possibility of contradiction, that our Lord confirms it by that apposite comparison. Every one, saith he, who heareth these sayings of mine and doth them not, shall be likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house: as they will surely do, sooner or later, upon every soul of man; even the floods of outward affliction, or inward temptation; the storms of pride, anger, fear or desire. And it fell and great was the fall of it: so that it perished for ever and ever. Such must be the portion of all, who rest in any thing short of that religion which is above described. And the greater will their fall be, because they heard those sayings, and yet did them not.
II. 1. I am, secondly, to shew the wisdom of him that doth them, that buildeth his house upon a rock. He indeed is wise, who doth the will of my Father which is in heaven. He is truly wise, whose righteousness exceeds the righteousness of the Scribes and Pharisees. He is poor in spirit; knowing himself even as also he is known. He sees and feels all his sin, and all his guilt, till it is washed away by the atoning blood. He is conscious of his lost estate, of the wrath of God abiding on him, and of his utter inability to help himself, till he is filled with peace and joy in the Holy Ghost. He is meek and gentle, patient toward all men, never returning evil for evil, or railing for railing, but contrariwise blessing, till he overcomes evil with good. His soul is athirst for nothing on earth, but only for God, the living God. He has bowels of love for all mankind, and is ready to lay down his life for his enemies. He loves the Lord his God with all his heart, and with all his mind and soul and strength. He alone shall enter into the kingdom of heaven, who in this spirit doth good unto all men; and who being for this cause despised and rejected of men; being hated, reproached and persecuted, rejoices and is exceeding glad, knowing in whom he hath believed; and being assured, these light, momentary afflictions will work out for him an eternal weight and glory.
2. *How truly wise is this man! He knows himself: an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of him that sent him. He knows the world; the place in which he is to pass a few days or years, not as an inhabitant, but a stranger and sojourner, in his way to the everlasting habitations: and accordingly he uses the world, as not abusing it, and as knowing the fashion of it passes away. He knows God, his Father and his Friend, the parent of all good, the center of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, To glorify him who made him for himself, and to love and enjoy him for ever. And with equal clearness he sees the means to that end, to the enjoyment of God in glory, even now to know, to love, to imitate God, and to believe in Jesus Christ whom he hath sent.
3. He is a wise man, even in God’s account; for he buildeth his house upon a rock: upon the rock of ages, the everlasting rock, the Lord Jesus Christ. Fitly is he so called; for he changeth not. He is the same yesterday, to-day, and for ever. To him both the man of God of old, and the apostle citing his words bear witness, Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands. They shall perish, but thou remainest; they all shall wax old as doth a garment. And as a vesture shall thou fold them up and they shall be changed: but thou art the same and thy years shall not fail. Heb. i. 10, 11, 12. Wise therefore is the man who buildeth on him; who layeth him for his only foundation; who builds only upon his blood and righteousness, upon what he hath done and suffered for us. On this corner-stone he fixes his faith, and rests the whole weight of his soul upon it. He is taught of God to say, Lord, I have sinned: I deserve the nethermost hell. But I am justified freely by thy grace, thro’ the redemption that is in Jesus Christ. And the life I now live, I live by faith in him, who loved me and gave himself for me. The life I now live: namely, a divine, heavenly life; a life, which is hid with Christ in God. I now live even in the flesh, a life of love, of pure love both to God and man: a life of holiness and happiness, praising God and doing all things to his glory.
4. Yet let not such an one think, That he shall not see war any more, that he is now out of the reach of temptation. It still remains, for God to prove the grace he hath given: he shall be tried as gold in the fire. He shall be tempted not less, than they who know not God: perhaps abundantly more. For Satan will not fail to try to the uttermost, those whom he is not able to destroy. Accordingly, the rain will impetuously descend: only at such times and in such a manner, as seems good, not to the prince of the power of the air, but to him whose kingdom ruleth over all. The floods, or torrents, will come; they will lift up their waves and rage horribly. But to them also, the Lord that sitteth above the water-floods, that remaineth a King for ever, will say, Hitherto shall ye come and no farther: here shall your proud waves be stayed. The winds will blow and beat upon that house, as tho’ they would tear it up from the foundation. But they cannot prevail: it falleth not: for it is founded upon a rock. He buildeth on Christ by faith and love: therefore he shall not be cast down. He shall not fear, tho’ the earth be moved, and tho’ the hills be carried into the midst of the sea. Tho’ the waters thereof rage and swell, and the mountains shake at the tempest of the same: still he dwelleth under the defence of the Most High, and is safe under the shadow of the Almighty.
III. 1. *How nearly then does it concern every child of man, practically to apply these things to himself? Diligently to examine, on what foundation he builds, whether on a rock or on the sand? How deeply are you concerned to inquire, what is the foundation of my hope? Whereon do I build my expectation of entring into the kingdom of heaven? Is it not built on the sand? Upon my orthodoxy or right opinions, (which by a gross abuse of words I have called faith!) Upon my having a set of notions (suppose more rational or scriptural than others have.) Alas! what madness is this? Surely this is building on the sand: or rather on the froth of the sea! Say, I am convinced of this. Am I not again building my hope on what is equally unable to support it? Perhaps on my belonging to “so excellent a church: reformed after the true scripture-model: blest with the purest doctrine, the most primitive liturgy, the most apostolical form of government.” These are doubtless so many reasons for praising God, as they may be so many helps to holiness. But they are not holiness itself. And if they are separate from it, they will profit me nothing. Nay, they will leave me the more without excuse, and exposed to the greater damnation. Therefore if I build my hope upon this foundation, I am still building upon the sand.
2. You cannot, you dare not rest here. Upon what next will you build your hope of salvation? Upon your innocence? Upon your doing no harm? Your not wronging or hurting any one? Well; allow this plea to be true. You are just in all your dealings: you are a downright honest man. You pay every man his own: you neither cheat, nor extort: you act fairly with all mankind. And you have a conscience towards God: you do not live in any known sin. Thus far is well. But still it is not the thing. You may go thus far, and yet never come to heaven. When all this harmlessness flows from a right principle, it is the least part of the religion of Christ. But in you it does not flow from a right principle, and therefore is no part at all of religion. So that in grounding your hope of salvation on this, you are still building upon the sand.
3. Do you go farther yet? Do you add to the doing no harm, the attending all the ordinances of God? Do you at all opportunities partake of the Lord’s supper? Use public and private prayer? Fast often? Hear and search the scriptures, and meditate thereon? These things likewise ought you to have done, from the time you first set your face towards heaven. Yet these things also are nothing, being alone. They are nothing without the weightier matters of the law. And those you have forgotten. At least you experience them not; faith, mercy, and the love of God: holiness of heart: heaven opened in the soul. Still therefore you build upon the sand.
4. *Over and above all this, are you zealous of good works? Do you, as you have time, do good to all men? Do you feed the hungry and cloath the naked, and visit the fatherless and widow in their affliction? Do you visit those that are sick? Relieve them that are in prison? Is any a stranger and you take him in? Friend, come up higher. Do you prophesy in the name of Christ? Do you preach the truth as it is in Jesus? And does the influence of his Spirit attend your word, and make it the power of God unto salvation? Does he enable you to bring sinners from darkness to light, from the power of Satan unto God? Then go and learn what thou hast so often taught, By grace ye are saved thro’ faith. Not by works of righteousness which we have done, but of his own mercy he saveth us. Learn to hang naked upon the cross of Christ, counting all thou hast done but dung and dross. Apply to him just in the spirit of the dying thief, of the harlot with her seven devils. Else thou art still on the sand, and after saving others, thou wilt lose thy own soul.
5. *Lord! increase my faith, if I now believe! else, give me faith, tho’ but as a grain of mustard-seed!—But what doth it profit, if a man says he hath faith, and have not works? Can that faith save him? O no! That faith which hath not works, which doth not produce both inward and outward holiness, which does not stamp the whole image of God on the heart, and purify us as he is pure: that faith which does not produce the whole of the religion described in the foregoing chapters, is not the faith of the gospel, not the Christian faith, not the faith which leads to glory. O beware of this, above all other snares of the devil, of resting on unholy, unsaving faith! if thou layest stress on this, thou art lost for ever: thou still buildest thy house upon the sand. When the rain descends and the floods come, it will surely fall, and great will be the fall of it.
