SALVATION by FAITH. A SERMON PREACHED AT St. MARY'S, OXFORD, BEFORE THE UNIVERSITY, On JUNE 18, 1738.

1. ALL the Blessings which GOD hath bestow­ed upon Man are of his mere Grace, Bounty or Favour: His Free, undeserved Favour; Favour altogether undeserved; Man having no claim to the least of his Mercies. It was free Grace that formed Man of the Dust of the Ground, and breathed into him a living Soul, and stamped on that Soul the Image of GOD, and put all Things under his Feet. The same Free Grace continues to us at this Day, Life and Breath, and all Things. For there is nothing we are, or have, or do, which can deserve the least Thing at GOD'S Hand. All our Works thou, O GOD, hast wrought in us. These, therefore, are so many more Instances of Free Mercy: And whatever Righteousness may be found in Man, this is also the Gift of GOD.

2. Wherewithal then shall a sinful Man atone for any the least of his Sins? With his own Works? No: Were they ever so many or holy, they are not his own, but GOD'S. But indeed they are all Unholy and Sinful themselves, so that every one of them needs a fresh Atonement. Only corrupt Fruit grows on a corrupt Tree. And his Heart is altogether corrupt and abominable; be­ing come short of the Glory of GOD, the glorious [Page 12]Righteousness at first impress'd on his Soul, after the Image of his Great Creator. Therefore, hav­ing nothing, neither Righteousness nor Works to plead, his [...] [...]s utterly stopt before GOD.

3. If then [...]ful Man find Favour with GOD, it is Grace upon Grace. If GOD vouchsafe still to pour fresh Blessings upon us, yea, the Greatest of all Blessings, Salvation; what can we say to these Things, but Thanks be unto GOD for his Unspeak­able Gift! And thus it is. Herein GOD com­mendeth his Love toward us, in that while we were yet Sinners, Christ died to save us. By Grace then are ye saved through Faith. Grace is the Source, Faith the Condition, of Salvation.

Now, that we fall not short of the Grace of GOD, it concerns us carefully to enquire,

• I. What Faith it is through which we are sa­ved?
• II. What is the Salvation which is through Faith?
• III. How we may answer some Objections.

I. What Faith it is through which we are sa­ved?

• 1. And first, It is not barely the Faith of a Heathen. Now GOD requireth of a Heathen to believe, That GOD is; that he is a Rewarder of them that diligently seek him: and that he is to be sought by glorifying him as GOD, by giving him Thanks for all Things; and by a careful Practice of Moral Virtue, of Justice, Mercy and Truth toward their Fellow Creatures. A Greek or Ro­man therefore, yea a S [...]ythi [...]n or Indian, was with­out Excuse if he did not believe thus much. The Being and Attributes of GOD, a future State [Page 13]of Reward and Punishment, and the obligatory Nature of Moral Virtue. For this is barely the Faith of a Heathen.
• 2. Nor, 2dly, Is it the Faith of a Devil, tho' this goes much farther than that of a Heathen. For the Devil believes, not only, that there is a wise and powerful GOD, Gracious to reward, and Just to punish, but also, that JESUS is the Son of GOD, the CHRIST, the SAVIOUR of the World. So we find him declaring, in express Terms, Luke iv. 34. I know Thee, who Thou art, the Holy One of GOD. Nor can we doubt but that unhappy Spirit believes all those Words, which came out of the Mouth of the Holy One; yea, and whatsoever else was written by those Holy Men of old; of two of whom he was compelled to give that glorious Testimony, These men are the Servants of the most high GOD, who shew unto you the Way of Salvation. Thus much then the great Enemy of GOD and Man believes, and trembles in believing, That GOD was made manifest in the Flesh; That he will tread all Enemies under his Feet, and that all Scripture was given by Inspi­ration of GOD. Thus far goeth the Faith of a Devil.
• 3 Thirdly, The Faith through which we are saved, in that Sense of the Word which will here­after be explained, is not barely that which the Apostles themselves had while CHRIST was yet upon Earth; tho' they so believed on him as [...] leave all and follow him; altho' they had then Power to work Miracles, to heal all manner of Sickness, and all Manner of Disease; yea, they had then Power and Authority over all Devils: And which is beyond all this, were sent by their Master to preach the Kingdom of GOD.
• [Page 14] 4. What Faith is it then through which we are saved? It may be answered, first, in general, It is a Faith in CHRIST; CHRIST, and GOD through CHRIST, are the proper Object of it. Herein therefore, it is sufficiently, absolutely, distinguished from the Faith either of ancient or modern Heathens. And from the Faith of a De­vil, it is fully distinguished by this, It is not barely a Speculative, Rational Thing, a cold, lifeless Assent, a Train of Ideas in the Head; but also a Disposition of the Heart. For thus saith the Scripture, With the Heart, Man believeth unto Righteousness. And, If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe with thy Heart, that GOD hath raised Him from the Dead, thou shalt be saved.
• 5. And herein does it differ from that Faith which the Apostles themselves had while our Lord was on Earth, that it acknowledges the Necessity and Merit of his Death, and the Power of his Re­surrection. It acknowledges his death as the only sufficient Means of redeeming Man from Death Eternal; and his Resurrection as the Restoration of us all to Life and Immortality: Inasmuch as he was delivered for our Sins, and rose again for our Justification. Christian Faith is then, not only an Assent to the whole Gospel of CHRIST, but also a full Reliance on the Blood of CHRIST, a Trust in the Merits of his Life, Death, and Re­surrection; a Recumbency upon him as our atone­ment and our Life; as given for us, and living in us. It is a sure Confidence which a Man hath in GOD, that through the Merits of CHRIST, his Sins are forgiven, and he reconciled to the Favour of GOD; and in consequence hereof, a closing with him, and cleaving to him, as our Wisdom▪ [Page 15]Righteousness, Sanctification, Redemption, or in one Word our Salvation.

II. What Salvation it is, which is through this Faith, is the second Thing to be considered.

• 1. And first, Whatsoever else it imply, it is a Present Salvation. It is something attainable, yea, actually attained on Earth, by those who are Par­takers of this Faith. For thus saith the Apostle to the Believers at Ephesus, and in them to the Be­lievers of all Ages, not Ye shall be (tho' that also is true) but ye are saved through Faith.
• 2. Ye are saved (to comprize all in one Word) from Sin. This is the Salvation which is through Faith. This is that great Salvation foretold by the Angel, before GOD brought his first begotten into the World, Thou shalt call his Name JESUS, for he shall save his People from their Sins. And neither here, nor in other Parts of Holy Writ, is there any Limitation or Restriction. All his People, or, as it is elsewhere expressed, all that believe in him, he will save from all their Sins; from Original and Actual, Past and Present Sin, of the Flesh and of the Spirit. Through Faith that is in him, they are saved both from the Guilt and from the Power of it.
• 3. First from the Guilt of all Past Sin. For whereas all the World is guilty before GOD; inso­much that should he be extreme to mark what is done amiss, there is none that could abide it: And whereas by the Law is only the Knowledge of Sin, but no Deliverance from it; so that by fulfilling the Deeds of the Law, no Flesh can be justified in his Sight: Now the Righteousness of GOD, which is by Faith of JESUS CHRIST, is manifested unto all that believe. Now they are justified freely by [Page 16]his Grace, through the Redemption that is in JESUS CHRIST. Him GOD hath set forth to be a Propi­tiation through Faith in his Blood; To declare his Righteousness for (or by) the Remission of the Sins that are past. Now hath CHRIST taken away the Curse of the Law, being made a Curse for us. He hath blotted out the Hand-writing that was against us, taking it out of the Way, nailing it to his Cross. There is therefore no Condemnation now, to them which believe in CHRIST JESUS.
• 4. And being saved from Guilt, they are saved from Fear. Not indeed from a filial Fear of of­fending, but from all servile Fear, from that Fear which hath Torment, from Fear of Punish­ment, from Fear of the Wrath of GOD; whom they now no longer regard as a severe Master, but as an indulgent Father. They have not received again the Spirit of Bondage; but the Spirit of adop­tion, whereby they cry, Abba, Father: The Spirit it­self also bearing Witness with their Spirits, that they are the Children of GOD. They are also saved from the Fear, tho' not from the Possibility, of falling away from the Grace of GOD, and com­ing short of the great and precious Promises: They are sealed with the Holy Spirit of Promise, which is the Earnest of their Inheritance. (Eph. i. 13.) Thus have they Peace with GOD through our Lord JESUS CHRIST. They rejoice in Hope of the Glory of GOD. And the love of GOD is shed abroad in their Hearts, through the Holy Ghost, which is given unto them. And hereby they are persuaded (tho' perhaps not all at all Times, nor with the same Fulness of Persuasion) that neither Death nor Life, nor Things present, nor Things to come, nor Heighth nor Depth, nor any other Creature, shall be able to separate them from [Page 17]the Love of GOD which is in CHRIST JESUS our Lord.
• 5. Again, through this Faith they are saved from the Power of Sin, as well as from the Guilt of it. So the Apostle declares. Ye know that he was manifested to take away our Sins, and in him is no Sin. Whosoever abideth in him sinneth not. (Chap. iii. 5, &c.) Again, Little Children, let no Man de­ceive you.—He that committeth Sin is of the Devil.— Whosoever believeth is born of GOD. And whosoever is born of GOD doth not commit Sin, for his Seed re­maineth in him: And he cannot Sin, because he is born of GOD. Once more, We know that Whatsoever is born of God sinneth not: But he that is begotten of God, keepeth himself, and that wicked one toucheth him not, Chap. v. 18.
• 6. He that is by Faith born of God, sinneth not,
  • 1. By any habitual Sin: For all habitual Sin, is Sin reigning. But Sin cannot reign in any that believeth. Nor,
  • 2. By any wilful Sin, for his Will, while he abideth in the Faith is utterly set against all Sin, and abhorreth it as deadly Poison. Nor,
  • 3. By any sinful Desire; for he continually desireth the Holy and Perfect Will of God; and any Tendency to an Unholy Desire, he by the Grace of God, stifleth in the Birth. Nor,
  • 4, Doth he sin by Infirmities, whether in Act, Word, or Thought. For his Infirmities have no Concurrence of his Will; and without This they are not properly Sins. Thus, He that is born of God doth not commit Sin. And tho' he cannot say, He hath not sinned, yet now, he sin­neth not.
• 7. This then is the Salvation which is through Faith, even in the present World: A Salvation from Sin, and the Consequences of Sin, both often expressed in the Word Justification; which, taken [Page 18]in the largest Sense, implies, A Deliverance from Guilt and Punishment, by the Atonement of CHRIST actually applied to the Soul of the Sin­ner now believing on him, and a Deliverance from the whole Body of Sin through CHRIST formed in his Heart. So that he who is thus justi­fied or saved by Faith, is indeed born again. He is born again of the Spirit unto a new Life, which is hid with Christ in God. He is a new Creature: Old Things are past away: All Things in him are become new. And as a new-born Babe he gladly receives the [...] sincere Milk of the Word, and grows thereby: Going on in the Might of the Lord his God, from Faith to Faith, from Grace to Grace, until at Length he come unto a perfect Man, unto the Measure of the Stature of the Fulness of Christ.

III. The first usual Objection to this is,

• 1. That to preach Salvation or Justification by Faith only, is to preach against Holiness and Good Works. To which a short Answer might be given: It would be so, if we spake, as some do, of a Faith which was separate from these. But we speak of a Faith which is not so, but necessarily productive of all Good Works and all Holiness.
• 2. But it may be of use to consider it more at large: Especially since it is no new Objection, but as old as St. Paul's Time; for even then it was asked, Do we not make void the Law through Faith? We answer, first, All who preach not Faith, do manifestly make void the Law; either directly and grosly by Limitations and Comments, that eat out all the Spirit of the Text: Or indirectly, by not pointing out the only Means whereby it is possible to perform it. Whereas, secondly, We establish [Page 19]the Law; both by shewing its full Extent, and Spiritual Meaning: And by calling all to that living Way, whereby the Righteousness of the Law may be fulfilled in them. These, while they trust in the Blood of CHRIST alone, use all the Ordi­nances which he hath appointed, do all the Good Works which he had before prepared that they should walk therein, and enjoy and manifest all holy and heavenly Tempers, even the same Mind that was in Christ Jesus.
• 3. But does not preaching this Faith lead Men into Pride? We answer, Accidentally it may. Therefore ought every Believer to be earnestly cau­tioned, (in the Words of the Great Apostle) Be­cause of Unbelief, the first Branches were broken off; and thou standest by Faith. Be not high minded, but fear. If God spared not the Natural Branches, take heed lest he spare not Thee. Behold, therefore, the Goodness and Severity of God! On them which fell, Severity: But towards thee, Goodness: If thou continue in his Goodness; otherwise thou also shalt be cut off. And while he continues therein, he will remember those Words of St. Paul, foresee­ing and answering this very Objection, ( Rom. iii. 27) Where is boasting then? It is excluded. By what Law? Of Works? Nay; but by the Law of Faith. If a Man were justified by his Works, he would have whereof to glory. But there is no glorying for him, that worketh not, but believeth on him that justifieth the Ungodly, (Rom. iv.) To the same Effect, are the Words both preceed­ing and following the Text, ( Eph. ii. 4, &c.) God, who is rich in Mercy,—even when we were dead in Sins, hath quickened us together with Christ, (by Grace ye are saved) — that he might slew the exceeding Riches of his Grace, in his Kind­ness [Page 20]towards us through Christ Jesus. For by Grace ye are saved through Faith. And that not of yourselves. Of yourselves cometh neither your Faith nor your Salvation. It is the Gift of God; the free, undeserved Gift, the Faith thro' which ye are saved, as well as the Salvation, which he of his own good Pleasure, his mere Favour, an­nexes thereto. That ye believe, is one Instance of his Grace; that believing ye are saved, another. Not of Works, lest any Man should boast. For all our Works, all our Righteousness, which were before our Believing, merited nothing of God but Condemnation. So far were they from de­serving Faith; which therefore, whenever given, is not of Works. Neither is Salvation of the Works we do when we believe. For it is then God that worketh in us. And therefore, that he giveth us a Reward for what he himself worketh, only commendeth the Riches of his Mercy, but leaveth us nothing whereof to glory.
• 4. However, may not the speaking thus of the Mercy of God, as saving or justifying freely by Faith only, encourage Men in Sin? Indeed it may and will; many will continue in Sin that Grace may abound. But their Blood is upon their own Head. The Goodness of God ought to lead them to Repentance, and so it will those who are sincere of Heart. When they know there is yet Forgiveness with him, they will cry aloud that he would blot out their Sins also, thro' Faith which is in Jesus. And if they earnestly cry, and faint not, if they seek him in all the Means he hath appointed, if they refuse to be comforted till he come, he will come and will not tarry. And he can do much Work in a short Time. Many are the Examples in the Acts of the Apostles, of [Page 21]God's shedding abroad this Faith in Men's Hearts, even like Lightning falling from Heaven. So in the same Hour that Paul and Silas began to preach, the Jailor repented, believed, and was baptized: As were three Thousand by St. Peter on the Day of Pentecost, who all repented and believed at his first Preaching. And blessed be God, there are now many living Proofs, that he is still mighty to save.
• 5. Yet to the same Truth, placed in another View, a quite contrary Objection is made: ‘If a Man cannot be saved by all that he can do, this will drive Men to Despair.’ True, to despair of being saved by their own Works, their own Merits or Righteousness. And so it ought; for none can trust in the Merits of Christ, till he has utterly renounced his own. He that goeth about to establish his own Righteousness, can­not receive the Righteousness of God. The Righteousness which is of Faith cannot be given him, while he trusteth in that which is of the Law.
• 6. But this, it is said, is an uncomfortable Doctrine. The Devil spoke like himself, that is, without either Truth or Shame, when he dared to suggest to Men that it is such. 'Tis the only comfortable one, 'tis very full of Comfort, to all self-destroy'd, self-condemn'd Sinners. That who­soever believeth on him shall not be ashamed: That the same Lord over all, is rich unto all that call upon him: Here is Comfort, high as Heaven, stronger than Death! What! Mercy for all? For Zaccheus, a Public Robber? For Mary Magdalene, a Common Harlot? Methinks I hear one say, Then I, even I, may hope for Mercy! And so thou may'st, thou afflicted one, whom [Page 22]none hath comforted! God will not cast out thy Prayer. Nay, perhaps he may say the next Hour, Be of good cheer, thy Sins are forgiven thee; so forgiven that th [...] [...]ll [...] [...]ee no more; yea, and that the Holy Spirit shall bear witness with thy Spirit that thou art a Child of God. O glad Tidings! Tidings of great Joy, which are sent unto all People. Ho [...] every one that thirsteth, come ye to the Waters: Come ye and buy, without Money, and without Price. What­soever your Sins be, though red, like Crimson, though more than the Hairs of your Head: Re­turn ye unto the Lord, and he will have Mercy upon you; and to our God, for he will abundantly pardon.
• 7. When no more Objections occur, then we are simply told, That Salvation by Faith only, ought not to be preached as the first Doctrine, or at least not to be preached to All. But what saith the Holy Ghost? Other Foundation can no Man lay, than that which is laid, even JESUS CHRIST. S [...] [...]hen, That whosoever believeth on him shall be [...], is and must be the Foundation of all our Preaching; that is, must be preached first. "Well, but not to all." To whom then are we not to preach it? Whom shall we except? The Poor? Nay, they have a peculiar Right to have the Gospel preached unto them. The unlearned? No. God hath revealed these Things unto un­learned and ignorant Men from the Beginning. The Young? By no Means. Suffer these in any wise to come unto Christ, and forbid them not. The Sinners? Least of all. He came not to call the Righteous, but Sinners to Repentance. Why then, if any, we are to except the Rich, the Learned, the Reputable, the Moral Men. And [Page 23]'tis true, they too often except themselves from hearing; yet we must speak the Words of our Lord. For thus the Tenor of our Commission runs, Go and preach the Gospel to every Creature. If any Man wrest it or any Part of it to his De­struction, he must bear his own Burden. But still, as the Lord liveth, whatsoever the Lord saith unto us, That we will speak.
• 8. At this Time more especially will we speak, That by Grace ye are saved through Faith: Be­cause never was the maintaining this Doctrine more seasonable than it is at this Day. Nothing but this can effectually prevent the Increase of the Romish Delusion among us. 'Tis endless to attack one by one, all the Errors of that Church. But Salvation by [...] strikes at the Root, and all fall at once where this [...]s established. It was this Doctrine, (which our Church justly calls the strong Rock and Fountain of the Christian Religion) that first drove Popery out of these Kingdoms, and 'tis this alone can keep it out. Nothing but this can give a Check to that Immorality, which hath overspread the Land as a Flood. Can you empty the great Deep, Drop by Drop? Then you may reform us, by Dissuasives from particular Vices. But let the Righteousness which is of God by Faith be brought in, and so shall its proud Waves be stayed. Nothing but this can stop the Mouths of those who glory in their Shame, and openly deny the Lord that bought them. They can talk as sublimely of the Law, as he that hath it written by God in his Heart. To hear them speak on this Head, might incline one to think, they were not far from the Kingdom of God. But take them out of the Law into the Gospel; begin with the Righteousness of Faith, with [Page 24]Christ, the End of the Law to every one that believeth: And those who but now appeared almost, if not altogether Christians, stand con­fessed the Sons of Perdition; as far from Life and Salvation (God be merciful unto them!) as the Depth of Hell from the Heighth of Heaven.
• 9. For this Reason the Adversary so rages, whenever Salvation by Faith is declared to the World. For this Reason did he stir up Earth and Hell, to destroy those who first preached it. And for the same Reason, knowing that Faith alone could overturn the Foundations of his Kingdom, did he call forth all his Forces, and employ all his Arts of Lies and Calumny, to affright that Champion of the Lord of Hosts, Martin Luther, from reviving it. Nor can we wonder thereat; for as that Man of God observes, How would it enrage a p [...]oud strong Man armed, to be stopt and set at naught by a little Child, coming against him with a Reed in his Hand? Especially, when he knew that little Child would surely overthrow him, and tread him under Foot. Even so, Lord Jesus! Thus hath thy Strength been ever made perfect in W [...]kness! Go forth then, thou little Child, that believ [...]st in him, and his Right hand shall teach thee terrible Things! Tho' thou art helpless and weak as an Infant of Days, the strong Man shall not be able to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him, and trample him under thy Feet. Thou shalt march on under the great Captain of thy Salvation, conquering and to conquer, until all thine Enemies are destroyed, and Death is swallowed up in Vic­tory.

[Page 25] Now Thanks be to God which giveth us the victory through our Lord Jesus Christ, to whom with the Father and the Holy Ghost, be Bles­sing and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might, for ever and ever. Amen.

THE ALMOST CHRISTIAN. A SERMON PREACHED AT St. MARY'S, OXFORD, BEFORE THE UNIVERSITY, On JULY 25, 1741.

AND many there are who go thus far: Ever since the Christian Religion was in the World, there have been many in every Age and Nation, who were almost persuaded to be Christians. But seeing it avails nothing before God, to go only thus far, it highly imports us to consider,

• First, What is implied in being almost,
• Secondly, What in being altogether a Christian.

I.) 1. Now, in the being almost a Christian is implied, first Heathen Honesty. No one, I suppose, will make any Question of this; espe­cially, since by Heathen Honesty here, I mean, not that which is recommended in the Writings of their Philosophers only, but such as the com­mon Heathens expected of one another, and many of them actually practised. By the Rules of this they were taught, that they ought not to be un­just; not to take away their Neighbour's Goods, either by Robbery or Theft: Not to oppress the Poor, neither to use Extortion toward any: Not to cheat or over-reach either the Poor or Rich, in whatsoever Commerce they had with them: [Page 30]To defraud no Man of his Right, and, if it were possible to owe no Man any Thing.

2. Again, the common Heathens allowed, that some Regard was to be paid to Truth as well as to Justice. And accordingly, they not only held him in Abomination, who was forsworn, who called God to witness to a Lie; but him also, who was known to be a Slanderer of his Neighbour, who falsely accused any Man. And indeed little better did they esteem wilful Liars of any Sort, ac­counting them the Disgrace of Human Kind, and the Pests of Society.

3. Yet again, there was a Sort of Love and Assistance, which they expected one from another. They expected whatever assistance any one could give another, without Prejudice to himself. And this they extended, not only to those little Offices of Humanity, which are performed without any Expense or Labour; but likewise, to the Feed­ing the Hungry, if they had Food to spare, the clothing the Naked, with their own superfluous Raiment; and in general, the giving to any that needed, such Things as they needed not them­selves. Thus far (in the lowest Account of it) Heathen Honesty went, the first Thing implied in the being almost a Christian.

II.) 4. A second Thing implied in the being almost a Christian, is the having a Form of God­liness, of that Godliness which is prescribed in the Gospel of Christ: The having the Outside of a real Christian. Accordingly, the Almost Chri­stian does nothing which the Gospel forbids. He taketh not the Name of God in vain: He bles­seth and curseth not; he sweareth not at all, but his Communication is yea, yea; nay, nay. [...] profanes not the Day of the Lord, nor suffers [...] [Page 31]to be profaned, even by the Stranger that is within his Gates. He not only avoids all actual Adultery, Fornication, and Uncleanness, but every Word or Look, that either directly or in­directly tends thereto: Nay, and all idle Words, abstaining both from all Detraction, Backbiting, Tale bearing, Evil speaking, and from all foolish Talking and Jesting, [...], a kind of Virtue in the Heathen Moralist's Account. Briefly from all Conversation that is not good to the Use of edify­ing, and that consequently grieves the Holy Spirit of God, whereby we are sealed to the Day of Re­demption.

5. He abstains from Wine wherein is Excess, from Revelling and Gluttony. He avoids, as much as in him lies, all Strife and Contention, continually endeavouring to live peaceably with all Men. And if he suffer wrong, he avengeth not himself, neither returns Evil for Evil. He is no Railer, no Brawler, no Scoffer, either at the Faults or Infirmities of his Neighbour. He does not willingly wrong, hurt, or grieve any Man; but in all Things acts and speaks by that plain Rule, Whatsoever thou wouldst not be should do unto thee, that do not thou to another.

6. And in doing Good, he does not confine himself to cheap and easy Offices of Kindness, but labours and suffers for the Profit of many, that by all Means he may help some. In spite of Toil or Pain, Whatsoever his Hand findeth to do, he doeth it with all his Might: Whether it be for his Friends, or for his Enemies; for the Evil, or for the Good. For, being not slothful in this, or in any [...]ness, as he hath Opportunity he doth Good, all M [...]er of Good to all Men; and to their Souls as well as their Bodies. He reproves the [Page 32]Wicked, instructs the Ignorant, confirms the Wavering, quickens the Good, and comforts the Afflicted. He labours to awaken those that sleep, to lead those whom God hath already awakened, to the Fountain opened for Sin and for Uncleanness, that they may wash therein and be clean; and to stir up those who are saved through Faith, to adorn the Gospel of Christ in all Things.

7. He that hath the Form of Godliness, uses also the Means of Grace, yea, all of them, and at all Opportunities. He constantly frequents the House of God; and that not as the Manner of some is, who come into the Presence of the Most High, either loaded with Gold and costly Apparel, or in all the gaudy Vanity of Dress; and either by their unseasonable Civilities to each other, or the impertinent Gaiety of their Behaviour, disclaim all Pretensions to the Form, as well as to the Power of Godliness. Would to God there were none even among ourselves who fall under the same Condemnation: Who come into his House, it may be, gazing about, or with all the Signs of the most listless, careless Indifference, tho' some­times they may seem to use a Prayer to God for his Blessing on what they are entering upon; who during that awful Service, are either asleep or reclined in the most convenient Posture for it; or, as tho' they supposed God was asleep, talk­ing with one another, or looking round, as utter­ly void of Employment. Neither let these be ac­cused of the Form of Godliness. No; he who has even this, behaves with Seriousness and At­tention, in every Part of that solemn Service. More especially when he approaches the Table of the Lord, it is not with a light or careless [...]a­viour, but with an Air, Gesture and Deportment [Page 33]which speaks nothing else, but God be merciful to me a Sinner.

8. To this if we add, the constant Use of Fa­mily-Prayer, by those who are Masters of Families, and the setting Times apart for private Addresses to God, with a daily Seriousness of Behaviour: He who uniformly practises this Outward Religion, has the Form of Godliness. There needs but One Thing more in order to his being almost a Christian, and that is, Sincerity.

III.) 9. By Sincerity, I mean, a real, inward Principle of Religion, from whence these outward Actions flow. And indeed, if we have not this, we have not Heathen Honesty; no, not so much of it as will answer the demand of a Heathen, Epi­curean Poet. Even this poor Wretch, in his sober Intervals, is able to testify,

So that if a Man only abstains from doing Evil, in order to avoid Punishment, ‘ ^† Non pasces in cru [...]e corvos,’ saith the Pagan; there, Thou hast thy Reward. But even he will not allow such a harmless Man as this, to be so much as a good Heathen. If then any Man, from the same Motive, viz. to avoid Punishment, to avoid the Loss of his Friends, or his Gain, or his Reputation, should not only ab­stain [Page 34]from doing evil, but also do ever so much Good, yea, and use all the Means of Grace; yet we could not with any Propriety say, This Man is even almost a Christian. If he has no better Principle in his Heart, he is only a Hypocrite al­together.

10. Sincerity therefore is necessarily implied in the being almost a Christian: A real Design to serve God, a hearty Desire to do his Will: It is ne­cessarily implied, that a Man have a sincere View of pleasing God in all Things: In all his Conver­sation; in all his Actions; in all he does, or leaves undone. This Design, if any Man be al­most a Christian, runs through the whole Tenor of his Life. This is the moving Principle both in his doing Good, his abstaining from Evil, and his using the Ordinances of God.

11. But here it will probably be enquired, Is it possible that any Man living, should go so far as this, and nevertheless be only almost a Christian? What more than this can be implied, in the being a Christian altogether? I answer, first, That it is possible to go thus far, and yet be but almost a Christian; I learn not only from the Oracles of God, but also from the sure Testimony of Expe­rience.

12. Brethren, Great is my Boldness towards you in this Behalf. And forgive me this Wrong, if I declare my own Folly upon the House-top, for yours and the Gospel's Sake. Suffer me then to speak freely of myself, even as of another Man. I am content to be abased, so ye may be exalted, and to be yet more vile, for the Glory of my Lord.

13. I did go thus far for many Years, as [...] of this Place can testify: Using Diligence to eschew [Page 35]all Evil, and to have a Conscience void of Offence: Redeeming the Time, buying up every Oppor­tunity of doing all Good to all Men; constantly and carefully using all the Public and all the Pri­vate Means of Grace; endeavouring after a steady Seriousness of Behaviour, at all Times and in all Places: And God is my Record, before whom I stand, doing all this in Sincerity; having a real Design to serve God, a hearty Desire to do his Will in all Things, to please him who had called me to fight the good Fight, and to lay hold of eternal Life. Yet my own Conscience beareth me Wit­ness in the Holy Ghost, that all this Time I was but almost a Christian.

II. If it be enquired, what more than this is implied in the being altogether a Christian? I an­swer,

I.) 1. First, The Love of God. For thus saith his Word, Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength: Such a Love of God is this, as engrosses the whole Heart, as takes up all the Affections, as fills the entire Capacity of the Soul, and employs the ut­most Extent of all its Faculties. He that thus loves the Lord his God, his Spirit continually rejoiceth in God his Saviour. His Delight in in the Lord, his Lord and his All, to whom in every Thing he giveth Thanks. All his Desire is unto God, and the Remembrance of his Name. His Heart is ever crying out, Whom have I in Heaven but Thee, and there is none upon Earth that I desire beside Thee. Indeed, what can he desire beside God? Not the World, or the Things of the World. For he is crucified to the World, and the [Page 36]World crucified to him. He is crucified to the Desire of the Flesh, the Desire of the Eye, and the Pride of Life. Yea, he is dead to Pride of every Kind: For Love is not puffed up; but he that dwelleth in Love dwelleth in God, and God in him, is less than nothing in his own Eyes.

II.) 2. The Second Thing implied in the be­ing altogether a Christian is, The Love of our Neighbour. For thus said our Lord in the fol­lowing Words, Thou shalt love thy Neighbour as thyself. If any Man ask who is my Neighbour, we reply, Every Man in the World; every Child of his, who is the Father of the Spirits of all Flesh. Nor may we in any wise except our Ene­mies, or the Enemies of God and their own Souls. But every Christian loveth these also as himself, yea, as Christ loved us. He that would more fully understand what Manner of Love this is, may consider St. Paul's Description of it. It is, long suffering and kind. It envieth not. It is not rash or hasty in judging. It is not puffed up, but maketh him that loves, the least, the Servant of all. Love doth not behave itself unseemly, but becometh all Things to all Men. She seeketh not her own, but only the Good of others, that they may be saved. Love is not provoked. It casteth out Wrath, which he who hath, is not made perfect in Laws. It thinketh no Evil. It rejoiceth not in Ini­quity, but rejoiceth in the Truth. It cove [...]eth all Things believeth all Things, hopeth all Things, endu­reth all Things.

III. 3. There is yet one Thing more that may be separately considered, tho' it cannot actually be separate from the preceding, which is im­plied in the being altogether a Christian. And [Page 37]that is the Ground of All, even Faith. V [...]ry ex­cellent Things are spoken of this throughout the Oracles of God. Every one, saith the beloved Disciple, that believeth, is born of God. To as many us received him, gave he Power to become the Sons of God, even to them that believe on his Name. And, this is the Victory that overcometh the World, even our Faith. Yea, our Lord himself declares, He that believeth in the Son hath everlasting Life; and co­meth not into Condemnation, but is passed from Death unto Life.

4. But here let no Man deceive his own Soul. " ^* It is diligently to be noted, the Faith which bringeth not forth Repentance and Love, and all good Works, is not that right living Faith which is here spoken of, but a dead and devilish one. For even the Devils believe that Christ was born of a Virgin, that he wrought all kinds of Miracles, declaring himself very God: That for our Sakes he suffered a most painful Death, to redeem us from Death everlasting: That he rose again the third Day; that he ascended into Hea­ven, and sitteth at the Right Hand of the Fa­ther, and at the End of the World, shall come a­gain to judge both the Quick and Dead. These Articles of our Faith the Devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this Faith, they be but Devils. They remain still in their damnable Estate, lacking the very true Christian Faith."

5. "The right and true Christian Faith is, [...]o go on in the Words of our own Church, not on­ly to believe that holy Scripture, and the Articles of our Faith are true, but also to have a sure [Page 38]Trust and Confidence, to be saved from ever­lasting Damnation by Christ. It is a sure Trust and Confidence which a Man hath in God, that by the Merits of Christ his Sins are forgiven, and he reconciled to the Favour of God,—whereof doth follow a loving Heart, to obey his Com­mandments."

6. Now, whosoever has this Faith, which pu­rifies the Heart, by the Power of God, who dwelleth therein, from Pride, Anger, Desire, from all Unrighteousness, from all Filthiness of Flesh and Spirit, whic [...] fills it with Love stronger than Death, both to God and to all Mankind; Love that doth the Works of God, glorying to spend and to be spent for all Men, and that endureth with Joy, not only the Reproach of Christ, the being mocked, despised, and hated of all Men, but whatsoever the Wisdom of God permits the Malice of Men or Devils to inflict; whoso­ever has this Faith, thus working by Love, is not almost only, but altogether a Christian.

7. But who are the living Witnesses of these Things? I beseech you, Brethren, as in the Pre­sence of that God, before whom Hell and De­struction are without a Covering: How much more the Hearts of the Children of Men? That ea [...]h of you would ask his own Heart, "Am I of that Number? Do I so far practise Justice, Mercy and Truth, as even the Rules of Heathen Honesty require? If so, have I the very Outside of a Christian? The Form of Godliness? Do I abstain from Evil, from whatsoever is forbidden in the written word of God? Do I, whatever Good my Hand findeth to do, do it with my Might? Do I seriously use all the Ordinances of [Page 39]God at all Opportunities? And is all this done, with a sincere Design and Desire to please God in all Things?

8. Are not many of you conscious, that you never came thus far: That you have not been even almost a Christian? That you have not come up to the Standard of Heathen Honesty? At least, not to the Form of Christian Godli­ness? Much less hath God seen Sincerity in you, a real Design of pleasing him in all Things. You never so much as intended, to devote all your Words and Works, your Business, Studies, Di­versions, to his Glory. You never even de­signed or desired, that whatsoever you did, should be done in the Name of the Lord Jesus, and, as such, should be a spiritual Sacrifice, acceptable to God through Christ.

9. But supposing you had, Do good Designs and good Desires make a Christian? By no Means, unless they are brought to good Effect. ‘Hell is paved, saith one, with good Inten­tions.’ The great Question of all then still remains. Is the Love of God shed abroad in your Heart? Can you cry out, ‘My God and my All?’ Do you desire nothing but him? Are you happy in God? Is he your Glory, your Delight, your Crown of Rejoicing? And is this Commandment written in your Heart, That he who loveth God loves his Brother also? Do you then love your Neighbour as yourself? Do you love every Man, even your Enemies, even the Enemies of God, as your own Soul? As Christ loved you? Yea, dost thou believe that Christ loved thee, and gave himself for thee? Hast thou Faith in his Blood? Believest thou the [Page 40]Lamb of God hath taken away thy Sins, and cast them as a Stone into the Depth of the Sea? That he hath blotted out the Hand-writing that was against thee, taking it out of the Way, nailing it to his Cross? Hast thou indeed Redemption through his Blood, even the Remission of thy Sins? And doth his Spirit bear witness with thy Spirit, that thou art a Child of God?

10. The God and Father of our Lord Jesus Christ, who now standeth in the Midst of us, knoweth that if any Man die without this Faith and this Love, good it were for him that he had never been born. Awake then, thou that sleep­est, and call upon thy God: Call in the Day when he may be found. Let him not rest, till he make his Goodness to pass before thee, till he proclaim unto thee the Name of the Lord. She Lord, the Lord God, merciful and gracious, long suffering, and abundant in Goodness and Truth; keeping Mercy for thousands, forgiving Iniq [...]ry and Transgression and Sin. Let no Man persuade thee by vain Words, to rest short of this Prize of thy high Calling. But cry unto him Day and Night, who, while we were with­out Strength, died for the Ungodly, until thou knowest in whom thou hast believed, and canst say, "My Lord and my God." Remember, always to pray and not to faint, till thou also canst lift up thy Hand unto Heaven, and declare to him that liveth for ever and ever, "Lord, Thou knowest all Things, Thou knowest that I love Thee."

11. May we all thus experience what it is, to be not almost only, but altogether Christians! [Page 41]Being justified freely by his Grace, through the Redemption that is in Jesus: Knowing we have Peace with God through Jesus Christ: Rejoic­ing in Hope of the Glory of God, and having the the Love of God shed abroad in our Hearts, by the Holy Ghost given unto us!

A SERMON PREACHED ON SUNDAY, APRIL 4, 1742. BEFORE THE UNIVERSITY of OXFORD, By CHARLES WESLEY, M. A. Student of CHRIST-CHURCH.

IN discoursing on these Words, I shall, with the Help of God,

• First, Describe the Sleepers to whom they are spoken.
• Secondly, Enforce the Exhortation, Awake thou that sleepest, and arise from the Dead. And,
• Thirdly, Explain the Promise made to such as do awake and arise; Christ shall give the Light.

I.)

• 1. And first, as to the Sleepers here spoken to. By Sleep is signified the Natural State of Man: That deep Sleep of the Soul into which the Sin of Adam hath cast all who spring from his Loins; that Supineness, Indolence, and Stupi­dity, that Insensibility of his real Condition, where­in every Man comes into the World, and con­tinues till the Voice of God awakes him.
• 2. Now they that sleep, sleep in the Night. The State of Nature is a State of utter Dark­ness; a State wherein Darkness covers the Earth, and gross Darkness the People. The poor una­wakened Sinner, how much Knowledge soever he may have as to other Things, has no Know­ledge [Page 46]of himself: In this Respect, he knoweth nothing yet as he ought to know. He knows not that he is a fallen Spirit, whose only Business in the present World, is to recover from his Fall, to regain that Image of God wherein he was created. He sees no Necessity for the one Thing needful, even that inward universal Change, that Birth from above (figured out by Baptism) which is the Beginning of that total Renovation, that Sanctification of Spirit, Soul and Body, without which no Man shall see the Lord.
• 3. Full of all Diseases as he is, he fancies himself in perfect Health: Fast bound in Misery and Iron, he dreams that he is happy, and at Li­berty. He says, Peace, Peace, while the Devil, as a strong Man armed, is in full Possession of his Soul. He sleeps on still, and takes his Rest, tho' Hell is moved from beneath to meet him; tho' the Pit, from whence there is no Return, hath opened its Mouth to swallow him up: A Fire is kindled around him, yet he knoweth it not; yea it burns him, yet he lays it not to Heart.
• 4. By one who sleeps we are therefore to un­derstand (and wou'd to God we might all un­derstand it!) A Sinner satisfied in his Sins; con­tented to remain in his fallen State, to live and die without the Image of God: One who is ig­norant both of his Disease, and of the only Re­ [...]dy for it: One who never was warned, or never regarded the warning Voice of God to flee from the Wrath to come: One that never yet saw he was in Danger of Hell-fire, or cried out in the Earnestness of his Soul, What must I do to be saved?
• [Page 47] 5. If this Sleeper be not Outwardly vicious, his Sleep is usually the deepest of all: Whether he be of the Laodician Spirit, neither cold [...] hot; but a quiet, rational, inoffensive; good natured Professor of the Religion of his Fathers; or whe­ther he be Zealous and Orthodox, and after the most straitest Sect of our Religion, live a Pharisee; that is according to the Scriptural Account, one that justifies himself; one that labours to establish his own Righteousness, as the Ground of his Accept­ance with God.
• 6. This is he, who having a Form of Godli­ness, denies the Power thereof; yea, and pro­bably reviles it, wheresoever it is found, as mere Extravagance and Delusion. Mean while, the wretched Self-deceiver thanks God, that he is not as other Men are; Adulterers, Unjust, Ex­tortioners: No, he doth no Wrong to any Man. He fasts twice in a Week, uses all the Means of Grace, is constant at Church and Sacrament: Yea, and gives Tythes of [...]ll that he has, does all the Good that he can: Touching the Righteousness of the Law, he is blameless: He wants nothing of Godliness but the Power; nothing of Religion, but the Spirit; nothing of Christianity, but the Truth and the Life.
• 7. But know ye not, that however highly esteemed among men, such a Christian as this may be, he is an Abomination in the Sight of God, and an Heir of every Woe, which the Son of God Yesterday, To-day, and for ever, de­nounces against Scribes and Pharisees, Hypo­crites? He hath made clean the Outside of the Cup and the Platter, but within is full of all Filthiness. An evil Disease cleaveth still unto him, so that his inward Parts are very Wicked­ness. [Page 48]Our Lord fitly compares him to a painted Sepulchre, which appears [...]; but nevertheless is full of dead Mens Bones, and of all Uncleanness. The Bones indeed are no lon­ger dry; the Sinews and Flesh are come upon them, and the Skin covers them above: But there is no Breath in them, no Spirit of the living God. And if any Man have not the Spirit of Christ, he is none of his. Ye are Christ's, if so be that the Spirit of God dwell in you. But if not, God knoweth that ye abide in death, even until now.
• 8. This is another Character of the Sleeper here spoken to. He abides in Death, tho' he knows it not. He is dead unto God, dead in Trespasses and Sins. For, to be carnally minded is Death. Even as it is written, By one Man Sin entered into the world, and death by Sin: And so Death passed upon all Men, not only temporal Death, but likewise Spiritual and Eternal. In that Day that thou eatest (said God to Adam) Thou shalt surely die. Not bodily (unless as he then became Mortal) but spiritually: Thou shalt lose the Life of thy Soul: Thou shalt die to God; shalt be separated from him, thy essential Life and Happiness.
• 9. Thus first was dissolved the Vital Union of our Soul with God: Insomuch that in the midst of natural Life, we are now in spiritual D [...]ath. And herein we remain till the second Adam becomes a quickening Spirit to us, till he raises the Dead, the Dead in Sin, in Pleasure, Riches, or Honours. But before any dead Soul can live, he hears ( [...] to) the Voice of the Son of God: He is made sensible of his lost e­state, and receives the Sentence of Death in him­self. [Page 49]He knows himself to be dead while he liveth, dead to God, and all the Things of God: Hav­ing no more Power to perform the Actions of a living Christian, than a dead Body to perform the Functions of a living Man.
• 10. And most certain it is, that one dead in Sin, has not Senses exercised to discern spiritual Good and Evil. Having Eyes, he sees not, he hath Ears and hears not. He doth not taste and see that the Lord is gracious. He hath not se [...] God at any Time, nor heard his Voice, nor handled the Word of Life. In vain is the Name of Jesus like Ointment poured forth, and all his Garments smell of Myrrh, Aloes and Cassia. The Soul that sleepeeth in Death hath no Per­ception of any Objects of this Kind. His Heart is past feeling, and understandeth none of these Things.
• 11. And hence having no Spiritual Senses, no Inlets of Spiritual Knowledge, the Natural Man receiveth not the Things of the Spirit of God; nay, he is so far from receiving them, that what­soever is spiritually discerned is mere Foolishness unto him. He is not content with being utterly ignorant of Spiritual Things, but he denies the very Existence of them. And Spiritual Sensation itself is to him, the Foolishness of Folly. How, saith he, Can these Things be? How can any Man know, that he is alive to God? Even as you know, that your Body is now alive. Faith is the Life of the Soul: And if ye have this Life abiding in you, ye want no Mark to evidence it to yourself, but that [...], that divine Consciousness, that Witness of God, which is more and greater than ten thousand Human Wit­nesses.
• [Page 50] 12. If he doth not now bear Witness with thy Spirit, that thou art a Child of God, O that he might convince Thee, Thou poor una­wakened Sinner, by his Demonstration and Pow­er, that Thou art a Child of the Devil! O that as I prophecy, there might now be a Noise and a Shaking, and may the Bones come together, Bone to his Bone. Then come from the four Winds, O Breath, and breathe on these slain, that they may live! And do not ye harden your Hearts, and resist the Holy Ghost, who eve [...] now is come to convince you of Sin, because you believe not on the Name of the only [...] of God.

II.)

• 1. Wherefore, Awake thou that sleepest, and arise from the Dead. God calleth Thee now by my Mouth; and bids Thee know thyself, Thou fallen Spirit, thy true State and only Con­cern below. What meanest Thou, O Sleeper? Arise! Call upon thy God, if so be thy God will think upon Thee, that thou perish not. A mighty Tempest is stirred up round about Thee, and thou art sinking into the Depths of Perdition, the Gulf of God's Judgments. If thou wouldest escape them, cast thyself into them. Judge thyself, and thou shalt not be judged of the Lord.
• 2. Awake, awake! Stand up this Moment, lest Thou drink at the Lord's Hand the Cup of his Fury. Stir up thyself to l [...] held on the Lord, the Lord thy Righteousness, [...] [...]hey to save! Shake thyself from the Dust. At least, let the Earthquake of God's Threatening shake Thee. Awake and cry out with the trembling Gaoler, What must I do to be saved? And never rest, till Thou believest on the Lord Jesus, with a [Page 51]Faith which is his Gift, by the Operation of his Spirit.
• 3. If I speak to any one of you more than to another, it is to Thee, who thinkest thyself un­concerned in this Exhortation. I have a Mes­sage from God unto Thee. In his Name, I warn Thee to flee from the Wrath to come. Thou un­holy Soul, see thy Picture in condemned Peter, lying in the Dark Dungeon, between the Soldiers, bound with two Chains, the Keepers before the Door keeping the Prison. The Night is far spent, the Morning is at hand, when thou art to be brought forth to Execution. And in these dread Circumstances, Thou art fast asleep; Thou art fast asleep in the Devil's Arms, on the Brink of the Pit, in the Jaws of everlasting Destruction.
• 4. O may the Angel of the Lord come upon Thee, and the Light shine into thy Prison! And mayst Thou feel the Stroke of an Almighty Hand, raising. Thee with Arise up quickly, gird thyself and bind on thy Sandals, cast thy Garment about Thee, and follow me.
• 5. Awake, Thou everlasting Spirit, out of thy Dream of Worldly Happiness. Did not God create Thee for Himself? Then, thou canst not rest, till th [...] restest in him. Return thou Wan­derer. Fly back to thy Ark. This is not thy Home. Think not of building Tabernacles here. Thou art but a Stranger, a Sojourner upon Earth: A Creature of a Day, but just launching out into an Unchangeable State. Make haste. Eternity is at hand. Eternity depends on this Moment. An Eternity of Happiness, or an Eternity of Misery!
• [Page 52] 6. In what State is thy Soul? Was God, while I am yet speaking, to require it of Thee, art Thou ready to meet Death and Judgment? Canst Thou stand in his Sight, who is of purer Eyes than to behold Iniquity? Art Thou meet to be Partaker of the Inheritance of the Saints in Light? Hast Thou fought a good Fight and kept the Faith? Hast Thou secured the one Thing Needful? Hast Thou recovered the Image of God, even Righ­ [...]ness and true Holiness? Hast Thou put off the Old Man and put on the New? Art Thou cloathed upon with Christ?
• 7. Hast Thou Oil in thy Lamp? Grace in thy Heart? Dost Thou love the Lord thy God, with all thy Heart, and with all thy Mind, and with all thy Soul, and with all thy Strength? Is that Mind in Thee, which was also in Christ Jesus? Art Thou a Christian indeed? That is, a new Creature? Are old Things past away, and [...]ll Things become new?
• 8. Art Thou a Partaker of the Divine Nature? Knowest thou not, that Christ is in Thee, except Thou be Reprobate? Knowest Thou, that God dwelleth in Thee, and Thou in God, by his Spi­rit which he hath given Thee? Knowest Thou not, that thy Body is a Temple of the Holy Ghost, which Thou hast of God? Hast Thou the Witness in thyself? The Earnest of thine Inheritance? Art Thou sealed by that Spirit of Promise, unto the Day of Redemption? Hast Thou received the Holy Ghost— or dost thou start at the Question, not knowing whether there be any Holy Ghost?
• 9. If it offends Thee, be Thou assured, that Thou neither art a Christian, nor desirest to be One. Nay, thy very Prayer is turned into Sin; and Thou hast solemnly mocked God this very [Page 53]Day, by praying for the Inspiration of his Holy Spi­rit, when Thou didst not believe there was any such Thing to be received.
• 10. Yet on the Authority of God's Word and our own Church, I must repeat the Question, Hast thou received the Holy Ghost? If Thou hast not, Thou art not yet a Christian. For a Christian is a Man, that is anointed with the Holy Ghost, and with Power. Thou art not yet made a Par­taker of pure Religion and undefiled. Dost Thou know, what Religion is? That it is, a Participa­tion of the Divine Nature, the Life of God in the Soul of Man: Christ formed in the Heart, Christ in thee, the Hope of Glory. Happiness and Holi­ness; Heaven begun upon Earth. A Kingdom of God within thee: Not Meat and Drink, no outward Thing: but Righteousness and Peace, and Joy in the Holy Ghost? An everlasting Kingdom brought into thy Soul, a Peace of God, that passeth all Understanding; a Joy unspeakable and full of Glory?
• 11. Knowest Thou, that in Jesus Christ, neither Circumcision availeth any Thing, nor Uncir­cumcision; but Faith that Worketh by Love; but a New Creation? Seest Thou the Necessity of that Inward Change, that Spiritual Birth, that Life from the Dead? That Holiness? And art Thou thoroughly convinced, that without it, no Man shall see the Lord? Art thou labouring af­ter it? Giving all Diligence, to make thy Call­ing and Election sure? Working out thy Salvation with Fear and Trembling [...] Agonizing to enter in at the straight Gate? Art Thou in [...]nest about thy Soul? And, canst Thou tell the Searcher of Hearts, Thou O God, art the thing that I long for! Lord, Thou knowest all Things! Thou knowest that I would love Thee!
• [Page 54] 12. Thou hopest to be saved—but what Rea­son hast Thou to give of the Hope that is in Thee? Is it because thou hast done no Harm? Or, because Thou hast done much Good? Or because Thou art not like other Men; but Wise, or Learned, or Honest and morally Good? Esteemed of Men, and of a Fair Reputation! Alas, all this will never bring Thee to God. It is in his Account lighter than Vanity. Dost Thou know Jesus Christ whom he hath sent? [...]th he taught Thee, that by Grace we are saved through Faith? And that, not of ourselves: It is the Gift of God: Not of Works, lest any Man should boast. Hast Thou received the faith­ful Saying as the whole Foundation of thy Hope, that Jesus Christ came into the World to save Sinners? Hast Thou learned what that meaneth, I came not to call the Righteous, but Sinners to Repentance? I am not sent, but to the lost Sheep? Art Thou (He that heareth, let him understand!) Lost, Dead? Damned already?—Dost Thou know thy Deserts? Dost thou feel thy Wants? Art thou poor in Spirit? Mourning for God and refusing to be comforted? Is the Prodigal come to himself, and well-content to be therefore thought beside himself; by those who are still feeding upon the Husks which he hath left? Art Thou willing to live Godly in Christ Jesus? And dost thou therefore suffer Persecution? Do Men say all Manner of Evil against thee falsely, for the Son of Man's Sake?
• 13. O, that in all these Questions ye may hear the Voice that wakes the Dead, and feel that Hammer of the Word, which breaketh the Rock in Pieces!—If ye will hear his Voice to Day, while it is called to Day, harden not your [Page 55]Hearts. Now awake thou that sleepest in Spiritual Death, that Thou sleep not in Death Eternal [...] Feel thy lost Estate, and arise from the Dead. Leave thine old Companions in Sin and Death. Follow Thou Jesus, and let the Dead [...] their Dead. Save thyself from this untoward Genera­tion. Come out from among them, and be thou separate, and touch not the unclean thing, and the Lord shall receive thee, Christ shall give thee Light.

III.

• 1. This Promise I come, lastly, to ex­plain. And how encouraging a Consideration is this, that whosoever thou art who obeye [...] his Call, Thou canst not seek his Face in vain. If Thou even now awakest and arisest from the Dead, he hath bound himself to give thee Light. The Lord shall give Thee Grace and Glory; the Light of his Grace here and the Light of his Glory, when Thou [...] the Crown that fadeth not away. Thy [...] shall break, forth as the Morning, and thy Darkness be as the Noon-day. God who co [...]nded the Light to shine out of Darkness, shall shine in thy Heart; to give the Knowledge of the Glory of God in the Face of Jesus Christ. On them that fear the Lord shall the Sun of Righteousness arise, with Healing in his Wings. And in that Day it shall be said unto thee, Arise, shine: for thy Light is come, and the Glory of the Lord is risen upon thee. For Christ shall reveal himself in thee. And he is the true Light.
• 2. God is Light, and [...] give himself to every awakened Sinner, that waiteth for him: And Thou shalt then be a Temple of the living God, and Christ shall dwell in thy Heart by [Page 56]Faith: And being rooted and grounded in Love, Thou shalt be able to comprehend with all Saints, what is the Breadth, and Length, and Depth, and Heighth of that Love of Christ which passeth Know­ledge that Thou mayst be filled with all the Fulness of God.
• 3. Ye see your Calling, Brethren. We are called to be an Habitation of God through his Spirit: And through his Spirit dwelleth in us, to be Saints, here, and Partakers of the Inheritance of the Saints in Light. So exceeding great are the Promises which are given unto us, actually given unto us who believe. For by Faith we receive, not the Spirit of the World, but the Spirit which is of God, the Sum of all the Promises, that we may know the Things that are freely given to us of God.
• 4. The Spirit of Christ is that great Gift of God, which at sundry Times, and in divers Manners he hath promised to Man, and hath fully bestowed since the Time that Christ was glo­rified. Those Promises before made to the Fa­thers, he hath thus fulfilled: I will put my Spi­rit within you, and cause you to walk in my Sta­tutes. ^* I will pour water upon him that is thirsty, and Floods upon the dry Ground: I will pour my Spirit upon thy Seed, and my Blessing upon thine Offspring. ^†
• 5. Ye may all be living witnesses of these Things: Of Remission of Sins, and the Gift of the Holy Ghost, If thou canst believe, all things are possible to him th [...] [...]lieveth. Who among you is there, that feareth the Lord, and yet wal [...]th [...]n in Darkness, and hath no Light? I ask Thee in the Name of Jesus, believest Thou that his Arm is [Page 57]not shortened at all? That he is still mighty to save? That he is the same Yesterday, to Day, and for ever? that he hath now Power on Earth to forgive Sin? Son, be of good Chear; thy Sins are forgiven. God for Christ's Sake hath forgiven Thee. Receive this, not as the Word of Man; but as it is, indeed, the Word of God; and Thou art justified freely through Faith. Thou shalt be sanctified also through Faith which is in Jesus, and shall set to thy Seal, even thine, that God hath given unto us eternal Life, and this Life is in his Son.
• 6. Men and Brethren, let me freely speak unto you: And suffer ye the Word of Exhortation, even from one the least esteemed in the Church. Your Conscience beareth you Witness in the Holy Ghost, that these things are so, if so be ye have tasted that the Lord is gracious. This is Eter­nal Life, to know the only true God, and Jesus Christ whom he hath sent. This experimental Knowledge, and this alone, is true Christianity. He is a Christian, who hath received the Spirit of Christ. He is not a Christian, who hath not re­ceived him. Neither is it possible to have received him and not know it. For at that Day ^* (when he cometh, saith our Lord, ye shall know, that I am in my Father, and you in me, and I in you. This is that Spirit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him. But ye know him: For he dwelleth with you, and shall be in you.
• 7. The World cannot receive him, [...] [...] ­ly reject the Promise of the Father, contradict­ing and blaspheming. But every Spirit which confesseth not this, is not of God. Yea, this [Page 58]is that Spirit of Antichrist, whereof ye have heard, that it should come into the World, and even now it is in the World. He is Antichrist whosoever denies the Inspiration of the Holy Ghost, or that the Indwelling Spirit of God is the com­mon Privilege of all Believers, the Blessing of the Gospel, the unspeakable Gift, the Universal Pro­mise, the Criterion of a real Christian.
• 8. It nothing helps them to say, ‘We do not deny the Assistance of God's Spirit; but only this Inspiration, this receiving the Holy Ghost, and being sensible of it. It is only this feeling of the Spirit, this being moved by the Spirit, or filled with it, which we deny to have any Place in Sound Religion.’ But in only denying this, you deny the whole Scriptures, the whole Truth and Promise and Testimony of God.
• 9. Our own excellent Church knows nothing of this devilish Distinction: But speaks plainly of ^* feeling the Spirit of Christ; of being ^† moved by the Holy Ghost, and knowing and ^‡ feeling there is no other Name than that of Jesus, whereby we can receive Life and Salvation. She teaches us all to pray for the ^‖ Inspiration of the Holy Spirit, yea, that we may be filled with the Holy Ghost ^§. Nay, and every Presbyter of hers, professes to receive the Holy Ghost by the Imposition of Hands. Therefore to deny any of these, is in Effect, to renounce the Church of England, as well as the wh [...]le Christian Revelation.
• 10. But the Wisdom of God was always Fool­ishness with Men. No Marvel then, that the [Page 59]great Mystery of the Gospel, should be now also hid from the Wise and Prudent, as well as in the Days of Old: That it should be almost uni­versally denied, ridiculed and exploded as mere Frenzy: And that all who dare avow it still, are branded with the Names of Madmen and Enthusiasts. This is that falling away which was to come: that general Apostacy, of all Orders and Degrees of Men, which we even now find to have overspread the Earth. Run to and fro in the Streets of Jerusalem, and see if ye can find a Man; a Man that loveth the Lord his God with all his Heart, and serveth him with all his Strength? How does our own Land mourn (that to look no farther) under the Over­flowings of Ungodliness? What Villainies of every Kind are committed Day by Day; yea, too often with Impunity, by those who sin with a high Hand, and glory in their Shame? Who can reckon up the Oaths, Curses, Profaneness, Blasphemies, the Lying, Slandering, Evil-speak­ing, the Sabbath-breaking, Gluttony, Drunken­ness, Revenge, the Whoredoms, Adulteries, and various Uncleanness, the Frauds, Injustice, Op­pression, Extortion, which overspread our Land as a Flood?
• 11. And even among those who have kept themselves pure from these grosser Abominations; how much Anger and Pride, how much Sloth and Idleness, how much Softness and Effeminacy, how much Luxury and Self-Indulgence, how much Covetousness and Ambition, how much Thirst of Praise, how much Love of the World, how much Fear of Man is to be found? Mean while, how little of true Religion? For where is he that loveth either God or his Neighbour, as He hath. [Page 60]given us Commandment? On the one Hand are those, who have not so much as the Form of Godliness: On the other those who have the Form only; there stands the Open, there the Painted Sepulchre. So that in very Deed, who­soever were earnestly to behold any publick ga­thering together of the People, (I fear, those in our Churches are not to be excepted) might ea­sily perceive, that the one Part were Sadduces, and the other Pharisees: The one having almost as little Concern about Religion, as if there were no Resurrection, neither Angel nor Spirit; and the other making it a mere lifeless Form, a dull Round of external Performances, without either true Faith, or the Love of God, or Joy in the Holy Ghost.
• 12. Would to God I could except us of this Place. Brethren, my Hearts Desire, and Prayer to God for you is, That ye may be saved from this overflowing of Ungodliness, and that here may its proud Waves be stayed! But is it so in­deed? God knoweth, yea, and our own Con­science, it is not. Ye have not kept yourselves pure. Corrupt are we also and abominable; and few are there that understand any more, few that worship God in Spirit and in Truth. We too are a Generation that set not our Hearts aright, and whose Spirit cleaveth not steadfastly unto God: He hath appointed us indeed to be the Salt of the Earth. But if the Salt have lost its Savour, it is thenceforth good for nothing, but to be cast out, and to be trodden under Foot of Men.
• 13. And shall I not visit for these Things, saith the Lord? Shall not my Soul be avenged on such a Nation as this? Yea, we know not how [Page 61]soon he may say to the Sword, Sword, go through this Land! He hath given us long Space to re­pent. He lets us alone this Year also: But he warns and awakens us by Thunder. His Judg­ments are abroad in the Earth. And we have all Reason to expect the Heaviest of All, even that he should come unto us quickly, and remove our Candlestick out of its Place, except we repent and do the first Works: Unless we return to the Principles of the Reformation, the Truth and Simplicity of the Gospel. Perhaps we are now resisting the last Effort of Divine Grace to save us. Perhaps we have [...]ell nigh filled up the Mea­sure of our Iniquities, by rejecting the Counsel of God against ourselves, and casting out his Mes­sengers.
• 14. O God, in the midst of Wrath remember Mercy! Be glorified in our Reformation, not in our Destruction. Let us hear the Rod, and him that appointed it. Now that thy Judgments are [...]broad in the Earth, let the Inhabitants of the World learn Righteousness.
• 15. My Brethren, it is high Time for us, to awake out of Sleep; before the great Trumpet of the Lord be blown, and our Land become a Field of Blood. O may we speedily see the Things that make for our Peace, before they are hid from our Eyes! Turn Thou us, O good Lord, and let thine Anger cease from us. O Lord, [...] down from Heaven, behold and visit this Vine; and cause us to know the Time of our Visitation. Help us, O God of our Salvation, for the Glory of thy Name; O deliver us, and be merciful to our Sins, for thy Names Sake. And so will we not go back from thee: O let us live, and we shall call upon [Page 62]thy Name. Turn us again, O Lord God of Hosts, shew the Light of thy Countenance, and we shall be whole.

Now unto him that is able to do exceeding abun­dantly above all that we can ask or think, according to the Power that worketh in us, unto him be Glory in the Church by Christ Jesus throughout all Ages, World without End. Amen.

Scriptural Christianity. A SERMON PREACHED AT St. MARY'S, OXFORD, BEFORE THE UNIVERSITY, AUGUST 24, 1744. Whosoever heareth the Sound of the Trumpet, and taketh not Warning, if the Sword come and take him away, his Blood shall be upon his own Head, Ezek. xxxiii. 4.

1. THE same Expression occurs in the se­cond Chapter, where we read, When the Day of Pentecost was fully come, they wer [...] all (the Apostles, with the Women, and the Mother of Jesus, and his Brethren) with one Ac­cord in one Place. And suddenly there came a Sound from Heaven, as of a rushing mighty Wind. And there appeared unto them cloven tongues, like as of Fire, and it sat upon each of them. And they were all filled with the Holy Ghost. ^* One immediate Effect whereof was, They began to speak with other tongues; ^† insomuch that both the Parthians, Medes, Elamites, and the other Strangers who came together, when this was noised abroad, heard them speak, in their several tongues, the wonderful Works of God. ^‡

2. In this Chapter we read, that when the Apostles and Brethren had been praying, and praising God, the Place was shaken where they were assembled together, and they were all filled with the Holy Ghost. ^§ Not that we find any visible Ap­pearance here, such as had been in the former In­stance: Nor are we informed that the extraordi­nary Gifts of the Holy Ghost, were then given [Page 66]to all or any of them; such as the Gifts of Heal­ing, of Working other Miracles, of Prophecy, of dis­cerning Spirits: the speaking with divers kinds of Tongues, and the Interpretation of Tongues. ^*

3. Whether these Gifts of the Holy Ghost were designed to remain in the Church through­out all Ages; and whether or no they will be re­stored at the nearer Approach of the Restitution of all Things, are Questions which it is not need­ful to decide. But it is needful to observe this, That even in the Infancy of the Church, God divided them with a sparing Hand. Were all even then Prophets? Were all Workers of Miracles? Had all the Gifts of Healing? Did all speak with Tongues? No, in no wise. Perhaps not one in a Thousand. Probably none but the Teachers in the Church, and only some of them ^† It was therefore for a more excellent Purpose than this, that they were all filled with the Holy Ghost.

4. It was, to give them (what none can deny to be essential to all Christians in all Ages) the Mind which was in Christ, those Holy Fruits of the Spirit, which whosoever hath not, is none of His: To fill them with ^§ Love, Joy, Peace, Long suffering, Gentleness, Goodness: To endue them with Faith, (perhaps it might be rendered, Fidelity) with Meekness and Temperance: To en­able them to crucify the Flesh with its Affections and Lusts, its Passions and Desires; and, in con­sequence of that inward Change, to fulfil all out­ward Righteousness, to walk as Christ also walked, in the ^‖ Work of Faith, the Patience of Hope, the La­bour of Love.

[Page 67] 5. Without busying ourselves then in curious, needless Enquiries, touching those extraordinary Gifts of the Spirit, let us take a nearer View of these his ordinary Fruits; which we are assured will remain throughout all Ages: Of that great Work of God among the children of Men, which we are used to express by one Word, Christianity: Not as it implies a Set of Opinions, a System of Doctrines, but as it refers to Mens. Hearts and Lives. And this Christianity it may be useful to consider under three dictinct Views.

• I. As beginning to exist in Individuals.
• II. As speading from one another.
• III. As covering the Earth.

I design to close these Considerations with [...] plain practical Application.

1. And first, let us consider Christianity in its Rise, as beginning to exist in Individuals.

Suppose then one of those who heard the Apostle Peter preaching Repentance and Remission of Sins, was pricked to the Heart, was convinced of Sin, repented, and then believed in Jesus. By this Faith of the Operation of God, which was the very Substance or Subsistence of Things hoped for, ^‖ the demonstrative Evidence of invisible Things, he instantly received the Spirit of Adoption, whereby he now c [...]ied Abba, Father! ^§ Now first it was that he coul [...] call Jesus Lord by the Holy Gh [...], ^‡ the Spirit itself bearing Witness with his Spirit that he was a Child of God. ^† Now it was that he could truly say, I live not, but Christ liveth in [...]; [Page 68]and the Life which I now live in the Flesh, I live by Faith in the Son of God, who loved me and gave himself for me ^*.

2. This then was the very Essence of his Faith, a divine [...] ^† of the Love of God the Father, through the Son of his Love, to him a Sinner, now accepted in the Beloved. And ^‡ being justified by Faith, he had Peace with God, yea the Peace of God ruling in his Heart: A Peace which possing all Understanding, ( [...], all barely rational Con­ception) kept his Heart and Mind from all Doubt and Fear, through the Knowledge of him in whom he had believed. He could not therefore be afraid of any evil Tidings; for his Heart stood fast be­lieving in the Lord. He feared not what Man could do unto him, knowing the very Hairs of his Head were all numbered. He feared not all the Powers of Darkness, whom God was daily bruising under his Feet. Least of all was he afraid to die; nay, he desired to depart and be with Christ ^‖; who ^§ through Death had destroyed him that had the Power of Death even the Devil and delivered them who through Fear of Death, were all their Life time, till then, subject to Bondage.

3. His [...]oul therefore magnified the Lord, and [...]s Spirit rejoiced in God his Saviour. He rejoiced in him with joy unspeakable, who had reconciled him to God even the Father: In whom he had Re­demption through his Blood, the Forgiveness of Sins. He rejoiced in that Witness of God's Spirit with his Spi [...] that he was a Child of God: And more abundantly, in Hope of the Glory of God, in Hope of the Glorious image of God, and full Renewal of his Soul in Righteousness and true Holiness; [Page 69]and in Hope of that Crown of Glory, that Inhe­ritance incorruptible, undefiled, and that fadeth not away.

4. The Love of God was also shed abroad in his Heart, by the Holy Ghost which was given unto him ^* Because he was a Son, God hath sent forth the Spirit of his Son into his Heart, crying, Abba, Father! ^† And that filial Love of God was con­tinually increased by the Witness he had in himself, ^‡ of God's pardoning Love to him, by beholding what Manner of Love it was, which the Father had bestowed upon him, that he should be called a Child of God ^‖ So that God was the Desire of his Eyes, and the Joy of his Heart; his Portion in Time and in Eternity.

5. He that thus loved God, could not but love his Brother also; and not in Word only, but in Deed and in Truth. "If God, said he, so loved us, we ought also to love one another ^§." Yea, every Soul of Man, as the Merey of God is over all his Works ^**. Agreeably hereto, the Af­fection of this Lover of God, embraced all Mankind for his Sake; not excepting those whom he had never seen in the Flesh, or those of whom he knew nothing more than that they were the Offspring of God; for whose Souls his Son had died; not excepting the Evil and Un­thankful, and least of all his Enemies, those who hated, or persecuted, or despitefully used him for his Master's sake. These had a peculiar Place both in his Heart and his Prayers. He loved them even as Christ loved us.

6. And Love is not puffed up ^††. It abases to the Dust every Soul wherein it dwells. Accord­ingly [Page 70]he was lowly of Heart, little, mean, and vile in his own Eyes. He neither sought nor re­ceived the Praise of Men, but that which cometh of God only. He was meek and long-suffering, gentle to all, and easy to be intreated. Faith­fulness and Truth never forsook him; they were bound about his Neck, and wrote on the Table of his Heart. By the same Spirit he was enabled to be temperate i [...] all Things, refraining his Soul even as a weaned Child. He was crucified to the World, and the World crucified to him: Superior to the De­sire of the Flesh, the Desire of the Eye, and the Pride of Life. By the same Almighty Love was he saved, both from Passion and Pride, from Lust and Vanity, from Ambition and Covetousness, and from every Temper which was not in Christ.

7. It may easily be believed, he who had this Love in his Heart, would work no Evil to his Neighbour. It was impossible for him, knowing­ly and designedly, to do Harm to any Man. He was at the greatest Distance from Cruelty and Wrong, from any unjust or unkind Action. With the same Care did he set a Watch before his Mouth, and keep the Door of his Lips; lest he should offend in Tongue, either against Justice, or against Mer­cy or Truth. He put away all Lying, Falsehood and Fraud; neither was Guile found in his Mouth. He spake Evil of no Man; nor did an unkind Word ever come out of his Lips.

8. And as he was deeply sensible of the Truth of that Word, without me ye can do nothing, and consequently, of the Need he had to be water'd of God every Moment; so he continued dady an all the Ordinances of God, the stated Channels of his Grace to Man. In the Apostle's Doctrine or Teaching, receiving that Food of the Soul with [Page 71]all Readiness of Heart, in the breaking of Bread, which he found to be the Communion of the [...]ody of Christ, and in the Prayers and Praises effered up by the great Congregation. And thus he daily grew in Grace, increasing in Strength, in the Knowledge and Love of God.

9. But it did not satisfy him, barely to abstain from doing Evil. His Soul was [...]-thirst to do Good. The Language of his Heart conti [...]ally was, My Father worketh Hitherto, and I wor [...] My Lord went about doing Good; and shalt not [...] tread in his Steps? As he had Opportunity therefore, if he could do no Good of a higher Kind, he fed the Hungry, clothed the Naked, helped the Fatherless or Stranger, visited and assisted them that were Sick or in Prison. He gave all his Goods to feed the Poor. He rejoiced to labour or to suffer for them, and wherein soever he might profit another, there especially to deny himself. He counted nothing too dear to part with for them, as well remem­bering the Word of his Lord, Insomuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me ^‖

10. Such was Christianity in its Rise. Such was a Christian in ancient Days. Such was every one of those, who ‘when they heard the Threaten­ings of the Chief Priests and Elders, lift up their Voice to God with one Accord, and were all filled with the Holy Ghost. The Multitude of [...] that believed, were of one Heart and of one Soul.’ (So did the Love of Him in whom they had believed, constrain them to love one another.) ‘Neither said any of them that ought of the Things which he pos­sessed was his own; but they had all Things com­mon.’ So fully were they crucified to the World, [Page 72]and the World crucified to them. ‘And they con­tinued steadfastly with one Accord in the Apostles Doctrine, and in the Breaking of Bread, and in Prayer. And great Grace was upon them all; nei­ther was there any among them that lacked: For as many as were Possessors of Lands or Houses sold them, and brought the Prices of the Things that were sold, and laid them down at the Aposties Feet; and Distribution was made unto every M [...] according as he had need ^*.’

II. 1. Let us take a View, in the second Place, of this Christianity, as spreading from one to ano­ther, and so gradually making its Way into the World. For such was the Will of God concern­ing it, who ‘did not light a Candle to put it under a Bushel, but that it might give Light to all that were in the House.’ And this our Lord had de­clared to his first Disciples, ‘Ye are the Salt of the Earth, the Light of the World;’ at the same Time that he gave that general Command, ‘Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven ^‡’.

2. And, indeed, supposing a few of these Lovers of Mankind, to see the whole World lying in Wick­edness, Can we believe they would be unconcern­ed at the Sight, at the Misery of those for whom their Lord died? Would not their Bowels yearn over them, and their Hearts melt away for very Trouble? Could they then stand idle all the Day long, even were there no Command from him whom they loved? Rather would they not labour, by all possible Means, to pluck some of these Brands out of the Burning? Undoubtedly they [Page 73]would: They would spare no Pains to bring back whomsoever they could of those poor ‘Sheep that had gone astray, to the great Shepherd and Bi­shop of their Soul ^*.’

3. So the Christians of old did. They labour­ed, having Opportunity, ^† to do good unto all Men, warning them to flee from the Wrath to come, now, now, to escape the Damnation of Hell. They declared, ^‡ The Times of Ignorance God winked at; but now he calleth all Men every where to repent. They cried aloud, Turn ye, turn ye from your Evil Ways; so Iniquity shall not be your Ruin ^§. They ^‖ reasoned with them of Temperance and Righteousness, or Justice, of the Virtues op­posite to their reigning Sins, and of Judgment to come, of the Wrath of God which would surely be executed on Evil Doers in that Day when he should judge the World.

4. They endeavoured herein to speak to every Man severally as he had need. To the Careless, to those who lay unconcerned in Darkness and in the Shadow of Death, they thundred, ‘Awake thou that sleepest; arise from the Dead, and Christ shall give thee Light:’ But to those who were already awakened out of Sleep, and groan­ing under a Sense of the Wrath of God, their Language was, ‘We have an advocate with the Father; he is the Propitiation for our Sins.’ Meantime those who had believed, they ‘provoked to Love and to good Works; to patient Continu­ance in Well-doing; and to abound more and more in that Holiness, without which no Man can see the Lord ^§§.’

[Page 74] 5. And their Labour was not in vain in the Lord. His Word ran and was glorified. It grew mightily and prevailed. But so much the more did offences prevail also. The World in general were offended, because they testified of it, that the Works thereof were evil ^*. The Men of Pleasure were offended, not only because these Men were made, as it were, to reprove their Thoughts. ( He professeth, said they, to have the Knowledge of God: He calleth himself the Child of the Lord: His Life is not like other Mens; his Ways are of another Fashion: He abstaineth from our Ways, as from Filthiness: He maketh his Boast that God is his Father ^†.) But much more, because so many more of their Companions were taken away, and would no more run with them to the same Excess of Riot ^‡. The Men of Reputaion were offended, because, as the Gos­pel spread, they declined in the Esteem of the People; and because many no longer dared to give them flattering Titles, or to pay Man the Homage due to God only. The Men of Trade called one another together, and said, ^§ Sirs, ye know that by this Craft we have our Wealth. But ye see and hear that these Men have persuaded and turned away much People. So that this our Craft is in Danger to be set at nought. Above all, the Men of Religion, so called, the Men of Outside Religion, "the Saints of the World," were offended and ready at every Opportunity to cry out, ^‖ Men of Israel, Help! we have found these Men! Pestilent Fellows, Movers of Sedition [Page 75]throughout the World. ^* These are the Men that teach all Men, every where, against the People, and against the Law.

6. Thus it was that the Heavens grew black with Clouds, and the Storm gathered amain. For the more Christianity spread, the more Hurt was done, in the Account of those who received it not, and the Number increased of those who were more and more enraged at these ^† Men who thus turned the World upside down; insomuch that they more and more cried out, Away with such fellows from the Earth; it is not fit that they should live, yea, and sincerely believed, that whosoever should kill them, would do God Service.

7. Mean while they did not fail to ^‡ cast out their Name as evil: So that this ^‖ Sect was eve­ry where spoken against. ^§ Men said all Manner of Evil of them, even as had been done of the Prophets that were before them. And whatsoever any would affirm, others would believe. So that offences grew as the Stars of Heaven for Mul­titude. And hence arose, at the Time fore-or­dained of the Father, Persecution in all its Forms. Some, for a Season, suffered only Shame and Reproach; some, the Spoiling of their Goods; some had Trial of Mocking and Scourging, some of Bonds and Imprisonment; and others resisted unto Blood. ^‡‡

8. Now it was that the Pillars of Hell were shaken, and the Kingdom of God spread more and more. Sinners were every where turned from [Page 76]Darkness to Light, and from the Power of Satan unto God. He gave his Children, such a Mouth, and such Wisdom, as all their Adversaries could not resist. And their Lives were of Equal Force with their Words. But, above all, their Suffer­ings spake to all the World. They approved them­selves the Servants of God, in Afflictions, in Ne­cessities; in Distresses; in Stripes, in Imprisonments, in Tumults, in Labours; in Perils in the Sea, in Pe­rils in the Wilderness; in Weariness and Painfulness, in Hunger and in Thirst, in Cold and Nakedness. ^† And when having fought the good fight, they were led as Sheep to the Slaughter, and offered up on the Sacrifice and Service of their Faith, then the Blood of each found a Voice, and the Heathen owned, He being dead, yet speaketh.

9. Thus did Christianity spread itself in the Earth. But how soon did the Tares appear with the Wheat? And the Mystery of Iniquity work as well, as the Mystery of Godliness! How soon did Satan find a Seat, even in the Temple of God! Till the Woman fled in the Wilderness, and the Faithful were again minished from the Children of Men. Here we tread a beaten Path: The still increasing Corruptions of the succeeding Ge­nerations, have been largely described from Time to Time, by those Witnesses God raised up, to shew that he had built his Church upon a Rock, and the Gates of Hell should not wholly prevail against her. ^‖

III. I. But shall we not see greater Things than these? Yea, greater than have been yet from the Beginning of the World. Can Satan [Page 77]cause the Truth of God to fail, or his Pro­mises to be of none Effect? If not, the Time will come, when Christianity will prevail over all, and cover the Earth. Let us stand a little, and survey (the third Thing which was proposed) this strange Sight, a Christian World ‘Of this the Prophet of old enquired and searched dili­gently: ^* Of this the Spirit which was in them testified, It shall come to pass in the last Days, that the Mountain of the Lord's House shall be established in the Top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow unto it. And they shall beat their Swords into Plough-shares, and their Spears into Pruning-hooks. Nation shall not lift up Sword against Nation; neither shall they learn War any more. ^† In that Day there shall be a Root of Jesse, which shall stand for an Ensign of the People. To it shall the Gentiles seek, and his Rest shall be glo­rious. And it shall come to pass in that Day, that the Lord shall set his hand again to recover the Remnant of his People; and he shall set up an Ensign for the Nations, and shall assemble the Outcasts of Israel, and gather together the Dis­persed of Judah, from the four Corners of the Earth. ^‖' 'The Wolf shall then dwell with the Lamb, and the Leopard shall lie down with the Kid: And the Calf and the young Lion and the Fatling together; and a little Child shall lead them. They shall not hurt nor destroy, saith the Lord, in all my Holy Mountain. For the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea. ^§’

[Page 78] 2. To the same Effect are the Words of the great Apostle, which it is evident have never yet been fulfilled. Hath God cast away his People? God forbid. But through their Fall Salvation is come to the Gentiles. And if the diminishing of them be the Riches of the Gentiles, how much more their Fulness? For I would not, Brethren, that ye should be ignorant of this Mystery.—That Blindness in Part is happened to Israel, until the Ful­ness of the Gentiles be come in: And so all Israel shall be saved. ^*

3. Suppose now the Fulness of Time to be come, and the Prophecies to be accomplished. What a Prospect is this? All is Peace, Quiet­ [...], and Assurance for ever. Here is no Din of Arms, no confused Noise, no Garments rolled in Blood. Destructions are come to a perpetual End: Wars are ceased from the Earth. Neither are there any intestine Jars remaining; no Bro­ther rising up against Brother; no Country or City divided against itself and tearing out its own Bowels. Civil Discord is at an End for evermore, and none is left either to destroy or hurt his Neighbour. Here is no Oppression to Duke even the wise Man mad; no Extortion to [...]ind the Face of the Poor; no Robbery or Wrong; no Rapine or Injustice; for all are content with such Things as they possess. Thus Righteousness and Peace have kissed each other; ^† they have taken Root and filled the Land: Righteousness flourishing out of the Earth, and Peace looking down from Heaven.

[Page 79] 4. And with Righteousness or Justice, Mer­cy is also found. The Earth is no longer full of cruel Habitations. The Lord hath destroyed both the blood-thirsty and malicious, the envious and revengeful Man. Were there any Provocation, there is none that now knoweth to return Evil for Evil: But indeed there is none doth Evil, no not one: for all are harmless as Doves. And be­ing filled with Peace and Joy in Believing, and united in one Body, by one Spirit, they all love as Brethren, they are all of one Heart, and of one Soul. Neither saith any of them, that ought of the Things which he possesseth is his own. There is none among them that lacketh; for every Man loveth his Neighbour as himself. And all walk by one [...], Whatever ye would that Men should do unto you, even so do unto them.

5. It follows that no unkind Word can ever be heard among them. No Strife of Tongue, no Contention of any Kind, no Railing or Evil­speaking; but every one opens his Mouth with Wisdom, and in his Tongue there is the Law of Kindness. Equally incapable are they of Fraud or Guile: Their Love is without Dissimulation: Their Words are always the just Expression of their Thoughts, opening a Window into their Breast, that whosoever desires may look into thei [...] Hearts, and see that only Love and God are there.

6. Thus, where the Lord Omnipotent taketh to himself his mighty Power and reigneth, doth he subdue all Things to himself; cause every Heart to overflow with Love, and fill every Mouth with Praise. ‘Happy are the People that are in such a Case; yea, blessed are the People who [Page 80]have the Lord for their God.' ^* 'Arise, shine (saith the Lord) for thy Light is come, and the Glory of the Lord is risen upon thee. Thou hast known that I the Lord am thy Saviour, and thy Redeemer, the mighty God of Jacob. I have made thy Officers Peace, and thy Exacters Righteous­ness. Violence shall no more be heard in thy Land, Wasting nor Destruction within thy Bor­ders; but thou shalt call thy Walls Salvation, and thy Gates Praise. Thy People are all Righteous; they shall inherit the Land for ever: The Branch of my planting, the Work of my Hands, that I may be glorified. The Sun shall no more be thy Light by Day; neither for Brightness shall the Moon give Light unto thee: But the Lord shall be unto thee an everlasting Light, and thy God thy Glory. ^§’

IV Having thus briefly considered Christianity, as beginning, as going on, and as covering the Earth, it remains only that I should close the whole with a plain practical Application.

1. And first, I would ask, Where does this Christianity now exist? Where, I pray, do the Christians live? Which is the Country, the In­habitants whereof are all thus filled with the Holy Ghost? Are all of one Heart and of one Soul? Cannot suffer one among them to lack any Thing, but continually give to every Man as he hath Need? Who one and all have the Love of God filling their Hearts, and constraining them to love their Neighbour as themselves? Who have all put on Bowels of Mercy, Humbleness of Mind, Gentleness, Long suffering?-Who offend [Page 81]not in any Kind, either by Word or Deed, a­gainst Justice, Mercy, or Truth? But in every Point do unto all Men, as they would these should do unto them. With what Propriety can we term any a Christian Country, which does not answer this Description? Why then, let us confess we have never yet seen a Christian Country upon Earth.

3. I beseech you, Brethren, by the Mercies of God, if ye do account me a Madman or a Fool, yet as a Fool bear with me. It is utterly needful that some one should use great Plainness of Speech towards you. It is more especially needful at this Time; for who knoweth but it is the last? Who knoweth how soon the Righ­teous Judge may say, I will no more be intreated for this People. Tho' Noah, Daniel, and Job, were in this Land, they should but deliver their own Souls. And who will use this Plainness, if I do not? Therefore I, even I will speak. And I adjure you, by the Living God, that ye steel not your Breasts against receiving a Blessing at my Hands. Do not say in your Heart, Non per­suadebis, etiamsi persuaseris: Or, in other Words, Lord, thou shalt not send by whom thou wilt send. Let me rather perish in my Blood, than be saved by this Man!