6. *Now therefore, build thou upon a rock. By the grace of God, know thyself. Know and feel, that thou wast shapen in wickedness, and in sin did thy mother conceive thee: and yet that thyself hast been heaping sin upon sin, ever since thou couldst discern good from evil. Own thyself guilty of eternal death: and renounce all hope of ever being able to save thyself. Be it all thy hope, to be washed in his blood, and purified by his Spirit, who himself bore all thy sins, in his own body upon the tree. And if thou knowest he hath taken away thy sins, so much the more abase thyself before him, in a continued sense of thy total dependance on him for every good thought and word and work, and of thy utter inability to all good, unless he water thee every moment.
7. Now weep for your sins, and mourn after God till he turns your heaviness into joy. And even then weep with them that weep: and for them that weep not for themselves. Mourn for the sins and miseries of mankind: and see, but just before your eyes, the immense ocean of eternity, without a bottom or a shore; which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain. See here the house of God, eternal in the heavens; there, hell and destruction without a covering. And thence learn the importance of every moment, which just appears, and is gone for ever!
8. Now add to your seriousness, meekness of wisdom. Hold an even scale as to all your passions, but in particular, as to anger, sorrow and fear. Calmly acquiesce in whatsoever is the will of God. Learn in every state wherein you are, therewith to be content. Be mild to the good: be gentle toward all men; but especially toward the evil and the unthankful. Beware not only of outward expressions of anger, such as calling thy brother Raca, or thou fool! but of every inward emotion contrary to love, tho’ it go no farther than the heart. Be angry at sin, as an affront offered to the Majesty of heaven; but love the sinner still: like our Lord, who looked round about upon the Pharisees with anger, being grieved for the hardness of their hearts. He was grieved at the sinners, angry at the sin. Thus be thou angry and sin not.
9. *Now do thou hunger and thirst, not for the meat that perisheth, but for that which endureth unto everlasting life. Trample under foot the world and the things of the world: all these riches, honours, pleasures. What is the world to thee? Let the dead bury their dead: but follow thou after the image of God. And beware of quenching that blessed thirst, if it is already excited in thy soul, by what is vulgarly called religion, a poor, dull farce, a religion of form, of outside show, which leaves the heart still cleaving to the dust, as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; the dwelling in God and God in thee; the being an inhabitant of eternity; the entering in by the blood of sprinkling within the veil, and sitting in heavenly places with Christ Jesus.
10. Now, seeing thou canst do all things thro’ Christ strengthening thee, be merciful as thy Father in heaven is merciful. Love thy neighbour as thyself. Love friends and enemies as thy own soul. And let thy love be long-suffering, and patient towards all men. Let it be kind, soft, benign: inspiring thee with the most amiable sweetness, and the most fervent and tender affection. Let it rejoice in the truth, wheresoever it is found, the truth that is after godliness. Enjoy whatsoever brings glory to God, and promotes peace and good-will among men. In love cover all things; of the dead and the absent speaking nothing but good: believe all things, which may any way tend to clear your neighbour’s character: hope all things, in his favour, and endure all things, triumphing over all opposition. For true love never faileth, in time or in eternity.
11. Now be thou pure in heart; purified thro’ faith from every unholy affection, cleansing thyself from all filthiness of flesh and spirit, and perfecting holiness in the fear of God. Being thro’ the power of his grace, purified from pride by deep poverty of spirit, from anger, from every unkind or turbulent passion, by meekness and mercifulness, from every desire but to please and enjoy God, by hunger and thirst after righteousness; now love the Lord thy God with all thy heart and with all thy strength.
12. In a word. Let thy religion be the religion of the heart. Let it lie deep in thy inmost soul. Be thou little and base, and mean and vile, (beyond what words can express) in thy own eyes; amazed and humbled to the dust, by the love of God which is in Christ Jesus. Be serious. Let the whole stream of thy thoughts, words and actions flow from the deepest conviction, that thou standest on the edge of the great gulph, thou and all the children of men, just ready to drop in, either into everlasting glory or everlasting burnings. Let thy soul be filled with mildness, gentleness, patience, long-suffering towards all men: at the same time that all which is in thee is athirst for God, the living God; longing to awake up after his likeness, and to be satisfied with it. Be thou a lover of God and of all mankind. In this Spirit do and suffer all things. Thus shew thy faith by thy works: thus do the will of thy Father which is in heaven. And as sure as thou now walkest with God on earth, thou shalt also reign with him in glory.
SERMON XXXIV.
THE ORIGINAL, NATURE, PROPERTY AND USE OF THE LAW.
Rom. vii. 12.
Wherefore the law is holy, and the commandment holy and just and good.
1.PERHAPS there are few subjects within the whole compass of religion, so little understood as this. The reader of this epistle is usually told, by the law, St. Paul means Jewish law: and so apprehending himself to have no concern therewith, passes on without farther thought about it. Indeed some are not satisfied with this account: but observing the epistle is directed to the Romans, thence infer, that the apostle in the beginning of this chapter, alludes to the old Roman law. But as they have no more concern with this, than with the ceremonial law of Moses, so they spend not much thought, on what they suppose is occasionally mentioned, barely to illustrate another thing.
2. But a careful observer of the apostle’s discourse, will not be content with these slight explications of it. And the more he weighs the words, the more convinced he will be that St. Paul by the law mentioned in this chapter, does not mean either the ancient law of Rome, or the ceremonial law of Moses. This will clearly appear to all who attentively consider the tenor of his discourse. He begins the chapter, Know ye not, brethren (for I speak to them that know the law, to them who have been instructed therein from their youth) That the law hath dominion over a man, as long as he liveth? ver. 1. (What the law of Rome only, or the ceremonial law? No surely; but the moral law) For, to give a plain instance, the woman that hath an husband, is bound by the (moral) law to her husband as long as he liveth. But if her husband be dead, she is loosed from the law of her husband, ver. 2. So then, if while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law, so that she is no adulteress, tho’ she be married to another man. ver 3. From this particular instance the apostle proceeds to draw that general conclusion. Wherefore, my brethren, by a plain parity of reason, ye also are become dead to the law, the whole Mosaic institution, by the body of Christ offered for you, and bringing you under a new dispensation: that ye should without any blame be married to another, even to him who is raised from the dead, and hath thereby given proof of his authority to make the change, that ye should bring forth fruit unto God. ver. 4. And this we can do now, whereas before we could not: For when we were in the flesh, under the power of the flesh, that is, of corrupt nature, (which was necessarily the case till we knew the power of Christ’s resurrection) the motions of sin, which were by the law, which were shewn and inflamed by the Mosaic law, not conquered, did work in our members, broke out various ways, to bring forth fruit unto death. ver. 5. But now we are delivered from the law, from that whole moral as well as ceremonial œconomy; that being dead whereby we were held: that intire institution being now as it were dead, and having no more authority over us, than the husband when dead hath over his wife: that we should serve him who died for us and rose again; in newness of spirit, in a new spiritual dispensation, and not in the oldness of the letter, ver. 6. with a bare outward service, according to the letter of the Mosaic institution.
3. The apostle having gone thus far, in proving that the Christian had set aside the Jewish dispensation, and that the moral law itself, tho’ it could never pass away, yet stood on a different foundation from what it did before, now stops to propose and answer an objection. What shall we say then? Is the law sin? So some might infer from a misapprehension of those words, the motions of sin which were by the law. God forbid! saith the apostle, that we should say so. Nay, the law is an irreconcileable enemy to sin; searching it out wherever it is. I had not known sin but by the law. I had not known lust, evil desire to be sin, except the law had said, thou shalt not covet, ver. 7. After opening this farther in the four following verses, he subjoins this general conclusion, with regard more especially to the moral law, from which the preceding instance was taken: Wherefore the law is holy, and the commandment holy and just and good.
4. In order to explain and inforce these deep words, so little regarded, because so little understood, I shall endeavour to shew, first, the original of this law, secondly, the nature thereof; thirdly, the properties, that it is holy and just and good, and fourthly, the uses of it.
I. 1. I shall, first, endeavour to shew the original of the moral law, often called the law, by way of eminence. Now this is not, as some may possibly have imagined, of so late an institution as the time of Moses. Noah declared it to men long before that time, and Enoch before him. But we may trace its original higher still, even beyond the foundation of the world, to that period, unknown indeed to men, but doubtless inrolled in the annals of eternity, when the morning stars first sang together, being newly called into existence. *It pleased the great Creator to make these his first born sons, intelligent beings, that they might know him that created them. For this end he endued them with understanding, to discern truth from falshood, good from evil: and as a necessary result of this, with liberty, a capacity of chusing the one and refusing the other. By this they were likewise enabled to offer him a free and willing service: a service rewardable in itself, as well as most acceptable to their gracious Master.
2. To employ all the faculties which he had given them, particularly their understanding and liberty, he gave them a law, a compleat model of all truth, so far as is intelligible to a finite being, and of all good, so far as angelic minds were capable of embracing it. It was also the design of their beneficent governor herein, to make way for a continual increase of their happiness: seeing every instance of obedience to that law, would both add to the perfection of their nature, and intitle them to an higher reward, which the righteous judge would give in its season.
3. *In like manner, when God in his appointed time, had created a new order of intelligent beings, when he had raised man from the dust of the earth, breathed into him the breath of life, and caused him to become a living soul, endued with power to chuse good or evil: he gave to this free, intelligent creature, the same law as to his first-born children: not wrote indeed upon tables of stone, or any corruptible substance, but engraven on his heart by the finger of God, wrote in the inmost spirit both of men and of angels: to the intent it might never be far off, never hard to be understood; but always at hand, and always shining with clear light, even as the sun in the midst of heaven.
4. Such was the original of the law of God. With regard to man, it was co-eval with his nature. But with regard to the elder sons of God, it shone in its full splendor, or ever the mountains were brought forth, on the earth and the round world were made. But it was not long before man rebelled against God, and by breaking this glorious law, well nigh effaced it out of his heart; the eyes of his understanding being darkened, in the same measure as his soul was alienated from the life of God. And yet God did not despise the work of his own hands: but being reconciled to man thro’ the Son of his love, he in some measure re-inscribed the law, on the heart of his dark, sinful creature. He again shewed thee, O man what is good (altho’ not as in the beginning) even to do justly and to love mercy, and to walk humbly with thy God.
5. And this he shewed not only to our first parents, but likewise to all their posterity, by that true light which enlightens every man that cometh into the world. But notwithstanding this light, all flesh had in process of time corrupted their way before him: till he chose out of mankind a peculiar people, to whom he gave a more perfect knowledge of his law. And the heads of this, because they were slow of understanding, he wrote on two tables of stone; which he commanded the fathers to teach their children, thro’ all succeeding generations.
6. And thus it is, that the law of God is now made known to them that know not God. They hear, with the hearing of the ear, the things that were written aforetime for our instruction. But this does not suffice. They cannot by this means comprehend the height and depth and length and breadth thereof. God alone can reveal this by his Spirit. And so he does to all that truly believe, in consequence of that gracious promise, made to all the Israel of God: Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel. And this shall be the covenant that I will make, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. Jer. xxxi. 31, &c.
II. 1. The nature of that law which was originally given to angels in heaven and man in paradise, and which God has so mercifully promised to write afresh, in the hearts of all true believers, was the second thing I proposed to shew. In order to which I would first observe, that altho’ the law and the commandment are sometimes differently taken, (the commandment meaning but a part of the law) yet in the text they are used as equivalent terms, implying one and the same thing. But we cannot understand here, either by one or the other, the ceremonial law. ’Tis not the ceremonial law, whereof the apostle says, in the words above recited, I had not known sin but by the law: this is too plain to need a proof. Neither is it the ceremonial law which saith, in the words immediately subjoined, Thou shalt not covet. Therefore the ceremonial law, has no place in the present question.
2. Neither can we understand by the law mentioned in the text, the Mosaic dispensation. ’Tis true, the word is sometimes so understood: as when the apostle says, speaking to the Galatians, (c. iii. v. 17.) The covenant which was confirmed before (namely with Abraham the father of the faithful) the law, i. e. the Mosaic dispensation, which was four hundred and thirty years after, cannot disannul. But it cannot be understood so in the text; for the apostle never bestows, so high commendations as these upon that imperfect and shadowy dispensation. He no where affirms, the Mosaic to be a spiritual law: or, that it is holy and just and good. Neither is it true, that God will write that law in the hearts of them whose iniquities he remembers no more. It remains, that the law, eminently so termed, is no other than the moral law.
3. Now this law is an incorruptible picture of the high and holy one that inhabiteth eternity. It is he whom in his essence no man hath seen or can see, made visible to men and angels. It is the face of God unveiled: God manifested to his creatures as they are able to bear it: manifested to give and not to destroy life; that they may see God and live. It is the heart of God disclosed to man. Yea, in some sense we may apply to this law, what the apostle says of his Son, it is ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· The streaming forth or out-beaming of his glory, the express image of his person.
4. *“If virtue, said the antient Heathen, could assume such a shape as that we could behold her with our eyes, what wonderful love would she excite in us!” If virtue could do this! It is done already. The law of God is all virtues in one, in such a shape, as to be beheld with open face, by all those whose eyes God hath enlightened. What is the law, but divine virtue and wisdom, assuming a visible form? What is it, but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth and cloathed with such a vehicle, as to appear even to human understanding?
5. *If we survey the law of God in another point of view, it is supreme, unchangeable reason: it is unalterable rectitude: it is the everlasting fitness of all things that are or ever were created. I am sensible, what a shortness, and even impropriety there is, in these and all other human expressions, when we endeavour by these faint pictures, to shadow out the deep things of God. Nevertheless we have no better, indeed no other way, during this our infant state of existence. As we now know but in part, so we are constrained to prophesy, i. e. speak of the things of God, in part also. We cannot order our speech by reason of darkness, while we are in this house of clay. While I am a child I must speak as a child. But I shall soon put away childish things. For when that which is perfect is come, that which is in part shall be done away.
6. *But to return. The law of God, (speaking after the manner of men) is a copy of the eternal mind, a transcript of the divine nature: yea it is the fairest offspring of the everlasting Father, the brightest efflux of his essential wisdom, the visible beauty of the Most High. It is the delight and wonder of Cherubim and Seraphim and all the company of heaven, and the glory and joy of every wise believer, every well-instructed child of God upon earth.
III. 1. Such is the nature of the ever blessed law of God. I am, in the third place, to shew the properties of it: not all; for that would exceed the wisdom of an angel. But those only which are mentioned in the text. These are three: It is holy, just and good. And first, The law is holy.
2. In this expression the apostle does not appear to speak of its effects; but rather of its nature: as St. James speaking of the same thing under another name, says, The wisdom from above (which is no other than this law, written on our heart) is first pure, chap. iii. 17. ἁγνὴ, chaste, spotless, internally, and essentially holy. And consequently, when it is transcribed into the life, as well as the soul, it is (as the same apostle terms it,) chap. i. 27. θρησκεία καθαρὰ καὶ ἀμίαντος. Pure religion and undefiled; or, the pure, clean, unpolluted worship of God.
3. It is indeed, in the highest degree, pure, chaste, clean, holy. Otherwise it could not be the immediate offspring, and much less the express resemblance of God, who is essential holiness. It is pure from all sin, clean and unspotted from any touch of evil. It is a chaste virgin, incapable of any defilement, of any mixture with that which is unclean or unholy. It has no fellowship with sin of any kind. For what communion hath light with darkness? As sin is in its very nature enmity to God, so his law is enmity to sin.
Therefore it is, that the apostle rejects with such abhorrence, that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid, that we should suppose, it is the cause of sin, because it is the discoverer of it: because it detects the hidden things of darkness, and drags them out into open day. ’Tis true, by this means, (as the apostle observes, ver. 13.) sin appears to be sin. All its disguises are torn away, and it appears in its native deformity. ’Tis true likewise, that sin by the commandment becomes exceeding sinful. Being now committed against light and knowledge, being stript even of the poor plea of ignorance, it loses its excuse as well as disguise, and becomes far more odious both to God and man. Yea, and it is true, that sin worketh death by that which is good, which in itself is pure and holy. When it is dragged out to light, it rages the more: when it is restrained, it bursts out with greater violence. Thus the apostle, (speaking in the person of one, who was convinced of sin, but not yet delivered from it) sin taking occasion by the commandment, detecting and endeavouring to restrain it, disdained the restraint, and so much the more wrought in me all manner of concupiscence, ver. 8. All manner of foolish and hurtful desire, which that commandment sought to restrain. Thus when the commandment came, sin revived, ver. 9. It fretted and raged the more. But this is no stain on the commandment. Though it is abused it cannot be defiled. This only proves, that the heart of man is desperately wicked. But the law of God is holy still.