3. Brethren, I am persuaded better Things of you, tho' I thus speak. Let me ask you then, in tender Love, and in the Spirit of Meekness, Is this City a Christian City? Is Christianity, Scrip­tural Christianity, found here? Are we, consi­dered as a Community of Men, so filled with the Holy Ghost, as to enjoy in our Hearts, and shew forth in our Lives, the genuine Fruits of that Spirit? Are all the Magistrates, all Heads and [Page 82]Governors of Colleges and Halls, and their re­spective Societies, (not to speak of the Inhabi­tants of the Town) of one Heart and one Soul? Is the Love of God shed abroad in our Hearts? Are our Tempers the [...]me that were in him? And are our Lives agreeable thereto? Are we Holy as he which hath called us is holy, in all manner of Conversation?

4. I intreat you to observe, that here are no pe­culiar Notions now under Consideration; that the Question moved is not concerning doubtful Opinions, of one kind or another; but concerning the un­doubted, fundamental Branches (if there be any such) of our common Christianity. And for the de­cision thereof, I appeal to your own Conscience, guided by the Word of God. He therefore that is not condemned by his own Heart, let him go free.

5. In the Fear then, and in the Presence of the Great God, before whom both you and I shall shortly appear, I pray you that are in Authority over us, whom I reverence for your Office Sake, to consider, (and not after the Manner of Dis­semblers with God) Are you filled with [...] Holy Ghost? Are ye lively Portraitures of Him, whom ye are appointed to represent among Men? I have said, Ye are Gods, ye Magistrates and Rulers; ye are by office so nearly allied to the God of Heaven! In your several Stations and Degrees, ye are to shew forth unto us the Lord our Governor. Are all the Thoughts of your Hearts, all your Tempers and Desires, suitable to your High Calling? Are all your Words like unto those which come out of the Mouth of God? Is there in all your Actions Dignity and Love? A Greatness which Words cannot express, which can flow only from an Heart full of [Page 83]God—and yet consistent with the Character of Man that is a Worm and the Son of Man that is a Worm!

6. Ye venerable Men, who are more especially called to form the tender Minds of Youth, to dis­pel thence the Shades of Ignorance and Error, and train them up to be wise unto Salvation, Are you filled with the Holy Ghost? With all these Fruits of the Spirit, which your important Office so in­dispensibly requires? Is your Heart whole with God? Full of Love and Zeal to set up his King­dom on Earth? Do you continually remind those under your Care, that the one rational End of all our Studies, is to know, love, and serve the only true God, and Jesus Christ whom he hath sent? Do you inculcate upon them, Day by Day, that Love alone never faileth? (Whereas, whether there be Tongues, they shall fail, or Philosophical Knowledge, it shall vanish away:) And that with­out Love, all Learning is but splendid Ignorance, pompous Folly, Vexation of Spirit. Has all you teach an actual Tendency to the Love of God, and of all Mankind for his sake? Have you an Eye to this End in whatever you prescribe, touching the Kind, the Manner, and the Measure of their Studies; desiring and labouring, that wherever the Lot of these young Soldiers of Christ is cast, they may be so many burning and shining Lights, adorning the Gospel of Christ in all Things? And permit me to ask, Do you put forth all your Strength in the vast Work you have undertaken? Do you labour herein with all your Might? Exert­ing every Faculty of your Soul? Using every Talent which God hath lent you, and that to the uttermost of your Power?

[Page 84] 7. Let it not be said, that I speak here, as If all under your Care were intended to be Clergy­men. Not so: I only speak as if they were all intended to be Christians. But what example is set them by us who enjoy the Beneficence of our Forefathers; by Fellows, Students, Scholars; more especially those who are of some Rank and Eminence? Do ye, Brethren, abound in the Fruits of the Spirit, in Lowliness of Mind, in Self-denial and Mortification, in Seriousness and Composure of Spirit, in Patience, Meekness, So­briety, Temperance, and in unwearied, restless Endeavours, to do good, in every kind, unto all Men; to relieve their outward. Wants, and to bring their Souls to the true Knowledge and Love of God? Is this the general Character of Fel­lows of Colleges? I fear it is not. Rather, have not Pride and Haughtiness of Spirit, Impatience and Peevishness, Sloth and Indolence, Gluttony, and Sensuality, and even a proverbial Uselessness, been objected to us, perhaps not always by our Enemies, nor wholly without Ground? O that God would Roll away this Reproach from us, that the very Memory of it might perish for ever!

8. Many of us are more immediately conse­crated to God, called to minister in holy Things. Are we then Patterns to the rest, in Word, in Conversation, in Charity; in Spirit, in Faith, in Purity? ^§ Is there written on our Forehead and on our Hearts, Holiness to the Lord? From what Motives did we enter upon this Office? Was it indeed with a single Eve to serve God, trusting that we were inwardly moved by the Holy Ghost, to take upon us this Ministration, for the promoting of his Glory and the edifying of his People? And have we clearly determined, by God's Grace, to give our­selves [Page 85]wholly to this Office? Do we forsake and set­aside, as much as in us lies, all worldly Cares and Studies? Do we apply ourselves wholly to this one thing, and draw all our Cares and Studies this Way? Are we apt to teach? Are we taught of God, that we may be able to teach others also? Do we know God? Do we know Jesus Christ? Hath God revealed his Son in us? And hath he made us able Minislers of the New Covenant? Where then are the Seals of our Apostleship? Who that were dead in Trespasses and Sin, have been quickened by our Word? Have we a burning Zeal to save Souls from Death, so that for their sake we often forget even to eat our Bread? Do we speak plain, by Manifestation of the Truth, com­mending ourselves to every Man's Conscience in the Sight of God? ^* Are we dead to the World and the Things of the World, laying up all our Trea­sure in Heaven? Do we lord over God's Heri­tage? Or are we the least, the Servants of all? When we bear the Reproach of Christ, Does it sit heavy upon us? Or do we rejoice therein? When we are smitten on the one Cheek, Do we re­sent it? Are we impatient of Affronts? Or do we turn the other also; not resisting the Evil, but overcoming Evil with Good? Have we a bitter Zeal, inciting us to strive sharply and passionately with them that are out of the Way? Or is our Zeal the Flame of Love, so as to direct all our Words with Sweetness, Lowliness, and Meekness of Wisdom?

9. Once more, What shall we say concerning the Youth of this Place? Have you either the Form or the Power of Christian Godliness? Are [Page 86]you humble, teachable, adviseable: or stubborn, self-willed, heady, and high-minded? Are you obedient to your Superiors as to Parents? Or do you despise those to whom you owe the tenderest Reverence? Are you diligent in your [...]asy Busi­ness, pursuing your Studies with all your Strength? Do you re [...]m the Time, crowding as much Work into every Day as it can contain? Rather, are ye not conscious to yourselves, that you waste away Day after Day, either in reading what has no Tendency to Christianity, or in Gaming, or in—you know not what? Are you better Ma­nagers of your Fortune than of your Time? Do you, out of Principle, take care to owe no Man any thing? Do you remember the Sabbath day to keep it holy; to spend it in the more immeciate Worship of God? When you are in his House, Do you consider that God is there? Do you behave, as secing Him that is invisible? Do you know how to possess your Bodies, in Sanctification and Honour? Are not Dru [...]kenness and Un­cleanness found among you? Yea, are there not of you, who glory in their Shame? Do not many of you take the Name of God in vain, perhaps ha­bitually, without either Remorse or Fear? Yea, Are there not a Multitude of you that are for­sworn? I fear, a swiftly-increasing Maltitude. Be not surprized, Brethren. Before God and this Congregation, I own myself to have been of the Number; solemnly swearing to observe all those Customs, which I then knew nothing of; and those Statutes, which I did not so much as read over, either then, or for some Years after. What is Perjury, if this is not? But if it be, O what a Weight of Sin, yea, Si [...] of no common [Page 87]Dye, lieth upon us! And doth not the Most High regard it?

10. May it not be one of the Consequences of this, that so many of you are a Generation of Triflers; Triflers with God, with one another, and with your own Souls? For how few of you spend, from one Week to another, a single Hour in private Prayer? How few have any Thought of God in the General Tenor of your Converia­tion? Who of you is, in any Degree, acquaint­ed with the Work of his Spirit, his supernatural Work in the Souls of Men? Can you bear, un­less now and then, in a Church, any Talk of the Holy Ghost? Would you not take it for grant­ed, if one began such a Conversation, that it was either Hypocrisy or Enthusiasm? In the Name of the Lord God Almighty, I ask, What Reli­gion are you of? Even the Talk of Christianity ye cannot, will not bear. O my Brethren! What a Christian City is this? It is Time for thee, Lord, to lay to thine Hand!

11. For indeed, what Probability, what Pos­sibility rather, (speaking after the Manner of Men) is there that Christianity, Scriptural Christianity, should be again the R [...]gion of this Place? That all Orders of Men among us should speak and live as Men, filled with the Holy Ghost? By whom should this Christianity be restored? By those of you that are in Authority? Are you convinced then, that this is Scriptural Christianity? Are you desirous it should be restored? And to ye not coun [...] your Fortune, Liberty, Life, dear un­to yours [...]ves, so ye may be instrumental in the resto [...]? But suppose ye have this Desne, who hath any Power proportioned to the Effect? Perhaps some of you have made a [...]w faint At­tempts, [Page 88]but which how small success? Shall Chri­stianity then be restored by young, unknown, in­considerable men? I know not whether ye your­selves could suffer it. Would not some of you cry out, "Young Man, in so doing thou re­proachest us?" But there is no Danger of your being put to the Proof; so hath Iniquity overspread us like a Flood. Whom then shall God send? The Famine, the Pestilence, (the last Messengers of God to a guilty Land) or the Sword? The Armies of the Romish Aliens to reform us into our first Love? Nay, rather let us fall into thy Hand, O Lord, and let us not fall into the Hand of Man.

Lord, save or we perish? Take us out of the Mire that we sink not! O Help us against these Enemies, for vain is the help of Man. Unto thee all things are possible. According to the Greatness of thy Power, preserve thou those that are appointed to die; and preserve us in the Man­ner that seemeth to thee good; not as we will, but as thou wilt.

Justification by Faith. A SERMON On ROMANS iv. 5.

1. HOW a Sinner may be justified before God, the Lord and Judge of all, is a Question of no common Importance, to every Child of Man. It contains the Foundation of all our Hope; in as much as while we are at Enmity with God, there can be no true Peace, no solid Joy, either in Time or in Eternity. What Peace can there be, while our own Heart condemns us? And much more, He that is greater than our Heart and knoweth [...] Things? What solid Joy, either in this Word [...] or that to come, while the Wrath of God [...] on us?

2. And yet how little hath this importa [...] Question been understood? What confused No­tions have many had concerning it? Indeed not only confused, but often utterly false; contra [...] to the Truth, as Li [...]ht to Darkness: Notions abso­lutely [...]consisten [...] with the Oracles of God, and with [...] whole Analogy of Faith. And hence erring concerning the very Foundation, they could not [Page 92]possibly build thereon: At least, not Gold, Silver, or precious Stenes, which would endure when tried as by Fire; but only Hay and Stubble, neither ac­ceptable to God, nor profitable to Man.

3. In order to do Justice, as far as in me lies, to the vast Importance of the Subject, to save those that seek the Truth in Sincerity, from vain J [...]ngling and Strife of Words, to clear the Confused­ness of Thought, into which so many have already been led thereby, and to give them true and just Conceptions of this great Mystery of Godsiness, I shall endeavour to shew,

• First, What is the general Ground of this whole Doctrine of Justification.
• Secondly, What Justification is.
• Thirdly, Who they are that are justified. And,
• Fourthly, On what Terms they are justified.

1. I am, first, to shew, What is the general [...]round of this whole Doctrine of Justification. 1. In the Image of God was Man made, ho [...]y [...] he that created him is holy; merciful as the Author of all is merciful, perfect as his Fa­ther in Heaven is perfect. As God is Love, so Man dwelling in Love, dwelt in God, and God in him. God made him to be an Image of his own Eternity, an incorruptible Picture of the God of Glory. He was accordingly pure, as God is pure, from every Spot of S [...]. He knew not Evil in any King or Degree, [...] was inwardly and outwardly sinless and undefiled. He [Page 93] loved the Lord his God with all his Heart, and with all his Mind and Soul and Strength.

2. To Man thus upright and perfect, God give a perfect Law, to which he required full and perfect Obedience. He required full Obedience in every Point, and this to be performed without any Intermission, from the Moment Man became a living Soul, till the Time of his Trial should be ended. No Allowance was made for any fall­ing short. As indeed there was no need of any; Man being altogether equal to the Task assigned, and thoroughly furnished for every good Word and Work.

3. To the entire Law of Love which was written in his Heart (against which perhaps he could not sin directly) it seemed good to the sove­reign Wisdom of God, to superadd one posi­tive Law: Thou shalt not eat of the Fruit of the Tree that groweth in the midst of the Garden: Annexing that Penalty thereto, In the Day thou eatest thereof, thou shalt surely die.

4. Such then was the State of Man in Para­dise. By the free, unmerited Love of God, he was holy and happy; he knew, loved, enjoyed God, which is (in Substance) Life everlasting. And in this Life of Love, he was to continue for ever, if he continued to obey God in all Things: But if he disobeyed in any, he was to forfeit all. In that Day, said God, thou shalt surely die.

5. Man did disobey God. He ate of the Tree, of which God commanded him, saying, Thou shalt not eat of it. And in that Day he was condemned, by the righteous Judgment of God. Then also the Sentence whereof he was [Page 94]warned before, began to take Place upon him. For the Moment he tasted that Fruit, he died: His Soul died, was separated from God; sepa­rate from whom the Soul has no more Life, than the Body has when separate from the Soul. His Body likewise became corruptible and mortal; so that Death then took hold on this also. And be­ing already dead in Spirit, dead to God, dead in Sin, he hastened on to Death everlasting; to the Destruction both of Body and Soul, in the Fire never to be quenched.

6. Thus by one Man, Sin entered into the World, and Death by Sin. And so Death passed upon all Men, as being contained in him who was the common Father and Representative of us all. Thus through the Offence of one, all are dead, dead to God, dead in Sin, dwelling in a cor­ruptible, mortal Body, shortly to be dissolved, and under the Sentence of Death eternal. For as by one Man's Disobedience, all were made sinners; so by that Offence of one, Judgment came upon all Men to Condemnation, Rom. v. [...]2, &c.

7. In this State we were, even all Mankind, when God so loved the World, that he gave his only begotten Son, to the End we might not perish but have everlasting Life. In the Fulness of Time, he was made Man, another common Head of Mankind, a second general Parent and Represen­tative of the whole human Race. And as such it was that he bore our Griefs, the Lord laying upon him the Iniquities of us all. Then was he wound­ed for our Transgressions and b [...]uised for our Iniqui­ties. He made his Soul an Offering for Sin: He poured out his Blood for the [...]sgressors: He bare our Sins in his own Body on the Tree, that [Page 95] by his Stripes we might be healed: And by that one Oblation of himself once offered, he hath redeemed me and all Ma [...]kind; having thereby made a full, per­fect and sufficient Sacrifice and Satisfaction, for the Sins of the whole World.

8. In Consideration of this, that the Son of God hath tasted Death for every Man, God hath now reconciled the World to himself, not in­puting to them their former Trespasses. And thus, as by the Offence of one, Judgment came upon all Men to Condemnation, even so by the Righteousness of one, the free Gift came upon all Men unto Jus­tification. So that for the Sake of his we [...]-he-loved Son, of what he hath done and suffered for us, God now vouchsafes on one only Condition (which himself also enables us to perform) both to remit the Punishment due to our Sins, to re­instate us in his Favour, and to restore our dead Souls to spiritual Life, as the Earnest of Life eternal.

9. This therefore is the general Ground, of the whole Doctrine of Justification. By the Sin of the first Adam, who was not only the Father, but likewise the Representative of us all, we all fell short of the Favour of God: we all became Children of Wrath: Or, as the Apostle expresses it, Judgment came upon all Men to Condemnation. Even so, by the Sacrifice for Sin made by the se­cond Adam, as the Representative of us all, God is so far reconciled to all the World, that he hath given them a New Covenant. The plain Condition whereof being once fulfilled, there is no more Condemnation for us, but we are justi [...]d freely by his Grace, through the Redemption that is in Jesus Christ.

[Page 96] But what is it to be justified? What is Justification? This was the second Thing which I proposed to shew. And it is evident from what has been already observed, that it is not, the being made actually just and righteous. This is Sanctification; which is indeed, in some Degree, the immeditate Fruit of Justification: But nevertheless is a distinct Gift of God, and of a totally different Nature. The one implies, what God does f [...] us through his Son; the other what he works in us by his Spirit. So that altho' some rare Instances may be found, wherein the Term Justified, or Justification, is used in so wide a Sense as to include Sanctification also; yet in ge­neral Use, they are sufficiently distinguished from each other, both by St. Paul and the other inspir­ed Writers.

2. Neither is that far-fetch'd Conceit, that Justification is, the clearing us from Accusation, [...] [...]larly that of Satan, easily proveable from [...] Text of holy Writ. In the whole [...] [...]al Account of this Matter, as above laid [...], neither that Accuser nor his Accusation appears to be at all taken in. It cannot indeed be denied, that he is the Accuser of Men, emphati­cally so called. But it does in no wise appear, that the great Apostle hath any reference to this, more or less, in all that he hath written touching Justification, either to the Romans or the Gala­tians.

3. It is also far easier to take for granted, than [...] prove from any clear Scripture-Testimony, [...] Justification is, the clearing us from the Ac­cusation brought against us by the Law. At least, [Page 97]if this forced, unnatural Way of speaking, mean either more or loss than this, That whereas we have transgressed the Law of God, and thereby deserved the Damnation of Hell, God does not inflict on those who are justified, the Punishment which they had deserved.

4. Least of all does Justification imply, that God is deceived in those whom he justifies; that he thinks them to be what in fact they are not, that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us, contrary to the real Nature of Things: that he esteems us better than we really are, or believes us righteous, when we are unrighteous. Surely no. The judgment of the all wise God, is always according to Truth. Neither can it ever consist with his unerring Wis­dom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more in this manuer confound me with Christ, than with David or Abraham. L [...] any Man to whom God hath given Understanding, weigh this without Prejudice: and he cannot but perceive, that such a Notion of Justification, is neither reconcileable to Reason or Scripture.

5. The plain scriptural Notion of Justification is Pardon, the Forgiveness of Sins. It is that Act of God the Father, whereby for the sake of the Propitiation made by the Blood of his Son, he sheweth forth his Righteousness (or Mer­cy) by the Remission of the Sins that are past. This is the easy, natural Account of it given by St. Paul, throughout this whole Epistle. So he explains it himself, more particularly in this, and in the following Chapter. Thus in the next, [Page 98]Verses but one to the Text, Blessed are they, saith he, whose Iniquities are forgiven, and whose Sin [...] are covered: Blessed is the Man to whom the Lord will not impute Sin. To him that is justified or forgiven, God will not impute Sin to his Con­demnation. He will not condemn him on that account, either in this World or in that which is to come. His Sins, all his past Sins, in Thought, Word and Deed, are covered, are blotted out: shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that Sinner what he deserved to suffer, because the Son of his Love hath suffered for him. And from the Time we are accepted through the Beloved, reconciled to God through his Blood, he loves and blesses and watches over us for Good, even as if we had never sinned.

Indeed the Apostle in one Place seems to extend the Meaning of the Word much farther; where he says, Not the Hearers of the Low, but the Do­ers of the Law shall be justified. Here he appears to refer our Justification, to the Sentence of the great Day. And so our Lord himself unquestion­ably doth, when he says, By thy Words thou shalt be justified: proving thereby, that for every idle Word Men shall speak, they shall give an Ac­count in the Day of Judgment. But perhaps we can hardly p [...]oduce another Instance, of St. Paul's using the Word in that distant Sense. In the general Tenor of his Writings, it is evident he doth not. And least of all in the Text before [...], which undeniably speaks, not of those wh [...] have already finished their Course, but of those who are now just setting out, just beginning to run the Race which is set before them.

[Page 99] III. 1. But this is the third Thing which was to be considered, namely, who are they that are justified? And the Apostle tells us expresly, the Ungodly: He, that is, God, justifieth the Un­godly: The Ungodly of every Kind and Degree, and none but the Ungodly. As they that are righ­teous, need no Repentance, so they need no For­giveness. It is only Sinners that have any Occa­sion for Pardon: It is Sin alone which admits of being forgiven. Forgiveness therefore has an im­mediate Reference to Sin, and (in this Respect) to nothing else. It is our Unrighteousness to which the pardoning God is merciful: It is our Iniquity which he remembereth no more.

2. This seems not to be at all considered by those who so vehemently contend, that a Man must be sanctified, that is, holy, before he can be justified: Especially by such of them as affirm [...] that universal Holiness or Obedience must precede Justification (unless they mean, that Justification at the last Day, which is wholly out of the pre­sent Question) so far from it, that the very Sup­position, is not only flatly impossible (for where there is no Love of God, there is no Holiness; and there is no Love of God, but from a Sense of his loving us) but also grosly, intrinsically ab­surd, contradictory to itself. For it is not a Saint but a Sinner that is forgiven, and under the Notion of a Sinner. God justifieth not the Godly, but the Ungodly: not those that are holy already, but the Unholy. Upon what Condition he doth this, will be considered quickly: But whatever it is, it cannot be Holiness. To as­sert this, is to say, the Lamb of God takes [Page 100]away, only those Sins which were taken away before.

3. Does then the good Shepherd seek and save only those that are found already? No. He seeks and saves that which is lost. He pardons those who need his pardoning Mercy. He saves from the Guilt of Sin (and at the same time from the Power) Sinners of every Kind, of every De­gree: Men who till then were altogether ungodly; in whom the Love of the Father was not; and consequently, in whom dwelt [...] [...]ood Thing, no good or truly Christian Temper: But all such as were evil and abominable, Pride, Anger, Love of the World, the genuine Fruits of that carnal Mind, which is Enmity against God.

4. These who are sick, the Burden of whose Sins is intol [...]ble, are they that need a Physician; these who are guilty, who groan under the Wrath of God. are they that need a Pardon. These who are condemned already, not only by God, but also by then own Conscience, as by a thousand Wit­nesses, of all their Ungodliness, both in Thought and Word and Work, cry aloud for him that justi­fieth the Ungodly, through the Redemption that is in Jesus: The Ungodly and him that worketh not; that worketh not before he is justified; any thing that is good, that is truly virtuous o [...] holy, but only evil continually. For his Heart is necessarily, essentially evil, till the Love of God is shed abroad therein. And while the Tree is corrupt, so are the Fruits; for an evil Tree cannot bring forth good Fruit.

5. If it be objected, "Nay, but a Man, be­fore he is justified, may feed the Hungry, or clothe the Naked; and these are good Works:" [Page 101]The answer is easy. He may do those, even be­fore he is justified. And these are, in one Sense, Good Works; they are good and profitable to Man. But it does not follow, that they are, strictly speaking, good in themselves, or good in the Sight of God. All truly good Works (to use the Words of our Church) follow after Justification. And they are therefore good and acceptable to God in Christ, because they spring out of a true and living Faith. By a Parity of Reason, all Works done before Justification, are not good, in the Christian Sense, forasmuch as they spring not of Faith in Jesus Christ (tho' from some kind of Faith in God they may spring) yea rather, for that they are not done, as God hath willed and commanded them to be done, we doubt [...] (how strange soever it may appear to some) but they have the Nature of Sin.

6. Perhaps those who doubt of this, have not duly cons [...]dered the weighty Reason which is here assigned, why no Works done before Justification, can be truly and properly good. The Argument plainly run [...] thus:

No Works are good which are not done as God hath willed and commanded them to be done:

[...]ut no Works done before Justification are done as God hath willed and commanded them to be done:

Therefore no Works done before Justification are good.

The first Proposition is self-evident. And the second, That no Works done before Justification, are done as God hath willed and commanded them to be done, will appear equally plain and [Page 102]undeniable, if we only consider God hath willed and commanded, that all our Works should be done in Charity, ( [...]) in Love, in that Love to God, which produces Love to all Man­kind. But none of our Works can be done in this Love, while the Love of the Father (of God as our Father) is not in us. And this Love cannot be in us, till we receive the Spirit of Adaption, crying in our Hearts, Abba, Father. If therefore God doth not justify the Ungodly, and him that (in this Sense) worketh not, then hath Christ died in vain; then notwithstanding his Death, can no Flesh living be justified.

IV. 1. But on what Terms then is he justified, who is altogether ungodly, and till that Time, worketh not? On one alone, which is Faith. He [...]ieveth in him that justifieth the Ungodly. ‘And he that believeth is not condemned: Yea, he is passed from Death unto Life. For the Righte­ousness (or Mercy) of God is by Faith of Jesus Christ, unto all and upon all them that believe:— Whom God hath set forth for a Propitiation, through Faith in his Blood: that he might be just, and (consistently with his Justice) the Justifier of him which believeth in Jesus: Therefore we conclude, that a Man is justified by Faith, without the Deeds of the Law:’ without previous Obedi­ence to the Moral Law, which indeed he could not till now perform. That it is the Moral Law, and that alone which is here intended, ap­pears evidently from the Words that follow. Do we then make void the Law through Faith? God forbid! Yea, we establish the Law. What Law do we establish by Faith? Not the Ritual Law: [Page 103]Not the Ceremonial Law of Moses. In no wise; but the great unchangeable Law of Love, the holy Love of God and of our Neighbour.

2. Faith in general is, a divine, supernatural [...], Evidence or Conviction of Things not seen, not discoverable by our bodily Senses, as being either past, future or spiritual. Justifying Faith implies, not only a Divine Evidence or Convic­tion, that God was in Christ, reconciling the World unto himself, but a sure Trust and Confi­dence, that Christ died for my Sins, that he loved me and gave himself for me. And at what Time soever a Sinner thus believes, be it in early Child­hood, in the Strength of his Years, or when he is old and hoary-hair'd, God justifieth that un­godly one: God for the sake of his Son, pardon­eth and absolveth him who had in him till then no good Thing. Repentance indeed God had given him before: But that Repentance was nei­ther more nor less, than a deep Sense of the Want of all Good, and the Presence of all Evil. And whatever Good he hath or doth from that Hour, when he first believes in God through Christ, Faith does not find but bring. This is the Fruit of Faith. First the Tree is good, and then the Fruit is good also.

3. I cannot describe the Nature of this Faith better, than in the Words of our own Church. "The only Instrument of Salvation" (whereo [...] Justification is one Branch) "is Faith: that is, a sure Trust and Confidence, that God both hath and will forgive our Sins, that he hath accepted us again into his Favour, for the Merits of Christ's. Death and Passion.—But here we must take heed that we do not halt with God, through an in­constant, [Page 104]wavering Faith. Peter coming to Christ upon the Water, because he fainted in Faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared, that we should sink as Peter did, not into the Water, but into the bottomless Pit of Hell-fire." Second Sermon on the Passion.

"Therefore have a sure and constant Faith, not only that the Death of Christ is available for; all the World, but that he hath made a full and sufficient Sacrifice for thee, a perfect cleansing of thy Sins, so that thou mayst say with the Apostle, He loved thee and gave himself for thee. For this is to make Christ thine own, and to apply his Merits unto thyself." Sermon on the Sacrament, first Part.

4. By affirming that this Faith is the Term or Condition of Justification, I mean, first, that there is no Justification without it. He that be­lieveth not is condemned already; and so long as he believeth not, that Condemnation cannot be re­moved, but the Wrath of God abideth on him. As there is no other Name given under Heaven th [...] that of Jesus of Nazareth, no other Merit whereby a condemned Sinner can ever be saved from the Guilt of Sin; so there is no other Way of obtaining a Share in his Merit, than by Faith in his Name. So that as long as we are without this Faith, we are Strangers to the Covenant of Promise, we are Aliens from the Commonwealth of Israel, and without God in the World. What­soever Virtues (so called) a Man may have (I speak of those unto whom the Gospel is preached; for what have I to do to judge them that are without?) whatsoever good Works (so accounted) he may [Page 105]do, it profiteth not; he is still a Child of Wrath, still under the Curse, till he believes in Jesus.

5. Faith therefore is the necessery Condition of Justification. Yea, and the only necessary Con­dition thereof. This is the second Point care­fully to be observed; that the very Moment God giveth Faith ( for it is the Gift of God) to the Un­godly, that worketh not, that Faith is counted to him for Righteousness. He hath no Righteousness at all, antecedent to this, not so much as negative Righteousness or Innocence. But Faith is imputed to him for Righteousness, the very Moment that he believeth. Not that God (as was observed before) thinketh him to be, what he is not. But as [...] made Christ to be Sin for us, that is, treated him as a Sinner, punished him for our Sins, so he counteth us righteous, from the time we believe in him: that is, he doth not punish us for our Sins, yea, treats us as tho' we were guiltless and righteous.

6. Surely the Difficulty of assenting to the Proposition, That Faith is the only Condition of Justification, must arise from not understa [...] [...] We mean thereby thus much, That it is the only Thing without which none is justified; the only Thing that is immediately, indispensably, abso­lutely requisite in order to Pardon. As on the [...] hand, tho' a Man should have every thing else, without Faith, yet he cannot be justified; so on the other, tho' he be supposed to want every thing else, yet if he hath Faith, he cannot but be justi­fied. For suppose a Sinner of any Kind or De­gree, [Page 106]in a full Sense of his total Ungodliness, of his utter Inability to think, speak or do Good, and his absolute Meetness for Hell-fire: Suppose, I say, this Sinner, helpless and hopeless, casts himself wholly on the Mercy of God in Christ (which indeed he cannot do but by the Grace of God) who can doubt, but he is forgiven in that Moment? Who will affirm, that any more is indispensably required, before that Sinner can be justified?

Now if there ever was one such Instance from the Beginning of the World (And have there not been, and are there not ten thousand times ten thousand?) it plainly follows, that Faith is, in the above Sense, the sole Condition of Justifica­tion.

7. It does not become poor, guilty, sinful Worms, who receive whatsoever Blessings they enjoy, (from the least Drop of Water that cools our Tongue, to the immense Riches of Glory in Eternity) of Grace, of mere Favour, and not of [...] to ask of God the Reasons of his Con­duct. It is not meet for us to call him in ques­tion, who giveth Account of None of his Ways; to demand, Why didst thou make Faith the Condition, the only Condition of Justification? Wherefore didst thou decr [...], He that believeth, and he only. shall be saved? This is the very Point on which St. Paul so strongly insists in the Ninth Chapter of this Epistle, viz. That the Terms of Pardon and Acceptance must depend, not on us, but on him that calleth us: That there is no Unrighteousness with God, in fixing his [Page 107]own Terms, not according to ours, but his own good Pleasure: who may justly say, I will have Mercy on whom I will have Mercy, namely, on him who believeth in Jesus. So then it is not of him that willeth, or of him that runneth, to chuse the Condition on which he shall find Acceptance; but of God that sheweth Mercy, that accepteth none at all, but of his own free Love, his unmerited Goodness. Therefore hath he Mercy on whom he will have Mercy, viz. on those who believe on the Son of his Love. And whom he will, that is, those who believe not, he hardeneth, leaves at last to the Hardness of their Hearts.

8. One Reason, however, we may humbly conceive, of God's fixing this Condition of Justification, If thou believest in the Lord Je­sus Christ thou shalt be saved, was to hide Pride from Man. Pride had already destroyed the very Angels of God, had cast down a third Part of the Stars of Heaven. It was like­wise in great Measure owing to this, when the Tempter said, Ye shall be as Gods, that Adam fell from his own Stedfastness, and brought; Sin and Death into the World. It was therefore an Instance of Wisdom worthy of God, to ap­point such a Condition of Reconciliation, for him and all his Posterity, as might effectually humble, might abase them to the Dust. And such is Faith. It is peculiarly fitted for this End. For he that cometh unto God by this Faith, must fix his Eye singly on h [...] [...] Wick­edness, on his Guilt and Helph [...] without having the least Regard to any supposed Good [Page 108]in himself, to any Virtue or Righteousness whatsoever. He must come as a mere Sinner in­wardly and outwardly, self-destroyed and self­condemned, bringing nothing to God but Un­godliness only, pleading nothing of his own but Sin and Misery. Thus it is, and thus alone, when his Mouth is stopped, and he stands utterly guilty before-God, that he can look unto Jesus, as the whole and sole Propitiation for his Sins. Thus only can he be found in him, and receive the Righteousness which is of God by Faith.

9. Thou ungodly one, who hearest or readest these Words, thou vile, helpless, miserable Sin­ner, I charge thee before God the Judge of all, go strait unto him, with all thy Ungodli­ness. Take heed thou destroy not thy own Soul, by pleading thy Righteousness, more or less. Go as altogether ungodly, guilty, lost, destroyed, deserving and dropping into Hell: And thou shalt then find Favour in his Sight, and know that he justifieth the Ungodly. As such thou shalt be brought unto the Blood of Sprinkling, as an undone, helpless, damned Sin­ner. Thus look unto Jesus! There is the Lamb of God, who taketh away thy Sins! Plead thou no Works, no Righteousness of thine own! No Humility, Contrition, Sincerity. In no wise. That were, in very Deed, to deny the Lord that bought thee. No. Plead thou singly, the Blood of the Covenant, the Ransom paid for thy proud, stubborn, sinful Soul. Who art thou, that now seest and feelest both thine in­ward and outward Ungodliness! Thou art the [Page 109]Man! I want thee for my Lord, I challenge Thee for a Child of God by Faith. The Lord hath need of Thee. Thou who feelest thou art just fit for Hell, art just fit to advance his Glo­ry: The Glory of his free Grace, justifying the Ungodly and him that worketh not. O come quickly. Believe in the Lord Jesus: and thou, even thou art reconciled to God.

The Righteousness of Faith. A SERMON On ROMANS X. 5, 6, 7, 8.

1. THE Apostle doēs not here oppose the Co­venant given by Moses, to the Covenant given by Christ. If we ever imagined this, it was for want of observing, that the latter, as well as the former Part of these Words, were spoken by Moses himself, to the People of Israel, and that, concerning the Covenant which then was. ( Deut. xxx. 11, 12, 14.) But it is the Covenant of Grace, which God through Christ hath establish­ed with Men in all Ages, (as well before and under the Jewish Dispensation, as since God was manifest in the Flesh) which St. Paul here opposes to the Covenant of Works, made with Adam [Page 114]while in Paradise; but commonly supposed to be the only Covenant which God had made with Man, particularly by those Jews of whom the A­postle writes.

2. Of these it was that he so affectionately speaks, in the Beginning of this Chapter. My Heart's Desire and Prayer to God for Israel is, that they may be saved. For I bear them Record, that they have a Zeal for God, but not according to Knowledge. For they being ignorant of God's Righteousness (of the Justification that flows from his mere Grace and Mercy, freely forgiving our Sins through the Son of his Love, through the Redemption which is in Jesus) and seeking to esta­blish their own Righteousness, (their own Holiness, antecedent to Faith, in him that justifieth the Ʋn­godly, as the Ground of their Pardon and Accep­tance) have not submitted themselves unto the Righte­ousness of God, and consequently seek Death in the Error of their Life.

4. They were ignorant, that Christ is the End of the Law for Righteousness to every one that be­lieveth, that by the Oblation of himself once of­fered, he had put an End to the first Law or Co­venant (which indeed was not given by God to Moses, but to Adam in his State of Innocence) the strict Tenor whereof, without any Abate­ment was; "Do this and live:" And at the same time purchased for us that better Covenant, "Believe and live;" Believe and thou shalt be saved; now faved both from the Guilt and Power of Sin, and, of Consequence, from the Wages of [...].

4. And how many are equally ignorant now, even among those who are called by the Name [Page 115]of Christ? How many who have now a Zeal for God, yet have it not according to Knowledge: But are still seeking to establish their own Righte­ousness, as the Ground of their Pardon and Ac­ceptance; and therefore vehemently refuse, to submit themselves unto the Righteousness of God? Surely my Heart's Desire, and Prayer to God for you, Brethren, is, that ye may be saved. And in order to remove this grand Stumbling-block out of your Way, I will endeavour to shew, first, What the Righteousness is, which is of the Law, and what the Righteousness which is of Faith; Secondly, The Folly of trusting in the Righteousness of the Law, and the Wisdom of submitting to that which is of Faith.

I. 1. And, first, The Righteousness which is of the Law, saith, the Man which doth these Things, shall live by them. Constantly and perfectly ob­serve all these Things to do them, and then thou shalt live for ever. This Law or Covenant (usu­ally called, The Covenant of Works) given by God to Man in Paradise, required an Obedience, perfect in all its Parts, entire and wanting no­thing, as the Condition of his eternal Continu­ance, in the Holiness and Happiness wherein he was created.

2. It required, that Man should fulfil all Righteousness, inward and outward, negative and positive: That he should not only abstain from every idle Word, and avoid every evil Work, but should keep every Affection, every Desire, every Thought in Obedience to the Will of God. That he should continue holy, as he which had created him was holy, both in Heart [Page 116]and in all Manner of Conversation: That he should be pure in Heart, even as God is pure: perfect as his Father in Heaven was perfect: That he should love the Lord his God with all his Heart, with all his Soul, with all his Mind, and with all his Strength: That he should love every Soul which God had made, even as God had loved him: That by this universal Benevo­lence, he should dwell in God (who is Love) and God in him: That he should serve the Lord his God with all his Strength, and in all Things sing­ly aim at his Glory.

3. These were the Things which the Righte­ousness of the Law required, that he who did them might live thereby. But it farther required. That this entire Obedience to God, this inward and outward Holiness, this Conformity both of Heart and Life to his Will, should be perfect in Degree. No Abatement, no Allowance could possibly be made, for falling short in any Degree, as to any Jot or Tittle either of the outward or the inward Law. If every Commandment re­lating to outward Things was obeyed, yet that was not sufficient, unless every one was obeyed with all the Strength, in the highest Measure, and most perfect Manner. Nor did it answer the Demand of this Covenant, to love God with every Power and Faculty, unless he were loved with the full Capacity of each, with the whole Possibility of the Soul.

4. One Thing more was indispensably required by the Righteousness of the Law, namely, that this universal Obedience, this perfect Holiness both of Heart and Life, should be perfectly unin­terrupted also, should continue without any In­termission, [Page 117]from the Moment wherein God cre­ated Man, and breathed into his Nostrile the Breath of Life, until the Days of his Trial should be ended, and he should be confirmed in Life everlasting.

5. The Righteousness then which is of the Law, speaketh on this wise. "Thou, O Man of God, stand fast in Love, in the Image of God, wherein thou art made. If then wilt re­main in Life, keep the Commandments, which are now written in thy Heart. Love the Lord thy God with all thy Heart. Love as thyself every Soul that he hath made. Desire nothing but God. Aim at God in every Thought, in every Word and Work. Swerve not in one Motion of Body or Soul, from him thy Mark and the Prize of thy high Calling. And let all that is in thee praise his holy Name, every Power and Faculty of thy Soul, in every Kind, in every Degree, and at every Moment of thine Existence. This do, and thou shalt live: Thy Light shall shine, thy Love shall slame more and more, till thou art received up into the House of God in the Heavens, to reign with him for ever and ever."

6. ‘But the Righteousness which is of Faith speaketh on this wise: Say not i [...] thine Heart, who shall ascend into Heaven, that is, to bring down Christ from Above’ (as tho' it were some impossible Task, which God required thee previously to per­form, in order to thine Acceptance:) ‘Or, who shall descend into the Deep, that is, to bring up Christ from the Dead;’ (as tho' that were still re­maining to be done, for the sake of which thou wert to be accepted.) ‘But what saith it? The [Page 118]Word’ (according to the Tenor of which, thou mayest now be accepted as an Heir of Life eternal) ‘is nigh thee, even in thy Mouth and in thy Heart, that is, the Word of Faith, which we preach:’ The new Covenant which God hath now established with sinful Man, through Christ Jesus.

7. 'By the Righteousness which is of Faith,' is meant, that Condition of Justification (and in Consequence of present and final Salvation, if we endure therein unto the End) which was given by God to fallen Man, through the Merits and Mediation of his only begotten Son. This was in Part revealed to Adam soon after his Fall, being contained in the Original Promise, made to him and his Seed, concerning the Seed of the Woman, who should bruise the Serpent's Head ^*. It was a little more clearly revealed to Abraham, by the Angel of God from Heaven, saying, ^† ‘By Myself have i sworn, saith the Lord, that in thy Seed shall all the Nations of the Earth be blessed.’ It was yet more fully made known to Moses, to Da­vid, and to the Prophets that followed: And through them, to many of the People of God, in their respective Generations. But still the Bulk even of these were ignorant of it; and very few understood it clearly. Still Life and Immortality were not so brought to Light [...] Jews of old, as they are now unto us by the Gospel.

8. Now this Covenant [...] [...]unful Man, "Perform unsinning Obedience and live." If this were the Term, he would have no more Be­nefit by all which Christ hath done and suffered [Page 119]for him, than if he was required, in order to Life, to ascend into Heaven and bring down Christ from Above; or to descend into the Deep, into the invi­sible World, and bring up Christ from the Dead. It doth not require any Impossibily to be done (altho' to mere Man, what it requires would be impossible; but not, to Man assisted by the Spirit of God:) this were only, to mock human Weak­ness. Indeed, strictly speaking, the Covenant of Grace doth not requre us, to do any thing at all, as absolutely and indispensably necessary in order to our Justification: But only, to believe in him, who, for the Sake of his Son, and the Propitia­tion which he hath made, ‘justifieth the Ungodly that worketh not,’ and imputes his Faith to him for Righteousness. Even so ‘Abraham believed in the Lord ^§ and he counted it to him for Righteous­ness. ^† And he received the Sign of Circumcision, a Seal of the Righteousness of Faith—that he might be the Father of all them that believe—that Righteousness might be imputed unto them also. ^‡ Now it was not written for his sake alone, that it (i. e. Faith) was imputed to him. But for us also, to whom it shall be imputed’ (to whom Faith shall be imputed for Righteousness, shall stand in the Stead of perfect Obedience, in order to our Acceptance with God) ‘if we believe on him who raised up Jesus our Lord from the Dead: Who was delivered' to Death 'for our Offences, and was raised again for our Justification:’ "For the Assurance of the Remission of Sins, and of a se­cond Life to come to them that believe."

9. What saith then the Covenant of Forgiveness, of unmerited Love, of pardoning Mercy? Believe [Page 120]in the Lord Jesus Christ, and thou shalt be saved. In the Day thou believest, thou shalt surely live. Thou shalt be restored to the Favour of God; and in his Favour is Life. Thou shalt be saved from the Curse and from the Wrath of God. Thou shalt be quickened from the Death of Sin, into the Life of Righteousness. And if thou en­dure to the End, believing in Jesus, thou shalt ne­ver taste the second Death, but having suffered with thy Lord, shalt also live and reign with him for ever and ever.