5. And it is, secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said or thought both with regard to the author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted in all respects to the nature of things, of the whole universe and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from the beginning, or such as commenced in any following period. It is exactly agreeable to the fitnesses of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Altho’ still the whole and every part thereof, is totally dependent upon his will: so that thy will be done, is the supreme, universal law both in earth and heaven.
6. “But is the will of God the cause of his law? Is his will the original of right and wrong? Is a thing therefore right, because God wills it? Or does he will it, because it is right?”
I fear, this celebrated question is more curious than useful. And perhaps, in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature, to the Creator and governor of all things. ’Tis hardly decent for man, to call the supreme God, to give an account to him! Nevertheless, with awe and reverence we may speak a little. The Lord pardon us, if we speak amiss!
7. It seems then, that the whole difficulty arises, from considering God’s will as distinct from God. Otherwise it vanishes away. For none can doubt, but God is the cause of the law of God. But the will of God is God himself. It is God considered as willing thus or thus. Consequently, to say, That the will of God, or that God himself is the cause of the law, is one and the same thing.
8. *Again; if the law, the immutable rule of right and wrong, depends on the nature and fitnesses of things, and on their essential relations to each other: (I do not say, their eternal relations; because the eternal relation of things existing in time, is little less than a contradiction:) if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God: because those things themselves, with all their relations, are the works of his hands. By his will, for his pleasure alone, they all are and were created.
9. And yet it may be granted (which is probably all that a considerate person would contend for) that in every particular case, God wills this or this (suppose that men should honour their parents) because it is right, agreeable to the fitness of things, to the relation wherein they stand.
10. The law then is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this, but the goodness of God? What but goodness alone inclined him to impart that divine copy of himself to the holy angels? To what else can we impute his bestowing upon man the same transcript of his own nature? And what but tender love constrained him afresh to manifest his will to fallen man? Either to Adam, or any of his seed, who like him were come short of the glory of God? Was it not mere love that moved him to publish his law, after the understandings of men were darkened? And to send his prophets to declare that law, to the blind, thoughtless children of men? Doubtless his goodness it was which raised up Enoch and Noah, to be preachers of righteousness; which caused Abraham, his friend, and Isaac and Jacob, to bear witness to his truth. It was his goodness alone, which when darkness had covered the earth, and thick darkness the people, gave a written law to Moses, and through him, to the nation whom he had chosen. It was his love which explained these living oracles by David and all the prophets that followed: until, when the fulness of time was come, he sent his only-begotten Son, not to destroy the law but to fulfil, to confirm every jot and tittle thereof, till having wrote it in the hearts of all his children, and put all his enemies under his feet, he shall deliver up his mediatorial kingdom to the Father, that God may be all in all.
11. And this law which the goodness of God gave at first and has preserved through all ages, is, like the fountain from whence it springs, full of goodness and benignity: It is mild and kind; it is (as the Psalmist expresses it) sweeter than honey and the honey-comb. It is winning and amiable. It includes whatsoever things are lovely or of good report. If there be any virtue, if there be any praise before God and his holy angels, they are all comprized in this: wherein are hid all the treasures of the divine wisdom and knowledge and love.
12. And it is good in its effects, as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart, are righteousness and peace and assurance for ever. Or rather, the law itself is righteousness, filling the soul with a peace which passeth all understanding, and causing us to rejoice evermore, in the testimony of a good conscience toward God. It is not so properly a pledge, as an earnest of our inheritance, being a part of the purchased possession. It is God made manifest in our flesh, and bringing with him eternal life: assuring us by that pure and perfect love, that we are sealed unto the day of redemption: that he will spare us as a man spareth his own son that serveth him, in the day when he maketh up his jewels, and that there remaineth for us a crown of glory which fadeth not away.
IV. 1. It remains only, to shew, in the fourth and last place, the uses of the law. And the first use of it without question is, to convince the world of sin. This is indeed the peculiar work of the Holy Ghost: who can work it without any means at all, or by whatever means it pleaseth him, however insufficient in themselves, or even improper to produce such an effect. And accordingly some there are whose hearts have been broken in pieces in a moment, either in sickness or in health, without any visible cause, or any outward means whatever. And others (one in an age) have been awakened to a sense of the wrath of God abiding on them, by hearing, that God was in Christ, reconciling the world unto himself. But it is the ordinary method of the Spirit of God, to convict sinners by the law. It is this, which being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the word of God, which is ζῶν καὶ ἐνεργής, quick and powerful, full of life and energy, and sharper than any two-edged sword. This in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and divides asunder even the soul and spirit, yea, as it were, the very joints and marrow. By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is wretched and poor and miserable and blind and naked. The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His mouth is stopt, and he stands guilty before God.
2. To slay the sinner is then the first use of the law; to destroy the life and strength wherein he trusts, and convince him that he is dead while he liveth; not only under the sentence of death, but actually dead unto God, void of all spiritual life, dead in trespasses and sins. The second use of it is, to bring him unto life, unto Christ, that he may live. ’Tis true, in performing both these offices, it acts the part of a severe school-master. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love, which by this painful means, tears away our confidence in the flesh, which leaves us no broken reed whereon to trust, and so constrains the sinner stript of all, to cry out in the bitterness of his soul, or groan in the depth of his heart,
“I give up every plea beside
Lord, I am damn’d—but thou hast died.”
3. The third use of the law is, to keep us alive. It is the grand means whereby the blessed Spirit prepares the believer for larger communications of the life of God.
I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that in this sense, Christ is the end of the law, to every one that believeth. The end of the law. So he is, for righteousness, for justification to every one that believeth. Herein the law is at an end. It justifies none; but only brings them to Christ. Who is also in another respect, the end or scope of the law, the point at which it continually aims. But when it has brought us to him, it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height and depth and length and breadth, to exhort one another so much the more,
“Closer and closer let us cleave
To his belov’d embrace:
Expect his fulness to receive,
And grace to answer grace.”
4. *Allowing then that every believer has done with the law, as it means the Jewish ceremonial law, or the entire Mosaic dispensation (for these Christ hath taken out of the way) yea, allowing we have done with the moral law, as a means of procuring our justification (for we are justified freely by his grace, thro’ the redemption that is in Jesus). Yet in another sense, we have not done with this law. For it is still of unspeakable use, first, in convincing us of the sin that yet remains both in our hearts and lives, and thereby keeping us close to Christ, that his blood may cleanse us every moment; secondly, in deriving strength from our head into his living members, whereby he impowers them to do what his law commands; and thirdly, in confirming our hope of whatsoever it commands, and we have not yet attained, of receiving grace upon grace, till we are in actual possession of the fulness of his promises.
5. How clearly does this agree with the experience of every true believer! While he cries out, O what love have I unto thy law! All the day long is my study in it; he sees daily in that divine mirror, more and more of his own sinfulness. He sees more and more clearly, that he is still a sinner in all things; that neither his heart nor his ways are right before God. And that every moment sends him to Christ. This shews him the meaning of what is written, Thou shalt make a plate of pure gold, and grave upon it, Holiness to the Lord. And it shall be upon Aaron’s forehead (the type of our great highpriest) that Aaron may bear the iniquities of the holy things, which the children of Israel shall hollow, in all their holy gifts: (so far are our prayers or holy things from atoning for the rest of our sin!) And it shall be always upon his forehead, that they may be accepted before the Lord. Exod. xxviii. 36, 38.
6. To explain this by a single instance. The law says, Thou shalt not kill, and hereby (as our Lord teaches) forbids not only outward acts, but every unkind word or thought. Now the more I look into this perfect law, the more I feel how far I come short of it: and the more I feel this, the more I feel my need of his blood to atone for all my sin: and of his Spirit to purify my heart, and make me perfect and entire, lacking nothing.