10. Now this word is nigh thee. This Condi­tion of Life, is plain, easy, always at hand. It is in thy Mouth and in thy Heart, through the Operation of the Spirit of God. The Moment thou believest in thine Heart in him, whom God hath raised from the Dead, and confessest with thy Mouth the Lord Jesus, as thy Lord and thy God, thou shalt be saved from Condemnation, from the Guilt and Punishment of thy former Sins, and shalt have Power to serve God in true Holiness, all the remaining Days of thy Life.

11. What is the Difference then between the Righteousness which is of the Law, and the Righte­ousness which is of Faith? Between the First Co­venant, or the Covenant of Works, and the Se­cond, the Covenant of Grace? The essential, unchangeable Difference is this: The one sup­poses him to whom it is given, to be already holy and happy, created in the image and enjoying the Favour of God; and prescribes the Condition whereon he may continue therein, in Love and Joy, Life and Immortality. The other supposes him to whom it is given, to be now unholy and unhappy; fallen short of the glorious Image of [Page 121]God, having the Wrath of God abiding on him, and hastening through Sin, whereby his Soul is dead, to bodily Death, and Death everlasting. And to Man in this State, it prescribes the Con­dition, whereon he may regain the Pearl he has lost: May recover the Favour, and the Image of God, may retrieve the Life of God in his Soul, and be restored to the Knowledge and the Love of God, which is the Beginning of Life eternal.

12. Again, the Covenant of Works, in order to Man's Continuance in the Favour of God, in his Knowledge and Love, in Holiness and Hap­piness, required of perfect Man, a perfect and un­interrupted Obedience, to every Point of the Law of God. Whereas the Covenant of Grace, in or­der to Man's Recovery, of the Favour and Life of God, requires only Faith; living Faith in him who through God justifies him that obeyed not.

13. Yet again: The Covenant of Works re­quired of Adam and all his Children, to pay the Price themselves, in Consideration of which, they were to receive all the future Blessings of God. But in the Covenant of Grace, seeing we have nothing to pay, God frankly forgives us all: Provided only, that we believe in him, who hath paid the Frice for us; who hath given himself a Propitiation for our Sins, for the Sins of the whole World.

14. Thus the first Covenant required what is now afar off from all the Children of Men; namely, unlinning Obedience, which is far from those who are conceived and born in Sin. Where­as the second requires what is nigh at hand; as tho' it should say, Thou art Sin! God is Love. Thou by Sin art fallen short of the Glory of [Page 122]God; yet there is Mercy with him. Bring then all thy Sins to the Pardoning God, and they shall vanish away as a Cloud. If thou wert not ungodly, there would be no room for him to jus­tify thee as ungodly. But now draw near, in full Assurance of Faith. He speaketh, and it is done. Fear not, only believe; for even the just God justifieth all that believe in Jesus.

II. 1. These Things considered, it will be easy to shew, as I proposed to do in the second Place, the Folly of trusting in the Righteousness which is of the Law, and the Wisdom of submitting to the Righteousness which is of Faith.

The Folly of those who still trust, in the Righteousness which is of the Law, the Terms of which are, Do this and live, may abundantly appear from hence. They set out wrong. Their very first Step is a fundamental Mistake. For before they can ever think of claiming any Bles­sing on the Terms of this Covenant, they must suppose themselves to be in his State, with whom this Covenant was made. But how vain a Sup­position is this? Since it was made with Adam in [...] State of Innocence. How weak therefore must that whole Building be, which stands on such a Foundation? And how foolish are they who thus build on the Sand? Who seem never to have considered, that the Covenant of Works was not given to Man, when he was dead in Tres­passes and Sins, but when he was alive to God, when he knew no Sin, but was holy as God is holy: Who forget, that it was never design'd for the Recovery of the Favour and Life of God once lost, but only for the Continuance and In­crease [Page 123]thereof, till it should be compleat in Life everlasting.

2. Neither do they consider, who are thus seeking to establish their own Righteousness which is of the Law, what manner of Obedience or Righ­teousness that is, which the Law indispensably requires. It must be perfect and entire, in every Point, or it answers not the Demand of the Law. But which of you is able to perform such Obe­dience? Or, consequently, to live thereby? Who among you fulfils every Jot and Tittle even of the outward Commandments of God? Doing nothing, great or small, which God forbids? Leaving nothing undone which he enjoins? Speaking no idle Word? Having your Conver­sation always meet to minister Grace to the Hear­ers? And whether you eat or drink, or what­ever you do, doing all to the Glory of God? And how much less are you able to fulfil all the inward Commandments of God? Those which require, that every Temper and motion of your Soul should be Holiness unto the Lord? Are you able, To love God with all your Heart? To love all Mankind as your own Soul? To pray without ceasing? In every Thing to give Thanks? To have God always before you? And to keep every Affection, Desire and Thought, in Obe­dience to his Law?

3. You should farther consider, That the Righ­teousness of the Law requires, not only the obeying every Command of God, negative and positive, internal and external, but likewise in the perfect Degree. In every instance whatever, the Voice of the Law is, Thou shalt serve the Lord thy God with all thy Strength. It allows no Abate­ment [Page 124]of any Kind. It excuses no Defect. It condemns every coming short of the full Measure of Obedience, and immediately pronounces a Curse on the Offender. It regards only the in­variable Rules of Justice, and saith, "I know not to shew Mercy."

4. Who then can appear before such a Judge, which is extreme to mark what is done amiss? How weak are they who desire to be tried at the Bar, where no Flesh living can be justified? None of the Offspring of Adam. For suppose we did now keep every Commandment with all our Strength: Yet one single Breach which ever was, utterly de­stroys our whole Claim to Life. If we have ever offended in any one Point, this Righteous­ness is at an end. For the Law condemns all who do not perform uninterrupted as well as per­fect Obedience. So that according to the Sen­tence of this, for him who hath once finned, in any Degree, there remaineth only a fearful Look­ing for of fiery Indignation, which shall devour the Adversaries of God.

5. Is it not then the very Foolishness of Folly, for fallen Man to seek Life by this Righteousness? For Man, who was shapen in Wickedness, and in Sin did his Mother conceive him: Man, who is by Nature all earthly, sensual, devilish, altogether corrupt and abominable: In whom, till he find Grace, dwelleth no good Thing; nay, who can­not of himself think one good Thought? Who is indeed all Sin, a mere Lump of Ungodliness, and who commits Sin in every Breath he draws; whose actual Transgressions, in Word and Deed, are more in Number than the Hairs of his Head! What Stupidity, what Senselesness must it be [Page 125]for such an unclean, guilty, helpless Worm as this, to dream of seeking Acceptance by his own Righteousness, of living by the Righteousness which is of the Law?

6. Now whatsoever Considerations prove the Folly of trusting in the Righteousness which is of the Law, prove equally the Wisdom of submit­ting to the Righteousness which is of God [...] Faith. This were easy to be shewn with regard to each of the preceding Considerations. But to wave this, the Wisdom of the first step hereto, the disclaiming our own Righteousness, plainly appears from hence, That it is acting according to Truth, to the real Nature of Things. For what is it more, than to acknowledge with our Heart as well as Lips, the true State wherein we are? To acknowledge, that we bring with us into the World, a corrupt, sinful Nature; more corrupt indeed than we can easily conceive, or find Words to express? That hereby we are prone to all that is evil, and averse from all that is good; that we are full of Pride, Self-will, un­ruly Passions, foolish Desires, vile and inordi­nate Affections; Lovers of the World, Lovers of Pleasure more than Lovers of God? That our Lives have been no better than our Hearts, but many ways ungodly and unholy; insomuch that our actual Sins, both in Word and Deed, have been as the Stars of Heaven for Multi­tude: That on all these Accounts, we are dis­pleasing to him, who is of purer Eyes than to behold Iniquity; and deserve nothing from him, but Indignation and Wrath and Death, the due Wages of Sin? That we cannot by any of our Righteousness, (for indeed, we have none at all) [Page 126]nor by any of our Works (for they are as the Tree from which they grow) appease the Wrath of God, or avert the Punishment we have justly deserved; Yea, that, if left to ourselves, we shall only was worse and worse, sink deeper and deeper into Sin, offend God more and more both with our evil Works, and with the evil Tempers of our carnal Mind, till we fill up the Measure of our Iniquities, and bring upon our­selves swist Destruction? And is not this the very State wherein by Nature we are? To ac­knowledge this then, both with our Heart and Lips, that is, to disclaim our own Righteousness, the Righteousness which is of the Law, is to act according to the Real Nature of Things, and consequently is an instance of true Wisdom.

7. The Wisdom of submitting to the Righte­ousness of Faith, appears farther from this Con­sideration. That it is the Righteousness of God: I mean here, It is that Method of Reconcilia­tion with God, which hath been chose and esta­blished by God himself, not only as he is the God of Wisdom, but as he is the Sovereign Lord of Heaven and Earth, and of every Creature which he hath made. Now as it is not meet for Man to say unto God. What dost thou? As none who is not utterly void of Understanding, will contend with one that is mightier than he, with him whose Kingdom ruleth over all; so it is true Wisdom, it is a Mark of sound Understand­ing, to acquiesce in whatever he hath chosen, to say in this, as in all Things, "It is the Lord. Let him do what [...]eemeth him Good."

8. It may be farther considered. That it was of mere Grace, of free Love, of undeserved [Page 127]Mercy, that God hath vouchsafed to sinful Man, any way of Reconciliation with himself, that we were not out away from his Hand, and utterly blotted out of his Remembrance. Therefore whatever Method he is pleased to appoint, of his tender Mercy, of his unmerited Goodness, whereby his Enemies, who have so deeply re­volted from him, so long and obstinately rebelled against him, may still find Favour in his Sight, it is doubtless our Wisdom to accept with all Thankfulness.

9. To mention but one Consideration more. It is wisdom to aim at the best End by the best Means. Now the best End which any Creature can pursue, is Happiness in God. And the best End a fallen Creature can pursue is, The Re­covery of the Favour and Image of God. But the best, indeed the only Means under Heaven given to Man, whereby he may regain the Fa­vour of God, which is better than Life itself, or the Image of God, which is the true Life of the Soul, is the submitting to the Righteousness which is of Faith, the believing in the only be­gotten Son of God.

III. 1. Whosoever therefore thou art who de­sirest to be forgiven and reconciled to the Favour of God; Do not say in thy Heart, "I must first do this; I must first conquer every Sin; break off every evil Word and Work, and do all Good to all Men: Or, I must first go to Church, receive the Lord's Supper, hear more Sermons, and say more Prayers." Alas, my Brother, thou art clean gone out of the Way. Thou art still ignorant of the Righteousness of [Page 128]God, and art seeking to establish thy own Righ­teousness, as the Ground of thy Reconciliation. Knowest thou not, that thou canst do nothing but sin, till thou art reconciled to God? Where­fore then dost thou say, I must do this and this first, and then I shall believe. Nay, but First Believe. Believe in the Lord Jesus Christ, the Propitiation for thy Sins. Let this good Foun­dation first be laid, and then thou shalt do all Things well.

2. Neither say in thy Heart, "I can't be ac­cepted yet, because I am not good enough." Who is good enough? Who ever was? To merit Ac­ceptance at God's Hands! Was ever any Child of Adam good enough for this? Or will any, till the Consummation of all Things? And as for thee, thou art not good at all: There dwelleth in thee no good Thing. And thou never wilt be, till thou believe in Jesus. Rather thou wilt find thyself worse and worse. But is there any need of being worse, in order to be accepted? Art thou not bad enough already? Indeed thou art, and that God knoweth. And thou thyself canst not deny it. Then delay not. All Things are now ready. Arise and wash away thy Sins. The Fountain is open. Now is the Time, to wash thee white in the Blood of the Lamb. Now he shall purge thee as with Hyssop, and thou shalt be clean; he shall wash thee, and thou shalt be whiter than Snow.

3. Do not say, "But I am not contrite enough: I am not sensible enough of my Sins." I know it. I would to God, thou wert more sensible of them, more contrite a thousand fold than thou art. But do not stay for this. It may be God will make [Page 129]thee so, not before thou believest, but by be­lieving. It may be, thou wilt nor weep much, till thou lovest much, because thou hast had much forgiven. In the mean time, look unto Jesus. Behold how he loveth thee! What could he have done more for thee which he hath not done?

Look steadily upon him, till he looks on thee, and breaks thy hard Heart. Then shall thy Head be Waters, and thy Eyes Fountains of Tears.

4. Nor yet do thou say, "I must do some­thing more, before I come to Christ." I grant, supposing thy Lord should delay his coming, it were meet and right to wait for his appearing, in doing so far as thou hast Power, whatsoever he hath commanded thee. But there is no Ne­cessity for making such a Supposition. How know­est thou that he will delay? Perhaps he will ap­pear, as the Day-spring from on High, before the Morning-light. O do not set him a Time. Ex­pect him every Hour. Now, he is nigh! Even at the Door!

5. And to what End wouldst thou wait for more Sincerity, before thy Sins are blotted out? To make thee more worthy of the Grace of God? Alas, thou art still establishing thy own Righteous­ness. He will have Mercy, not because thou art worthy of it, but because his Compassions fail not: Not because thou art righteous; but because Jesus Christ hath atoned for thy Sins.

Again, if there be any thing good in Sincerity, why dost thou expect it, before thou hast Faith? See­ing [Page 130]Faith itself is the only Root of whatever is really good and holy.

Above all, How long wilt thou forget, That whatsoever thou dost, or whatsoever thou hast, before thy Sins are forgiven thee, it avails nothing with God, toward the procuring of thy For­giveness? Yea, and that it must all be cast be­hind thy Back, trampled under Foot, made no Account of, or thou wilt never find Favour in God's Sight; because until then thou canst not ask it, as a mere Sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the Merits of his well-beloved Son, who loved thee, and gave himself for thee.

6. To conlude. Whosoever thou art, O Man, who hast the Sentence of Death in thy­self, who feelest thyself a condemned Sinner, and hast the Wrath of God abiding on thee: Unto thee saith the Lord, Not, Do this: per­fectly obey all my Commands and live: But, Be­lieve in the Lord Jesus Christ, and thou shalt be saved. The Word of Faith is nigh unto thee; Now, at this instant, in the present Moment, and in thy present State, Sinner as thou art, just as thou art, Believe the Gospel: And I will be merciful unto thy Unrighteousness and thy Iniqui­ties will I remember no more.

The Way to the Kingdom. A SERMON On MARK i. 15.

THESE Words naturally lead us to consi­der, First, The Nature of True Religion, here termed by our Lord, The Kingdom of God, which, saith he, is at hand: And Secondly, The Way thereto, which he points out in those Words, Repent ye, and believe the Gospel.

I. 1. We are First, to consider, The Na­ture of True Religion, here term'd by our Lord, The Kingdom of God. The same Expression the great Apostle uses in his Epistle to the Romans, where he likewise explains his Lord's Words, saying, The Kingdom of God is not Meat and Drink; but Righteousness, and Peace, and Joy in the Holy Ghost. Chap. xiv. 17.

2. The Kingdom of God, or True Religion, is not Meat and Drink. It is well known, that not only the unconverted Jews, but great Num­bers of those who had received the Faith of Christ, were notwithstanding zealous of the Law, ( Acts xxi. 20.) even the Ceremonial Law of Moses. Whatsoever therefore they found written therein, either concerning Meat and Drink-Offerings, [Page 134]or the Distinction between clean and unclean Meats, they not only observed them­selves, but vehemently press'd the same, even on those among the Gentiles (or Heathens) who were turned to God. Yea, to such a Degree, that so [...] of them taught, wheresoever they came a­mong them, Except ye be circumcised, and keep the Law (the whole Ritual Law) ye cannot be saved. Acts xv. 1, 24.

3. In Opposition to these, the Apostle de­clares, both here and in many other Places, That True Religion, does not consist in Meat and Drink, or in any Ritual Observances: Nor in­deed in any outward Thing whatever, in any Thing exterior to the Heart; the whole Sub­stance thereof lying in Righteousness, Peace, and Joy in the Holy Ghost.

4. Not in any outward Things; such as Forms or Ceremonies, even of the most excellent Kind. Supposing these to be ever so decent and signifi­cant, ever so expressive of inward Things: Sup­posing them ever so helpful, not only to the Vul­gar, whose Thought reaches little farther than their Sight; but even to Men of Understanding, Men of stronger Capacities, as doubtless they may sometimes be: Yea, supposing them, as in the Case of the Jews, to be appointed by God himself; yet even during the Period of Time wherein that Appointment remains in Force, True Religion does not principally consist there­in; nay, strictly speaking, not at all. How much more must this hold concerning such Rights and Forms, as are only of Human Appointment? The Religion of Christ rises infinitely higher, and lies immensely deeper than all these. These [Page 135]are good in their Place; just so far as they are in fact subservient to true Religion. And it were Superstition to object against them, while they are applied only as occasional Helps to Human Weakness. But let no Man carry them farther. Let no Man dream, that they have any intrinsic Worth; or that Religion cannot subsist without them. This were to make them an Abomination to the Lord.

5. The Nature of Religion is so far from con­sisting in these, in Forms of Worship, or Rites and Ceremonies, that it does not properly consist in any outward Actions, of what Kind soever. It is true, a Man cannot have any Religion, who is guilty of vicious, immoral Actions; or who does to others, what he would not they should do to him, if he were in the same Circumstance. And it is also true, that he can have no real Religion, who knows to do good, and doth it not. Yet may a Man both abstain from outward Evil, and do Good, and still have no Religion. Yea, two Persons may do the same outward Work, suppose, Feeding the Hungry, or Cloathing the Naked: And, in the Mean Time, one of these may be truly Religious, and the other have no Religion at all: For the one may act from the Love of God, and the other from the Love of Praise. So manifest it is; that altho' true Religion natu­rally leads to every good Word and Work, yet the Real Nature thereof lies deeper still, even in the Hidden Man of the Heart.

6. I say of the Heart. For neither does Re­ligion consist in Orthodoxy or Right Opinions; which altho' they are not properly outward things, and not in the Heart, but the Understanding. [Page 136]A Man may be orthodox in every Point; he may not only espouse Right Opinions, but zealously defend them against all Opposers: He may think justly concerning the Incarnation of our Lord, concerning the ever blessed Trinity, and every other Doctrine, contained in the Oracles of God: He may assent to all the three Creeds; that called The Apostles, the Nicene, and the Atha­nasian: And yet 'tis possible, he may have no Religion at all, no more than a Jew, Turk, or Pagan. He may be almost as orthodox as — the Devil; (tho' indeed, not altogether. For every Man errs in something; whereas we can't well conceive him to hold any erroneous Opinion) and may all the while be as great a Stranger as he to the Religion of the Heart.

7. This alone is Religion, truly so called: This alone is in the Sight of God of great Price. The Apostle sums it all up in three Particulars, Righ­teousness, and Pence, and Joy in the Holy Ghost. And first, Righteousness. We cannot be at a Loss concerning this, if we remember the Words of our Lord describing the two grand Branches thereof, or which hang all the Law and the Pro­phets. Thou shalt love the Lord thy God with all thy Heart, and with all thy Mind, and with all thy Soul, and with all thy ^* Strength. This is the First and great Commandment, the first and great Branch of Christian Righteousness. Thou shalt delight thyself in the Lord thy God; thou shalt seek and find all Happiness in Him. He shall be thy Shield, and thy exceeding great Reward, in Time and in Eternity. All thy Bones shall say, Whom have I in Heaven but Thee? And there is [Page 137]none upon Earth that I desire beside thee! Thou shalt hear, and fulfil his Word who saith, My Son, give me thy Heart. And having given him thy Heart, thy inmost Soul, to reign there with­out a Rival, thou may'st well cry out, in the Fulness of thy Heart, I will love thee, O Lord, my Strength. The Lord is my strong Rock, and my Defence: My Saviour, my God, and my Might, in whom I will trust; my Buckler, the Horn also of my Salvation, and my Refuge.

8. And the Second Commandment is like unto this; the Second great Branch of Christian Righ­teousness is closely and inseparably connected there­with, even Thou shalt love thy Neighbour as thy­self. Thou shalt love— Thou shalt embrace with the most tender good-will, the most earnest and cordial Affection, the most inflamed Desires of pre­venting or removing all Evil, and of procuring for him every possible Good— Thy Neighbour—that is, not only thy Friend, thy Kinsman, or thy Ac­quaintance; not only the Virtuous, the Friendly, him that loves thee, that prevents or returns thy Kindness; but every Child of Man, every hu­man Creature, every Soul which God hath made: Not excepting him whom thou never hast seen in the Flesh, whom thou knowest not either by Face or Name: Not excepting him whom thou know­est to be evil and unthankful, him that still de­spightfully uses and persecutes thee. Him thou shalt love as thyself; with the same invariable Thirst after his Happiness in every Kind: the same unwearied Care to skreen him from what­ever might grieve or hurt either his Soul or Body.

9. Now is not this Love The fulfilling of the Law? The Sum of all Christian Righteousness? [Page 138]Of all inward Righteousness; for it necessarily im­plies Bowels of Mercies, Humbleness of Mind (see­ing Love is not puffed up) Gentleness, Meekness, Long-suffering, (for Love is not provoked but be­lieveth, hopeth, endureth all Things) and of all out­ward Righteousness; for Love worketh no Evil to his Neighbour, either by Word or Deed. It can­not willingly either hurt or grieve any one. And it is zealous of Good Works. Every Lover of Mankind, as he hath Opportunity, doth good unto all Men, being (without Partiality and without Hypocrisy) full of Mercy and good Fruits.

10. But true Religion, or a Heart right toward God and Man, implies Happiness as well as Ho­liness. For it is not only Righteousness but also Peace and Joy in the Holy Ghost. What Peace? The Peace of God, which God only can give and the World cannot take away: The Peace which passeth all Understanding, all (barely) rati­onal Conception; being a supernatural Sensation, a divine Taste of the Powers of the World to come: Such as the natural Man knoweth not, how wise soever in the Things of this World: Nor indeed can he know it, in his present State, because it is spiritually discerned. It is a Peace that banishes all Doubt, all painful Uncertainty; the Spirit of God bearing witness with the Spirit of a Christi­an, that he is a Child of God. And it banishes Fear, all such Fear as hath Torment; the Fear of the Wrath of God, the Fear of Hell, the Fear of the Devil, and in particular, the Fear of Death: he that hath the Peace of God, desiring (if it were the Will of God) to depart and to be with Christ.

[Page 139] 11. With this Peace of God, wherever it is fixed in the Soul, there is also Joy in the Holy Ghost; Joy wrought in the Heart by the Holy Ghost, by the ever blessed Spirit of God. He it is that worketh in us that calm, humble Rejoicing in God, through Christ Jesus, by whom we have now received the Atonement, [...], the Re­conciliation with God; and that enables us bold­ly to confirm the Truth of the Royal Psalmist's Declaration, Blessed is the Man (or rather happy) [...] whose Unrighteousness is forgiven, and whose Sin is covered. He it is that inspires the Christian Soul, with that even, solid Joy, which arises from the Testimony of the Spirit, that he is a Child of God: And that gives him to rejoice with Joy unspeakable, in Hope of the Glory of God: Hope, both of the glorious Image of God, which is in part and shall be fully revealed in him; and of that Crown of Glory, which fadeth not away, reserved in Heaven for him.

12. This Holiness and happiness joined in one, are sometimes stiled in the inspired Writings, the Kingdom of God, (as by our Lord in the Text) and sometimes, The Kingdom of Heaven. It is termed, the Kingdom of God, because it is the im­mediate Fruit of God's reigning in the Soul. So soon as ever he takes unto himself his mighty Power, and sets up his Throne in our Hearts, they are instantly filled with this Righteousness and Peace and Joy in the Holy Ghost. It is called the Kingdom of Heaven, because it is (in a Degree) Heaven opened in the Soul. For whosoever they are that experience this, they can aver before Angels and Men, [Page 140]

According to the constant Tenor of Scripture, which every where bears Record, God hath given unto us eternal Life, and this Life is in his Son. He that hath the Son (reigning in his Heart) hath Life, even Life everlasting 1 John v. 11, 12, For this is Life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent, John xvii. 3. And they to whom this is given, may confidently address God, tho' they were in the midst of a fiery Furnace.

10. And this Kingdom of God or of Heaven is at hand. As these Words were originally spoken, they implied, that the Time was then ful­filled, God being made manifest in the Flesh, when he would set up his Kingdom among Men, and reign in the Hearts of his People. And is not the Time now fulfilled? For lo! saith he, I am with you always, you who preach Remission of Sins in my Name, even unto the End of the World. (Matt. xxviii. 20.) Wheresoever therefore the Gospel of Christ is preached, this his Kingdom is nigh at hand. It is not far from every one of you. Ye may this Hour enter thereinto, if so be ye [Page 141]hearken to his Voice, Repent ye, and believe the Gospel.

II. 1. This is the Way. Walk ye in it. And first, Repent, that is, Know yourselves. This is the first Repentance, previous to Faith; even Conviction, or Self-Knowledge. Awake then thou that sleepest. Know thyself to be a Sinner, and what Manner of Sinner thou art. Know that Corruption of thy inmost Nature, whereby thou art very far gone from Original Righteousness, whereby the Flesh lusteth always contrary to the Spirit, through that carnal Mind which is Enmity against God, which is not subject to the Law of God, neither indeed can be. Know that thou art corrupted in every Power, in every Faculty of thy Soul; that thou art totally corrupted in every one of these, all the Foundations being out of Course. The Eyes of thine Understanding are darkened, so that they cannot discern God or the Things of God. The Clouds of Ignorance and Error rest upon thee, and cover thee with the Shadow of Death. Thou knowest nothing yet, as thou oughtest to know, neither God, nor the World, nor thyself. Thy Will is no longer the Will of God, but is utterly perverse and distorted, averse from all Good, from all which God loves, and prone to all Evil, to every Abomination which God hateth. Thy Affections are alienated from God, and scattered abroad over all the Earth. All thy Passions, both thy Desires and Aversions, thy Joys and Sorrows, thy Hopes and Fears, are out of Frame, are either undue in their Degree, or placed on undue Objects. So that there is no Soundness in thy Soul; but from the Crown of the [Page 142]Head to the Sole of the Foot (to use the strong Ex­pression of the Prophet) there are only Wounds and Bruises and putrifying Sores.

2. Such is the inbred Corruption of thy Heart, of thy very inmost Nature. And what Manner of Branches canst thou expect to grow, from such an evil Root? Hence springs Unbelief, ever depart­ing from the living God: Saying, "Who is the Lord that I should serve him? Tush! Thou, God, carest not for it." Hence Independence, affecting to be like the Most High; hence Pride, in all its Forms, teaching thee to say, "I am rich, and increased in Goods, and have need of nothing." From this evil Fountain flow forth the bitter streams of Vanity, Thirst of Praise; Ambition, Covetousness; the Lust of the Flesh, the Lust of the Eye, and the Pride of Life. From this arise Anger, Hatred, Malice, Revenge, Envy, Jealousy, evil Surmisings: From this all the fool­ish and hurtful Lusts, that now pierce thee through with many Sorrows, and if not timely prevented, will at length drown thy Soul in everlasting Perdi­tion.

3. And what Fruits can grow on such Branches as these? Only such as are bitter and evil conti­nually. Of Pride cometh Contention, vain boast­ing, seeking and receiving Praise of Men, and so robbing God of that Glory which he cannot give unto another. Of the Lust of the Flesh come Gluttony or Drunkenness, Luxury or Sen­suality: Fornication, Uncleanness, variously de­filing that Body, which was designed for a Temple of the Holy Ghost: Of Unbelief, every evil Word and Work. But the Time would fail, should'st thou reckon up all; all the idle Words [Page 143]thou hast spoken, provoking the Most High, grieving the holy One of Israel: All the evil Works thou hast done, either wholly evil in them­selves, or at least, not done to the Glory of God. For thy actual Sins are more than thou art able to express, more than the Hairs of thy Head. Who can number the Sands of the Sea, or the Drops of Rain, or thy Iniquities?

4. And knowest thou not that the Wages of Sin is Death? Death not only temporal, but eternal. The Soul that sinneth, it shall die: For the Mouth of the Lord hath spoken it. It shall die the second Death. This is the Sentence, to be punished with never-ending Death, with ever­lasting Destruction from the Presence of the Lord, and from the Glory of his Power. Knowest thou not that every Sinner, [...]; not properly is in Danger of Hell-Fire, that Ex­pression is far too weak: But rather, is under the Sentence of Hell Fire, doom'd already, just drag­ging to Execution. Thou art guilty of everlast­ing Death. It is the just Reward of thy Inward and Outward Wickedness. It is just, that the Sentence should now take place. Dost thou see, dost thou feel this? Art thou thoroughly convinced, that thou deservest God's Wrath and everlasting Damnation? Would God do thee no wrong, if he now commanded the Earth to open and swal­low thee up? If thou wert now to go down quick into the Pit, into the Fire that never shall be quenched? If God hath given thee truly to repent, thou hast a deep Sense that these Things are so; and that it is of his mere Mercy thou art not consumed, swept away from the Face of the Earth.

[Page 144] 5. And what wilt thou do to appease the Wrath of God, to atone for all thy Sins, and to escape the Punishment thou hast so justly deserved? Alas, thou canst do nothing: Nothing that will in any wise make amends to God, for one evil Work, or Word, or Thought. If thou couldst now do all Things well, if from this very Hour, till thy Soul should return to God, thou couldest perform perfect uninterrupted Obedience, even this would not atone for what is past. The not increasing thy Debt would not discharge it. It would still remain as great as ever. Yea, the present and fu­ture Obedience of all the Men upon Earth, and all the Angels in Heaven, would never make Sa­tisfaction to the Justice of God for one single Sin. How vain then was the Thought, of aton­ing for thy own Sins by any Thing thou could'st do? It costeth far more to redeem one Soul, than all Mankind is able to pay. So that were there no other Help for a guilty Sinner, without Doubt he must have perished everlastingly.

6. But suppose perfect Obedience for the time to come, could atone for the Sins that are past, this would profit thee nothing; for thou art not able to perform it; no, not in any one Point. Begin now. Make the Trial. Shake off that outward Sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy Life from all Evil to all Good? Indeed, it is impos­sible to be done, unless first thy Heart be changed. For so long as the Tree remains evil, it cannot bring forth good Fruit. But art thou able to change thy own Heart, from all Sin to all Holi­ness? To quicken a Soul that is dead in Sin? Dead to God and alive only to the World? No more [Page 145]than thou art able to quicken a dead Body, to raise to Life him that lieth in the Grave. Yea, thou art not able to quicken thy Soul in any De­gree, no more than to give any Degree of Life to the dead Body. Thou canst do nothing more or less, in this Matter; thou art utterly without Strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, this is that Repentance not to be repented of, which is the Fore-runner of the Kingdom of God.

7. If to this lively Conviction of thy inward and outward Sins, of thy utter Guiltiness and Helplessness, there be added suitable Affections, Sorrow of Heart, for having despised thy own Mercies, Remorse and Self-condemnation, having the Mouth stop'd, ashamed to lift up thine Eyes to Heaven; Fear of the Wrath of God abiding on thee, of his Curse hanging over thy Head, and of the fiery Indignation ready to devour those who forget God, and obey not our Lord Jesus Christ: Earnest Desire to escape from that Indignation, to cease from evil and learn to do well: Then I say unto thee in the Name of the Lord, Thou art not far from the Kingdom of GOD. One Step more and thou shalt enter in. Thou dost repent. Now, Believe the Gospel.

8. The Gospel (that is, good Tidings, good News for guilty, helpless Sinners) in the largest Sense of the Word, means, the whole Revela­tion made to Men by Jesus Christ: And some­times the whole Account of what our Lord did and suffered, while he tabernacled among Men. The Substance of all is, Jesus Christ came into the World to save Sinners. Or, GOD so loved the [Page 146]World, that he gave his only begotten Son, to the End we might not perish, but have everlasting Life. Or, he was bruised for our Transgressions, he was wounded for our Iniquities: The Chastisement of our Peace was upon Him, and with his Stripes we are healed.

9. Believe this and the Kingdom of God is thine. By Faith thou attainest the Promise. "He pardoneth and absolveth all that truly repent and unfeignedly believe his holy Gospel." As soon as ever God hath spoken to thy Heart, "Be of good Chear, thy Sins are forgiven thee," his Kingdom com [...]; thou hast Righteousness and Peace, and Joy [...] the Holy Ghost.

10. Only beware thou do not deceive thy own Soul, with regard to the Nature of this Faith. It is not (as some have fondly conceived) a bare Assent to the Truth of the Bible, of the Articles of our Creed, or of all that is contained in the Old and New Testament. The Devils believe this, as well as I or thou? and yet they are Devils still. But it is, over and above this, a sure Trust in the Mercy of God through Christ Jesus. It is a Confidence in a pardoning God. It is a Divine Evidence or Conviction, that GOD was in Christ reconciling the World to himself, not imputing to them their former Trespasses: And in particular, that the Son of God hath loved me and given him­self for me: and that I, even I, am now recon­ciled to God by the Blood of the Cross.

11. Dost thou thus believe? Then the Peace of God is in thy Heart, and Sorrow and Sighing flee away. Thou art no longer in doubt for the Love of God: It is clear as the Noon-day Sun. Thou cryest out, My Song shall be always of the [Page 147]Loving Kindness of the Lord: with my Mouth will Liver to [...]ing of thy Truth, from one Generation to another. Thou art no longer afraid of Hell, or Death, or him that had once the Power of Death, the Devil: No, nor painfully afraid of God him­self; only thou hast a tender, filial Fear of offend­ing him. Dost thou believe? Then thy Soul doth magnify the Lord, and thy Spirit rejoiceth in God thy Saviour. Thou rejoicest in that thou hast Redemp­tion thro' his Blood, ever the forgiveness of Sins. Thou rejoicest in that Spirit of Adoption, which crieth in thy Heart, Abba, Father! Thou rejoicest in a Hope full of Immortality, in reaching forth unto the Mark of the Prize of thy high Calling; in an Earnest Ex­pectation of all the good Things which God hath prepared for them that love him.

12. Dost thou now believe? Then the Love of God is now shed abroad in thy Heart. Thou lovest him, because he first loved us. And be­cause thou lovest God, thou lovest thy Brother also. And being filled with Love, Peace, Joy, thou art also filled with Long suffering, Gentleness, Fidelity, Goodness, Meekness, Temperance, and all the other Fruits of the same Spirit: in a Word, with whatever Dispositions are holy, are heavenly, or divine. For while thou beholdest with open un­cover'd Face, (the Veil now being taken away) the Glory of the Lord, his glorious Love, and glorious Image wherein thou wast created, thou art changed into the same Image, from Glory to Glory, by the Spi­rit of the Lord.

13. This Repentance, this Faith, this Peace, Joy, Love; this Change from Glory to Glory, is what the Wisdom of the World has voted to [Page 148]be Madoess, mere Enthusiasm, utter Distraction, But thou, O Man of God, regard them not: Be thou moved by none of these Things. Thou knowest in whom thou hast believed. See that no Man take thy Crown. Whereunto thou hast already attained hold fast; and follow, till thou attain all the great and precious Promises. And thou who hast not yet known him, let not vain men make thee ashamed of the Gospel of Christ. Be thou in nothing terrified by those who speak evil of the Things which they know not. God will soon turn thy Heaviness into Joy. O let not thy Hands hang down. Yet a little longer, and he will take away thy Fears, and give thee the Spirit of a sound Mind. He is nigh that justifieth: Who is he that condemneth? It is Christ that died; yea rather that rose again; who is even now on the Right hand of God, making Intercession for thee. Now cast thyself on the Lamb of God, with all thy Sins, how many soever they be; and an Entrance shall now be ministred unto thee, into the Kingdom of our Lord and Saviour Jesus Christ!

The First-Fruits of the Spirit. A SERMON On ROMANS viii. 1.

1. BY them which are in Christ Jesus, St. Paul evidently means, Those who tru­ly believe in him: Those who being justified by Faith, have Peace with God, through our Lord Jesus Christ. They who thus believe do no longer walk after the Flesh, no longer follow the Motions of corrupt Nature: But after the Spirit: Both their Thoughts, Words and Works, are under the Direction of the blessed Spirit of God.

2. There is therefore now no Condemnation to these. There is no Condemnation to them from God: For he hath justified them freely by his Grace, thro' the Redemption that is in Jesus. He hath forgiven all their iniquities, and blotted out all their Sins. And there is no Condemnation to them from within: For they have received, not the Spirit of the World, but the Spirit which is of God, that they might know the Things which are freely given to them of God: ^* Which Spirit beareth Witness with their Spirits, that they are the Children of God. And to this is added, ^† the Testimony of their Conscience: that in Simpli­city [Page 152]and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, they have had their Conver­sation in the World.

3. But because this Scripture has been so fre­quently misunderstood, and that in so dangerous a Manner, because such Multitudes of unlearned and unstable Men, ( [...], Men un­taught of God, and consequently unestablished in the truth which is after Godliness) have wrested it to their own Destruction. I propose to shew as clear­ly as I can, First. Who those are which are in Christ Jesus, and walk not after the Flesh, but after the Spirit; and Secondly, How there is no Condemna­tion to these. I shall conclude with some practical Inferences.

I. 1. First I am to shew, Who those are that are in Christ Jesus. And are they not, Those who believe in his Name? Those who are found in him, not having their own Righteousness, but the Righteousness which is of God by Faith? These, who have Redemption through his Blood, are properly said, to be in Him. For they dwell in Christ and Christ in them. They are joined unto the Lord in one [...]pirit. They are ingrafted in­to him as Branches into the Vine. They are unit­ed, as Members to their Head, in a manner which words cannot express, nor could it before enter in­to their Hearts to conceive.

2. Now whosoever abideth in him, sinneth not: walketh not after the Flesh. The Flesh, in the usual Language of St. Paul, signifies corrupt Na­ture. In this Sense, he uses the Word, writing to the Galatians. The Works of the Flesh are ma­nifest, Gal. v. 19. And a little before, Walk in [Page 153]the Spirit, and ye shall not fulfil the Lust (or De­sire) of the Flesh ( v. 16.) To prove which, namely, that those who walk by the Spirit, do not fulfil the Lust of the Flesh, he immediately adds, For the Flesh lusteth against the Spirit; but the Spirit lusteth against the Flesh (for these are contrary to each other) that ye may not do the Things which ye would. So the words are literally trans­lated, ( [...]) Not, So that ye cannot do the Things that ye would, as if the Flesh overcame the Spirit: A Translation which hath not only nothing to do with the Original Text of the Apostle, but likewise makes his whole Argument nothing worth, yea, asserts just the Reverse of what he is proving.

3. They who are of Christ, who abide in him, have crucified the Flesh with its Affections and Lusts. They abstain from all those Works of the Flesh: from Adultery and Fornication, from Uncleanness and Lasciviousness; from Idolatry, Witchcraft, Hatred, Variance; from Emulations, Wrath, Strife, Sedition, Heresies, Envyings, Murders, Drunken­ness, Revellings: From every Design, and Word and Work, to which the Corruption of Nature leads. Altho' they feel the Root of Bitterness in themselves, yet are they endued with Power from on High, to trample it continually under Foot, so that it cannot spring up to trouble them: Inso­much that every fresh Assault which they undergo, only gives them fresh Occasion of Praise, of cry­ing out, Thanks be unto God, who giveth us the Victory, thro' Jesus Christ our Lord.

4. They now walk after the Spirit, both in their Hearts and Lives. They are taught of Him to love God and their Neighbour with a Love [Page 154]which is ‘as a Well of Water, springing up into everlasting Life.’ And by him they are led into every holy Desire, into every divine and heavenly Temper, till every Thought which arises in their Heart is Holiness unto the Lord.

5. They who 'walk after the Spirit,' are also led by him, into all Holiness of Conversation. Their Speech is ‘always in Grace, seasoned with Salt,’ with the Love and Fear of God. ‘No cor­rupt Communication comes out of their Mouth, but’ only 'that which is good;' that which is ‘to the Use of edifying,’ which is ‘meet to minister Grace to the Hearers.’ And herein likewise do they exercise themselves Day and Night, to do on­ly the Things which please God: in all their out­ward Behaviour to follow Him, ‘who left us an Example that we might tread in his Steps:’ In all their intercourse with their Neighbour to walk in Justice, Mercy and Truth; and ‘whatsoever they do,’ in every Circumstance of Life, to ‘do all to the Glory of God.’

6. These are they who indeed ‘walk by the Spi­rit.’ Being filled with Faith and with the Holy Ghost, they possess in their Hearts, and shew forth in their Lives, in the whole Course of their Words and Actions, the genuine Fruits of the Spirit of God, namely, ‘Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Fidelity, Meek­ness, Temperance,’ and whatsoever else is lovely or praise-worthy. They ‘adorn in all Things the Gospel of God our Saviour;’ and give full Proof to all Mankind, they are indeed actuated by the same Spirit, ‘which raised up Jesus from the Dead.’

[Page 155] II. 1. I proposed to shew, in the second Place, How there is no Condemnation to them, which are thus in Christ Jesus, and thus walk, not after the Flesh, but after the Spirit.

And, first, To Believers in Christ, walking thus, there is no Condemnation on Account of the [...] past Sins. God condemneth them not for any of these: They are as tho' they had never been. They are cast as a Stone into the Depth of the Sea, and he remembereth them no more. God hav­ing set forth his Son to be a Propitiation for them, thro' Faith in his Blood, hath declared unto them, his Righteousness, for the Remission of the Sins that are past. He layeth therefore none of these to their Charge; their Memorial is perished with them.

2. And there is no Condemnation in their own Breast; no Sense of Guilt, or Dread of the Wrath of God. They have the Witness in them­selves; they are conscious of their Interest in the Blood of Sprinkling. They have not received a­gain the Spirit of Bondage unto Pear, unto Doubt and [...]acking Uncertainty; but they have receiv­ed the Spirit of Adoption, crying in their Hearts, Abba, Father. Thus being justified by Faith, they have the Peace of God ruling in their Hearts: Flowing from a continual Sense of his Pardoning Mercy, and the Answer of a good Conscience toward God.