7. *Therefore I cannot spare the law one moment, no more than I can spare Christ: Seeing I now want it as much, to keep me to Christ, as I ever wanted it to bring me to him. Otherwise, this evil heart of unbelief would immediately depart from the living God. Indeed each is continually sending me to the other, the law to Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ. On the other, the love of God in Christ, endears the law to me above gold or precious stones: seeing I know every part of it, is a gracious promise, which my Lord will fulfil in its season.
8. *Who art thou then, O man, that judgest the law, and speakest evil of the law? That rankest it with sin, Satan and death, and sendest them all to hell together! The apostle James esteemed judging or speaking evil of the law, so enormous a piece of wickedness, that he knew not how to aggravate the guilt of judging our brethren, more than by shewing it included this. So now, says he, thou art not a doer of the law but a judge! A judge of that which God hath ordained to judge thee. So thou hast set up thyself in the judgment-seat of Christ, and cast down the rule whereby he will judge the world! O take knowledge what advantage Satan hath gained over thee; and for the time to come never think or speak lightly of, much less dress up as a scare-crow this blessed instrument of the grace of God. Yea, love and value it for the sake of him from whom it came, and of him to whom it leads. Let it be thy glory and joy, next to the cross of Christ. Declare its praise, and make it honourable before all men.
9. And if thou art throughly convinced, That it is the offspring of God, that it is the copy of all his imitable perfections, and that it is holy and just and good, but especially to them that believe: then instead of casting it away as a polluted thing, see that thou cleave to it more and more. Never let the law of mercy and truth, of love to God and man, of lowliness, meekness and purity forsake thee. Bind it about thy neck: write it on the table of thy heart. Keep close to the law, if thou wilt keep close to Christ: hold it fast: let it not go. Let this continually lead thee to the atoning blood, continually confirm thy hope, till all the righteousness of the law is fulfilled in thee, and thou art filled with all the fulness of God.
10. And if thy Lord hath already fulfilled his word, if he hath already written his law in thy heart, then stand fast in the liberty, wherewith Christ hath made thee free. Thou art not only made free from Jewish ceremonies, from the guilt of sin and the fear of hell: (these are so far from being the whole, that they are the least and lowest part, of Christian liberty:) but what is infinitely more, from the power of sin, from serving the devil, from offending God. O stand fast in this liberty, in comparison of which, all the rest is not even worthy to be named. Stand fast in loving God with all thy heart, and serving him with all thy strength. This is perfect freedom; thus to keep his law, and to walk in all his commandments blameless. Be not entangled again with the yoke of bondage. I do not mean of Jewish bondage: nor yet of bondage to the fear of hell: these, I trust, are far from thee. But beware of being intangled again with the yoke of sin, of any inward or outward transgression of the law. Abhor sin far more than death or hell; abhor sin itself, far more than the punishment of it. Beware of the bondage of pride, of desire, of anger; of every evil temper or word or work. Look unto Jesus, and in order thereto, look more and more into the perfect law, the law of liberty. And continue therein: so shalt thou daily grow in grace and in the knowledge of our Lord Jesus Christ.
SERMON XXXV.
THE LAW ESTABLISHED THRO’ FAITH.
Discourse I.
Rom. iii. 31.
Do we then make void the law thro’ Faith? God forbid. Yea, we establish the law.
1.SAINT Paul having in the beginning of this epistle, laid down his general proposition, namely, That the gospel of Christ is the power of God unto salvation, to every one that believeth: the powerful means, whereby God makes every believer a partaker of present and eternal salvation, goes on to shew, that there is no other way under heaven, whereby men can be saved. He speaks particularly of salvation from the guilt of sin, which he commonly terms justification. And that all men stood in need of this, that none could plead their own innocence, he proves at large by various arguments, addrest to the Jews as well as the Heathens. Hence he infers (in the 19th verse of this chapter) That every mouth, whether of Jew or Heathen, must be stopt from excusing or justifying himself, and all the world become guilty before God. Therefore, saith he, by his own obedience, by the works of the law, shall no flesh be justified in his sight, ver. 20. But now the righteousness of God without the law, without our previous obedience thereto, is manifested, ver. 21. Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all that believe, ver. 22. For there is no difference, as to their need of justification, or the manner wherein they attain it. For all have sinned and come short of the glory of God, (ver. 23.) the glorious image of God wherein they were created: and all (who attain) are justified freely by his grace, through the redemption that is in Jesus Christ: ver. 24. Whom God hath set forth to be a propitiation, thro’ faith in his blood—ver. 25. That he might be just, and yet the justifier of him which believeth in Jesus; ver. 36. that without any impeachment to his justice, he might shew him mercy, for the sake of that propitiation. Therefore we conclude, (which was the grand position he had undertaken to establish) That a man is justified by faith, without the works of the law, ver. 28.
2. It was easy to foresee an objection which might be made, and which has in fact been made in all ages: namely, That to say we are justified without the works of the law, is to abolish the law. The apostle, without entering into a formal dispute, simply denies the charge. Do we then, says he, make void the law through faith? God forbid! Yea, we establish the law.
3. The strange imagination of some, that St. Paul, when he says, A man is justified without the works of the law, means only the ceremonial law, is abundantly confuted by these very words. For did St. Paul establish the ceremonial law? It is evident, he did not. He did make void that law through faith, and openly avowed his doing so. It was the moral law only of which he might truly say, We do not make void but establish this through faith.
4. But all men are not herein of his mind. Many there are who will not agree to this. Many in all ages of the church, even among those who bore the name of Christians, have contended, That the faith once delivered to the saints, was designed to make void the whole law. They would no more spare the moral than the ceremonial law, but were for hewing, as it were, both in pieces before the Lord: vehemently maintaining, “If you establish any law, Christ shall profit you nothing: Christ is become of no effect to you: ye are fallen from grace.”
5. But is the zeal of these men according to knowledge? Have they observed the connection between the law and faith? And that considering the close connection between them, to destroy one is indeed to destroy both? That to abolish the moral law is in truth, to abolish faith and the law together? As leaving no proper means, either of bringing us to faith, or of stirring up that gift of God in our soul.
6. It therefore behoves all who desire either to come to Christ, or to walk in Him whom they have received, to take heed how they make void the law through faith; to secure us effectually against which, let us enquire, first, which are the most usual ways of making void the law through faith, and secondly, How we may follow the apostle, and by faith establish the law.
I. 1. Let us, first, inquire, Which are the most usual ways of making void the law through faith. Now the way for a preacher to make it all void at a stroke, is, Not to preach it at all. This is just the same thing, as to blot it out of the oracles of God. More especially when it is done with design; when it is made a rule, “Not to preach the law:” and the very phrase, “A preacher of the law,” is used as a term of reproach, as tho’ it meant little less than, “an enemy to the gospel.”
2. All this proceeds from the deepest ignorance of the nature, properties and use of the law: and proves that those who act thus, either know not Christ, are utter strangers to living faith: or at least, that they are but babes in Christ, and as such unskilled in the word of righteousness.
3. Their grand plea is this: “That preaching the gospel (that is, according to their judgment, the speaking of nothing but the sufferings and merits of Christ) answers all the ends of the law.” But this we utterly deny. It does not answer the very first end of the law, namely, The convincing men of sin, the awakening those who are still asleep on the brink of hell. There may have been here and there an exempt case. One in a thousand may have been awakened by the gospel. But this is no general rule. The ordinary method of God, is to convict sinners by the law, and that only. The gospel is not the means which God hath ordained, or which our Lord himself used, for this end. We have no authority in scripture for applying it thus, nor any ground, to think it will prove effectual. Nor have we any more ground to expect this, from the nature of the thing. They that be whole, as our Lord himself observes, need not a physician, but they that be sick. It is absurd therefore to offer a physician to them that are whole, or that at least imagine themselves so to be. You are first, to convince them, that they are sick. Otherwise they will not thank you for your labour. It is equally absurd to offer Christ to them, whose heart is whole, having never yet been broken. It is in the proper sense, casting pearls before swine. Doubtless, they will trample them under foot. And it is no more than you have reason to expect, if they also turn again and rent you.
4. “But altho’ there is no command in scripture, to offer Christ to the careless sinner, yet are there not scriptural precedents for it?” I think not: I know not any. I believe you can’t produce one, either from the four Evangelists, or the Acts of the Apostles. Neither can you prove this to have been the practice of any of the apostles, from any passage in all their writings.
5. “Nay, does not the apostle Paul say, in his former Epistle to the Corinthians, We preach Christ crucified? ch. i. ver. 23. And in his latter, We preach not ourselves, but Christ Jesus the Lord? ch. v. ver. 4.”
We consent to rest the cause on this issue: to tread in his steps, to follow his example. Only preach you, just as Paul preached, and the dispute is at an end.
For altho’ we are certain he preached Christ, in as perfect a manner as the very chief of the apostles, yet who preached the law more than St. Paul? Therefore he did not think the gospel answered the same end.
6. The very first sermon of St. Paul’s, which is recorded, concludes in these words. By him all that believe are justified from all things, from which they could not be justified by the law of Moses. Beware therefore lest that come upon you which is spoken of in the Prophets, Behold ye despisers and wonder and perish. For I work a work in your days, a work which you will in no wise believe, tho’ a man declare it unto you, Acts xiii. 39, &c. Now it is manifest, all this is preaching the law, in the sense wherein you understand the term: even altho’ great part of, if not all his hearers, were either Jews or religious proselytes, ver. 43. and therefore probably many of them, in some degree at least, convinced of sin already. He first reminds them, That they could not be justified by the law of Moses, but only by faith in Christ: and then severely threatens them with the judgments of God, which is in the strongest sense preaching the law.
7. In his next discourse, that to the Heathens at Lystra, (ch. xiv. ver. 15, &c.) we do not find so much as the name of Christ. The whole purport of it is, That they should turn from those vain idols, unto the living God. Now confess the truth. Do not you think, If you had been there, you could have preached much better than he? I should not wonder, if you thought too, That his preaching so ill, occasioned his being so ill treated: and that his being stoned, was a just judgment upon him, for not preaching Christ!
8. To the jailor indeed, when he sprang in and came trembling, and fell down before Paul and Silas, and said, Sirs, What must I do to be saved, he immediately said, Believe in the Lord Jesus Christ. (ch. xvi. ver. 29, &c.) And in the case of one so deeply convinced of sin, who would not have said the same? But to the men of Athens you find him speaking in a quite different manner, reproving their superstition, ignorance and idolatry; and strongly moving them to repent, from the consideration of a future judgment, and of the resurrection from the dead, (ch. xvii. ver. 24–31.) Likewise when Felix sent for Paul, on purpose that he might hear him concerning the faith in Christ; instead of preaching Christ in your sense (which would probably have caused the governor either to mock, or to contradict and blaspheme) he reasoned of righteousness, temperance and judgment to come, till Felix (hardened as he was) trembled. (ch. xxiv. ver. 24, 25.) Go thou and tread in his steps. Preach Christ to the careless sinner, by reasoning of righteousness, temperance and judgment to come!
9. If you say, “But he preached Christ in a different manner in his epistles;” I answer, He did not there preach at all: not in that sense wherein we speak: for preaching in our present question, means, speaking before a congregation. But waving this, I answer, 2. His epistles are directed, not to unbelievers, such as those we are now speaking of, but to the saints of God in Rome, Corinth, Philippi and other places. Now unquestionably he would speak more of Christ to these, than to those who were without God in the world. And yet, 3. Every one of these is full of the law, even the epistles to the Romans and the Galatians: in both of which he does what you term preaching the law, and that to believers as well as unbelievers.
10. From hence ’tis plain, you know not what it is, to preach Christ, in the sense of the apostle. For doubtless St. Paul judged himself to be preaching Christ, both to Felix, and at Antioch, Lystra, and Athens. From whose example every thinking man must infer, That not only the declaring the love of Christ to sinners, but also the declaring that he will come from heaven in flaming fire, is, in the apostle’s sense, preaching Christ. Yea, in the full scriptural meaning of the word. To preach Christ, is, to preach what he hath revealed, either in the old or new Testament: so that you are then as really preaching Christ, when you are saying, The wicked shall be turned into hell, and all the people that forget God, as when you are saying, Behold the Lamb of God, which taketh away the sin of the world!
10. Consider this well: that to preach Christ, is to preach all things that Christ hath spoken; all his promises, all his threatnings and commands; all that is written in his book. And then you will know how to preach Christ, without making void the law.
11. “But does not the greatest blessing attend those discourses, wherein we peculiarly preach the merits and sufferings of Christ?”
Probably, when we preach to a congregation of mourners or of believers, these will be attended with the greatest blessing: because such discourses are peculiarly suited to their state. At least, these will usually convey the most comfort. But this is not always the greatest blessing. I may sometimes receive a far greater, by a discourse that cuts me to the heart and humbles me to the dust. Neither should I receive that comfort, if I were to preach or to hear no discourses but on the sufferings of Christ. These by constant repetition would lose their force and grow more and more flat and dead: ’till at length they would become a dull round of words, without any spirit or life or virtue. So that thus to preach Christ, must in process of time, make void the gospel as well as the law.
II. 1. A second way of making void the law thro’ faith, is, the teaching that faith supersedes the necessity of holiness. This divides itself into a thousand smaller paths: and many there are that walk therein. Indeed there are few that wholly escape it: few who are convinced, we are saved by faith, but are sooner or later, more or less, drawn aside into this by-way.
2. *All those are drawn into this by-way, who if it be not their settled judgment, that faith in Christ intirely sets aside the necessity of keeping his law, yet suppose either, 1. That holiness is less necessary now than it was before Christ came: or, 2. That a less degree of it is necessary; or, 3. That it is less necessary to believers than to others. Yea, and so are all those, who altho’ their judgment be right in the general, yet think they may take more liberty in particular cases, than they could have done before they believed. Indeed the using the term liberty, in such a manner, for “Liberty from obedience or holiness,” shews at once, that their judgment is perverted, and that they are guilty of what they imagined to be far from them, namely of making void the law thro’ faith, by supposing faith to supersede holiness.
3. The first plea of those who teach this expresly, is, that “we are now under the covenant of grace, not works: and therefore we are no longer under the necessity of performing the works of the law.”
And whoever was under the covenant of works? None but Adam before the fall. He was fully and properly under that covenant, which required perfect, universal obedience, as the one condition of acceptance; and left no place for pardon, upon the very least transgression. But no man else was ever under this, neither Jew nor Gentile, neither before Christ nor since. All his sons were and are under the covenant of grace; the manner of their acceptance is this: the free grace of God thro’ the merits of Christ, gives pardon to them that believe, that believe with such a faith as working by love, produces all obedience and holiness.
4. The case is not therefore as you suppose, that men were once more obliged to obey God, or to work the works of his law than they are now. This is a supposition you cannot make good. But, we should have been obliged, if we had been under the covenant of works, to have done those works antecedent to our acceptance. Whereas now all good works, tho’ as necessary as ever, are not antecedent to our acceptance but consequent upon it. Therefore the nature of the covenant of grace, gives you no ground, no encouragement at all, to set aside any instance or degree of obedience, any part or measure of holiness.
5. “But are we not justified by faith, without the works of the law?” Undoubtedly we are, without the works either of the ceremonial or the moral law. And would to God all men were convinced of this. It would prevent innumerable evils. Antinomianism, in particular; for generally speaking, they are the Pharisees who make the Antinomians. Running into an extreme so palpably contrary to scripture, they occasion others to run into the opposite one. These seeking to be justified by works, affright those from allowing any place for them.
6. *But the truth lies between both. We are doubtless justified by faith. This is the corner-stone of the whole Christian building. We are justified without the works of the law, as any previous condition of justification. But they are an immediate fruit of that faith, whereby we are justified. So that if good works do not follow our faith, even all inward and outward holiness, it is plain our faith is nothing worth: we are yet in our sins. Therefore, that we are justified by faith, even by faith without works, is no ground for making void the law thro’ faith: or for imagining that faith is a dispensation, from any kind or degree of holiness.
7. “Nay, but does not St. Paul expresly say, Unto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness? And does it not follow from hence, That faith is to a believer in the room, in the place of righteousness? But if faith is in the room of righteousness or holiness, what need is there of this too?”