3. If it be said, But sometimes a Believer in Christ, may lose his [...]ight of the Mercy of God; sometimes such Darkness may s [...]ll upon him, that he no longer sees him that is invisible, no longer feels that Witness in himself of his Part in the atoning Blood; and then he is inwardly con­demned [Page 156]he h [...]h again the Sentence of Death in himself: I answer, supposing it so to be, sup­posing him no [...] to see the Mercy of God, then he is not a Believer; for Faith implies Light; the Light of God shining upon the Soul. So far therefore as any one loses this Light, he for the Time loses his Faith. And no doubt a true Be­liever in Christ, may lose the Light of Faith. And so far as this is lost, he may for a Time fall again into Condemnation. But this is not the Case of them who now are in Christ Jesus, who now believe in his Name. For so long as they believe and walk after the Spirit, neither God condemns them nor their own Heart.

5. They are not condemned, Secondly, for any Present Sins, for now transgressing the Com­mandments of God. For they do not transgress them; they do not walk after the Flesh but after the Spirit. This is the continual Proof of their Love of God, that they keep his Commandments: Even as St. John bears witness, Whosoever is born of God doth not com [...] it Sin. For his Seed re­maineth in him, and he cannot sin, because he is born of God: He cannot, so long as that Seed of God, that loving, [...]o [...]y Faith re [...]eth in him. So long as he keepeth himself herein that wicked one toucheth him not. Now it is evident, [...]e is not condemned for the Sins which he doth not commit at all. They therefore who are thus had by the Spirit, are not under the Law, ( Gal. v. 18.) Not under the Curse or Condemnation of it; for it condemns none but those who break it. Thus, that Law of God, Thou shalt not sheal, condemns none but these who do steal. Thus, Remember the Sallath day to keep it holy, [Page 157]condemns those only who do not keep it holy. Bu [...] [...]ainst the Fruits of the Spirit, there is no Law; ( v. 23.) As the Apostle more largely de­clares, in those memorable Words of his former Epistle to Timothy. We know, that the Law is good, if a Man use it lawfully; Knowing this (if while he uses the Law of God, in order either to convince or direct, he knows and remembers this) [...]. (Not that the Law is not made for a righteous Man; but) That the Law does not lie against a righteous Man: (It has no Force against him, no Power to condemn him) but against the Lawless and Disobedient, against the Ungodly and Sinners, against the Unholy and Profane—according to the glorious Gospel of the blessed God. 1 Tim. i. 8, 9, 11.

6. They are not condemned Thirdly, for In­ward Sin, even tho' it does now remain. That the Corruption of Nature does still remain, even in those who are the Children of God by Faith, that they have in them the Seeds of Pride and Vanity, of Anger, Lust and evil Desire, yea, Sin of every Kind, is too plain to be denied, being Matter of daily Experience. And on this Ac­count it is, That St. Paul speaking to those, whom he had just before witnessed to be ^* in Christ Jesus ^†, to have been called of God into the Fel­lowship (or Participation) of his Son Jesus Christ, yet declares, Brethren, I could not speak unto you as unto Spiritual; but as unto Carnal; even as unto Babes in Christ (1 Cor. iii. 1.) Babes in Christ— So we see they were in Christ; they were Be­lievers in a low Degree. And yet how much of [Page 158]Sin remained in them? Of that carnal Mind, which is not subject to the Law of God!

7. And yet, for all this, they are not con­demned. Altho' they seel the Flesh, the evil Nature in them, altho' they are more sensible Day by Day, that their Heart is deceitful and despe­rately wicked: Yet so long as they do not yield thereto, so long as they give no Place to the De­vil, so long as they maintain a continual War, with all Sin, with Pride, Anger, Desire, so that the Flesh hath not Dominion over them, but they still walk after the Spirit: There is no Condemna­tion to them which are in Christ Jesus. God is well-pleased with their sincere, tho' imperfect Obedience: And they have Confidence toward God, knowing they are his, by the Spirit which he hath given them. 1 John iii. 24.

8. Nay, Fourthly, altho' they are continually convinced of Sin cleaving to all they do; altho' they are conscious of not fulfilling the Perfect Law, either in their Thoughts, or Words, or Works; altho' they know they do not love the Lord their God, with all their Heart, and Mind, and Soul and Strength; altho' they seel more or less of Pride or Self will, stealing in and mixing with their best Duties; altho' even in their more immediate Intercourse with God, when they as­semble themselves with the great Congregation, and when they pour out their Souls in secret to him, who seeth all the Thoughts and Intents of the Heart, they are continually ashamed of their [...]ering Thoughts, or of the Deadness and Dul­ness of their Affections: Yet there is no Con­demnation to them still, either from God or from their own Heart. The Consideration of these manifold Defects only gives them a deeper [Page 159]Sense, That they have always need of that Blood of Sprinkling, which speaks for them in the Ears of God, and that Advocate with the Father who ever liveth, to make Int [...]ssion for them. So far are these from driving them away from him, in whom they have believed, that they rather drive them the closer to him, whom they feel the Want of every Moment. And at the same Time, the deeper Sense they have of this Want, the more earnest Desire do they feel, and the more diligent they are, as they have received the Lord Jesus, so to walk in Him.

9. They are not condemned, Fifthly, [...] Sins of Infirmity, as they are usually called. (Perhaps it were adviseable rather to call them Infirmities, that we may not seem to give any Countenance to Sin, or to extenuate it in any Degree, by thus coupling it with Infirmity. But if we must re­tain so ambiguous and dangerous an Expression) by Sins of Infirmity I would mean, such involun­tary Failings, as the saying a Thing we believe True, tho' in Fact it prove to be False; or the Hurting our Neighbour, without knowing or de­signing it; perhaps when we designed to do him Good. Tho' these are Deviations from the holy and acceptable and perfect will of God, yet they are not properly Sins, nor do they bring any Guilt on the Conscience of them which are in Christ Jesus. They separate not between God and them, neither intercept the Light of his Countenance; as being no Ways inconsistent with their general Character, of walking not after the Flesh but after the Spirit.

10. Lastly, There is no Condemnation to them for any Thing whatever, which it is not in their Power to help; whether it be of an inward or [Page 160]outward Nature, and whether it be doing some­thing, or leaving something undone. For In­stance: The Lord's Supper is to be administered. But you do not partake thereof. Why do you not? You are consined by Sickness. Therefore you cannot help omitting it: And for the same Reason, you are not condemned. There is no Guilt; because there is no Choice. As there is a willing Mind, it is accepted, according to that a Man hath, not according to that he hath not.

11. A Believer indeed may sometimes be griev­ed, because he cannot do what his Soul longs for. He may cry out, when he is detained from wor­shipping God in the great Congregation, Like as the Hart panteth after the Water brooks, so pant­eth my Soul after thee, O God. My Soul is a­thirst for God, yea even for the living God: when shall I come to appear in the Presence of God? He may earnestly desire (only still saying in his Heart, Not as I will, but as thou wilt) to go again with the Multitude and bring them forth into the House of God. But still, if he cannot go, he feels no Condemnation, no Guilt, no Sense of God's Displeasure: But can chearfully yield up those Desires, with O my Soul, put thy Trust in God: For I will yet give him Thanks, who is the Help of my Countenance and my God.

12. It is more difficult to determine concerning those which are usually stiled, Sins of Surprize [...] As when one who commonly in Patience pos­sesses his Soul, on a Sudden and violent Temp­tation, speaks or acts in a manner not consistent with the Roval Law. Thou shalt love thy Neigh­hour as thyself. Perhaps it is not easy to fix a General Rule, concerning Transgressions of this Nature. We cannot say, either that Men are, [Page 161]or that they are not condemned, for Sins of Sur­prize in general. But it seems whenever a Be­liever is by Surprize over-taken in a Fault, there is more or less Condemnation, as there is more or less Concurrence of his Will. In Proportion as a sinful Desire or Word or Action is more or less voluntary, so we may conceive, God is more or less displeased, and there is more or less Guilt upon the Soul.

13. But if so, then there may be some Sins of Surprize, which bring much Guilt and Condem­nation. For in some Instances, our being sur­prized is owing to some wilful and culpable Neg­lect; or to a Sleepiness of Soul which might have been prevented, or shaken off before the Temp­tation came. A Man may be previously warned either of God or Man, That Trials and Danger are at hand: And yet may say in his Heart, A little more Slumber, a little more Folding of the Hands to Rest. Now if such an one afterwards fall tho' unawares, into the Snare which he might have avoided; that he fell unawares is no Ex­cuse: He might have foreseen, and have shunned the Danger. The falling even by Surprize, in such an Instance as this, is, in effect, a wilful Sin; and as such must expose the Sinner to Con­demnation, both from God and his own Consci­ence.

14. On the other Hand, there may be sudden Assaults, either from the World, or the God of this World, and frequently from our [...] evil Hearts, which we did not, and hardly could fore­see. And by these even a Believer, while weak in Faith, may possibly be borne down, suppost into a Degree of Anger, or thinking evil of an­other, [Page 162]with scarce any Concurrence of his Will. Now in such a Case, the Jealous God would un­doubtedly shew him that he had done foolishly. He would be convinced of having swerved from the Perfect Law, from the Mind which was in Christ, and consequently grieved with a godly Sorrow, and lovingly ashamed before God. Yet need he not come into condemnation. God lay­eth not Folly to his Charge, but hath Compassion upon him, even as a Father pitieth his own Chil­dren. And his Heart Condemneth [...] not; in the midst of that Sorrow and Shame, he [...] still say, I will trust and not be afraid. For the Lord Jehovah is my Strength and my Song; he is also become my Salvation.

III. 1. It remains only, to draw some practi­cal Inferences from the preceeding Considerations.

And, first, If there be no Condemnation to them which are in Christ Jesus, and walk not after the Flesh but after the Spirit, on account of their past Sin: Then why art thou fearful, O thou of little Faith? Tho' thy Sins were once more in Num­ber than the Sand, what is that to thee now thou art in Christ Jesus? Who shall lay any thing to the Charge of God's Elect? It is God that jus­tifieth: Who is he that condemneth? All the Sins thou hast committed from thy Youth up, until the Hour when thou wast accepted in the Beloved, are dr [...]en away as Chaff, are gone, are lost, swallowed up, remembered no more. Thou art now born of the Spirit: Wilt thou be troubled or afraid of what was done before thou wert horn? Away with thy Fears! Thou art not called to Fear; but to the Spirit of Love and of a sound [Page 163]Mind. Know thy Calling. Rejoice in God thy Saviour, and give Thanks to God thy Father through him.

2. Wilt thou say, "But I have again com­mitted Sin, since I had Redemption through his Blood? And therefore it is, that I abhor myself, and repent in Dust and Ashes." It is meet thou shouldst abhor thyself; and it is God who hath wrought thee to this self-same Thing. But dost thou now believe? Hath he again enabled thee to say, I know that my Redeemer liveth: And the Life which I now live, I live by Faith in the Son of God? Then that Faith again cancels all that is past, and there is no Condemnation to thee. At whatsoever Time thou truly believest in the Name of the Son of God, all thy Sins antecedent to that Hour, vanish away as the Morning Dew. Now then, Stand thou fast in the Liberty where­with Christ hath made thee free. He hath once more made thee free from the Power of Sin, as well as from the Guilt and Punishment of it. O be not intangled again with the Yoke of Bondage! Neither the vile devilish Bondage of Sin; of evil Desires, evil Tempers, or Words or Works, the most grievous Yoke on this Side Hell; Nor the Bondage of slavish tormenting Fear, of Guilt and Self-condemnation.

3. But, Secondly: Do all they which abide in Christ Jesus, walk not after the Flesh, but after the Spirit? Then we cannot but infer, that who­soever now committeth Sin, hath no Part or Lot in this Matter. He is even now condemned by his own Heart. But if our Heart condemn us, if our own Conscience beareth Witness that we are guilty, undoubtedly God doth: For he is greater [Page 164]than our Heart, and knoweth all Things; so that we cannot doceive him, if we can ourselves. And think not to say, "I was justified once; my Sins were once forgiven me." I know not that: Neither will I dispute whether they were or no. Perhaps, at this Distance of Time, 'tis next to impossible to know with any tolerable Degree of Certainty, whether that was a true, genuine Work of God, or whether thou didst only de­ceive thy own Soul. But this I know with the utmost Degree of Certainty, He that committeth Sin is of the Devil. Therefore thou art of thy Father the Devil. It cannot be denied: For the Works of thy Father thou dost. O flatter not thyself with vain Hopes. Say not to thy Soul, Peace, Peace! For there is no Peace. Cry a­loud! Cry unto God out of the Deep; if haply he may hear thy Voice. Come unto him as at first, as wretched and poor, as sinful, miserable, blind and naked. And beware thou suffer thy [...]ul to take no Rest, till his pardoning Love be again revealed, till he heal thy Backslidings, and fill thee again with the Faith that worketh by Love.

4. Thirdly, Is there no Condemnation to them which walk after the Spirit, by reason of inward Sin still remaining, so long as they do not give Way thereto; nor by reason of Sin cleaving to all they do? Then fret not thyself because of Un­godliness, tho' it still remain in thy Heart. Re­pine not, because thou still comest short of the glorious Image of God: Nor yet, because Pride, Self-will, or Unbelief, cleave to all thy Words and Works. And be not afraid to know all this Evil of thy Heart, to know thyself as also thou art known. Yea, desire of God, that thou mayst [Page 165]not think of thyself more highly than thou ought­est to think. Let thy continual Prayer be,

But when he heareth thy Prayer, and unveils thy Heart, when he shews thee thoroughly what Spirit thou art of: Then beware that thy Faith fail thee not, that thou suffer not thy Shield to be torn from thee. Be abased. Be humbled in the Dust. See thyself nothing, less than Nothing and Vani­ty. But still, let not thy Heart be troubled, nei­ther let it be afraid. Still hold fast. " I, even I, have an Advocate with the Father, Jesus Christ the Rightecus. And as the Heavens are higher than the Earth, so is his Love higher than even my Sins."—Therefore God is merciful to thee a Sinner! Such a Sinner as thou art! God is Love; and Christ hath died. Therefore the Fa­ther himself loveth thee. Thou art his Child. Therefore he will with-hold from thee no man­ner of thing that is good. Is it good, that the whole Body of Sin, which is now crucified in thee, should be destroyed? It shall be done. Thou shalt be cleansed from all Filthiness both of [...]sh and Spirit. It it good, that nothing should re­main in thy Heart, but the pure Love of God alone? Be of good Chear! Thou shalt love the Lord thy God, with all thy Heart and Mind and Soul and Strength. Faithful is he that hath pro­mised, who also will do it. It is thy Part, pati­ently to continue in the Work of Faith, and in [Page 166]the Labour of Love: And in cheerful Peace, in humble Confidence, with calm and resigned, and yet earnest Expectation, to wait till the Zeal of the Lord of Hosts shall perform this.

5. Fourth [...]y, If they that are in Christ, and walk after the Spirit, are not condemned for Sins of Infirmity, as neither for involuntary Failings, nor for any Thing whatever which they are not able to help: Then beware, O thou that hast Faith in his Blood, that Satan herein gain no Ad­vantage over thee. Thou art still foolish and weak, blind and ignorant. More weak than any Words can express, more foolish than it can yet enter in­to thy Heart to conceive, knowing nothing yet as thou oughtest to know. Yet let not all thy Weakness and Folly, or any Fruit thereof, which thou art not yet able to avoid, shake thy Faith, thy filial Trust in God, or disturb thy Peace or Joy in the Lord. The Rule which some give as to wilful Sins, and which in that Case, may per­haps be dangerous, is undoubtedly wise and safe, if it be applied only to the Case of Weakness and Infirmities. Art thou fallen, O Man of God? Yet do not lie there, fretting thyself and bemoan­ing thy Weakness: But meekly say, Lord, [...] shall fall thus every Moment, unless thou uphold me with thy Hand. And then arise! Leap and Walk. Go on thy Way. Run with Patience the Race set before thee..

6. Lastly, Since a Believer need not come into Condemnation, even tho' he be surprized into what his Soul abhors, (suppose his being surprized is not owing to any Carelessness or wilful Neglect of his own:) If thou who believest, art thus over­taken in a Fault, t [...]n grieve unto the Lord; it [Page 167]shall be a precious Balm: Pour out thy Heart be­fore him, and shew him of thy Trouble. And pray with all thy Might to him who is touched with the Feeling of thy Infirmities, that he would stablish and strenthen and settle thy Soul, and suffer thee to fall no more. But still he condem [...] ­eth thee not. Wherefore should'st thou fear? Thou hast no Need of any Fear that hath Torment. Thou shalt love him that loveth thee, and it suf­ficeth: More Love will bring more Strength. And as soon as thou lovest him with all thy Heart, thou shalt be perfect and entire, lacking nothing. Wait in Peace for that Hour, when the God of Peace shall sanctify thee wholly, so that thy whole Spirit, and Soul and Body may be preserved blameless unto the Coming of our Lord Jesus Christ!

The Spirit of Bondage and of Adoption. A SERMON On ROMANS viii. 15.

1. ST. PAUL here speaks to those who are the Children of God by Faith, Ye, saith he, who are indeed his Children, have drank into his Spirit. Ye have not received the Spirit of Bondage again unto Fear. But because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father.

2. The Spirit of Bondage and Fear is widely distant from this loving Spirit of Adoption. Those who are influenced only by slavish Fear, cannot be termed, The Sons of God. Yet some of them may be styled his Servants, and are not far from the Kinddom of Heaven.

3. But it is to be feared, the Bulk of Man­kind, yea, of what is called The Christian World, have not attain'd even this; but are still afar off, neither is God in all their Thoughts. A few Names may be found of those who love God: A few more there are that fear him. But the greater Part have neither the Fear of God before their Eyes, nor the Love of God in their Hearts.

[Page 172] 4. Perhaps most of you, who by the Mercy of God, now partake of a better Spirit, may re­member the Time, when ye were as they, when ye were under the same Condemnation. But at first ye knew it not, tho' ye were wallowing daily in your Sins and in your Blood: Till in due time ye received the Spirit of Fear ( ye received; for this also is the Gift of God:) And afterwards, Fear vanished away, and the Spirit of Love filled your Hearts.

5. One who is in the first State of Mind, without Fear or Love, is in Scripture termed a natural Man. One who is under the Spirit of Bondage and Fear, is sometimes said to be under the Law: (Altho' that Expression more frequent­ly signifies One, who is under the Jewish Dis­pensation, who thinks himself obliged to observe all the Rites and Ceremonies of the Jewish Law.) But one who has exchanged the Spirit of Fear for the Spirit of Love, is properly said, To be under Grace.

Now because it highly imports us, to know what Spirit we are of, I shall endeavour to point out distinctly, First, The State of a natural Man, Secondly, That of one who is under the Law, and Thirdly, of one who is under Grace.

I. 1. And, First, the State of a natural Man. This the Scripture represents as a State of Sleep. The Voice of God to him is, Awake, thou that sleepest. For his Soul is in a deep Sleep. His Spi­ritual Senses are not awake: They discern neither Spiritual Good nor Evil. The Eyes of his Un­derstanding are closed; they are sealed together, and see not. Clouds and Darkness continually [Page 173]rest upon them; for he lies in the Valley of the Shadow of Death. Hence having no Inlets for the Knowledge of Spiritual Things, all the Ave­nues of his Soul being shut up, he is in gross, stupid Ignorance of whatever he is most con­cerned to know. He is utterly ignorant of God, knowing nothing concerning him as he ought to know. He is totally a Stranger to the Law of God, as to its True, Inward, Spiritual Mean­ing. He has no Conception of that Evangelical Holiness, without which no Man shall see the Lord; nor of the Happiness, which they only find, whose Life is hid with Christ in God.

2. And for this very Reason, because he is fast asleep, he is, in some Sense, at Rest. Because he is blind, he is also secure: He saith, Tush, there shall no Harm happen unto me. The Darkness which covers him on every Side, keeps him in a kind of Peace: (So far as Peace can consist with the Works of the Devil, and with an earthly, devilish Mind.) He sees not that he stands on the Edge of the Pit; therefore he fears it not. He cannot tremble at the Danger he does not know. He has not understanding enough to fear. Why is it that he is in no Dread of God? Be­cause he is totally ignorant of him: If not saying in his Heart, There is no God, or that he sitteth on the Circle of the Heavens, and humbleth not himself to behold the Things which are done on Earth: yet satisfying himself as well, to all Epi­curean Intents and Purposes, by saying, "God is Merciful:" Confounding and swallowing up at once, in that unweildly Idea of Mercy, all his Holiness and Essential Hatred of Sin, all his Ju­stice, Wisdom and Truth. He is in no Dread [Page 174]of the Vengeance denounced against those who obey not the blessed Law of God, because he understands it not. He imagines the main Point is, To do thus, to be outwardly blameless: And sees not that it extends to every Temper, Desire, Thought, Motion of the Heart. Or he fancies, that the Obligation hereto is ceased; that Christ came to destroy the Law and the Prophets; to save his People, in, not from their Sins; to bring them to Heaven, without Holiness. Not­withstanding his own Words, Not one Jot or Tittle of the Law shall pass away, till all Things are fulfilled: And, Not every one that saith unto me, Lord, Lord! shall enter into the Kingdom of Heaven; but he that doth the Will of my Father which is in Heaven.

3. He is secure, because he is utterly ignorant of himself. Hence he talks of "repenting by and by," he does not indeed exactly know when; but some time or other before he dies: Taking it for granted, That this is quite in his own Power. For what should hinder his doing it, if he will? If he does but once set a Resolution, no fear but he will make it good.

4. But this Ignorance never so strongly glares, as in those who are termed, Men of Learning, If a Natural Man be one of these, he can talk at large of his Rational Faculties; of the Freedom of his Will, and the absolute Necessity of such Freedom, in order to constitute a Man a Moral Agent. He reads and argues, and proves to a Demonstration, That every Man may do as he will; may dispose his own Heart to Evil or Good, as it seems best in his own Eyes. Thus the God of this World spreads a double Veil of Blindness [Page 175]over I [...]. Heart, lest by any Means the Light of the glorious Gospel of Christ should shine upon it.

5. From the same Ignorance of himself and God there may sometimes arise in the Natural Man, a kind of Joy, in congratulating himself, upon his own Wisdom and Goodness. And what the World calls Joy, he may often possess. He may have Pleasure in various Kinds; either in gratifying the Desires of the Flesh, or the Desire of the Eye, or the Pride of Life: Particularly if he has large Possessions; if he enjoy an affluent Fortune. Then he may cloath himself in Purple and fine Linen, and fare sumptuously every Day. And so long as he thus doth well unto himself, Men will doubtless speak good of him. They will say, He is a happy Man: For indeed this is the Sum of Wordly Happiness: To dress, and visit, and talk, and eat, and drink, and rise up to play.

6. It is not surprising, if one in such Circum­stances as these, dozed with the Opiates of Flat­tery and Sin, should imagine, among his other waking Dreams, That he walks in great Liberty. How easily may he persuade himself, that he is at Liberty from all Vulgar Errors, and from the Prejudice of Education, judging exactly right, and keeping clear of all Extremes. "I am free (may he say) from all the Enthusiasm of weak and narrow Souls: From Superstition, the Disease of Fools and Cowards, always righteous over much; and from Bigotry, continually incident to those who have not a free and generous Way of Think­ing." And too sure it is, That he is altogether free, from the Wisdom which cometh from Above, from Holiness, from the Religion of the Heart, from the whole Mind which was in Christ.

[Page 176] 7. For all this Time, he is the Servant of Sin. He commits Sin, more or less Day by Day. Yet he is not troubled: He "is in no Bondage;" (as some speak) he feels no Condemnation. He con­tents himself, (even tho' he should profess to be­lieve, that the Christian Revelation is of God?) with, "Man is frail. We are all weak. Every Man has his Infirmity." Perhaps he quotes Scrip­ture: "Why, does not Solomon say, "Th [...] Righteous Man falls into Sin seven Times a Day [...]. And doubtless, they are all Hypocrites or Enthu­siasts who pretend to be better than their Neigh­bours." If at any Time a serious Thought fixes upon him, he stifles it as soon as possible, with, "Why should I fear, since God is merciful, and Christ died for Sinners?" Thus he remains a willing Servant of Sin, content with the Bon­dage of Corruption; inwardly and outwardly un­holy, and satisfied therewith; not only not con­quering Sin, but not striving to conquer, parti­cularly That Sin, which doth so easily beset him.

8. Such is the State of every Natural Man; whether he be a gross, scandalous Transgressor, or a more reputable and decent Sinner, having the Form, tho' not the Power of Godliness. But how can such an one be convinced of Sin? How is he brought to repent? To be under the Law? To receive the Spirit of Bondage unto Fear? This is the Point which is next to be considered.

II. 1. By some awful Providence, or by his Word applied with the Demonstration of his Spi­rit, God touches the Heart of him that lay asleep in Darkness and in the Shadow of Death. He is [Page 177]terribly shaken out of his Sleep, and awakes into a Consciousness of his Danger. Perhaps in a Mo­ment, perhaps by Degrees, the Eyes of his Un­derstanding are opened, and now first (the Veil being in Part removed) discern the real State he is in. Horrid Light breaks in upon his Soul; such Light, as may be conceived to gleam from the bottomless Pit, from the lowest Deep, from a Lake of Fire, burning with Brimstone. He at [...] sees the Loving, the Merciful God, is also [...]consuming Fire; that he is a just God and a ter­rible, rendering to every Man according to his Works, entering into Judgment with the Ungodly for every idle Word, yea, and for the Imagina­tions of the Heart. He now clearly perceives, that the great and holy God is of purer Eyes than is behold Iniquity; that he is an Avenger of every one who rebelleth against him, and repayeth the Wicked to his Face; and that it is a fearful Thing to fall into the Hands of the living God.

3. The Inward, Spiritual Meaning of the Law of God now begins to glare upon him. He per­ceives the Commandment is exceeding broad, and there is nothing hid from the Light thereof. He is convinced, that every Part of it relates not barely to outward Sin or Obedience, but to what passes in the secret Recesses of the Soul, which no Eye but God's can penetrate. If he now hears, Thou shalt not kill, God speaks in Thunder, He that hateth his Brother is a Murtherer. He that saith unto his Brother, Thou Fool, is obnoxious to Hell-Fire. If the Law say, Thou shalt not commit Adul­tery, the Voice of the Lord sounds in his Ears, He that looketh on a Woman to lust after her, hath committed Adultery with her already in his [Page 178]Heart. And thus in every Point, he feels the Word of God, quick and powerful, sharper than a two-edged Sword. It pierces even to the divid­ing asunder of his Soul and Spirit, his Joints and Marrow. And so much the more, because he is conscious to himself of having neglected so great Salvation; of having trodden under Foot the Son of God, who would have saved him from his Sins, and counted the Blood of the Covenant an [...] holy, a common, unsanctifying, Thing.

4. And as he knows all Things are naked [...] open unto the Eyes of him with whom we have to do, so he sees himself, naked, stript of all the Fig-leaves which he had sewed together, of all his poor Pretences to Religion or Virtue, and his wretched Excuses for sinning against God. He now sees himself like the ancient Sacrifices, [...], cleft in sunder, as it were, from the Neck downward, so that all within him stands confest. His Heart is bare, and he sees it is all Sin, deceitful above all Things, desperately wicked; that it is altogether corrupt and abominable, more than it is possible for Tongue to express: that there dwelleth therein no good Thing, but Un­righteousness and Ungodliness only; every Motion thereof, every Temper and Thought, being only [...] continually.

5. And he not only sees, but feels in himself, by an Emotion of Soul which he cannot describe, that for the Sins of his Heart, were his Life with­out Blame (which yet it is not, and cannot be: seeing an evil Tree cannot bring forth good Fruit) he deserves to be cast into the Fire that never shall be quenched. He feels, that the Wages, the just Reward of Sin, of his Sin above all, is Death; [Page 179]even the Second Death, the Death which dieth not, the Destruction of Body and Soul in Hell.

6. Here ends his pleasing Dream, his delusive Rest, his false Peace, his vain Security His Joy now vanishes as a Cloud; Pleasures, once loved, delight no more. They pall upon the Taste; he loaths the nauseous Sweet; he is weary to bear them. The shadows of Happiness flee away, and sink into Oblivion. So that he is stript of all, and wanders to and fro, seeking Rest, but find­ing none.

7. The Fumes of those Opiates being now dis­pelled, he feels the Anguish of a wounded Spirit. He finds that Sin let loose upon the Soul (whe­ther it be Pride, Anger, or Evil Desire, whether Self-will, Malice, Envy, Revenge, or any other) is perfect Misery. He feels Sorrow of Heart for the Blessings he has lost, and the Curse which is come upon him; Remorse sor having thus de­stroyed himself, and despised his own Mercies; Fear,from a lively Sense of the Wrath of God, and of the Consequences of his Wrath; of the Punishment which he has justly deserved, and which he sees hanging over his Head; Fear of Death, as being to him the Gate of Hell, the Entrance of Death eternal; Fear of the Devil, the Executioner of the Wrath and righteous Ven­geance of God; Fear of Men, who if they were able to kill his Body, would thereby plunge both Body and Soul into Hell; Fear, sometimes aris­ing to such a Heighth, that the poor, sinful, guilty Soul, is terrified with every Thing, with Nothing, with Shades, with a Leaf shaken of the Wind. Yea sometimes it may even border upon Distraction, making a Man drunken, tho' not with Wine, sus­pending [Page 180]the Exercise of the Memory, of the Un­derstanding, of all the Natural Faculties. Some­times it may approach to the very Brink of De­spair: So that he who trembles at the Name of Death, may yet be ready to plunge into it every Moment, to chuse strangling rather than Life. Well may such a Man roar, like him of old, for the very Disquietness of his Heart. Well may he cry out, The Spirit of a Man may sustain his In­firmities; but a wounded Spirit who can bear?

8, Now he truly desires to break loose fro [...] Sin, and begins to struggle with it. But tho' h [...] strive with all his Might, he cannot conquer: Sin is mightier than he. He would fain escape; but he is so fast in Prison, that he cannot get forth. He resolves against Sin, but yet Sins on: He sees the Snare, and abhors, and runs into it. So much does his boasted Reason avail! Only to i [...]nce his Guilt, and increase his Misery. Such is the Freedom of his Will! Free only to Evil; [...] to drink in Iniquity like Water; to wander farther and farther from the living God, and do more Despite to the Spirit of Grace!

9. The more he strives, wishes, labours to be free, the more does he feel his Chains, the grie­vous Chains of Sin, wherewith Satan binds and leads him Captive at his Will: His Servant he is, tho' he repine ever so much; tho' he rebel, he cannot prevail. He is still in Bondage and Fear, [...] reason of Sin: Generally, of some outward Sin, to which he is peculiarly disposed, either by Nature, Custom, or Outward Circumstances; But always, of some inward Sin, some Evil Tem­per or unholy Affection. And the more he frets against it, the more it prevails; he may bite, but [Page 181]cannot break his Chain. Thus he toils without End, repenting and sinning, and repenting and finning again, till at length the poor sinful, help­less Wretch is even at his Wit's End, and can barely groan, O wretched Man that I am, who shall deliver me from the Body of this Death?

10. This whole Struggle of one who is under the Law, under the Spirit of Fear and Bondage, is beautifully described by the Apostle in the fore­ [...]ing Chapter, speaking in the Person of an [...]akened Man. I (saith he) was alive without [...] Law once, ver. 9. I had much Life, Wisdom, Strength and Virtue; so I thought: But when the Commandment came, Sin revived, and I died. When the Commandment, in its spiritual Mean­ing, came to my Heart, with the Power of God, my inbred Sin was stirred up, fretted, inflamed, and all my Virtue died away. And the Command­ment, which was ordained to Life, I found to be unto Death, For Sin, taking Occasion by the Com­mandment, deceived me, and by it slew me, ver. 10, 11. It came upon me unawares, slew all my Hopes, and plainly shewed, in the midst of Life I was in Death. Wherefore the Law is holy, and the Com­mandment holy, and just and good, ver. 12. I no longer lay the Blame on this, but on the Cor­ruption of my own Heart. I acknowledge that the Law is Spiritual: but I am carnal, sold under Sin, ver. 14. I now see the Spiritual Nature of the Law, and my own carnal, devilish Heart; sold under Sin, totally inslaved: (like Slaves bought with Money, who were absolutely at their Ma­ster's Disposal.) For that which I do, I allow not; for what I would, I do not; but what I hate, that I do, ver. 15. Such is the Bondage under which [Page 182]I groan; such the Tyranny of my hard Master. To will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not; but the Evil which I would not, that I do, ver. 18, 19. I find a Law, an inward constraining Power, that when I would do good, Evil is present with me. For I delight in (or con­sent to) the Law of God, after the inward Man. (ver. 21, 22.) In my Mind: So the Apostle [...] plains himself in the Words that immediately [...] low; (and so [...], the inward Man; [...] understood in all other Greek Writers.) But I [...] another Law in my Members, another constraining Power, warring against the Law of my Mind, or inward Man, and bringing me into Captivity to the Law, or Power, of Sin, ver. 23. dragging me as it were at my Conqueror's Chariot-wheels, into the very Thing which my Soul abhors. O wretched Man that I am, who shall deliver me from the Body of this Death! ver. 24. Who shall deliver me from this helpless, dying Life; from this Bon­dage of Sin and Misery! Till this is done, I my­self (or rather, that I, [...], that Man I am now personating) with the Mind, or inward Man, serve the Law of God; my mind, my Con­science is on God's Side: But with the Flesh; with my Body, the Law of Sin, ver. 25. being hurried away by a Force I cannot resist.

11. How lively a Portraiture is this of one un­der the Law! One who feels the Burthen he cannot shake off; who pants after Liberty, Pow­er and Love, but is in Fear and Bondage still! Until the Time that God answers the wretched Man, crying out, Who shall deliver me? from this Bondage of Sin, from this Body of [Page 183]Death? The Grace of God through Jesus Christ thy Lord.

III. 1. Then it is that this miserable Bondage ends, and he is no more under the Law, but un­der Grace. This State we are thirdly to consider, the State of one who has found Grace or Favour, in the Sight of God, even the Father, and who has the Grace, or Power of the Holy Ghost, reigning in his Heart: Who has received, in the [...]anguage of the Apostle, 'the Spirit of Adoption, [...] whereby he now cries, Abba, Father!'

2. ‘He cried unto the Lord in his Trouble, and God delivers him out of his Distress.’ His Eyes are opened in quite another Manner than before, even to see a loving, gracious God. While he is calling, I beseech thee shew me thy Glory, he hears a Voice in his inmost Soul, ‘I will make all my Goodness pass before thee, and I will proclaim the Name of the Lord: I will be gracious to whom I will be gracious, and I will shew Mercy to whom I will shew Mercy. And it is not long before the Lord descends in the Cloud, and proclaims the Name of the Lord.’ Then he sees (but not with the Eyes of Flesh and Blood.) ‘The Lord, the Lord God: Merciful and gracious, Long-suffering, and abun­dant in Goodness and Truth: Keeping Mercy for thousands, and forgiving Iniquities and Trans­gressions and Sin.’

3. Heavenly, healing Light now breaks in upon his Soul. He looks on him whom he bad pierced, and God who out of Darkness commanded Light of shine, shineth in his Heart. He sees the Light of the glorious Love of God, in the Face of Jesus Christ. He hath a divine Evidence of Things [...] seen by Sense, even of the deep Things of God; [Page 184]More particularly of the Love of God, of his pardoning Love to him that believes in Jesus. Overpowered with the Sight, his whole Soul cries out, My Lord, and my God! For he sees all his Iniquities laid on him, who bare them in his own Body on the Tree: He beholds the Lamb of God taking away his Sins. How clearly now does he discern, that ‘God was in Christ, recon­ciling the World unto himself! Making him Sin for us, who knew no Sin, that we might be made th [...] Righteousness of God through him’ And that h [...] himself is reconciled to God, by that Blood of the Covenant!

4. Here end both the Guilt and Power of Sin. He can now say, ‘I am crucified with Christ. Ne­vertheless I live; yet not I, but Christ liveth in me. And the Life which I now live in the Flesh, even in this mortal Body, I live by Faith in the Son of God, who loved me and gave himself for me.’ Here end Remorse and Sorrow of Heart, and the An­guish of a wounded Spirit. God turneth his Hea­viness into Joy. He made sore, and now his Hands bind up. Here ends also that Bondage un­to Fear; for his Heart standeth fast, believing in the Lord. He cannot fear any longer the Wrath of God; for he knows it is now turned away from him, and looks upon him no more as an angry Judge, but as a loving Father. He cannot fear the Devil, knowing he has no Power, ex­cept it be given him from above. He fears not Hell, being an Heir of the Kingdom of Heaven; consequently, he has no Fear of Death: by rea­son whereof he was in Time past, for so many Years, subject to Bondage. Rather, knowing that if the earthly House of this Tabernacle be dissolv [...]. [Page 185] ‘he hath a Building of God, a House not made with Hands, eternal in the Heavens. He groaneth earnestly, desiring to be cloathed upon, with that House which is from Heaven.’ He groans to shake off this House of Earth, that ‘Mortality may be swallowed up of Life:’ Knowing that ‘God hath wrought him for the self same Thing: who hath also given him the Earnest of his Spirit.’

5. And where the Spirit of the Lord is, there is [...]iberty; Liberty not only from Guilt and Fear, [...] from Sin, from that heaviest of all Yokes, that basest of all Bondage. His Labour is [...]ot now in vain. The Snare is broken and he is [...] ­livered. He not only strives, but likewise pre­vails; he not only fights, but conquers also. 'Henceforth he doth not serve Sin (Chap. vi. ver. 6, &c.) ‘He is dead unto Sin and alive unto God. Sin doth not now reign, even in his mortal Body, nor doth he obey it in the Desires thereof. He does not yield his Members as Instruments of Unright­eousness unto Sin, but as Instruments of Righte­ousness unto God. For being now made free from Sin, he is become the Servant of Righte­ousness.’

6. Thus having Peace with God, through our Lord Jesus Christ, rejoicing in Hope of the Glory of God, and having Power over all Sin, over every evil Desire, and Temper, and Word, and Work, he is a living Witness of the glorious [...] ­berty of the Sons of God: All of whom, being Partakers of like precious Faith, bear Record with one Voice, We have received the Spirit of Adop­tion, whereby we cry, Abba, Father!

7. It is this Spirit which continually worketh in the [...] both to will and to do of his good Pleasure. It [...] he that sheds the Love of God abroad in [Page 186]their Hearts, and the Love of all Mankind; there­by purifying their Hearts from the Love of the World, from the Lust of the Flesh, the Lust of the Eye, and the Pride of Life. It is by him they are delivered from Anger and Pride, from all vile and inordinate Affections. In conse­quence, they are delivered from evil Words and Works, from all unholiness of Conversation: do­ing no evil to any Child of Man, and being zea­lous of all good Works.

8. To sum up all. The Natural Man neith [...] fears nor loves God; one under the Law, fears; one under Grace, loves him. The First, has no Light in the Things of God, but walks in utter Darkness; The Second sees the painful Light of Hell; The Third, the joyous Light of Heaven. He that sleeps in Death, has a False Peace. He that is awakened has no Peace at all. He that be­lieves has true Peace, the Peace of God filling and ruling his Heart. The Heathen, baptized or unbaptized, hath a fancied Liberty, which is in­deed Licentiousness: The Jew (or one under the Jewish Dispensation) is in an heavy, grievous Bon­dage: The Christian enjoys the true glorious Li­berty of the Sons of God. An unawakened Child of the Devil, sins willingly: One that is awakened sins unwillingly: A Child of God sin­neth not, but keepeth himself, and the wicked one toucheth him not. To conclude; the Natural Man neither conquers nor fights; the Man un­der the Law fights with Sin, but cannot conquer: The Man under Grace fights and conquers, yea, is more than Conqueror, through him that loveth him.

[Page 187] IV. 1. From this plain account of the three­fold State of Man, the Natural, the Legal, and the Evangelical, it appears, that it is not sufficient, to divide Mankind, into Sincere and Insincere. A Man may be sincere in any of these States; not only when he has the Spirit of Adoption, but while he has the Spirit of Bondage unto Fear. Yea, while he has neither this Fear, nor Love. For undoubtedly there may be sincere Heathens, as [...]ell as sincere Jews or Christians. This Cir­cumstance then, does by no means prove, that a Man is in a State of Acceptance with God.

Examine yourselves therefore, not only whether ye are sincere, but whether ye be in the Faith. Examine narrowly; for it imports you much. What is the ruling Principle in your Soul? Is it the Love of God? Is it the Fear of God? Or is it neither one nor the other? Is it not rather, the Love of the World? the Love of Pleasure? or Gain? of Ease, or Reputation? if so, you are not come so far as a Jew. You are but a Heathen still. Have you Heaven in your Heart? Have you the Spirit of Adoption, ever crying, Abba, Father? Or do you cry unto God, as out of the Belly of Hell, overwhelmed with Sorrow and Fear? Or are you a Stranger to this whole Affair, and cannot imagine what I mean? Hea­then, pull off the Mask. Thou hast never put on Christ. Stand barefaced. Look up to Hea­ven. And own before Him that liveth for e [...] and ever, thou hast no Part either among the Sons or Servants of God.

[Page 188] Whosoever thou art, Dost thou commit Sin, or dost thou not? If thou dost, is it willingly or unwillingly? In either case God hath told thee whose thou art, He that committeth Sin is of the Devil. If thou committest it willingly, thou art his Faithful Servant. He will not fail to reward thy Labour. If unwillingly, still thou art his Servant. God deliver thee out of his Hands!

Art thou daily fighting against all Sin? and daily more than Conqueror? I acknowledge thee for a Child of God. O stand fast in thy glori­ous Liberty. Art thou fighting, but not con­quering; striving for the Mastery, but not able to attain? Then thou art not yet a Believer in Christ; but follow on; and thou shalt know the Lord. Art thou not fighting at all, but leading an easy, indolent, fashionable Life? O how hast thou dared to Name the Name of Christ? Only to make it a Reproach among the Heathen? Awake thou Sleeper! Call upon thy God: Before the Deep swallow thee up.

2. Perhaps one Reason why so many think of themselves more highly than they ought to think, why they do not discern what State they are in, is, because these several States of Soul, are often mingled together, and in some Measure meet, in one and the same Person. Thus Experience shews, that the legal State, or State of Fear, is frequently mixt with the Natural. For few Men are so fast asleep in Sin, but they are sometimes, more or less awakened. As the Spirit of God does not wait for the Call of Man, so at some times he will be heard. He puts them in Fear, so that for a Season, at least, the Heathen know [Page 189]themselves to be but Men. They feel the Burthen of Sin, and earnestly desire to flee from the Wrath to come. But not long. They seldom suffer the Arrows of Conviction to go deep into their Souls; but quickly stifle the Grace of God, and return to their Wallowing in the Mire.