This, it must be acknowledged, comes home to the point, and is indeed the main pillar of Antinomianism. And yet it needs not a long or laboured answer. We allow, 1. That God justifies the ungodly, him that till that hour is totally ungodly, full of all evil, void of all good. 2. That he justifies the ungodly that worketh not, that till that moment worketh no good work: neither can he: for an evil tree cannot bring forth good fruit. 3. That he justifies him by faith alone, without any goodness or righteousness preceding: and, 4. *That faith is then counted to him for righteousness, namely, for preceding righteousness: i. e. God, thro’ the merits of Christ, accepts him that believes, as if he had already fulfilled all righteousness. But what is all this to your point? The apostle does not say, either here or elsewhere, that this faith is counted to him for subsequent righteousness. He does teach, that there is no righteousness before faith. But where does he teach, that there is none after it? He does assert, holiness cannot precede justification: but not, that it need not follow it. St. Paul therefore gives you no colour for making void the law, by teaching that faith supersedes the necessity of holiness.
III. 1. There is yet another way of making void the law thro’ faith, which is more common than either of the former. And that is, the doing it practically: the making it void in fact, tho’ not in principle: the living, as if faith was designed to excuse us from holiness.
How earnestly does the Apostle guard us against this, in those well known words: What then? Shall we sin, because we are not under the law, but under grace? God forbid! Rom. vi. 15. A caution which it is needful throughly to consider, because it is of the last importance.
2. The being under the law may here mean, 1. The being obliged to observe the ceremonial law. 2. The being obliged to conform to the whole Mosaic institution. 3. The being obliged to keep the whole moral law, as the condition of our acceptance with God: and, 4. The being under the wrath and curse of God, under sentence of eternal death; under a sense of guilt and condemnation, full of horror and slavish fear.
3. Now altho’ a believer is not without law to God, but under the law to Christ, yet from the moment he believes, he is not under the law, in any of the preceding senses. On the contrary, he is under grace, under a more benign, gracious dispensation. As he is no longer under the ceremonial law, nor under the Mosaic institution; as he is not obliged to keep even the moral law, as the condition of his acceptance: so he is delivered from the wrath and the curse of God, from all sense of guilt and condemnation, and from all that horror and fear of death and hell, whereby he was all his life before subject to bondage. And he now performs (which while under the law he could not do) a willing and universal obedience. He obeys not from the motive of slavish fear, but on a nobler principle, namely, The grace of God ruling in his heart, and causing all his works to be wrought in love.
4. What then? Shall this evangelical principle of action, be less powerful than the legal? Shall we be less obedient to God from filial love, than we were from servile fear?
’Tis well, if this is not a common case: if this practical Antinomianism, this unobserved way of making void the law thro’ faith, has not infected thousands of believers.
*Has it not infected you? Examine yourself honestly and closely. Do you not do now, what you durst not have done when you was under the law, or (as we commonly call it) under conviction? For instance. You durst not then indulge yourself in food. You took just what was needful, and that of the cheapest kind. Do you not allow yourself more latitude now? Do you not indulge yourself a little more than you did? O beware, lest you sin, because you are not under the law, but under grace!
5. *When you was under conviction, you durst not indulge the lust of the eye in any degree. You would not do any thing, great or small, merely to gratify your curiosity. You regarded only cleanliness and necessity, or at most very moderate convenience, either in furniture or apparel; superfluity and finery of whatever kind, as well as fashionable elegance, were both a terror and an abomination to you.
*Are they so still? Is your conscience as tender now in these things, as it was then? Do you still follow the same rule both in furniture and apparel, trampling all finery, all superfluity, every thing useless, every thing merely ornamental; however fashionable, under foot? Rather, have you not resumed what you had once laid aside, and what you could not then use without wounding your conscience? And have you not learned to say, “O, I am not so scrupulous now.” I would to God you were! Then you would not sin thus, because you are not under the law, but under grace.
6. *You was once scrupulous too of commending any to their face, and still more, of suffering any to commend you. It was a stab to your heart: you could not bear it: you sought the honour that cometh of God only. You could not endure such conversation: nor any conversation which was not good, to the use of edifying. All idle talk, all trifling discourse you abhorred: you hated as well as feared it, being deeply sensible of the value of time, of every precious, fleeting moment. In like manner, you dreaded and abhorred idle expence; valuing your money only less than your time, and trembling lest you should be found an unfaithful steward even of the mammon of unrighteousness.
Do you now look upon praise as deadly poison, which you can neither give nor receive but at the peril of your soul? Do you still dread and abhor all conversation, which does not tend to the use of edifying; and labour to improve every moment, that it may not pass without leaving you better than it found you? Are not you less careful as to the expence both of money and time? Cannot you now lay out either, as you could not have done once? Alas! How has that which should have been for your health, proved to you an occasion of falling? How have you sinned, because you was not under the law, but under grace!
7. *God forbid you should any longer continue thus to turn the grace of God into lasciviousness! O remember, how clear and strong a conviction you once had, concerning all these things. And at the same time you was fully satisfied, from whom that conviction came. The world told you, you was in a delusion: but you knew, It was the voice of God. In these things you was not too scrupulous then; but you are not now scrupulous enough. God kept you longer in that painful school, that you might learn those great lessons the more perfectly. And have you forgot them already? O recollect them, before it is too late. Have you suffered so many things in vain? I trust, it is not yet in vain. Now use the conviction without the pain: practise the lesson without the rod. Let not the mercy of God weigh less with you now, than his fiery indignation did before. Is love a less powerful motive than fear? If not, let it be an invariable rule “I will do nothing now I am under grace, which I durst not have done when under the law.”
8. *I cannot conclude this head, without exhorting you to examine yourself likewise touching sins of omission. Are you as clear of these, now you are under grace, as you was when under the law? How diligent was you then in hearing the word of God? Did you neglect any opportunity? Did you not attend thereon day and night? Would a small hindrance have kept you away? A little business? A visitant? A slight indisposition? A soft bed? A dark or cold morning?—Did you not then fast often? Or use abstinence to the uttermost of your power? Was not you much in prayer, (cold and heavy as you was) while you was hanging over the mouth of hell? Did you not speak and not spare, even for an unknown God? Did you not boldly plead his cause? Reprove sinners? And avow the truth, before an adulterous generation?—And are you now a believer in Christ? Have you the faith that overcometh the world? What! and are less zealous for your Master now, than you was when you knew him not? Less diligent in fasting, in prayer, in hearing his word, in calling sinners to God? O repent. See and feel your grievous loss! Remember from whence you are fallen! Bewail your unfaithfulness! Now be zealous and do the first works; lest if you continue to make void the law through faith, God cut you off, and appoint you your portion with the unbelievers!
SERMON XXXVI.
THE LAW ESTABLISHED THRO’ FAITH.
Discourse II.
Rom. iii. 31.
Do we then make void the law thro’ faith? God forbid! Yea, we establish the law.
1.IT has been shewn in the preceding discourse, which are the most usual ways of making void the law thro’ faith: namely, first, The not preaching it at all, which effectually makes it all void at a stroke: and this under colour of preaching Christ and magnifying the gospel, tho’ it be in truth, destroying both the one and the other: secondly, The teaching (whether directly or indirectly) that faith supersedes the necessity of holiness: that this is less necessary now, or a less degree of it necessary, than before Christ came: that it is less necessary to us, because we believe, than otherwise it would have been: or, that Christian liberty is a liberty from any kind or degree of holiness: (so perverting those great truths, that we are now under the covenant of grace and not of works: that a man is justified by faith, without the works of the law; and that to him that worketh not but believeth, his faith is counted for righteousness:) or, thirdly, The doing this practically; the making void the law in practice tho’ not in principle: the living or acting, as if faith was designed to excuse us from holiness: the allowing ourselves in sin, because we are not under the law, but under grace. It remains to enquire, how we may follow a better pattern, how we may be able to say with the apostle, Do we then make void the law thro’ faith? God forbid! Yea, we establish the law.
2. We do not indeed establish the old ceremonial law: we know that is abolished for ever. Much less do we establish the whole Mosaic dispensation. This, we know, our Lord has nailed to his cross. Nor yet do we so establish the moral law (which it is to be feared, too many do) as if the fulfilling it, the keeping all the commandments, were the condition of our justification. If it were so, surely in his sight, should no man living be justified. But all this being allowed, we still in the apostle’s sense, establish the law, the moral law.