In like Manner, the Evangelical State, or State of Love, is frequently mixt with the Legal. For few of those who have the Spirit of Bondage and [...]ear, remain always without Hope. The wise and gracious God rarely suffers this; for he re­membereth that we are but Dust. And he willeth not that the Flesh should fail before him, or the Spirit which he hath made. Therefore at such Times as he seeth Good, he gives a Dawning of Light unto them that sit in Darkness. He causes a Part of his Goodness to pass before them, and shews he is a God that heareth the Prayer. They see the Promise which is by Faith in Christ Jesus, tho' it yet be afar off: And hereby they are encou­raged to run with Patience the Race which is set before them.

3. Another Reason why many deceive them­selves, is because they do not consider, how far a Man may go, and yet be in a Natural, or at best a Legal State. A Man may be of a compassionate and a benevolent Temper, he may be affable, courteous, generous, friendly; he may have some Degree of Meekness, Patience, Temperance, and of many other moral Virtues. He may feel many Desires of shaking off all Vice, and attain­ing higher Degrees of Virtue. He may abstain from much Evil; perhaps from all that is grosly contrary to Justice, Mercy or Truth. He may do much Good, may feed the Hungry, cloath the [Page 190]Naked, relieve the Widow and Fatherless. He may attend Public Worship, use Prayer in pri­vate, read many Books of Devotion: And yet for all this, he may be a mere Natural Man, knowing neither himself nor God; equally a Stranger to the Spirit of Fear and to that of Love; having neither repented nor believed the Gospel.

But suppose there were added to all this, a deep Conviction of Sin, with much Fear of the Wrath of God; vehement Desires to east off every Sin, and to fulfil all Righteousness; frequent rejoicing in Hope, and Touches of Love often glancing upon the Soul: Yet neither do these prove a Man to be under Grace, to have True, Living, Christian Faith, unless the Spirit of Adoption a­bide in his Heart, unless he can continually cry, Abba, Father!

4. Beware then, thou who art called by the Name of Christ, that thou come not short of the Mark of thy high Ca [...]ling. Beware thou rest not, either in a Natural State, with too many that are accounted good Christians: Or in a Legal State, wherein those who are highly esteemed of Men, are generally content to live and die. Nay, but God hath prepared better Things for thee, if thou follow on till thou attain. Thou art not called to fear and tremble, like Devils, but to re­joice and love, like the Angels of God. Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength. Thou shalt rejoice ever­more. Thou shalt pray without ceasing. Thou shalt in every Thing give Thanks. Thou shalt do the Will of God on Earth as it is done in Hea­ven. O prove thou what is that good and acceptable [Page 191]and perfect Will of God. Now present thyself a living Sacrifice, holy, acceptable to God. Where­unto thou hast already attained, hold fast, by reaching forth unto those Things which are before; until the God of Peace make thee perfect in every good Work, working in thee that which is well-pleasing in his Sight, through Jesus Christ, to whom be Glory for ever and ever! Amen!

The Witness of the Spirit. A SERMON On ROMANS viii. 16.

HOW many vain Men, not understanding what they spake, neither whereof they af­firmed, have wrested this Scripture, to the great Loss, if not the Destruction, of their Souls? How many have mistaken the Voice of their own Ima­gination, for this Witness of the Spirit of God? And thence idly presumed; they were the Children of God, while they were doing the Works of the Devil? These are truly and properly Enthusiasts; and indeed in the worst Sense of the Word. But with what Difficulty are they convinced thereof? Especially, if they have drank deep into that Spirit of Error. All Endeavours to bring them to the Knowledge of themselves, they will then account fighting against God. And that Vehemence [...] Impetuosity of Spirit, which they call con [...] [...] earnestly for the Faith, sets them so far above all the usual Methods of Conviction, that we may well say, With Men it is impossible.

2. Who can then be surprized, if many reason­able Men, seeing the dreadful Effects of this De­lusion, and labouring to keep at the utmost Dis­tance from it, should sometimes lean toward an­other Extreme? If they are not forward to be­lieve [Page 196]any who speak of havin [...] this Witness, con­cerning which others have so grievously erred? If they are almost ready, to set all down for Enthu­siasts, who use the Expressions which have been so terribly abused. Yea, if they should question, whether the Witness or Testimony here spoken of, be the Privilege of ordinary Christians, and not rather, one of those extraordinary Gifts, which they suppose belonged only to the Aposte­lick Age.

3. But is there any Necessity laid upon us, of running either into one Extreme or the other? May we not steer a middle Course? Keep a suf­ficient Distance from that Spirit of Error and En­thusiasm, without denying the Gift of God, and giving up the great Privilege of his Children? Surely we may. In order thereto, let us consider, in the Presence and Fear of God,

• First, What is this Witness or Testimony of our Spirit? What is the Testimony of God's Spirit? And how does he bear Witness with our Spirit, that we are the Children of God?
• Secondly, How is this joint Testimony of God's [...]pirit and our own, clearly and solidly distinguished, from the Presumption of a Natural Mind; and from the Delusion of the Devil?

I. 1. Let us first consider, What is the Wit­ness or Testimony of our Spirit. But here I can­not but desire all those who are for swallowing up the Testimony of the Spirit of God, in the rational Testimony of our own Spirit, to observe, That in this Text the Apostle is so far from speak­ing [Page 197]of the Testimony of our own Spirit only, that it may be questioned, whether he speaks of it at all? Whether he does not speak, only of the Testimony of God's Spirit? It does not appear, but the original Text may be fairly understood thus. Thus Apostle had just said, in the preced­ing Verse, Ye have received the Spirit of Adoption, whereby we cry Abba, Father, and immediately subjoins, [...] (some Copies read [...]) [...]. Which may be translated, The same Spirit beareth Witness to our Spirit, that we are the Children of God (the Proposition [...] only denoting, that he witnesses this at the same time that he enables us to cry Abba, Father!) But I contend not; seeing so many other Texts, with the Experience of all real Christians, sufficiently evince, that there is, in every Believer, both the Testimony of God's Spirit, and the Testimony of his own, that he is a Child of God.

2. With regard to the latter, the Foundation thereof is laid in those numerous Texts of Scrip­ture, which describe the Marks of the Children of God, and that so plain, that he which run­neth may read them. These are also collected together, and placed in the strongest Light, by many both ancient and modern Writers. If any need farther Light he may receive it by attend­ing on the Ministry of God's Word; by medi­tating thereon before God in secret, and by con­versing with those who have the Knowledge of his Ways. And by the Reason or Understanding that God has given him (which Religion was de­signed not to extinguish, but to perfect: Accord­ing to that of the Apostle, Brethren be not Chil­dren [Page 198]in Understanding; in Malice (or Wicked­ness) be ye Children; but in Understanding be ye Men, (1 Cor. xiv. 20.) Every Man applying those scriptural Marks to himself, may know, whether he is a Child of God. Thus if he know, First, as many as are led by the Spirit of God, into all holy Tempers and Actions, they are the Sons of God, (for which he has the infallible Assurance of holy Writ;) Secondly, I am thus led by the Spirit of God; he will easily conclude, There­fore I am a Son of God.

3. Agreeable to this are all those plain Declara­tions of St. John in his first Epistle. Hereby we know, that we do know him, if we keep his Com­mandments, Chap. ri [...]. ver. 3. Whoso keepeth his Word, in him verily is the Love of God per­fected; hereby we know that we are in him, that we are indeed the Children of God, ver. 5. If ye know, that he is Righteous, ye know that every one that doet [...] Righteousness is born of him, ver. 29. We know, that we [...] [...]ssed from Death unto Life, because we love the [...]thren, Chap. iii. ver. 4. Hereby we know, that we are of the Truth, and shall assure our Hearts before him, ver. 18. Name­ly because we love one another, not in Word, neither in Tongue; but in Deed and in Truth. Hereby know we, that we dwell in him, because he hath given us of his (loving) Spirit, Chap. iv. 13. And, Hereby we know that he abideth in us, by the (obedient) Spirit which he hath given us, Chap. iii. 24.

4. It is highly probable, there never were any Children of God, from the Beginning of the World unto this Day, who were farther advan­ced in the Grace of God, and the Knowledge of [Page 199]our Lord Jesus Christ, than the Apostle John at the Time when he wrote these Words, and the Fathers in Christ to whom he wrote. Notwith­standing which, it is evident, both the Apostle himself, and all those Pillars in God's Temple, were very far from despising these Marks, of their being the Children of God; and that they ap­plied them to their own Souls, for the Confir­mation of their Faith. Yet all this is no other than rational Evidence; the Witness of our Spi­rit, or Reason or Understanding. It all resolves into this: Those who have these Marks, they are the Children of God. But we have these Marks: Therefore we are Children of God.

5. But how does it appear that we have these Marks? This is a question which still remains. How does it appear, that we do love God and our Neighbour? And that we keep his Com­mandments? Observe, that the Meaning of the Question is, How does it appear to ourselves? (not to others.) I would ask him then that proposes this Question, How does it appear to you, That you are alive? And that you are now in Ease and not in Pain? Are you not immediately conscious of it? By the same immediate Consciousness you will know, if your Soul is alive to God: If you are saved from the Pain of proud Wrath, and have the Ease of a meek and quiet Spirit. By the same Means you cannot but perceive, if you love, rejoice, and delight in God. By the same, you must be directly assured, if you love your Neighbour as yourself; if you are kindly af­fection'd to all Mankind, and full of Gentleness and Long-Suffering. And with regard to the Outward Mark of the Children of God, which [Page 200]is (according to St. John) the keeping his Commandments, You undoubtedly know in your own Breast, if, by the Grace of God, it belongs to you. Your Conscience informs you from Day to Day, if you do not take the Name of God within your Lips, unless with Seriousness and De­votion, with Reverence and godly Fear: If you remember the Sabbath-day to keep it holy: if you honour your Father and Mother; if you do to all as you would they should do unto you: if you possess y [...] Body in Sanctification and Ho­nour: and if whether you eat or drink, you are temperate therein, and do all to the Glory of God.

6. Now this is properly the Testimony of our own Spirit; even the Testimony of our Con­science, that God hath given us to be holy of Heart, and holy in outward Conversation. It is a Consciousness of our having received, in and by the Spirit of Adoption, the Tempers men­tioned in the Word of God, as belonging to his adopted Children: Even, a loving Heart toward God and toward all Mankind, hanging with child-like Confidence on God our Father, desir­ing nothing but him, casting all our Care upon him, and embracing every Child of Man, with earnest tender affection; so as to b [...]y to lay down our Life for our Brother, as Christ lay down his Life for us: A Consciousness, that we are in­wardly conformed, by the Spirit of God, to the Image of his Son, and that we walk before him in Justice, Mercy and Truth, doing the Things which are pleasing in his Sight.

7. But what is that Testimony of God's Spi­rit, which is super-added to and conjoined with [Page 201]this? How does he bear witness with our Spirit, that we are the Children of GOD. It is hard to find Words in the Language of Men, to explain the deep Things of GOD. Indeed there are none that will adequately express, what the Children of God experience. But perhaps one might say (desiring any who are taught of God, to correct, to soften or Strengthen the Expression.) The Te­stimony of the Spirit, is an inward Impression on the Soul, whereby the Spirit of God directly witnesses to my Spirit, That I am a Child of GOD; that Jesus Christ hath loved me, and given himself for me: That all my Sins are blotted out, and I, even I, am reconciled to God.

8. That this Testimony of the Spirit of GOD must needs, in the very Nature of Things, be antecedent to the Testimony of our own Spirit, may appear from this single Consideration. We must be holy of Heart and holy in Life, before we can be conscious that we are so; before we can have the Testimony of our Spirit, that we are inwardly and outwardly Holy. But we must love God, before we can be holy at all; this being the Root of all Holiness. Now we cannot love God, till we know he loves us. We love Him, because he first loved us. And we cannot know his Pardoning Love to us, till his Spirit witnesses it to our Spirit. Since therefore this Testimony of his Spirit must precede the Love of God and all Holiness, of Consequence it must precede our in­ward Consciousness thereof, or, the Testimony of our Spirit concerning them.

[Page 202] 9. Then, and not till then, when the Spirit of God beareth that Witness to our Spirit, "God hath loved thee, and given his own Son to be the Propitiation for thy Sins; the Son of God hath loved thee, and hath washed thee from thy Sins in his Blood:" We love God, because he first loved us, and for his Sake we love our Brother also. And of this we cannot but be conscious to ourselves: We know the Things that are freely given to us of God. We know that we love God and keep his Com­mandments. And hereby also we know that we are of God. This is that Testimony of our own Spirit; which, so long as we continue to love God and keep his Commandments, continues joined with the Testimony of God's Spirit, that we are the Children of God.

10. Not that I would, by any means, be un­derstood, by any Thing which has been spoken concerning it, to exclude the Operation of the Spirit of God, even from the Testimony of our own Spirit. In no wise. It is he that not only worketh in us every Manner of Thing that is good, but also shines upon his own Work, and clearly shews what he has wrought. According­ly this is spoken of by St. Paul, as one great End of our receiving the Spirit, That we may know the Things which are freely given to us of God: that he may strengthen the Testimony of our Conscience, touching our Simplicity and Godly Sin­cerity, and give us to discern in a fuller and stronger Light, that we now do the Things which please him.

11. Should it still be enquired, How does the Spirit of God, bear Witness with our Spirit, that we are the Children of God, so as to exclude all [Page 203]Doubt, and evince the Reality of our Sonship? The answer is clear, from what has been ob­served above. And first, as to the Witness of our Spirit. The Soul as intimately and evidently per­ceives, when it loves, delights, and rejoices in God, as when it loves and delights in any Thing on Earth. And it can no more doubt, whe­ther it loves, delights and rejoices, or no, than whether it exists, or no. If therefore this be just Reasoning.

He that now loves God, that delights and re­joices in him, with an humble Joy, an holy Delight, and an obedient Love, is a Child of God:

But I thus love, delight, and rejoice in God;

Therefore I am a Child of God: Then a Christian can in no wise doubt, of his being a Child of God. Of the Former Propo­sition, he has as full an Assurance, as he has that the Scriptures are of God. And of his thus loving God, he has an Inward Proof, which is nothing short of Self-evidence. Thus the Testi­mony of our own Spirit is with the most intimate Conviction manifested to our Hearts; in such a Manner, as beyond all reasonable Doubt, to e­vince the Reality of our Sonship.

12. The Manner how the Divine Testimony is manifested to the Heart, I do not take upon me to explain. Such Knowledge is too wonderful and excellent for me; I cannot attain [...] it. The Wind bloweth: And I hear the Sound thereof, But I cannot tell how it cometh, or whither it goeth. As no one knoweth the Things of a Man, save the Spirit of a Man that is in him; so the Manner of the Things of God knoweth no one, [Page 204]save the Spirit of God. But the Fact we know: namely, that the Spirit of God does give a Be­liever such a Testimony of his Adoption, that while it is present to the Soul, he can no more doub [...] the Reality of his Sonship, than he can doubt the Shining of the Sun, while he stands in the full Blaze of his Beams.

II. 1. How this joint Testimony of God's Spirit and our Spirit, may be clearly and solidly distinguished, from the Presumption of a natural Mind, and from the Delusion of the Devil, is the next Thing to be considered. And it highly im­ports all who desire the Salvation of God, to consider it with the deepest Attention, as they would not deceive their own Souls. An Error in this is generally observed to have the most fatal Consequences: the rather, because he that errs seldom discovers his Mistake, till it is too late to remedy it.

2. And first, how is this Testimony to be di­stinguished from the Presumption of a natural Mind? It is certain, one who was never con­vinced of Sin, is always ready to flatter himself, and to think of himself, especially in spiritual Things, more highly than be ought to think. And hence, it is in no wise strange if one who is vainly puffed up by his fleshy Mind, when he hears of this Privilege of true Christians, among whom he undoubtedly ranks himself, should soon work himself up into a Persuasion, that he is al­ready possest thereof. Such Instances now abound in the World, and have abounded in all Ages. How then may the real Testimony of the Spirit with our Spirit, be distinguished from this damning Presumption?

[Page 205] 3. I answer, the Holy Scriptures abound with Marks, whereby the one may be distinguished from the other. They describe in the plaine [...] Manner the Circumstance which go before, which accompany, and which follow, the true, genuine Testimony of the Spirit of God with the Spirit of a Believer. Whoever carefully weighs and attends to these, will not need to put Darkness for Light. He will perceive so w [...] Difference with Respect to all these, between the Real and Pretended Witness of the Spirit, that there will be no Danger, I might say, no Possibi­lity, of confounding the one with the other.

4. By these, one who vainly presumes on the Gift of God, might surely know, if he really de­sired it, that he hath been hitherto given up to a strong Delusion, and suffered to believe a Lie. For the Scriptures lay down those clear, obvious Marks as preceding, accompanying and following that Gift, which a little Reflection would con­vince him, beyond all Doubt, were never found in his Soul. For Instance, the Scripture describes Repentance, or Conviction of Sin, as constantly going before this Witness of Pardon. So, Re­pent; for the Kingdom of Heaven is at Hand, Matt iii. 2. Repent ye, and believe the Gospel, Mark i. 15. Repent, and be baptized every one of you, for the Remission of Sins, Acts ii. 38. Re­pent ye therefore and be converted, that your [...]ins may be blotted out, Chap. iii. 19. In Conformity whereto our Church also continually places Re­pentance, before Pardon or the Witness of it. "He pardoneth and absolveth all them that truly repent and unfeignedly believe his Holy Gospel." "Almighty God—hath promised Forgiveness [Page 206]of Sins to all of them, who with hearty Repen­tance and true Faith return unto him." But he is a Stranger even to this Repentance. He hath never known a broken and a contrite Heart. The Remembrance of his Sins was never grievous unto him, nor the Burthen of them intolerable. In re­peating those Words, he never meant what he said; he merely paid a Compliment to God. And were it only from the Want of this previous Work of God, he hath too great Reason to be­lieve, that he hath grasped a mere Shadow, and never yet known the real Privilege of the Sons of God.

5. Again, the Scriptures describe the being born of God, which must precede the Witness that we are his Children, as a vast and mighty Change, a Change from Darkness to Light, as well as from the Power of Satan unto God: As a passing from Death unto Life, a Resurrection from the Dead. Thus the Apostle to the Ephe­sians; You hath he quickened who were dead in Trespasses and Sins, Chap. ii. ver. 1. And again, When we were dead in Sins, he hath quickened us together with Christ; and hath raised us up toge­ther, and made us sit together, in heavenly Places, in Christ Jesus, ver. 5.6. But what knoweth he, concerning whom we now speak, of any such Change as this? He is altogether unacquainted with this whole Matter. This is a Language which he does not understand. He tells you, "He always was a Christian. He knows no Time when he had need of such a Change." By this also, if he give himself leave to think, may he know, that he is not born of the Spirit: That he has never yet known God; but has mistaken the Voice of Nature for the Voice of God.

[Page 207] 6. But waving the Consideration of whatever he has or has not experienced in Time past; by the present Marks may we easily distinguish a Child of God, from a presumptuous Self-deceiver. The Scriptures describe that Joy in the Lord which accompanies the Witness of his Spirit, as an humble Joy, a Joy that abases to the Dust; that makes a pardon'd Sinner cry out, "I am vile! What am I, or my Father's House?—Now mine Eye seeth thee, I abhor myself in Dust and Ashes!" And wherever Lowliness is, there is Meekness, Patience, Gentleness, Long-suffering, There is a soft, yielding Spirit; a Mildness and Sweetness: a Tenderness of Soul which Words canno express. But do these Fruits attend that supposed Testimony of the Spirit, in a Presumptu­ous Man? Just the Reverse. The more consi­dent he is of the Favour of God, the more is he lifted up. The more does he exalt himself; the more haughty and assuming is his whole Behaviour. The stronger Witness he imagines himself to have, the more overbearing is he to all around him; the more incapable of receiving any Reproof, the more impatient of Contradiction. Instead of be­ing more meek, and gentle, and teachable, more swift to hear, and slow to speak, he is more slow to hear and swift to speak, more unready to learn of any one; more fiery and vehement in his Temper, and eager in his Conversation. Yea, perhaps, there will sometimes appear a Kind of Fierceness in his Air, his Manner of Speaking, his whole Deportment, as if he were just going to take the Matter out of God's Hands, and himself to devour the Adversaries.

[Page 208] 7. Once more. The Scriptures teach, this is the Love of God (the sure Mark thereof) that we keep his Commandments, 1 John ver. 3. And our Lord himself saith, he that keepeth my Com­mandments, he it is that loveth me John xiv. 21. Love rejoices to obey; to do n [...] every Point, whatever is acceptable to the Beloved. A true Lover of God hastens to do his Will on Earth as it is done in Heaven. But is this the Character of the presumptuous Pretender to the Love of God? Nay, but his Love gives him a Liberty to disobey, to break, not keep, the Command­ments of God. Perhaps when he was in Fear of the Wrath of God, the did labour to do his Will. But now looking on himself as not under the Law, he thinks he is no longer obliged to ob­serve it. He is therefore less zealous of good Works, less careful to abstain from Evil; less watchful over his own Heart, less jealous over his Tongue. He is less earnest to deny himself, and to take up h [...]s Cross daily. In a Word the whole Form of his Life is changed, since he has fancied himself to be at Liberty. He is no longer exer­cising himself unto Godliness; wrestling not only with Flesh and Blood, but with Principalities and F [...]wers, enducing Hardships, agonizing to enter in at the strait Gate. No; he has found an easier W [...]y to Heaven; a broad, smooth, flowry Path; in which he can say to his Soul. "Soul, take thy F [...]se; eat, drin [...], and be merry." It follows with undeniable Evidence, that he has not the true Testimony of his own Spirit. He cannot be conscious of having those Marks which he hath not; that Lowliness, Meekness, and Obedience. Nor yet can the Spirit of the God of Truth bear [Page 209]Witness to a lie; or testify that he is a Child of God, when he is manifestly a Child of the De­vil.

8. Discover thyself, thou poor Self-deceiver! Thou who art confident of being a Child of God, thou who sayest, "I have the Witness in myself," and therefore defiest all thy Enemies. Thou art weighed in the Balance and found wanting; even in the Balance of the Sanctuary. The Word of the Lord hath tried thy Soul, and proved thee to be reprobate Silver. Thou art not lowly of Heart. Therefore thou hast not received the Spirit of Jesus unto this Day. Thou art not gentle and meek; therefore thy Joy is nothing worth: It is not Joy in the Lord. Thou dost not keep his Commandments; therefore thou lovest him not, neither art thou Partaker of the Holy Ghost. It is consequently, as certain and as evident, as the Oracles of God can make it, his Spirit doth not bear Witness with thy Spirit, that thou art a Child of God. O cry unto him that the Seales may fall off thine Eyes, that thou mayest know thyself as thou art known; that thou mayest receive the Sentence of Death in thyself, till thou hear the Voice that raises the Dead, saying, "be of good Cheer: Thy Sins are forgiven; thy Faith hath made thee whole."

9. "But how may one who has the real Wit­ness in himself distinguish it from Presumption:" How, I pray, do you distinguish Day from Night? How do you distinguish Light from Darkness? Or the Light of a Star, or glimmering Taper, from the Light of the Noon-day Sun? Is there not an inherent, obvious, essential Difference be­tween the one and the other? And do you not, [Page 210]immediately and directly perceive that Difference, provided your Senses are rightly disposed? In like Manner, there is an inhorent, essential Difference between Spiritual Light and Spiritual Darkness; And between the Light wherewith the Sun of Righteousness shines upon our Hearts, and that glimmering Light, which arises only from Sparks of our own kindling. And this Difference also is immediately and directly perceived, if our Spiritual Senses are rightly disposed.

10. To require a more minute and philosophi­cal Account of the Manner whereby we distin­guish these, and of the Criteria, or intrinsic Marks, whereby we know the Voice of God, is to make a Demand which can never be an­swered; no, not by one who has the deepest Knowledge of God. Suppose, when Paul an­swered before Agrippa, the wise Roman had said, "Thou talkest of hearing the Voice of the Son of God. How dost thou know, it was his Voice? By what Criteria, what intrinsic Markes dost thou know the Voice of God? Explain to me, the Manner of distinguishing this, from a Human or Angelic Voice." Can you believe, the Apostle himself would have once attempted to answer so Idle a Demand? And yet doubtless the Moment he heard that Voice, he knew it was the Voice of God. But how he knew this who is able to explain? Perhaps neither Man nor Angel.

11. To come yet closer. Suppose God were now to speak to any Soul, "Thy Sins are for­given thee." He must be willing that Soul should know his Voice; otherwise he would speak in vain. And he is able to effect this; for when­ever [Page 211]he wills, to do is present with him. And he does effect it. That Soul is absolutely assur'd "This Voice is the Voice of God." [...] yet he who hath that Witness in himself, cannot ex­plain it to one who hath not. Nor indeed is it to be expected that he should. Were there any natural Medium to prove, or natural Method to explain the Things of God, to unexperienced Men; then the natural Man might discern and know the Things of the Spirit of God. But this is utterly contrary to the Assertion of the Apostle, that he cannot know them; because they are spiritually discerned; even by spiritual Senses, which the natural Man hath not.

12. "But how shall I know, that my spiri­tual Senses are rightly disposed? This also is a Question of vast Importance. For it a Man mis­take in this, he may run on in endless Error and Delusion. And how am I assured, that this is not my Case; and that I do not mistake the Voice of the Spirit?" Even by the Testimony of your own Spirit; by the Answer of a good Con­science toward God. By the Fruits which he hath wrought in your Spirit you shall know the Testimony of the Spirit of God. Hereby you shall know, that you are in no Delusion, that you have not deceived your own Soul. The imme­diate Fruits of the Spirit, ruling in the Heart, are Love, Joy, Peace; Bowels of Mercies, Humble­ness of Mind, Meekness, Gentleness, Long-suffering, And the outward Fruits are, The doing Good to all Men; the doing no Evil to any; and the walking in the Light; a zealous, uniform Obe­dience to all the Commandments of God.

13. By the same Fruits shall you distinguish [Page 212]this Voice of God, from any Delusion of [...]e Devil. That proud Spirit cannot humble the [...] before God. He neither can nor would soften thy Heart, and melt it first into earnest Mourn­ing after God, and then into filial Love. It is not the Adversary of God and Man, that enables shee to [...] th [...] Neighbour; or to put on Meek­ness, Gentleness, Patience, Temperance, and the whole Armour of God. He is not divided against himself, or a Destroyer of Sin, his own Work. No; it is none but the Son of God who com­eth to destroy the Works of the Devil. As surely therefore as Holiness is of God, and as Sin is the Work of the Devil, so surely the Witness thou hast in thyself is not of Satan, but of God.

14. Well then mayest thou say, Thanks be unto God for his unspeakable Gift! Thanks be unto God, who giveth me to know in whom I have believed: Who hath sent forth the Spirit of his Son into my Heart, crying, Abba, Father, and even now bearing Witness with my Spirit, that I am a Child of God! And see, that not only thy Lips, but thy Life shew for his Praise. He hath sealed thee for his own; glorify him then in thy Body and thy Spirit which are his. Beloved, if thou hast this Hope in thyself; purify thyself as he is pure. White thou beholdest what manner of Love the Father hath given thee, that thou shouldest [...]e called a Child of God; cleanse thyself from all Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God: And let all thy Thoughts, Words, and Works be a spiritual Sacrifice, holy, acceptable to God through Christ Jesus!

The Witness of our own Spirit. A SERMON On 2 COR. i. 12.

1. SUCH is the Voice of every true Believer in Christ, so long as he abides in Faith and Love. He that followeth me, saith our Lord, [...] ­eth not in Darkness: And while he hath the Li [...], he rejoiceth therein. As he hath received the Lord Jesus Christ, so he walketh in him. And while [...] walketh in him, the Exhortation of the Apostle takes place in his Soul Day by Day, Rejoice in [...] Lord always, and again I say, rejoice.

2. But that we may not build our House upon the Sand, (lest when the Rains descend, and the Winds blow, and the Floods arise and beat upon it, it fall, and great be the Fall thereof) I intend, in the following Discourse, to shew, what is the Nature and Ground of a Christian's Joy. We know, in general, It is that happy Pea [...]e, that calm Satisfaction of Spirit, which arises from such a Testimony of his Conscience, as is here de­scribed by the Apostle. But in order to under­stand this the more throughly, it will be requi­site to w [...]gh all his Words: Whence will easily [Page 216]appear, both what we are to understand by Con­science, and what, by the Testimony thereof; and also, How he that hath this Testimony rejoiceth evermore.

3. And, first, What are we to understand by Conscience? What is the Meaning of this World that is in every one's Mouth? One would ima­gine, it was an exceeding difficult Thing, to dis­cover this, when we consider, how large and nu­merous Volumes have been from time to time wrote on this Subject: And how all the Trea­sures of ancient and modern Learning have been ransacked, in order to explain it. And yet it is to be feared, it has not received much Light from all those elaborate Enquiries. Rather, have not most of those Writers puzzled the Cause, darken­ing Counsel by Words without Knowledge; per­plexing a Subject, plain in itself, and easy to be understood? For set aside but hard Words, and every Man of an honest Heart will soon under­stand the Thing.

4. God has made us Thinking Beings, ca­pable of perceiving what is present, and of re­flecting or looking back on what is past. In par­ticular, we are capable of perceiving, whatsoever passes in our own Hearts or Lives; of knowing whatsoever we feel or do; and that either while it passes, or when it is past. This we mean when we say, Man is a conscious Being: He hath a Consciousness or inward Perception, both of Things present and past relating to himself, of his own Tempers and outward Behaviour. But what we usually term Conscience, implies some­what more than this. It is not barely, The Knowledge of our present, or the Remembrance [Page 217]of our preceding Life. To remember, to bear witness either of past or present Things, is only one, and the least Office of Conscience. Its main Business is to excuse or accuse, to approve or disapprove, to acquit or condemn.

5. Some late Writers indeed have given a new Name to this, and have chose to stile it, a moral Sense. But the old Word seems preferable to the new, were it only on this Account, That it is more common and familiar among Men, and therefore easier to be understood. And to Chris­tians it is undeniably preferable, on another Ac­count also; namely, because it is Scriptural; be­cause it is the Word which the Wisdom of God hath chose to use in the Inspired Writings.

And according to the Meaning wherein it is generally used there, particularly in the Epistles of St. Paul, we may understand by Conscience, A Faculty or Power, implanted by God in every Soul that comes into the World, of perceiving what is Right or Wrong in his own Heart or Life, in his Temper, Thoughts, Words and Actions.

6. But what is the Rule whereby Men are to judge of Right and Wrong? Whereby their Con­science is to be directed? The Rule of Heathens, (as the Apostle teaches elsewhere) is the Law written in their Hearts. These, saith he, not hav­ing the (outward) Law, are a Law unto them­selves: Who shew the Work of the Law (that which the outward Law prescribes) written in their Heart, by the Finger of God; their Con­science also bearing witness, whether they walk by this Rule, or not; and their Thoughts the mean while accusing, or else excusing, acquitting, de­fending [Page 218]them, ( [...]) Rom. ii. 14, 15. But the Christian Rule of Right and Wrong is the Word of God, the Writings of the Old and New Testament: All which the Prophets and Holy Men of Old wrote as they were moved by the Holy Ghost: All that Scripture which was given by Inspiration of God, and which is indeed pro­fitable for Doctrine, or teaching the whole Will of God: for Reproof of what is contrary there­to; for Correction of Error, and for Instruction (or training us up) in Righteousness. 2 Tim. iii. 16.

This is a Lanthorn unto a Christian's Feet, and a Light in all his Paths. This alone he receives as his Rule of Right or Wrong, of whatever is really Good or Evil. He esteems nothing Good, but what is here enjoined, either directly or by plain Consequence. He accounts nothing Evil but what is here forbidden, either in Terms, or by undeniable Inference. Whatever the Scrip­ture neither forbids nor enjoins, (either directly, or by plain Consequence) he believes to be of an indifferent Nature, to be in itself neither Good nor Evil: This being the whole and sole out­ward Rule, whereby his Conscience is to be di­rected in all Things.

7. And if it be directed thereby in fact, then hath he the Answer of a good Conscience toward God. A good Conscience is what is elsewhere termed by the Apostle, a Conscience void of Of­fence. So, what he at one time expresses thus, I have lived in all good Conscience before God until this Day, Acts xxiii. 1. he denotes at ano­ther, by that Expression, Herein do I exercise myself, to have always a Conscience void of Offence toward God and toward Man, Chap. xxiv. 16. [Page 219]Now in order to this, there is absolutely required, First, A Right Understanding of the Word of God, of his holy and acceptable and perfect Will concerning us, as it is revealed therein. For it is impossible we should walk by a Rule, if we do not know what it means. There is, Secondly, required (which how few have attained?) a true Knowledge of ourselves; a Knowledge both of our Hearts and Lives, of our inward Tempers and outward Conversation: seeing if we know them not, it is not possible that we should com­pare them with our Rule. There is required, Thirdly, an Agreement of our Hearts and Lives, of our Tempers and Conversation, of our Thoughts and Words and Works with that Rule, with the written Word of God. For without [...] if we have any Conscience at all, it can be [...]ly an evil Conscience. There is, Fourthly, [...]quired, and inward Perception, of this Agree­ment with our Rule. And this habitual Per­ception, this inward Consciousness itself, is pro­perly a Good Conscience; or (in the other Phrase of the Apostle) A Conscience void of Offence, to­ward God and toward Man.

8. But whoever desires to have a Conscience thus void of Offence, let him see that he lay the right Foundation. Let him remember, Other Foundation of this can no Man lay, than that which is laid, even Jesus Christ. And let him also be mindful, that no Man buildeth on him but by a Living Faith; that no Man is a Bartaker of Christ, until he can clearly testify, The Life which I now live, I live [...] Faith in the Son of God; in him who is n [...] [...]aled in my Heart; who loved me, and gave himself for me. Faith [Page 220]alone is that Evidence, that Conviction, that De­monstration of Things invisible, whereby the Eyes of our Understanding being opened, and Divine Light poured in upon them, we see the wondrous Things of God's Law, the Excellency and Purity of it; the Heighth and Depth, and Length and Breadth thereof, and of every Com­mandment contained therein. It is by Faith, that beholding the Light of the Glory of God, in the Face of Jesus Christ, we perceive, as in a Glass, all that is in ourselves, yea, the inmost Motions of our Souls. And by this alone can that blessed Love of God be shed abroad in our Hearts, which enables us so to love one another as Christ loved us. By this, is that gracious Pro­mise fulfilled, unto all the Israel of God, I will put my Laws into their Minds, and write (or [...] grave) them in their Hearts, Heb. viii. 10. Her [...] by producing in their Souls, an entire Agreement with his holy and perfect Law, and bringing into Captivity every Thought to the Obedience of Christ.

And as an evil Tree cannot bring forth good Fruit, so a good Tree cannot bring forth evil Fruit. As the Heart therefore of a Believer, so likewise his Life is thoroughly conformed to the Rule of God's Commandments. In a Consci­ousness whereof, he can give Glory to God, and say, with the Apostle, This is our Rejoicing, the Testimony of our Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World.

9. We have had our Conversation. The A­postle in the Original, expresses this by one single Word ( [...].) But the Meaning thereof it [Page 221]exceeding broad, taking in our whole Deport­ment, yea, every inward as well as outward Cir­cumstance, whether relating to our Soul or Bo­dy. It includes every Motion of our Heart, of our Tongue, of our Hands and bodily Members. It extends to all our Actions and Words; to the Employment of all our Powers and Faculties; to the Manner of using every Talent we have re­ceived, with respect either to God or Man.

10. We have had our Conversation in the World; even in the World of the Ungodly: Not o [...]y among the Children of God (that were, compa­ratively, a little Thing:) But among the Chil­dren of the Devil, among those that lie in Wick­edness, [...], in the Wicked one. What a World is this! How throughly impregnated with [...]e Spirit it continually breathes! as our God is good and doth good, so the God of this World, and all his Children, are evil, and do evil, (so far as they are suffered) to all the Children of God. Like their Father, they are always lying in wait, or walking about, seeking whom they may devour: Using Fraud or Force, secret Wites or open Violence, to destroy those who are not of the World: Continually warring against our Souls, and by old or new Weapons and Devices of every kind, labouring to bring them back into the Snare of the Devil, into the broad Road th [...] leadeth to Destruction.

11. We have had our, whole Conversation in [...]ch a World, in Simplicity and godly Sincerity, First, in Simplicity. This is what our Lo [...] re­commends, under the [...] of a Sing [...] [...]e. The Light of the Body, [...] is the Exe [...]. If therefore thine [...] be sing [...] [...] whole body shall be [Page 222]full of Light. The Meaning whereof is this. What the Eye is to the Body, that the Intention is, to all the Words and Actions. If therefore this Eye of thy Soul be single, all thy Actions and Conversation, shall be full of Light, of the Light of Heaven; of Love and Peace and Joy in the Holy Ghost.

We are then simple of Heart, when the Eye of our Mind is singly fixt on God: When in all Things we aim at God alone, as our God, our Portion, our Strength, our Happiness, our exceeding great Reward, our All, in Time and Eternity. This is Simplicity; when a steady View, a single Intention of promoting his Glory, of doing and suffering his blessed Will, runs thro' our whole Soul, fills all our Heart, and is the constant Spring of all our Thoughts, Desires and Purposes.

12. We have had our Conversation in the World, Secondly, in godly Sincerity. The Difference be­tween Simplicity and Sincerity seems to be chiefly this: Simplicity regards the Intention itself, Sin­cerity, the Execution of it. And this Sincerity relates not barely to our Words, but to our whole [...]onversation, as described above. It is not here to be understood in that narrow Sense, wherein St. Paul himself sometimes uses it, for speaking the Truth, or abstaining from Guile, from Craft and Dissimulation. But in a more extensive Meaning, as actually hitting the Mark which we a [...]m at by Simplicity. Accordingly it implies [...] this Place, that we do in fact speak and do all to the Glory of God; that all our Words are not only pointed at this, but actually con [...]ve there­to; that all our Actions flow on in an even [Page 223]Stream, uniformly subservient to this great End: And that in our whole Lives, we are moving strait toward God, and that continually; walk­ing steadily on in the High-way of Holiness, in the Paths of Justice, Mercy and Truth.

13. This Sincerity is termed by the Apostle, Godly Sincerity, or the Sincerity of God, ( [...]) to prevent our mistaking or con­founding it with the Sincerity of the Heathens: (For they had also a kind of Sincerity among them, for which they professed no small Vene­ration) likewise to denote the Object and End of this, as of every Christian Virtue; seeing whatever does not ultimately tend to God, sinks among the beggarly Elements of the World. By styling it, the Sincerity of God, he also points out the Author of it, the Father of Light, from whom every good and perfect Gift descendeth: Which is still more clearly declared in the fol­lowing Words, Not with fleshly Wisdom, [...] the Grace of God.

14. Not with fleshly Wisdom. As if he had said, We cannot thus converse in the World, by any natural Strength of understanding, neither by any naturally-acquired Knowledge or Wisdo [...] We cannot gain this Simplicity, or practise this Sincerity, by the Force either of Good Sense, Good Nature, or Good Breeding. It overshoots all our Native Courage and Resolution, [...] as all our Precepts of Philosophy. The Power [...] Custom is not able to train us up to this, no [...] the most exquisite Rules of Human Education. Neither could I Paul ever attain hereto, notwith­standing all the Advantages I enjoyed, so long as [Page 224]I was in the Flesh, in my natural State, and pur­sued it only by fleshly, natural Wisdom.

And yet surely, if any Man could, Paul him­self might have attained thereto by that Wisdom. For we can hardly conceive any, who was more highly favoured with all the Gifts both of Nature and Education. Besides his natural Abilities, pro­bably not inferior to those of any Person then upon the Earth, he had all the Benefits of Learn­ing, studying at the University of Tarsus, after­wards brought up at the Feet of Gamaliel, a Person of the greatest Account both for Know­ledge and Integrity, that was then in the whole Jewish Nation. And he had all the possible Ad­vantages of Religious Education, being a Pharisee, the Son of a Pharisee, trained up in the very straitest Sect or Profession, distinguished from all others by a more eminent Strictness. And here­in he had profited above many others, who were his Equals in Years, being more abundantly zealous of whatever he Thought would please God, and as touching the Righteousness of the Law blameless. But it could not be, that he should hereby attain [...] Simplicity and godly Sincerity. It was all but [...] Labour; in a deep, piercing Sense of which [...]e was a [...]ength constrained to cry out, The Things which were Gain to me, those I counted Loss for Christ. Yea doubtless, and I count all Things but Loss for the Excellency of the Knowledge of Christ Jesus my Lord. Phil. iii. 7, 8.

15. It could not be that ever he should attain to this, but by the excellent Knowledge of Jesus Christ, our Lord: Or by the Grace of God; another Expression of nearly the same Import. By the Grace of God is sometimes to be under­stood, [Page 225]that free Love, that unmerited Mercy, by which I a Sinner, thro' the Merits of Christ, am now reconciled to God. But in this Place it ra­ther means, that Power of God the Holy G [...]ost, which worketh in us both to will and to do, of his good Pleasure. As soon as ever the Grace of God, in the former Sense, his pardoning Love is manifested to our Soul, the Grace of God, in the latter Sense, the Power of his Spirit, takes Place therein. And now we can perform, thro' God, what to Man was impossible. Now we can order our Conversation aright. We can do all Things in the Light and Power of that Love, thro' Christ which strengtheneth us. We now have the Testimony of our Conscience, which we could never have by fl [...]shly Wisdom, that in Sim­plicity and godly Sincerity we have our Conversation in the World.