I. 1. We establish the law, first, By our doctrine: by endeavouring to preach it in its whole extent, to explain and inforce every part of it, in the same manner as our great Teacher did, while upon earth. We establish it, by following St. Peter’s advice, If any man speak let him speak as the oracles of God; as the holy men of old moved by the Holy Ghost, spoke and wrote for our instruction, and as the apostles of our blessed Lord, by the direction of the same spirit. We establish it whenever we speak in his name, by keeping back nothing from them that hear; by declaring to them, without any limitation or reserve, the whole counsel of God. And in order the more effectually to establish it, we use herein great plainness of speech. We are not as many that corrupt the word of God, καπηλεύουσι· (as artful men their bad wines) we do not cauponize, mix, adulterate or soften it, to make it suit the taste of the hearers. But as of sincerity, but as of God in the sight of God, speak we in Christ: as having no other aim, than by manifestation of the truth, to commend ourselves to every man’s conscience in the sight of God.
2. We then by our doctrine establish the law, when we thus openly declare it to all men: and that, in the fulness wherein it is delivered by our blessed Lord and his apostles: when we publish it in the height and depth and length and breadth thereof. We then establish the law, when we declare every part of it, every commandment contained therein, not only in its full literal sense, but likewise in its spiritual meaning: not only with regard to the outward actions, which it either forbids or enjoins: but also with respect to the inward principle, to the thoughts, desires and intents of the heart.
3. And indeed this we do the more diligently, not only because it is of the deepest importance; inasmuch as all the fruit, every word and work, must be only evil continually, if the tree be evil, if the dispositions and tempers of the heart, be not right before God: but likewise, because as important as these things are, they are little considered or understood. So little, that we may truly say of the law too, when taken in its full spiritual meaning, It is a mystery which was hid from ages and generations since the world began. It was utterly hid from the Heathen world. They, with all their boasted wisdom, neither found out God, nor the law of God, not in the letter, much less in the spirit of it. Their foolish hearts were more and more darkened, while professing themselves wise, they became fools. And it was almost equally hid, as to its spiritual meaning, from the bulk of the Jewish nation. Even these who were so ready to declare concerning others, this people that know not the law, is accursed, pronounced their own sentence therein, as being under the same curse, the same dreadful ignorance. Witness our Lord’s continual reproof of the wisest among them, for their gross misinterpretations of it. Witness the supposition almost universally received among them, that they needed only to make clean the outside of the cup: that the paying tythe of mint, anise and cummin, outward exactness would atone for inward unholiness; for the total neglect both of justice and mercy, of faith and the love of God. Yea, so absolutely was the spiritual meaning of the law hidden from the wisest of them, that one of their most eminent Rabbi’s comments thus, on those words of the Psalmist, If I incline unto iniquity with my heart, the Lord will not hear me: that is, saith he, if it be only in my heart, if I do not commit outward wickedness, the Lord will not regard it; he will not punish me, unless I proceed to the outward act!
4. But alas! The law of God, as to its inward spiritual meaning, is not hid from the Jews or Heathens only, but even from what is called the Christian world; at least, from a vast majority of them. The spiritual sense of the commandments of God, is still a mystery to these also. Nor is this observable also in those lands, which are overspread with Romish darkness and ignorance. But this is too sure, that the far greater part, even of those, who are called reformed Christians, are utter strangers at this day to the law of Christ, in the purity and spirituality of it.
5. Hence it is that to this day the Scribes and Pharisees, the men who have the form but not the power of religion, and who are generally wise in their own eyes, and righteous in their own conceits; hearing these things are offended: are deeply offended, when we speak of the religion of the heart, and particularly when we shew, that without this, were we to give all our goods to feed the poor, it would profit us nothing. But offended they must be: for we cannot but speak the truth as it is in Jesus. It is our part, whether they will hear or whether they will forbear, to deliver our own soul. All that is written in the book of God we are to declare, not as pleasing men, but the Lord. We are to declare not only all the promises, but all the threatnings too which we find therein. At the same time that we proclaim all the blessings and privileges, which God hath prepared for his children, we are likewise to teach all the things, whatsoever he hath commanded. And we know, that all these have their use; either for the awakening those that sleep, the instructing the ignorant, the comforting the feeble-minded, or the building up and perfecting of the saints. We know that all scripture, given by inspiration of God, is profitable either for doctrine, or for reproof, either for correction or for instruction in righteousness: and that the man of God, in the process of the work of God in his soul, has need of every part thereof, that he may at length be perfect, throughly furnished unto all good works.
6. It is our part, thus to preach Christ, by preaching all things whatsoever he hath revealed. We may indeed without blame, yea, and with a peculiar blessing from God, declare the love of our Lord Jesus Christ. We may speak, in a more especial manner, of the Lord our righteousness. We may expatiate upon the grace of God in Christ, reconciling the world unto himself. We may, at proper opportunities, dwell upon his praise, as bearing the iniquities of us all, as wounded for our transgressions and bruised for our iniquities, that by his stripes we might be healed. But still we should not preach Christ, according to his word, if we were wholly to confine ourselves to this. We are not ourselves clear before God, unless we proclaim him in all his offices. To preach Christ, as a workman that needeth not to be ashamed, is to preach him not only as our great High-priest, taken from among men, and ordained for men, in things pertaining to God; as such, reconciling us to God by his blood, and ever living to make intercession for us: but likewise as the prophet of the Lord, who of God is made unto us wisdom. Who by his word, and his Spirit, is with us always, guiding us into all truth: yea, and as remaining a King for ever; as giving laws to all whom he has bought with his blood: as restoring those to the image of God, whom he had first re-instated in his favour: as reigning in all believing hearts, until he has subdued all things to himself; until he hath utterly cast out all sin, and brought in everlasting righteousness.
II. 1. We establish the law, secondly, when we so preach faith in Christ, as not to supersede, but produce holiness: to produce all manner of holiness, negative and positive, of the heart and of the life.
In order to this, we continually declare (what should be frequently and deeply considered, by all who would not make void the law thro’ faith) that faith itself, even Christian faith, the faith of God’s elect, the faith of the operation of God, still is only the hand-maid of love. As glorious and honourable as it is, it is not the end of the commandment. God hath given this honour to love alone: love is the end of all the commandments of God. Love is the end, the sole end of every dispensation of God, from the beginning of the world, to the consummation of all things. And it will endure when heaven and earth flee away; for love alone never faileth. Faith will totally fail: it will be swallowed up in sight, in the everlasting vision of God. But even then love
“Its nature and its office still the same,
Lasting its lamp and unconsum’d its flame,
In deathless triumph shall for ever live,
And endless good diffuse, and endless praise receive.”
2. Very excellent things are spoken of faith, and whosoever is a partaker thereof, may well say with the apostle, Thanks be to God, for his unspeakable gift. Yet still it loses all its excellence, when brought into a comparison with love. What St. Paul observes concerning the superior glory of the gospel, above that of the law, may with great propriety be spoken of the superior glory of love, above that of faith. Even that which was made glorious, hath no glory in this respect, by reason of the glory that excelleth. For if that which is done away is glorious, much more doth that which remaineth exceed in glory. Yea, all the glory of faith before it is done away, arises hence, That it ministers to love. It is the great temporary means which God has ordained to promote that eternal end.
3. *Let those who magnify faith beyond all proportion, so as to swallow up all things else, and who so totally misapprehend the nature of it, as to imagine it stands in the place of love, consider farther, That as love will exist after faith, so it did exist long before it. The angels, who from the moment of their creation, beheld the face of their Father that is in heaven, had no occasion for faith, in its general notion, as it is the evidence of things not seen. Neither had they need of faith, in its more particular acceptation, faith in the blood of Jesus: for he took not upon him the nature of angels; but only the seed of Abraham. There was therefore no place before the foundation of the world, for faith either in the general or particular sense. But there was for love. Love existed from eternity, in God, the great ocean of love. Love had a place in all the children of God, from the moment of their creation. They received at once from their gracious Creator, to exist, and to love.
4. Nor is it certain (as ingeniously and plausibly as many have descanted upon this.) That faith, even in the general sense of the word, had any place in paradise. It is highly probable, from that short and uncircumstantial account which we have in holy writ, That Adam before he rebelled against God, walked with him by sight and not by faith.
“For then his reason’s eye was strong and clear,