16. This is properly the Ground of a Chris­tian's Joy. We may now therefore readily con­ceive, How he that hath this Testimony in him­self, rejoiceth evermore. My Soul, may he say, doth magnify the Lord and my Spirit rejoiceth in God my Saviour. I rejoice in him, who of his own unmerited Love, of his own free and tender Mercy, hath called me into this State of Salvation, wherein thro' his Power I now stand. I rejoice because his Spirit beareth witness, to my Spirit, that I am bought with the Blood of the Lamb, and that believing in him, "I am a Member of Christ, a Child of God, and an Inheritor of the Kingdom of Heaven." I rejoice because the Sense of God's Love to me, hath by the same Spirit wrought in me to love him, and to love for his Sake every Child of Man, every Soul that [Page 226]he hath made. I rejoice, because he gives me [...]o feel in myself the Mind that was in Christ: Sim­plicity, a single Eye to him, in every Motion of my Heart; Power always to fix the loving Eye of my Soul on him who loved me, and gave him­self for me, to aim at him alone, at his glorious Will, in all I think or speak or do: Purity, de­siring nothing more but God, crucifying the Flesh with its Affections and Lusts, setting my Affections on Things above, not on Things of the Earth: Ho­liness, a Recovery of the Image of God, a Re­newal of Soul after his Likeness: and godly Sin­cerity, directing all my Words and Works, so as to conduce to his Glory. In this I likewise re­joice, yea and will rejoice, because my Conscience beareth me witness in the Holy Ghost, by the Light he continually pours in upon it, that I walk worthy of the Vocation wherewith I am called; that I abstain from all Appearance of Evil, fleeing from Sin as from the Face of a Serpent; that as I have Opportunity, I do all possible Good, in every kind, to all Men; that I follow my Lord in all my Steps, and do what is acceptable in his sight. I rejoice because I both see and feel, through the Inspiration of God's Holy Spirit, that all my Works are wrought in him, yea and that it is he who worketh all my Works in me. I rejoice in seeing, thro' the Light of God which shines in my Heart, that I have Power to walk in his Ways, and that thro' his Grace, I turn not therefrom, to the Right Hand or to the Left.

17. Such is the Ground and the Nature of that Joy, whereby a Christian rejoiceth ever­more. And from all this we may easily infer, First. That this is not a natural Joy. It does [Page 227]not arise from any natural Cause: Not from any sudden Flow of Spirits. This may give a tran­sient Start of Joy. But the Christian rejoiceth al­ways. It cannot be owing to bodily Health or Ease; to Strength and Soundness of Constitution. For it is equally strong in Sickness and Pain; yea perhaps far stronger than before. Many Chris­tians have never experienced any Joy, to be com­pared with that which then silled their Soul, when the Body was well nigh worn out with Pain, or consumed away with pining Sickness. Least of all can it be ascribed to outward Prosperity, to the Favour of Men, or Plenty of worldly Goods. For then chiefly, when their Faith has been tried as with Fire, by all Manner of outward Afflic­tions, have the Children of God rejoiced in him, whom unseen they loved, even with Joy un­speakable. And never surely did Men rejoice like those, who were used as the Filth and off scouring of the World; who wandered to and two, being in want of all Things; in Hunger, in Cold, in Nakedness: Who had Trials, not only of cru [...] Mockings, but moreover of Bouds and Imprison­ments: Yea, who at last counted not their Lives dear unto themselves, so they might finish their Course with Joy.

18. From the preceding Considerations, we may, Secondly, infer, That the Joy of a Chris­tian does not arise from any Blindness of Con­science, from his not being able to discern Good from Evil. So far from it, that he was an utter Stranger to this Joy, till the Eyes of his Under­standing were opened! that he knew it not, un­til he had Spiritual Senses, fitted to discern spiri­tual Good and Evil. And now the Eye of his [Page 228]Soul waxeth not dim. He was never so sharp-sighted before. He has so quick a Perception of the smallest Things, as is quite amazing to the natural Man. As a Mote is visible in the Sar­beam, so to him who is walking in the Light, in the Beams of the uncreated Sun, every Mote of Sin is visible. Nor does he close the Eyes of his Conscience any more. That Sleep is departed from him. His Soul is always bread awake; No more Slumber or folding of the Hands to Rest! He is always standing on the Tower, and heark­ning what his Lord will say concerning him: And always rejoicing in this very Thing, in seeing him that is invisible.

19. Neither does the Joy of a Christian arise, Thirdly, from any Dulness or Callousness of Con­science. A Kind of Joy, it is true, may arise from this, in those whose foolish Hearts are darken­ed; whose Heart is callous, unfeeling, dull of Sense; and consequently, without spiritual Under­standing, Because of their senseless, unseeling Hearts, they may rejoice even in committing Sin: And this they may probably call Liberty! Which is indeed more Drunkenness of Soul: A fatal Numbness of Spirit, the stupid Insensibility of a seared Conscience. On the contrary, a Christian has the most exquisite Sensibility; such as he could not have conceived before. He never had such a Tenderness of Conscience as he has had, since the Love of God has reigned in his Heart. And this also is his Glory and Joy; that God hath heard his daily Prayer,

[Page 229] 20. To conclude. Christian Joy, is Joy in Obedience: Joy in loving God and keeping his Commandments. And yet not in keeping them, as if we were thereby to fulfil the Terms of the Covenant of Works; as if by any Works or Righ­teousness of ours, we were to procure Pardon and Acceptance with God. Not so: We are already pardoned and accepted, thro' the Mercy of God in Christ Jesus—Not as if we were by our own Obedience to procure Life, Life from the Death of Sin. This also we have already thro' the Grace of God. Us hath he quickened, who were dead in Sin. And now we are alive to God, thro' Jesus Christ our Lord. But we rejoice in knowing, That being justified thro' his Grace, we have not received that Grace of God in vain; That God having freely (not for the Sake of our willing or running, but through the Blood of the Lamb) reconciled us to himself, we run in the Strength which he hath given us, the Way of his Commandments. He hath girded us with Strength unto the War, and we gladly fight the good Fight of Faith. We rejoice, thro' him who liveth in our Hearts by Faith, to lay hold of eter­nal Life. This is our Rejoicing: that as our Father worketh hitherto, so (not by our own Might or Wisdom, but through the Power of his Spirit freely given in Christ Jesus) we also work the Works of God. And may he work in us, what­soever is well-pleasing in his Sight! To whom be the Praise for ever and ever!

The Means of Grace. A SERMON On MALACHI iii. 7.

1. BUT are there any Ordinances now, since Life and Immortality were brought to Light by the Gospel? Are there under the Chris­tian Dispensation, any Means ordained of God, as the usual Channels of his Grace? This Question could never have been proposed, in the Apostoli­cal Church, unless by one who openly avowe [...] himself to be an Heathen; the whole Body of Christi [...] being agreed, that Christ had ordained certain outward Means, for conveying his Grace into the Souls of Men. Their constant Practice set this beyond all Dispute; for so long as all that believed were together, and had all Things common, (Acts ii. 44.) they continued stedfastly in the traching of the Apostles, and in the breaking of Bread and in Prayers, ver. 42.

2. But in Process of time, when the Love of many waxed cold, some began to mistake the Means for the End, and to place Religion, rather in doing those outward Works, than in a Heart renewed after the Image of God. They forgot, that the End of every Commandment is Love, out of a pure Heart, with Faith unfeigned: The [Page 234]loving the Lord their God with all their Heart, and their Neighbour as themselves; and the be­ing purified from Pride, Anger, and evil Desires, by a Faith of the Operation of God. Others seemed to imagine, that tho' Religion did not principally consist in these outward Means, yet there was something in them where with God was well pleased, something that would still make them acceptable in his Sight, tho' they were not exact in the weightier Matters of the Law, in Justice, Mercy, and the Love of God.

3. It is evident, in those who abused them thus, they did not conduce [...]o the End for which they were ordained. Rather, the Things which should have been for their Health, were to them an Occasion of falling. They were so far from receiving any Blessing therein, that they only drew down a Curse upon their Head: so far from growing more heavenly in Heart and Life, that they were twofold more the Children of Hell than before. Others clearly perceiving, that these Means did not convey the Grace [...] God to those Children of the Devil, began from this particular Case to draw a General Conclusion, "That they were not Means of conveying the Grace of God."

4. Yet the Number of those who abused the Ordinances of God, was far greater than of those who despised them, till certain Men arose, not only or great understanding, (sometimes joined with considerable Learning) but who likewise ap­peared to be Men of Love, experimentally ac­quainted with true, Inward Religion. Some of these were burning and shining Lights, Persons famous in their Generations, and such as had [Page 235]well deserved of the Church of Christ, for stand­ing in the Gap against the Overflowing of Un­godliness.

It cannot be supposed, that these holy and ve­nerable Men, intended any more at first, than to shew that Outward Religion is nothing worth, without the Religion of the Heart: That God is a Spirit, and they who worship him, must wor­ship him in Spi [...]it and in Truth: That therefore external Worship is lost Labour, withou a Heart devoted to God: That the Outward Ordinances of God then profit much, when they advance Inward Holiness, but when they advance it not, are unprofitable and void, are lighter than Vanity: Yea, that when they are used, as it were, in the Place of This, they are an utter Abomination to the Lord.

5. Yet it is not strange, if some of these, be­ing strongly convinced, of that horrid Prosana­tion of the Ordinances of God, which had spread itself over the whole Church, and well nigh driven True Religion out of the World; in their fervent Zeal for the Glory of God, and the Re­covery of Souls; from that fatal Delusion, spake as if Outward Religion were absolutely nothing, as if it had no Place in the Religion of Christ. It is not surprizing at all, if they should not always have expressed themselves with sufficent Caution. So that unwary Hearers might believe, they con­demned all Outward Means, as altogether un­profitable; and as not designed of God to be the Ordinary Channels of conveying his Grace into the Souls of Men.

Nay, it is not impossible, some of these holy Men did at length themselves fall into this Opi­nion: [Page 236]In particular, those who, not by Choice, but by the Providence of God, were out off from all these Ordinances: Perhaps wandering up and down, having no certain Abiding-place, or dwelling in Dens and Caves of the Earth. These experiencing the Grace of God in themselves, tho' they were deprived of all Outward Means, might infer, that the same Grace would be given to them, who of set Purpose abstained from them.

6. And Experience shews, how easily this No­tion spreads, and insinuates itself into the Minds of Men: Especially of those who are thoroughly awakened out of the Sleep of Death, and begin to feel the Weight of their Sins, a Burthen too heavy to be born. These are usually impatient of their present State, and trying every Way to escape from it. They are always ready to catch at any new Thing, any new Proposal of Ease or Happiness. They have probably tried most Outward Means, and found no Ease in Them: It may be, more and more of Remorse and Fear, and Sorrow and Condemnation. It is easy there­fore to persuade these, That it is better for them to abstain from all those Means. They are al­ready weary of striving (as it seems) in vain, of labouring in the Fire: [...]d are therefore glad of any Pretence to east aside that, wherein their Soul has no Pleasure; to give over the painful Strife, and sink down into an indolent Inactivity.

II. 1. In the following Discourse, I propose to examine at large. Whether there are any Means of Grace?

[Page 237] By Means of Grace I understand, Outward Signs, Words or Actions, ordained of God, and appointed for this End, to be the Ordinary Chan­nels whereby he might convey to Men, prevent­ing, justifying or sanctifying Grace.

I use this Expression, "Means of Grace," be­cause I know none better, and because it has been generally used in the Christian Church for many Ages: In particular, by our own Church, which directs us to bless God, both for the " Means of Grace and Hope of Glory;" and teaches us that a Sacrament is "An Outward Sign of In­ward Grace, and a Means whereby we receive the same."

The Chief of these Means are Prayer, whe­ther in secret, or with the great Congregation; searching the Scriptures (which implies Reading, Hearing and meditating thereon) and receiving the Lord's Supper, eating Bread and drinking Wine in Remembrance of him; and these we believe to be ordained of God, as the ordinary Channels of conveying his Grace to the Souls of Men.

2. But we allow, That the whole Value of the Means depends on their actual Subservience to the End of Religion; that consequently all these Means, when separate from the End, are less than Nothing and Vanity; That if they do not actually conduce to the Knowledge and Love of God, they are not acceptable in his Sight; yea, rather, they are an Abomination before him; a Stink in his Nostrils; he is weary to bear them, Above all, if they are used as a kind of Commu­nion for the Religion they were designed to subserve. It is not easy to find Words for the [Page 238]enormous Folly and Wickedness, of thus turn­ing God's Arms against himself; of keeping Christianity out of the Heart by those very Means, which were ordained for the bringing it in.

3. We allow likewise, that all Outward Means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce in any De­gree either to the Knowledge or Love of God. Without Controversy, the Help that is done up­on Earth, he doth it himself. It is He alone, who by his own Almighty Power, worketh in us what is pleasing in his Sight. And all out­ward Things, unless he work in them and by them, are mere weak and beggarly Elements. Whosoever therefore imagines, there is any In­trinsic Power, in any Means whatsoever, does greatly err, not knowing the Scriptures, neither the Power of God. We know that there is no inherent Power, in the Words that are spoken in Prayer; in the Letter of Scripture read, the Sound thereof heard, or the Bread and Wine received in the Lord's Supper: But that it is God alone who is the Giver of every good Gift, the Author of all Grace; that the whole Power is of him whereby thro' any of these, there is any Blessing conveyed to our Soul. We know like­wise, that he is able to give the same Grace, tho' there were no Means on the Face of the Earth. In this Sense we may affirm, that "with Regard to God, there is no such Thing as Means:" Seeing he is equally able to work whatsoever pleaseth him, by Any, or by None at all.

[Page 239] 4. We allow farther, That the Use of all Means whatever, will never atone for one Sin; That it is the Blood of Christ alone, whereby any Sinner can be reconciled to God; there be­ing no other Propitiation for our Sins, no other Fountain for Sin and Uncleanness. Every Be­liever in Christ is deeply convinced, that there is no Merit, but in Him: That there is no Merit in any of his own Works; not in uttering the Prayer, or searching the Scripture, or hearing the Word of God, or eating of that Bread and drinking of that Cup. So that if no more be intended by the Expression some have used, "Christ is the only Means of Grace," than this, That he is the only Meritorious Cause of it, it cannot be gain-said by any who know the Grace of God.

5. Yet once more. We allow (tho' it is a melancholy Truth) that a large Proportion of those who are called Christians, do to this Day abuse the Means of Grace, to the Destruction of their Souls. This is doubtless the Case with all those who rest content, in the Form of Godli­ness without the Power. Either they fondly pre­sume, they are Christians already, because they do thus and thus; altho' Christ was never yet re­vealed in their Hearts, nor the Love of God shed abroad therein: Or else they suppose, They shall infallibly be so, barely because they use these Means: Idly dreaming (tho' perhaps hardly con­scious thereof) either that there is some Kind of Power therein, whereby sooner or later (they know not when) they shall certainly be made Holy: Or that there is a Sort of Merit in using [Page 240]them, which will surely move God to give them Holiness, or accept them without it.

6. So little do they understand that great Foundation of the whole Christian Building, By Grace ye are saved. Ye are saved from your Sins, from the Guilt and Power thereof, ye are restored to the Favour and Image of God, not for any Works, Merits or Deservings of yours, but by the free Grace, the mere mercy of God, thro' the Merits of his well-beloved Son. Ye are thus saved, not by any Power, Wisdom or Strength, which is in you, or in any other Crea­ture: but merely thro' the Grace or Power of the Holy Ghost, which worketh all in all.

7. But the main Question remains. We know this Salvation is the Gift and the Work of God. But how (may one say, who is convinced he hath it not) may I attain thereto? If you say, "Believe, and thou shalt be saved:" He an­swers, True; but how shall I believe? You re­ply, W [...]it upon God.—Well. But how am I to wait? In the Means of Grace, or out of them? Am I to wait for the Grace of God which bringeth Salvation, by using these Means, or by laying them aside?

8. It cannot possibly be conceived, that the Word of God should give no Direction in so important a Point: Or that the Son of God, who came down from Heaven for us Men and for our Salvation, should have left us undeter­mined with regard to a Question, wherein our Salvation is so nearly concerned.

And in Fact, he hath not lest us undetermined; he hath shewn us the Way wherein we should go. We have only to consult the Oracles of [Page 241]God, to inquire what is written there? And if we simply abide by their Decision, there can no possible Doubt remain.

III. 1. According to this, according to the Decision of Holy Writ, all who desire the Grace of God, are to wait for it, in the Means which he hath ordained; in using, not in laying them aside.

And first: All who desire the Grace of God, are to wait for it in the Way of Prayer. This is the express Direction of our Lord himself. In his Sermon upon the Mount, after explaining at large wherein Religion consists, and describing the main Branches of it, he adds, ‘Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh re­ceiveth, and he that seeketh findeth; and to him that knocketh, it shall be opened.’ ( Matth. vii. 7, 8.) Here we are in the plainest Manner directed to ask, in order to, or as a Means of receiving; to seek in order to find, the Grace of God, the Pearl of great Price; and to knock, to con­tinue asking and seeking, if we would enter in­to his Kingdom.

2. That no Doubt might remain, our Lord labours this Point in a more peculiar Manner. He appeals to every Man's own Heart. ‘What Man is there of you, who if his Son ask Bread, will give him a Stone? Or if he ask a Fish, will he give him a Serpent? If ye then being evil [...]ow how to give good Gifts unto your Children, how much more shall your Father which is in Heaven,’ the Father of Angels and Men, the Father of the [Page 242]Spirits of all Flesh, give good Things to them that ask him? ver. 9, 10, 11. Or, as he expresses himself on another Occasion, including all good things in one, How much more shall your Heavenly Father give the Holy Spirit to them that ask him? Luke xi. 13. It should be particularly observed here, that the Persons directed to ask, had not then received the Holy Spirit. Nevertheless our Lord directs them to use this Means, and pro­mises that it should be effectual; that upon ask­ing they should receive the Holy Spirit, from him whose Mercy is over all his Works.

3. The absolute Necessity of using this Means, if we would receive any Gift from God, yet farther appears from that remarkable Passage which immediately precedes these Words: ‘And he said unto them’ (whom he had just been teach­ing, how to pray) ‘which of you shall have a Friend, and shall go unto him at Midnight, and shall say unto him, Friend, lend me three Loaves— and he from within shall answer, Trouble me not —I cannot rise and give thee: I say unto you, though he will not rise and give him, because he is his Friend, yet because of his Importunity he will rise, and give him as many as he needeth. And I say unto you, ask and it shall be given you,’ Luke xi. 5, 7, 8, 9. ‘Though he will not give him, because he is his Friend, yet because of his Im­portunity he will rise and give him as many as he needeth.’ How could our blessed Lord more plainly declare, That we may receive of God, by this Means, by importunately asking, what otherwise we should not receive at all.

[Page 243] 4. He spake also another Parable to this End, that Men ought always to pray, and not to faint, 'till through this Means they should receive of God, whatsoever Petition they asked of him. ‘There was in a city a Judge which feared not God, neither regarded Man. And there was a Widow in that City, and she came unto him, say­ing, Avenge me of my Adversary. And he would not for a while; but afterwards he said with him­self, Though I fear not God, nor regard Man, yet because this Widow troubleth me I will avenge her, lest by her continual coming she weary me.’ Luke xviii 1—4. The Application of this our Lord himself hath made. Hear what the unjust Judge saith! Because she continues to ask, be­cause the will take no Denial, therefore I will a­venge her. And shall not God avenge his own Elect, which cry Day and Night unto him? I tell you be will avenge them speedily—if they pray and faint not.

5. A Direction equally full and express, to wait for the Blessings of God in private Prayer, together with a positive Promise, that by this Means we shall obtain the Request of our Lips, he hath given us in those well-known Words: ‘Enter into thy Closet, and when thou hast shut thy Door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly,’ Matth. vi. 6.

6. If it be possible for any Direction to be more clear, it is that which God hath given us by the Apostle, with regard to Prayer of every Kind, public or private, and the Blessings annext thereto. If any of you lack Wisdom, let him ask [Page 244]of God, that giveth to all Men liberally, (if they ask; otherwise ye have not, because ye ask not, Jam. iv. 2.) and upbraideth not, and it shall be given him, ch. i. 5.

If it be objected, "But this is no Direction to Unbelievers; to them who know not the par­doning Grace of God: For the Apostle adds, But let him ask in Faith: otherwise, let him not think that he shall receive any Thing of the Lord." I answer, The Meaning of the Word Faith in this Place is fixed by the Apostle himself, (as if it were on purpose to obviate this Objection) in the Words immediately following: Let him ask in Faith, nothing wavering, nothing doubting, [...]. Not doubting but God hear­eth his Prayer, and will fulfil the Desire of his Heart.

The gross, blasphemous Absurdity of suppos­ing Faith in this Place to be taken in the full Christian Meaning, appears hence: It is suppos­ing the Holy Ghost to direct a Man who knows he hath not this Faith, (which is here termed Wis­dom) to ask it of God, with a positive Promise that it shall be given him; and then immediately to subjoin, That it shall not be given him, un­less he have it before he asks for it! But who can bear such a Supposition; from this Scrip­ture, therefore, as well as those cited above, we must infer, that all who desire the Grace of God, are to wait for it in the Way of Prayer.

7. Secondly, All who desire the Grace of God, are to wait for it in searching the Scriptures.

Our Lord's Direction with regard to the Use of this Means, is likewise plain and clear. Search [Page 245]the Scriptures, faith he to the unbelieving Jews, —for they testify of me, John v. 39. And for this very End did he direct them to search the Scriptures, that they might believe in him.

The Objection, "That this is not a Command, but only an Assertion, that they did search the Scriptures," is shamelesly false. I desire those who urge it, to let us know, how a Command can be more clearly expressed, than in those Terms, [...]. It is as peremptory as so many Words can make it.

And what a Blessing from God attends the Use of this Means, appears from what is record­ed concerning the Bereans; who after hearing St. Paul, searched the Scriptures daily, whether those Things were so? Therefore many of them be­lieved; found the Grace of God, in the Way which he had ordained. Acts xvii. 12, 13.

It is probable, indeed, that in some of those who had received the Word with all Readiness of Mind, Faith came (as the same Apostle speaks) by hearing, and was only confirmed by reading the Scriptures. But it was observed above, that under the general Term of searching the Scrip­tures, both Hearing, Reading, and Meditating, are contained.

8. And that this is a Means whereby God not only gives, but also confirms and increases true Wisdom, we learn from the Words of St. Paul to Timothy: From a Child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, thro' Faith which is in Christ Jesus, 2. Tim. iii. 15. The same Truth (namely, that this is the great Means God has ordained for [Page 246]conveying his manifold Grace to Man) is deli­vered, in the fullest Manner that can be con­ceived, in the Words which immediately follow: All Scripture is given by Inspiration of God; (consequently, all Scripture is infallibly true;) and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness: To the End that the Man of GOD may be perfect, throughly furnished unto all good Works, ver. 16, 17.

9. It should be observed, that this is spoken primarily and directly, of the Scriptures which Timothy had known from a Child; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. Paul (though he was not a whit behind the very Chief of the Apostles, not therefore, I pre­sume, behind any Man now upon Earth) from making light of the Old Testament! Behold this, lest ye one Day wonder and perish, ye who make so small Account of one Half of the Oracles of God! Yea, and that Half of which the Holy Ghost expressly declares, That it is profitable, as a Means ordained of God, for this very Thing, for Doctrine, for Reproof, for Correction, for In­struction in Righteousness: To the End the Man of GOD may be perfect, throughly furnished unto all good Works.

10. Nor is this prositable only for the Men of God, for those who walk already in the Light of his Countenance; but also for those who are yet in Darkness, seeking him whom they know not. Thus St. Peter, We have also a more sure Word of Prophecy: (Literally, and we [Page 247]have the prophetic Word more sure: [...], confirmed by our being Eye witnesses of his Majesty, and hearing the Voice which came from the Excellent Glory) unto which (prophetic Word; so he stiles the holy Scriptures) ye do well that ye take heed, as unto a Light that shineth in a dark Place, until the Day down, and the Day star arise in your Hearts, 2 Pet. i. 19. Let all, therefore, who desire that Day to dawn upon their Hearts, wait for it in searching the Scriptures.

11. Thirdly, All who desire an Increase of the Grace of God, are to wait for it in partaking of the Lord's Supper. For this also is a Direction himself hath given. ‘The same Night in which he was betrayed, he took Bread, and brake it, and said, Take, eat:’ This is my Body (that is, the sacred Sign of my Body) ‘This do in Remembrance of me. Likewise, he took the Cup, saying, This Cup is the New Testament, or Covenant, in my Blood, (the sacred sign of that Covenant) this do ye, in Remembrance of me. For as often as ye eat this Bread, and drink this Cup, ye do shew forth the Lord's Death till he come,’ 2 Cor. xi. 23, &c. Ye openly exhibit the same, by these visible Signs, before God, and Angels, and Men. Ye manifest your solemn Remembrance of his Death, till he cometh in the Clouds of Heaven.

Only let a Man first examine himself, whether he understands the Nature and Design of this holy Institution, and whether he really desire to be himself made conformable to the Death of [Page 248]Christ: and so, nothing doubting, let him eat of that Bread, and drink of that Cup, ver. 28.

Here then the Direction first given by our Lord, is expresly repeated by the Apostle. Let him eat; let him drink: ( [...] both in the Imperative Mood.) Words not implying a bare Permission only, but a clear explicit Com­mand; a Command to all those, either who al­ready are filled with Peace and Joy in believing, or who can truly say, "The Remembrance of our Sins is grievous unto us, the Burden of them is intolerable."

12. And that this is also an ordinary stated Means of receiving the Grace of God, is evi­dent from those Words of the Apostle, which occur in the preceding Chapter. ‘The Cup of Blessing which we bless, is it not the Communion, or Communication, of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?’ (1 Cor. x. 16.) Is not the eating of that Bread, and the drinking of that Cup, the outward, visible Means, whereby God conveys into our Souls all that Spiritual Grace, that Righteousness, and Peace, and Joy in the Holy Ghost, which were purchased by the Body of Christ once broken, and the Blood of Christ once shed for us? Let all, therefore, who truly desire the Grace of God, eat of that Bread and drink of that Cup.

IV. 1. But as plainly as God hath pointed out the Way [...]nerein he will be inquired after, innumerable are the Objections which Men, [Page 249]wise in their own Eyes, have from Time to Time raised against it. It may be needful to consider a few of these; not because they are of Weight in themselves, but because they have so often been used, especially of late Years, to turn the Lame out of the Way; yea, to trouble and subvert those who did run well, till Satan appeared as an Angel of Light.

The first and Chief of these is, "You can­not use these Means (as you call them) without trusting in them." I pray, where is this written? I expect you should shew me plain Scripture for your Assertion. Otherwise I dare not receive it: Because I am not convinced, that you are wiser than God.

If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us, he would have revealed it long ago. Therefore be­cause he has not, because there is no Tittle of this in the whole Revelation of Jesus Christ, I am as fully assured your Assertion is false, as that this Revelation is of God.

"However, leave them off for a short Time, to see whether you trusted in them or no." So I am to disobey God, in order to know, whether I trust in obeying him! And do you avow this Advice? Do you deliberately teach, to do Evil that Good may come? O tremble at the Sentence of God against such Teachers! Their Damna­tion is just.

"Nay, if you are troubled, when you leave them off, it is plain, you trusted in them." By no means. If I am troubled when I wilfully dis­obey God, it is plain his Spirit is still stroving [Page 250]with me. But if I am not troubled at wilful Sin, it is plain, I am given up to a reprobate Mind.

But what do you mean by " Trusting in them?" Looking for the Blessing of God therein? Be­lieving, that If I wait in this Way I shall attain, what otherwise I should not? So I do. And so I will, God being my Helper, even to my Life's End. By the Grace of God, I will thus trust in them, till the Day of my Death; that is, I will believe that whatever God hath promised, he is faithfull [...] to perform. And seeing he hath promised to bless me in this Way, I trust it shall be according to his Word.

2. It has been, secondly, objected, "This is seeking Salvation by Works." Do you know the Meaning of the Expression you use? What is, "seeking Salvation by Works?" In the Writ­ings of St. Paul, it means, either seeking to be saved by observing the ritual Works of the Mosaic Law, or expecting Salvation for the Sake of our own Works, by the Merit of our own Righteous­ness. But how is either of these implied, in my waiting in the Way God has ordained, and ex­pecting that he will meet me there, because he has promised so to do?

I do expect, that he will fulfil his Word, that he will meet and bless me in this [...]. Yet not for the Sake of any Works which [...] have done, nor for the Merit of my Righteousness: But mere­ly through the Merits and Sufferings and Love of his Son, in whom he is always well-pleased.

3. It has been vehemently objected. Thirdly, "that Christ is the only Means of Grace." I an­swer, this is mere playing upon Words. Explain your Term, and the Objection vanishes away. [Page] [Page 251]When we say, "Prayer is a Means of Grace," we understand, a Channel through which the Grace of God is conveyed. When you say, "Christ is the Means of Grace," you under­stand, the sole Price and Purchaser of it: Or, that no Man cometh unto the Father, but thro' him. And who denies it? But this us utterly wide of the Question.

4. But does not the Scripture (it has been ob­jected, Fourthly) direct us to wait for Salvation? Does not David say, My Soul waiteth upon GOD: for of him cometh my Salvation? And does not Isaiah teach us the same Thing, saying, O Lord, we have waited for thee? All this cannot be de­nied. Seeing it is the Gift of God, we are un­doubtedly to wait on him for Salvation. But how shall we wait i [...] If God himself has appoint­ed a Way, can you find a better Way of waiting for him? But, that he hath appointed a Way, hath been shewn at large, and also what that Way is. The very Words of the Prophet which you cite, put this out of all Question. For the whole Sentence runs thus: In the Way of thy Judgments, or Ordinances, O Lord, have we waited for thee. (Isai. xxvi. 8.) And in the very same Way did David wait, as his own Words abundatly testify: I have waited for thy saving Health, O Lord, and have kept thy Law. Teach me, O Lord, the Way of thy Statutes, and I shall keep it unto the End.

5. "Yea, say some, but God has appointed another Way, stand still and see the Salvation of GOD."

[Page 252] Let us examine the Scriptures to which you refer. The first of them, with the Context, runs thus:

‘And when Pharoah drew nigh, the Children of Israel lift up their Eyes—and they were sore afraid. And they said unto Moses, Because there were no Graves in Egypt, hast thou taken us away to die in the Wilderness? And Moses said unto the People, Fear ye not: Stand still, and see the Salvation of the Lord. And the Lord said unto Moses, speak unto the Children of Israel, that they go forward. But lift thou up thy Rod, and stretch out thine Hand over the Sea and di­vide it. And the Children of Israel shall go on dry Ground through the Midst of the Sea, Exod. xiv, 10, &c.’

This was the Salvation of God, which they stood still to see, by marching forward with all their Might!

The other Passage wherein this Expression oc­curs, stands thus. ‘There came some that told Je­hoshaphat, saying, There cometh a great Multitude against thee, from beyond the Sea. And Jehosha­phat feared, and set himself to seek the Lord, and proclaimed a Fast throughout all Judah. And Ju­dah gathered themselves together to ask Help of the Lord, even out of all the Cities they came to seek the Lord. And Jehoshaphat stood in the Congregation, in the House of the Lord—Then upon Jahaziel came the Spirit of the Lord—And he said—Be not dismayed by Reason of this great Multitude—To-morrow go ye down against them, ye shall not need to fight in this Battle. Set yourselves: Stand ye still, and see the Salva­tion of the Lord—And they rose early in the Morning and went forth. And when they began [Page 253]to sing and to praise, the Lord set Ambushments against the Children of Moab, Ammon, and Mount Seir—and every one helped to destroy another, 2 Chron. xx. 2, &c.’

Such was the Salvation which the Children of Judah saw. But how does all this prove, that we ought not to wait for the Grace of God, in the Means which he hath ordained?

6. I shall mention but one Objection more, which indeed does not properly belong to this Head. Nevertheless, because it has been so fre­quently urged, I may not wholly pass it by.

"Does not St. Paul say, If ye be dead with Christ, why are ye subject to Ordinances? Col. ii. 20. Therefore a Christian, one that is dead with Christ, need not use the Ordinances any more."

So you say, "If I am a Christian, I am not subject to the Ordinances of Christ!" Surely, by the Absurdity of this, you must see at the first Glance, that the Ordinances here mentioned can­not be the Ordinances of Christ! That they must needs be the Jewish Ordinances, to which it is certain, a Christian is no longer a Subject.

And the same undeniably appears from the Words immediately following, Touch not, taste not, handle not—all evidently referring to the an­cient Ordinances of the Jewish Law.

So that this Objection is the weakest of all. And in Spight of all, that great Truth must stand unshaken, That all who desire the Grace of God, are to wait for it, in the Means which he hath ordained.

V. 1. But this being allowed, that all who de­sire the Grace of God, are to wait for it in the Means he hath ordained: It may still be enquired, [Page 254]how those Means should be used, both as to the Order, and the Manner of using them;

With regard to the former, we may observe, there is a Kind of Order, wherein God himself is generally pleased, to use these Means, in bring­ing a Sinner to Salvation. A stupid, senseless Wretch is going on in his own Way, not having God in all his Thoughts, when God comes up­on him unawares, perhaps by an awakening Ser­mon or Conversation, perhaps by some awful Providence; or it may be by an immediate Stroke of his convincing Spirit, without any outward Means at all. Having now a Desire to flee from the Wrath to come, he purposely goes to hear, how it may be done. If he find a Preacher who speaks to the Heart, he is amazed, and begins searching the Scriptures, whether these Things are so? The more he hears and reads the more con­vinced he is; and the more he meditates thereon, Day and Night. Perhaps he finds some other Book, which explains and inforces what he has heard and read in Scripture. And by all these Means, the Arrows of Conviction sink deeper into his Soul. He begins also to talk of the Things of God, which are ever uppermost in his Thoughts: Yea, and to talk with God, to pray to him, altho' through Fear and Shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in Grouns which cannot be uttered. Yet being in doubt, whether the high and lofty One that inha­biteth Eternity will regard such a Sinner as him, he wants to pray with those who know God, with the Faithful, in the Great Congregation. But here he observes others go up to the Table of [Page 255]the Lord. He considers, Christ has said, "Do this!" How is it, that I do not! I am too great a Sinner. I am not fit. I am not worthy. After struggling with these Scruples a while, he breaks through. And thus he continues in God's Way, in hearing, reading, meditating, praying, and par­taking of the Lord's Supper, till God, in the Man­ner that pleases him, speaks to his Heart, Thy Faith hath saved thee! Go in Peace.

2. By observing this Order of God, we may learn what Means to recommend to any particular Soul. If any of these will reach a stupid care­less Sinner, it is probably Hearing or Conversation. To such therefore we might recommend those, if he has ever any Thought about Salvation. To one who begins to feel the Weight of his Sins, not only Hearing the Word of God, but Read­ing it too, and perhaps other serious Books may be a Means of deeper Conviction. May you not advise him also, to meditate on what he reads, that it may have its full Force upon his Heart? Yea, and to speak thereof and not be ashamed, parti­cularly among those who walk in the same Path. When Trouble and Heaviness take hold upon him, should you not then earnestly exhort him, to pour out his Soul before God! Always to pray and not to faint? And when he feels the Worth­lessness of his own Prayers, are you not to work together with God, and remind him of going up into the House of the Lord, and praying with all them that fear him? But if he does this, the dy­ing Word of his Lord, will soon be brought to his Remembrance: A plain Intimation, that this is the Time, when we should second the Motions of the Blessed Spirit. And thus may we lead him [Page 256]Step by Step, through all the Means which God has ordained; not according to our own Will, but just as the Providence and the Spirit of God go before and open the Way.

3. Yet as we find no Command in Holy Writ, for any particular Order to be observed herein, so neither do the Providence and the Spirit of God, adhere to any without Variation: But the Means into which different Men are led, and in which they find the Blessing of God, are varied, transposed and combined together, a thousand dif­ferent Ways. Yet still our Wisdom is, to follow the Leadings of his Providence and his Spirit: To be guided herein (more especially as to the Means wherein we ourselves seek the Grace of God) partly by his outward Providence, giving us the Opportunity of using sometimes one Means, sometimes another: Partly by our Experience, which it is whereby his free Spirit is pleased most to work in our Heart. And in the mean time, the sure and general Rule for all who groan for the Salvation of God, is this, Whenever Oppor­tunity serves, use all the Means which God has ordained. For who knows, in which God will meet thee, with the Grace that bringeth Salva­tion?

4. As to the Manner of using them, whereon indeed it wholly depends, whether they should convey any Grace at all to the User, it behoves us, First, always to retain a lively Sense, that God is above all Means. Have a Care therefore of limiting the Almighty. He doth whatsoever and whensoever it pleaseth him. He can convey his Grace, either in or out of any of the Means which he hath appointed. Perhaps he will. Who [Page 257]hath known the Mind of the Lord? Or who hath been his Counsellor? Look then every Moment for his Appearing! Be it at the Hour you are employed in his Ordinances; or before, or after that Hour. Or when you are hindered therefrom. He is not hindered. He is always ready: Always able, always willing to save. It is the Lord, let him do what seemeth him good!

Secondly, Before you use any Means, let it be deeply imprest on your Soul, "There is no Power in this. It is in itself a poor, dead, empty Thing: Separate from God; it is a dry Leaf, a Shadow. Neither is there any Merit in my using this; nothing intrinsically pleasing to God, nothing whereby I deserve any Favour at his hands, no, not a Drop of Water to cool my Tongue. But because God bids, therefore I do; because he directs me to wait in his Way, therefore here I wait for his free Mercy, whereof cometh my Sal­vation.

Settle this in your Heart, that the Opus Opera­tum, the mere Work done profiteth nothing: That there is no Power to save, but in the Spirit of God; no Merit, but in the Blood of Christ: That consequently, even what God ordains, conveys no Grace to the Soul, if you trust not in him alone. On the other Hand, he that does truly trust in him, cannot fall short of the Grace of God, even tho' he were cut off from every Outward Ordinance, tho' he were shut up in the Center of the Earth.

Thirdly, In using all Means, seek God alone. In and through every Outward Thing, look singly to the Power of his Spirit, and the Merits of his Son. Beware you do not stick in the [Page 258] Work itself; if you do, it is all lost Labour. No­thing short of God can satisfy your Soul. There­fore eye him, in all, through all, and above all.

Remember also, to use all Means, as Means: As ordained, not for their own Sake, but in order to the Renewal of your Soul in Righteousness and true Holiness. If therefore they actually tend to this, well. But if not, they are Dung and Dross. Lastly, After you have used any of these, take care, how you value yourself thereon: How you congratulate yourself, as having done some great Thing. This is turning all into Poison. Think, "If God was not there, what does this avail? Have I not been adding Sin to Sin? How long! O Lord! save or I perish! O lay not this Sin to my Charge!" If God was there, if his Love flowed into your Heart, you have forgot, as it were, the Outward Work. You see, you know, you feel, God is All in All. Be abased. Sink down before him. Give him all the Praise. Let God in all Things be glorified through Christ Jesus. Let all your Bones cry out, My Song shall be always of the Loving-kindness of the Lord: With my Mouth will I ever be telling of thy Truth, from one Genera­tion to another!

The Circumcision of the Heart. A SERMON PREACHED AT St. Mary's, Oxford, BEFORE THE UNIVERSITY, On January 1, 1733.

1. 'TIS the melancholly Remark of an ex­cellent Man, That "he who now preaches the most essen [...]ial Duties of Christianity, runs the Hazard of being esteemed by a great Part of his Hearers, a setter forth of new Doctrines." Most Men have so lived away the Substance of that Religion, the Profession whereof they still retain, that no sooner are any of those Truths proposed, which difference the Spirit of Christ from the Spi­rit of the World, then they cry [...] Thou bring­est ‘strange Things to our Ears [...] know what these Things mean.’— [...] preaching to them 'Jesus and [...] with the necessary Consequence [...] be risen, ye ought then to die un [...] [...] and to live wholly unto God.

2. A hard Saying this to th [...] [...] Man, who is alive unt [...] the World, [...] unto God, and one that He will not [...] be per­suaded, to receive [...] Truth of God, unless it be so qualified in [...] [...]erpretation, as to have neither Use nor Sig [...]cy left. He receiveth [Page 258]not the Words of the Spirit of GOD, taken in their plain and obvious Meaning. They are Foolishness unto him: Neither indeed can he know them because they are spiritually discerned: They are perceivable only by that spiritual Sense, which in him was never yet awakened; for Want of which he must reject as idle Fan [...] [...] Men, what are both the Wisdom and the Power of GOD.

3. That ‘Circumcision is that of the Heart, in the Spirit and not in the Letter;’ that the distin­guishing Mark of a true Follower of Christ, of one who is in a State of Acceptance with God, is not either outward Circumcision of Baptism, or any other outward Form, but a right State of Soul, a Mind and Spirit renewed after the Image of Him that created it, is one of those important Truths, that can only be spiritually discerned, And this the Apostle himself intimates in the next Words, ‘Whose Praise is not of Men, but of GOD.’ As if he had said, "Expect not, whoever thou art, who thus followest thy great Master, that the World, the Men who follow him not, will say, ‘Well done, good and faithful Ser­vant!’ K [...] [...] the Circumcision of the Heart, the Seal [...], is Foolishness with the World. Be cont [...] [...] thy Applause, 'till the Day of thy L [...] [...] [...]ring. In that Day shalt thou have Pr [...] [...] GOD, in the great Assembly of Men and [...].

I design, fi [...] particularly to enquire, wherein this Circumcision of Heart consis [...]: And, secondly, to mention some Reflection [...] that naturally arise from such an Enquiry.

[Page 259] I. 1. I am, first, to enquire, wherein that Cir­cumcision of Heart consists, which will receive the Praise of God. In general we may observe, it is that habitual Disposition of Soul, which in the Sacred Writings is termed Holiness, and which di­rectly implies, the being cleansed from Sin ‘from all Filthiness both of Flesh and Spirit,’ and by Consequence, the being endued with those Virtues, which were also in Christ Jesus, the being so re­newed in the Image of our Mind, as to be perfect, as our Father in Heaven is perfect.

2. To be more particular, Circumcision of Heart implies, Humility, Faith, Hope, and Cha­rity. Humility, a right Judgment of ourselves, cleanses our Minds from those high Conceits of our own Perfections, from that undue Opi­nion of our own Abilities and Attainments, which are the genuine Fruit of a corrupted Na­ture. This entirely cuts off that vain Thought, I am rich and wise, and have Need of nothing; and convinces us, that we are by Nature wretched. and poor, and miserable, and blind, and naked. It convinces us, that in our best Estate, we are of ourselves all Sin and Vanity; that Confusion, and Ignorance, and Error, reign over our Understand­ing; that unreasonable, earthly, sensual, devilish Passions, usurp Authority over our Will: In a Word, that there is no whole Part in our Soul, that all the Foundations of our Nature are out of Course.

3. At the same Time we are convinced, that we are not sufficient of ourselves to help ourselves; th [...] [...] the Spirit of God we can do no­thing but add Sin to Sin: that it is He alone [Page 260] who worketh in us by his almighty Power, either to will [...] do that which is good; it being as impossible for us even to think a good Thought, without the supernatural Assistance of his Spirit, as to create ourselves, or to renew our whole Souls in Righ­teousness and true Holiness.

4. A sure Effect of our having formed this right Judgment, of the Sinfulness and Helpless­ness of our Nature, is a Disregard of that Honour which cometh of Man, which is usually paid to some supposed Excellency in us. He who knows him­self, neither desires nor values the Applause which he knows he deserves not. It is therefore a very small Thing with him, to be judged by Man's Judg­ment. He has all Reason to think, by compa­ring what it has said either for or against him, with what he feels in his own Breast, that the World, as well as the God of this World, was a Liar from the Beginning. And even as to those who are not of the World, though he would choose, if it were the Will of God, that they should account of him as of one desirous to be sound a faithful Steward of his Lord's Goods, if haply this might be a Means of enabling him to be of more Use to his Fellow-Servants, yet as this is the one End of his wishing for their Ap­probation, so he does not at all rest upon it. For he is assured, that whatever God wills, He can never want Instruments to perform; since He is able, even of these Stones, to raise up Servants to do his Pleasure.

5. This is that Lowliness of Mind, which they have learned of Christ, who follow his Ex­ample and tread in his Steps. And this Know­ledge of their Disease, whereby they are more [Page 261]and more cleansed from one Part of it, Pride and Vanity, disposes them to embrace, with a willing Mind, the second Thing implied in Circumcision of Heart, that Faith which alone is able to make them whole, which is the one Medicine given under Heaven to [...] their Sickness.

6. The best Guide of the Blind, the s [...]est Light of them that are in Darkness, the most [...]fect In­struct or of the Foolish, is Faith. But it must be such a Faith as is mighty through GOD, to the pulling down of Strong holds, to the overturning all the Prejudices of corrupt Reason, all the false Max­ims revered among Men; all evil Customs and Habits; all that Wisdom of the World which is Foolishness with GOD; as casteth down Imagina­tions (Reasonings) and every high Thing that ex­alteth itself against the Knowledge of GOD, and bringeth into Captivity every Thought to the Obedience of Christ.

7. All Things are possible to him that thus be­lieveth: The Eyes of his Understanding being en­lightened, he sees what is his Calling, even to glorify GOD, who hath bought him with so high a Price, in his Body and in his Spirit, which now are GOD's by Redemption, as well as by Creation. He feels what is the exceeding Great­ness of his Power, who as He raised up Christ from the Dead, so is able to quicken us, dead in Sin, by his Spirit which dwelleth in us. This is the Victory which overcometh the World, even our Faith: That Faith which is not only an unshaken Assent to all that God hath revealed in Scripture, and in particular to those important Truths, Jesus Christ came into the World to save Sinners; He bare our Sins in his own Body on the [Page 262]Tree; He is the Propitiation for our Sins; and not for ours only, but also for the Sins of the whole World: ^* But likewise the Revelation of Christ in our Hearts; a divine Evidence or Conviction of his Love, his free, unmerited Love to me a Sinner; a sure Confidence in his pardoning Mercy, wrought in us by the Holy Ghost: A Confidence, whereby every true. Believer is enabled to bear Witness, I know that my Redeemer liveth; that I have an Ad­vocate with the Father; that Jesus Christ the righteous is my Lord, and the Propitiation for my Sins. I know He hath loved me, and given Himself for me. He hath reconciled me, even me to GOD; and I have Redemption through his Blood, even the Forgiveness of Sins.

8. Such a Faith as this, cannot fail to shew evidently the Power of Him that inspires it, by delivering his Children from the Yoke of Sin, and purging their Consciences from dead Works: By strengthening them so, that they are no longer constrained to obey Sin in the Desires thereof; but in­stead of yielding their Members unto it, as Instruments of Unrighteousness, they now yield themselves en­tirely unto GOD, as those that are alive from the Dead.

9. Those who are thus by Faith born of GOD, have also strong Consolation through Hope. This is the next Thing which the Circumcision of the Heart implies; even the Testimony of their own Spirit, with the Spirit which witnesses in their Hearts, that they are the Children of God. Indeed it is the same Spirit who works in them [Page 263]that clear and chearful Confidence, that their Heart is upright toward God; that good Assurance, that they now do, through his Grace, the Things which are acceptable in his Sight; that they are now in the Path which leadeth to Life, and shall, by the Mercy of God, endure therein to the End. It is he who giveth them a lively Expectation of receiving all good Things at God's Hand; a joy­ous Prospect of that Crown of Glory, which is re­served in Heaven for them. By this Anchor a Christian is kept steady in the Midst of the Waves of this troublesome World, and preserved from striking upon either of those fatal Roc [...], Presump­tion or Despair. He is neither discouraged by the misconceived Severity of his Lord, nor does he despise the Richness of his Goodness. He neither apprehends the Difficulties of the Race set before him, to be greater than he has Strength to conquer, nor expects them to be so little as to yield him the Conquest, 'till he has put forth all his Strength. The Experience he already has in the Christian Warfare, as it assures him, his Labour is not in vain, if whatever his Hand findeth to do, he doth it with his Might; so it forbids his entertaining so vain a Thought, as that he can otherwise gain any Advantage, as that any Virtue can be shewn, any Praise attained, by faint Hearts and feeble Hands: Or indeed by any but those who pursue the same Course with the great Apostle of the Gen­tiles, I, says he, so run, not as uncertainly, so fight I, not as one that beateth the Air. But I keep under my Body, and bring it into Subjection; lest by any Means when I have preached to others, I myself should be a Cast away.

[Page 264] 10. By the same Discipline is every good Soldier of Christ, to innure himself to endure Hard­ships. Confirmed and strengthened by this, he will be able not only to renounce the Works of Darkness, but every Appetite too and every Af­fection, which is not subject to the Law of God. For every one, saith St. John, who hath this Hope, purifieth himself even as He is pure. It is his daily Care, by the Grace of God in Christ, and thro' the Blood of the Covenant, to purge the Inmost Recesses of his Soul, from the Lusts that before possest and defiled it: from Unclean­ness, and Envy, and Malice, and Wrath, from every Passion and Temper, that is after the Flesh, that either springs from, or cherishes his Native Corruption: As well knowing, that he whose very Body is the Temple of GOD, ought to admit into it nothing common or unclean; and that Holiness becometh that House for ever, where the Spirit of Holiness vouchsafes to dwell.

11. Yet lackest thou one Thing, whosoever thou art, that to a deep Humility, and a stead­fast Faith, hast joined a lively Hope, and thereby in a good Measure cleansed thy Heart from its in­bred Pollution. If thou wilt be perfect, add to all these Charity; add Love, and thou hast the Cir­cumcision of the Heart. Love is the fulfilling of the Law, the End of the Commandment. Very ex­cellent Things are spoken of Love; it is the Essence, the Spirit, the Life of all Virtue. It is not only the first and great Command, but it is all the Commandments in one. Whatsoever Things are just, whatsoever Things are pure, whatsoever Things are amiable or honourable; if there be any Virtue, if there be any Praise, [Page 265]they are all comprized in this one Word, Love. In this is Perfection and Glory and Happiness: The Royal Law of Heaven and Earth is this, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength.

12. Not that this forbids us to love any Thing besides God: It implies, that we love our Brother also. Nor yet does it forbid us (as some have strangely imagined) to take Pleasure in any Thing but God. To suppose this, is to suppose the Fountain of Holiness, is directly the Author of Sin: Since he has inseparably annexed Pleasure to the Use of those Creatures, which are neces­sary to sustain the Life he has given us. This therefore can never be the Meaning of his Com­mand. What the real Sense of it is, both our blessed Lord and his Apostles tell us too frequent­ly and too plainly to be misunderstood. They all with one Mouth bear Witness, that the true Mean­ing of those several Declarations, The Lord thy God is One Lord. Thou shalt have no other Gods but Me; Thou shalt love the Lord thy God with all thy Strength; Thou shalt cleave unto Him; The Desire of the Soul shall be to his Name: Is no o­ther than this. The one perfect Good shall be your one ultimate End. One Thing shall ye de­sire for its own Sake, The Fruition of Him that is All in All. One Happiness shall ye propose to your Souls, even an Union with him that made them: The having Fellowship with the Father and the Son: The being joined to the Lord in one Spirit. One Design ye are to pursue to the End of Time, The Enjoyment of God in Time and in Eternity. Desire other [Page 266]Things, so far as they tend to this. Love the Creature—as it leads to the Creator. But in every Step you take, be this the glorious Point that ter­minates your View. Let every Affection, and Thought, and Word, and Work, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to your Happiness in God, the sole End [...] well as Source of your Being.

13. Have no End, no ultimate End but God. Thus our Lord, One Thing is needful. And if thine Eye be singly fixt on this one Thing, thy whole Body shall be full of Light. Thus St. Paul, ‘This one Thing I do; I press toward the Mark, for the Prize of the high Calling in Christ Jesus.’ Thus St. James, ‘Cleanse your Hands, ye Sinners, and purify your Hearts, ye Double-minded.’ Thus St. John, ‘Love not the World, neither the Things that are in the World. For all that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, is not of the Father, but is of the World.’ The seeking Happiness in what gratifies either the Desire of the Flesh, by a­greeably striking upon the out ward Senses, the De­sire of the Eye, of the Imagination, by its Novelty, Greatness, or Beauty; or the Pride of Life, whe­ther by Pomp, Grandeur, Power, or the usual Con­sequence of them, Applause and Admiration: Is not of the Father, cometh not from, neither is ap­proved by the Father of Spirits; but of the World; it is the distinguishing Mark of those, who will not have Him to reign over them.

[Page 267] II. 1. Thus have I particularly inquired, what that Circumcision of Heart is, which will obtain the Praise or God. I am, in the second Place, to mention some Reflections, that naturally arise from such an Inquiry, as a plain Rule whereby eve­ry Man may judge of himself, whether he be of the World or of God.

And, first, it is clear, from what has been said, That no Man has a Title to the Praise of God, unless his Heart is circumcised by Humility, unless he is little, and base, and vile in his own Eyes: unless he is deeply convinced of that inbred "Cor­ruption of his Nature, whereby he is very far gone from Original Righteousness," being prone to all Evil, averse to all Good, corrupt and abomina­ble; having a carnal Mind. which is Enmity a­gainst GOD, and is not subject to the Law of GOD; nor indeed can be: Unless he continually feels in his in most Soul, that without the Spirit of God resting upon him, he can neither think, nor desire, nor speak, nor act, any Thing good or well-pleasing in his Sight.

No Man, I say, has a Title to the Praise of God, 'till he feels his Want of God: Nor in­deed, 'till he seeketh that Honour, which cometh of GOD only: And neither desires nor pursues that which cometh of Man, unless so far, only as it tends to this.

2. Another Truth which naturally follows from what has been said, is, that none shall ob­tain the Honour that cometh of God, unless his Heart be circumcised by Faith; even a Faith of the Operation of GOD: unless refusing to be any longer led by his Senses, Appetites or Pas­sions, or even by that blind Leader of the Blind, [Page 268]so idolized by the World, natural Reason, he lives and walks by Faith, directs every Step, as seeing Him that is invisible, looks not at the Things that are seen, which are temporal, but at the Things that are not seen which are eternal; and governs all his De­sires, Designs and Thoughts, all his Actions and Conversations, as one who is entered in within the Veil, where Jesus sits at the Right-hand of God.

3. It were to be wished, that they were better acquainted with this Faith, who employ much of their Time and Pains, in laying another Founda­tion; in grounding Religion, on "the Eternal Fit­ness of Things," on "the intrinsick Excellence of Virtue," and the Beauty of Actions flowing from it: On the Reasons, as they term them, of Good and Evil, and the Relations of Beings to each other. Either these Accounts of the Grounds of Christian Duty, coincide with the Scriptural, or not. If they do, why are well-meaning Men perplext, and drawn from the weightier Matters of the Law, by a Cloud of Terms, whereby the easiest Truths are explained into Obscurity. If they are not, then it behoves them to consider, who is the Author of this New Doctrine: Whether he is likely to be an Angel from Heaven, who preacheth another Gospel than that of Christ Jesus: Though, if he were, God, not we, hath pronounced his Sentence, Let him be accursed.

4. Our Gospel, as it knows no other Founda­tion of Good Works than Faith, or of Faith than Christ, so it clearly informs us, we are not his Dis­ciples, while we either deny Him to be the Author, or his Spirit to be the Inspirer and Perfecter both of our Faith and Works. If any Man have not the Spirit of Christ, he is none of his. He alone can [Page 269]quicken those who are dead unto God, can breathe into them the Breath of Christian Life, and so pre­vent, accompany, and follow them with his Grace, as to bring their good Desires to good Effect. And as many as are thus led, by the Spirit of God, they are the Sons of God. This is God's short and plain Account of true Religion and Virtue; and other Foundation can no Man lay.

5. From what has been said we may, Thirdly, learn, That none is truly led by the Spirit, unless that Spirit bear Witness with his Spirit, that he is a Child of God: unless he see the Prize and the Crown before him, and rejoice in Hope of the Glory of God: So greatly have they erred, who have taught that in serving God, we ought not to have a View to our own Happiness. Nay, but we are often and expressly taught of God, to have Respect unto the Recompence of Reward; to balance the Toil with the Joy set before us, these light Afflictions with that exceeding Weight of Glory. Yea, we are Aliens to the Covenant of Promise, we are without God in the World, until God of his abundant Mercy, hath be­gotten us again, unto a living Hope, of the Inheri­tance incorruptible, undefiled, and that fadeth not away.

6. But if these Things are so, 'tis high Time for those Persons to deal faithfully with their own Souls, who are so far from finding in themselves this joyful Assurance, that they fulfil the Terms and shall obtain the Promises of that Covenant, as to quarrel with the Covenant itself, and blaspheme the Terms of it: To complain, "They are too severe, and that no Man ever did, or shall live up to them!" What is this, but to reproach God, as if He were an hard Master, requiring of [...] Servants more than he enables them to perform: as if He [Page 270]had mocked the helpless Works of his Hands, by binding them to Impossibilities; by commanding them to overcome, where neither their own Strength, nor his Grace was sufficient for them?

7. These Blasphemers might almost persuade those, to imagine themselves guiltless, who, in the contrary Extreme, hope to fulfil the Commands of God, without taking any Pains at all. Vain Hope! that a Child of Adam should ever expect, to see the Kingdom of Christ and of God, without striving, without agonizing first, to enter in at the strait Gate! that one who was conceived and born in Sin, and whose inward Parts are very Wickedness, should once entertain a Thought, of being purified as his Lord is pure, unless he treads in his Steps, and take up his Cross daily; unless he cut off his Right Hand, and pluck out the Right Eye and cast it from him; that he should ever dream of shaking off his old Opinions, Passions, Tempers, of being sanc­tified throughout in Spirit, Soul, and Body, without a constant and continued Course of general Self-denial!

8. What less than this can we possibly infer from the above cited Words of St. Paul? Who "living in Infirmities, in Reproaches, in Necessities, in Perse­cutions, in Distresses for Christ's Sake, who being full of Signs and Wonders and mighty Deeds, who having been caught up into the third Heaven;" yet reckoned (as a late Author strongly expresses it) that all his Virtues would be unsecure, and even his Salvation in Danger, without this constant Self-denial. his Salvation in Danger, without this constant Self-denial. So run I, says he, not as uncertainly, so fight I, not as one that beateth the Air. By which he plainly reaches us, That he who does not thus run, who does not thus deny himself daily, does run [Page 271]uncertainly, and fighteth to as little Purpose as he that heateth the Air."

9. To as little Purpose does he talk of fighting the Fight of Faith, as vainly ho [...] to attain the Crown of Incorruption (as we may, lastly, infer from the preceding Observations) whose Heart is not circum­cised by Love. Cutting off both the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, engaging the whole Man, Body, Soul and Spirit, in the ardent Pursuit of that one Object, is so es­sential to a Child of God, that "without it, who­soever liveth is counted dead before Him." ‘Tho' I speak with the Tongue of Men and Angels, and have not Love, I am as sounding Brass, or a tink­ling Cymbal. Though I have the Gift of Pro­phecy, and understand all Mysteries and all Know­ledge, and though I have all Faith so as to remove Mountains, and have not Love, I am noshing. Nay, though I give all my Goods to feed the Poor, and my Body to be burned, and have not Love, it profiteth me nothing?’

10. Here then is the Sum of the Perfect Law, this is the true Circumcision of the Heart. Let the Spirit return to God that gave it, with the whole Train of its Affections. Unto the Place from whence all the Rivers came, thither let them flow again. Other Sacrifices from us He would not; but the living Sacrifice of the Heart he hath chosen. Let it be continually offered up to God through Christ, in Flames of holy Love. And let no Creature be suffered to share with Him: For he is a jealous God. His Throne will he not divide with another: He will reign without a Rival. Be no Design, no Desire admitted there, but what has Him for its ul­timate Object. This is the Way wherein those Children of God once walked, who being dead, [Page 272]still speak to us, "Desire not to live but to praise his Name; let all your Thoughts, Words and Works, tend to his Glory. Set your Heart firm on Him, and on other Things, only as they are in and from Him." Let your Soul be filled with so entire a Love of Him, that you may love nothing but for his Sake." "Have a pure Intention of Heart, a steadfast Regard to his Glory in all your Actions." "Fix your Eye upon the blessed Hope of your Call­ing, and make all the Things of the World minister unto it." For then, and not till then, is that Mind in us which was also in Christ Jesus, when in every Motion of our Heart, in every Word of our Tongue, in every Work of our Hands, we "pursue nothing but in Relation to Him, and in Subordination to his Pleasure:" When we too, neither think, nor speak, nor act, to fulfil our own Will, but the Will of Him that sent us: When whether we eat or drink, or whatever we do, we do all to the Glory of God.

The Marks of the New Birth. A SERMON On JOHN iii. [...].

HOW is every one that is born of the Spirit? That is born again? Born of God? What is meant by the being born again? The being bor [...] of God? Or, being born of the Spirit? What is implied in, The Being a Son or a Child of God? Or, Having the Spirit of Adoption? That these Pri­vileges, by the free Mercy of God, are ordinarily annexed to Baptism, (which is thence termed by our Lord in the preceding Verse, the being born of Water and of the Spirit) we know: But we would ^* know what these Privileges are? What is The New Birth?

2. Perhaps it is not needful to give a Definition [...] of this, seeing the Scripture gives none. But [...] the Question is of the deepest Concern, to every Child of Man, (since except a Man be born again, born of the Spirit, he cannot see the Kingdom of God) I propose to lay down the Marks of it in the plainest Manner, just as I find them laid down in Scripture.

I. 1. The first of these (and the Fo [...]tion of all the rest) is Faith. So St. Paul, [...] [...]are [Page 276]all the Children of God by Faith in Christ Je­sus. So St. John, ^* To them gave He Power ( [...] Right, or Privilege, it might rather be translated) to become the Sons of God, even to them that believe on his Name: Which were born when they believed, ( not of Blood, nor of the Will of the Flesh, not by natural Generation, nor of the Will of Man, like those Children adopted by Men, in whom no inward Change is thereby wrought but) of God. And again in his General Epistle, ^† Whosoever believeth that Jesus is the Christ, is born of God.

2. But it is not a barely notional or specula­tive Faith, that is here spoken of by the A­postles. It is not a bare Assent to this Propo­sition, " Jesus is the Christ;" nor indeed to all th [...] Propositions contained in our Creed, or in the Old and New Testament. It is not merely "an Assent, to any, or all these credible Things as credible." To say this, were to say, (which who could hear?) that the Devils were born of God. For they have this Faith. They trem­bling believe, both that Jesus is the Christ, and that all Scripture having been given by Inspi­ration of God, is true as God is true. It is not only "an Assent to Divine Truth, upon the Testi­mony of God," or "upon the Evidence of Miracles." For they also heard the Words of his Mouth, and knew Him to be a faithful and true Witness. They could not but receive the Testimony He gave, both of Himself, and of the Father which sent Him. They saw likewise the mighty Works which he did, and thence believ­ed that [...] came forth from God. Yet not [Page 277]withstanding this Faith, they are still ‘reserved in Chains of Darkness, unto the Judgment of the great Day.’

3. For all this is no more than a dead Faith. The True, Living, Christian Faith, which who­soever hath is born of God, is not only an As­sent, an Act of the Understanding, but a Dispo­sition which God hath wrought in his Heart; "a sure Trust and Confidence in God, that through the Merits of Christ, his Sins are for­given, and he reconciled to the Favour of God." This implies, that a Man first renounces himself; that in order to be found in Christ, to be accept­ed through Him, he totally rejects all Confidence in the Flesh; that having nothing to pay, having no Trust in his own Works of Righteousness of any Kind, he comes to God, as a lost, miserable, self-destroyed, self-condemned, undone, helpless Sinner; as one whose Mouth is utterly stopped, and who is altogether guilty before God. Such a Sense of Sin (commonly called Despair, by those who speak Evil of the Things they know not together with a full Conviction, such as no Words can express, That of Christ only cometh our Sal­vation, and an earnest Desire of that Salvation, must precede a Living Faith: A Trust in Him, who "for us paid our Ransom by his Death, and for us fulfilled the Law in his Life." This Faith then, whereby we are born of God, is "not only a Belief of all the Articles of our Faith, but also a true Confidence of the Mercy of God, thro' our Lord Jesus Christ."

4. An immediate and constant Fruit of this Faith, whereby we are born of G [...] [...] [...]it which can in no wise be separated from it, no not [Page 278]for an Hour, is Power over Sin: Power over out­ward Sin, of every King; over every evil Word and Work; for wheresoever the Blood of Christ is thus applied, it ‘purgeth the Conscience from dead Works:’ And over inward Sin; for it purifi­eth the Hears from every unholy Desire and Temper. This Fruit of Faith, St. Paul has largely described, in the sixth Chapter of his Epistle to the Romans. ^* ‘How shall we (saith he) who by Faith are dead to Sin, live any longer therein? Our old Man is crucified with Christ, that the Body of Sin might be destroyed, that henceforth we should not serve Sin.—Likewise reckon ye yourselves to be dead un­to Sin, but alive unto God, through Jesus Christ our Lord.—Let not Sin therefore reign,’ even ‘in your mortal Body, but yield yourselves unto God, as those that are alive from the Dead. For Sin shall not have Dominion over you.—God be thanked, that ye were the Servants of Sin—But being made free’—the plain Meaning is, God be thanked, that though ye were in Time past the Servants of Sin, yet now ‘being free from Sin, ye are become the Servants of Righteousness.’

5. The same invaluable Privilege of the Sons of God, is as strongly asserted by St. John; par­ticularly, with Regard to the former Branch of it, namely, Power over outward Sin. After he had been crying out, as one astonished at the Depth of the Riches of the Goodness of God, ^† ‘Behold what Manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! Beloved, now are we the Sons of God; and it doth not yet appear what we shall b [...] but we know, that when He shall appear we [Page 279]shall be like Him; for we shall see Him as He is?’ He soon adds, ^* ‘Whosoever is born of God, doth not commit Sin, for his Seed remaineth in him, and he cannot sin, because he is born of God.’ But some Men will say, "True; whosoever is born of God, doth not commit Sin habitually." Habitually! whence is that? I read it not. It is not written in the Book. God plainly faith, He doth not commit Sin. And thou addest, habi­tually! Who art thou that mendest the Oracles of God? That addest to the Words of this Book? Beware I beseech thee, lest God add to thee, all the Plagues that are written therein! Especially when the Comment thou addest is such, as quite swal­lows up the Text: So that by this [...] this artful Method of Deceiving, the precious Pro­mise is utterly lost: By this [...], this Tricking and Shuffling of Men, the Word of God is made of none Effect. O beware thou that thus takest from the Words of this Book, that taking away the whole Meaning and Spirit from them, leavest only what may indeed [...] termed a dead Letter, lest God take away thy Part out of the Book of Life!

6. Suffer we the Apostle to interpret his own Words, by the whole Tenor of his Discourse. In the fifth Verse of this Chapter he had said, ‘Ye know that He (Christ) was manifested, to take away our Sins; and in him is no Sin.’ What is the Inference he draws from this? ^‡ ‘Whosoever abideth in Him sinneth not: Whosoever sinneth hath not seen Him, neither known Him?’ To his Inforcement of this important Doctrine, he pre­mises an highly necessary Caution: ^† ‘Little [...]hil­dren, [Page 280]let no Man deceive you,’ (for many will en­deavour so to do; to persuade you that you may be unrighteous, that you may commit Sin, and yet be Children of God.) ‘He that doth Righteous­ness is righteous even as he is righteous. He that committeth Sin is of the Devil; for the Devil sinneth from the Beginning.' Then follows, whosoever is born of God, doth not commit Sin; for his Seed remaineth in him, and he cannot sin, because he is born of God. In this, adds the Apostle, the Children of God are manifest, and the Children of the Devil.’ By this plain Mark (the committing or not committing Sin) are they distinguished from each other. To the same Ef­fect are those Words in his fifth Chapter, ^* ‘We know that whosoever is born of God, sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.’

7. Another Fruit of this living Faith is Peace. For ^† being justified by Faith, having all our Sins blotted out, we have Peace with God, through [...] Lord Jesus Christ. This indeed our Lord Himself, the Night before his Death, solemnly be­queathed to all his Followe [...] ^‡ Peace, saith He, ‘I leave with you; (you who believe in God, and believe also in Me) my Peace I give unto you. Not as the World giveth, give I unto you. Let not your Heart be troubled, neither let it be afraid. And again, ^‖ These Things have I spoken unto you, that in Me ye might have Peace. This is that Peace of God, which passeth all Understanding,’ that [...]ity of Soul, which it hath not entered into the Heart of a natural Ma [...] to conceive, [Page 281]and which it is not possible for even the spi­ritual Man to utter. And it is a Peace which all the Powers of Earth and Hell are unable to take from him. Waves and Storms beat upon it, but they shake it not; for it is founded upon a Rock. It keepeth the Hearts and Minds of the Children of God, at all Times and in all Places. Whether they are in Ease or in Pain, in Sickness or Health, in Abundance or Want, they are happy in God. In every State they have learned to be content, yea, to give Thanks unto God through Christ Jesus: Being well assured, That "whatsoever Is, is best;" because it is his Will, concerning them. So that in all the Vicissitudes of Life, their Heart standeth fast, believing in the Lord.

II. 1. A second Scriptural Mark of those who are born of God is Hope. Thus St. Peter, speaking to all the Children of God, who were then scattered abroad, saith, ^* ‘Blessed be the G [...] and Father of our Lord Jesus Christ, who accord­ing to his abundant Mercy, hath begotten us a­gain unto a lively Hope.’ [...] A lively or living Hope, saith the Apostle: Because there is also a dead Hope (as well as a dead Faith) a Hope which is not from God, but from the Enemy of God and Man; as evidently appears by its Fruits; for, as it is the Offspring of Pride, so it is the Parent of every evil Word and Work. Whereas every Man that hath in him this liv­ing Hope, is holy as He that [...]h him is holy: Every Man that can truly say to his Brethren in Christ, Beloved, now are we the Sons of God, [Page 282] and we shall see Him as He is, purifieth himself, even as He is pure.

2. This Hope termed in the Epistle to the He­brews, ^* [...], and elsewhere, ^† [...] (in our Translation, The Full Assurance of Faith, and the full ssurance of Hope; Expressions the best which our Language could afford, altho' far weaker than those in the Original) as described in Scripture, implies, 1. The Testimony of our own Spirit or Conscience, that we walk in Simpli­city and godly Sincerity; but, secondly and chiefly, The Testimony of the Spirit of God, hearing Witness with, or to, our Spirit, that we are the Children of God, and if Children, then Heirs, Heirs of God, and Joint-heirs with Christ.

3. Let us well observe, what is here taught us by God Himself, touching the glorious Privilege of his Children. Who is it, that is here said to bear Witness? Not our Spirit only, but another; even the Spirit of God: He it is who beareth Witness with our Spirit. What is it, He beareth Witness of? That we are the Children of God; and if Children then Heirs, Heirs of God, and Joint-heirs with Christ:— if so be that we suffer with Him (if we deny ourselves, if we take up our Cross daily, if we chearfully endure Persecu­tion or Reproach for his Sake) that we may also be glorified together. And in whom doth the Spirit of God bear this Witness? In all who are the Chil­dren of God. By this very Argument does the A­postle prove in the preceding Verses that they are so: ^‡ ‘As many (saith he) as are led by the Spirit of God, they are the Sons of God. For ye have not received the Spirit of Bondage again, to fear; [Page 283]but ye have received the Spirit of Adoption, whereby we cry, Abba, Father!’ It follows, ‘The Spirit itself beareth Witness with our Spirit, that we are the Children of God.’

4. The Variation of the Phrase in the 15th Verse, is worthy our Observation. Ye have re­ceived the Spirit of Adoption, whereby we cry, Abba, Father! Ye, as many as are the Sons of God, have in Virtue of your Sonship, received that self­same Spirit of Adoption, whereby we cry, Abba, Father. We, the Apostles, Prophets, Teachers, (for so the Word may not improperly be understood) we, through whom you have believed, the Mini­sters of Christ, and Stewards of the Mysteries of God. As we and you have one Lord, so we have one Spirit: As we have one Faith, so we have one Hope also. We and you are sealed with one Spi­rit of Promise, the Earnest of yours and of our In­heritance: The same Spirit bearing Witness with yours and with our Spirit, that we are the Children of God.

5. And thus is the Scripture fulfilled, Blessed are they that mourn, for they shall be comforted. For 'tis easy to believe, that though Sorrow may pre­cede this Witness of God's Spirit with our Spirit, (indeed must, in some Degree, while we groan un­der Fear, and a Sense of the Wrath of God abid­ing on us) yet as soon as any Man feeleth it in him­self, his Sorrow is turned into Joy. Whatsoever his Pain may have been before, yet as soon as that Hour is come, he remembreth the Anguish no more, for Joy that he is born of God. It may be, many of you have now Sorrow, because you are Aliens from the Common-wealth of Israel; because you are con­scious [Page 284]to yourselves that you have not this Spirit, that you are without Hope and without God in the World. But when the Comforter is come, ^* then your Heart shall rejoice; yea, your Joy shall be full, and that Joy no Man taketh from you. ^† We joy in God, will ye say, through our Lord Jesus Christ, by whom we have now received the Atonement: By whom we have Access into this Grace, this State of Grace, of Favour, of Reconciliation with God, wherein we stand, and rejoice in Hope of the Glory of God. Ye, saith St. Peter, whom ^§ God hath begotten again un­to a lively Hope, are kept by the Power of God unto Salvation—Wherein ye greatly rejoice, though now for a Season, if Need be, ye are in Heaviness through ma­nifold Temptations: That the trial of your Faith— may be sound unto Praise, and Honour, and Glory, at the Appearing of Jesus Christ— In whom, though now ye see Him not, ye rejoice with Joy unspeakable and full of Glory. Unspeakable indeed! It is not for the Tongue of Man to describe this Joy in the Holy Ghost. It is hidden Manna, which no Man know­eth, save he that receiveth it. But this we know, it not only remains, but overflows in the Depth of Affliction. Are the Consolations of God small with his Children, when all earthly Comforts fail? Not so, But when Sufferings most abound, the Consolation of his Spirit doth much more abound: Insomuch that the Sons of God laugh at Destruction when it cometh; at Want, Pain, Hell, and the Grave; as knowing Him who hath the Keys of Death and Hell, and will shortly cast them into the bottomless Pit [...]. As hearing even now the great Voice out of Heaven, saying, ^‖ ‘Behold the Tabernacle [Page 285]of God is with Men, and He will dwell with them, and they shall be his People, and God himself shall be with them, and be their God. And God shall wipe away all Tears from their Eyes, and there shall be no more Death, neither Sorrow, nor Crying; neither shall there be any more Pain; for the former Things are past away.’

III. 1. A third scriptural Mark of those who are born of God, and the greatest of all, is Love: Even ^* ‘the Love of God shed abroad in their Hearts, by the Holy Ghost which is given unto them.’ ^† ‘Because they are Sons, God hath sent forth the Spirit of his Son into their Hearts, cry­ing, Abba, Father!’ By this Spirit, continually looking up to God, as their reconciled and loving Father, they cry to Him for their daily Bread, for all Things needful whether for their Souls or Bo­dies. They continually pour out their Hearts be­fore Him, knowing ^‖ ‘they have the Petitions which they ask of Him.’ Their Delight is in Him. He is the Joy of their Heart; their Shield, and their exceeding great Reward. The Desire of their Soul is toward Him: It is their Meat and Drink to do his Will: And they are ^§ ‘satisfied as with Marrow and Fatness, while their Mouth praiseth Him with joyful Lips.’

2. And, in this Sense also, ^* Every one who loveth Him that begat, loveth him that is begotten of Him. His Spirit rejoiceth in God his Saviour. He loveth the Lord Jesus Christ in Sincerity: He is so joined unto the Lord, as to be one Spirit. His Soul hangeth upon Him, and chuseth Him as alto­gether lovely, the chiefest among ten thousand. He [Page 286]knoweth, he feeleth what that means, ^* ‘My be­loved is mine, and I am his.’ ^† ‘Thou art fairer than the Children of Men; full of Grace are thy Lips, because God hath anointed Thee for ever!’

3. The necessary Fruit of this Love of God, is the Love of our Neighbour, of every Soul which God hath made; not excepting our enemies, not excepting those who are now despitefully using and persecuting us: A Love, whereby we love every Man as ourselves, as we love our own Souls. Nay, our Lord has expressed it still more strongly, teaching us to love one another even as he hath loved us. Accordingly the Commandment written in the Hearts of all those that love God, is no other than this, As I have loved you, so love ye one another. Now ^‖ herein perceive we the Love of God, in that He laid down his Life for us. We ought then, as the Apostle justly infers, to lay down our Lives for our Brethren. If we feel ourselves ready to do this, then do we truly love our Neighbour. Then ^§ we know that we have passed from Death unto Life, be­cause we thus love our Brethren. ^†† Hereby know we that we are born of God, that we dwell in Him, and He in us, because he hath given us of his loving Spirit. For ^** Love is of God, and every one that thus loveth, is born of God and knoweth God.

4. But some may possibly ask, Does not the Apostle say, ^§§ This is the Love of God, that we keep his Commandments? Yea, and this the Love of our Neighbour also, in the same Sense as it is the Love of God. But what would you infer from hence? That the keeping the outward Commandments, is all that is implied in loving God with all your [Page 287]Heart, with all your Mind, and Soul, and Strength, and in loving your Neighbour as yourself? That the Love of God is not an Affection of the Soul, but merely an Outward Service? And that the Love of our Neighbour is not a Disposition of Heart, but barely a Course of Outward Works! To mention so wild an Interpretation of the Apostle's Words, is sufficiently to confute it. The plain indisputable Meaning of that Text is, this is the Sign or Proof of the Love of God, of our keeping the first and great Commandment, to keep all the rest of his Commandments. For true Love, if it be once shed abroad in our Heart, will constrain us so to do: Since whosoever loves God with all his Heart, cannot but serve Him with all his Strength.

5. A second Fruit then of the Love of God, (so far as it can be distinguished from it) is universal Obedience to Him we love, and Conformity to his Will: Obedience to all the Commands of God, internal and external: Obedience of the Heart and of the Life, in every Temper, and in all Manner of Conversation. And one of the Tempers most obviously implied herein is, the being zealous of good Works; the hungering and thirsting to do Good, in every possible Kind, unto all Men; The rejoic­ing to spend and be spent for them, for every Child of Man, not looking for any Recompense in this World, but only in the Resurrection of the Just.

1. Thus have I plainly laid down those Marks of the New-birth, which I find laid down in Scrip­ture. Thus doth God Himself answer that weighty Question, what it is to be born of God? Such, if the Appeal be made to the Oracles of God, is every one that is born of the Spirit. This it is, in the [Page 288]Judgment of the Spirit of God, to be a Son or a Child of God. It is, so to believe in God thro' Christ, as not to commit Sin, and to enjoy at all Times and in all Places, that Peace of God which passeth all Understanding. It is, so to hope in God through the Son of his Love, as to have not only the Testimony of a good Conscience, but also the Spirit of God bearing Witness with your Spirits, that ye are the Children of God: Whence cannot but spring the rejoicing evermore in Him through whom ye have received the Atonement. It is so to love God who hath thus loved you, as you never did love any Creature: So that ye are constrained to love all Men as yourselves; with a Love not only ever burning in your Hearts, but flaming out in all your Actions and Conversations, and making your whole Life one Labour of Love, one continued O­bedience to those Commands, Be ye merciful, as God is merciful; Be ye holy, as I the Lord am holy; Be ye perfect, as your Father which is in Heaven is perfect.

2. Who then are ye that are thus born of God? Ye know the Things which are given to you of God. Ye well know, that ye are the Children of God; and can assure your Hearts before Him. And every one of you who has observed these Words cannot but feel and know of a Truth, whether at this Hour, (answer to God and not to Man!) you are thus a Child of God or no? The Question is not what you was made in Baptism: (Do not evade:) But, what you are now? Is the Spirit of Adoption now in your Heart? To your own Heart let the Appeal be made. I ask not, whether you was born of Water and of the Spirit. But are you now the Temple of the Holy Ghost which dwelleth in you? I [Page 289]allow you was circumcised with the Circumcision of Christ, (as St. Paul emphatically terms Baptism.) But does the Spirit of Christ and of Glory now rest upon you? Else your Circumcision is become Uncir­cumcision.

3. Say not then in your Heart, I was once bap­tized. Therefore I am now a Child of God? Alas, that Consequence will by no Means hold. How many are the baptized Gluttons and Drunkards, the baptized Liars and common Swearers, the bap­tized Railers and Evil-speakers, the baptized Whore-mongers, Thieves, Extortioners? What think you? Are these now the Children of God? Verily I say unto you, whosoever you are, unto whom any one of the preceding Characters be­long, ye are of your Father the Devil, and the Works of your Father ye do. Unto you I call, in the Name of Him whom you crucify afresh, and in his Words to your circumcised Predecessors, Ye Serpents, ye Generation of Vipers, How can you escape the Damna­tion of Hell?

4. How indeed, except ye be born again! For ye are now dead in Trespasses and Sins. To say then, that ye cannot be born again, That there is no New-birth but in Baptism, is to seal you all under Damnation, to consign you to Hell, without Help, without Hope. And perhaps some may think this just and right. In their Zeal for the Lord of Hosts, they may say, "Yea, cut off the Sinners, the Amelekites! Let these Gibeonites be utterly de­stroyed! They deserve no less."—No; nor I: nor you.—Mine and your Desert, as well as theirs, is Hell. And it is more Mercy, free undeserved Mer­cy, that we are not now in unquenchable Fire. You will say, "But we are washed, we were born [Page 290]again of Water and of the Spirit." So were they. This therefore hinders not at all, but that ye may now be even as they. Know ye not, that what is highly esteemed of Men is an Abomination in the Sight of God? Come forth, ye "Saints of the World." ye that are honoured of Men, and see who will cast the first Stone at them, at these Wretches, not fit to live upon the Earth, these common Harlots, Adultevers, Murderers. Only learn ye first what that meaneth, ^* He that hateth his Brother is a Mur­derer. — ^† He that looketh on a Woman to lust after her, hath committed Adultery with her already in his Heart. — ^‡ Ye Adulterers and Adulteresses, know ye not, that the Friendship of the World, is Enmity with God?

5. Verily, verily I say unto you, ye also must be born again. Except ye also be born again, ye cannot see the Kingdom of God. Lean no more on the Staff of that broken Reed, that ye were born again in Baptism. Ye are now Children of the De­vil. Therefore ye must be born again. And let not Satan put it into your Heart, to cavil at a Word, when the Thing is clear. Ye have heard, what are the Marks of the Children of God: All ye who have them not on your Souls, baptized or unbaptized, must needs receive them, or without Doubt ye will perish everlastingly. And if ye have been baptized, your only Hope is this, That those who were sederally made the Chil­dren of God by Baptism, but are now the Children of the Devil, may yet receive Power, to become the Sons of God: That they may receive even the Spi­rit of Adoption, crying in their Hearts, Abba, Fa­ther!

[Page 291] 6. Amen, LORD JESUS! May every one who prepareth his Heart to seek thy Face, receive now that Spirit of Adoption, and cry out, Ab­ba, Father! Let him now have Power, so to believe in thy Name, as to become the Child of God; as to know and feel he hath Redemption in thy Blood, even the Forgiveness of Sins, and that he cannot commit Sin, because he is born of God. Let him be now begotten again unto a living Hope, so as to purify himself, as Thou art pure! And because he is a Son, let the Spirit of Love and of Glory rest upon him, cleansing him from all Filthiness of Flesh and Spirit, and teaching him to perfect Holiness in the Fear of God!

The great Privilege of those that are born of God. A SERMON On 1 JOHN iii. 9.

1. IT has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justifica­tion were only different expressions, denoting the same thing: It being certain on the one hand, that whoever is justified, is also born of God; and on the other, that whoever is born of God, is al­so justified: Yea, that both these gifts of God are given to every believer in one and the same mo­ment. In one point of time his sins are blotted out, and he is born again of God.

2. But though it be also wed, that justification and the new birth are in point of time inseparable from each other, yet are they easily distinguished, [...] being not the same, but things of a widely dif­ferent nature. Justification implies only a relative, the new birth a real change. God in justifying us, does something for us: In begetting us again, he does the work in us. The former changes our outward relation to God, so that of enemies we become children. By the latter our inmost souls are changed, so that of sinners we become saints. [Page 6]The one restores us to the favour, the other to the image of God. The one is, the taking away the guilt, the other, the taking away the power of sin. So that although they are joined together in point of time, yet are they of wholly distinct natures.

3. The not discerning this, the not observing the wide difference there is, between being justi­fied and being born again, has occasioned exceed­ing great confusion of thought, in many who have treated on this subject: particularly when they have attempted to explain this great privilege of the children of God; to shew how whosoever is born of God, doth not commit sin.

4. In order to apprehend this clearly, it may be necessary, first, to consider what is the proper meaning of that expression, Whosoever is born of God; and, secondly, to enquire, in what sense he doth not commit sin.

I. 1. First, we are to consider, what is the proper meaning of that expression, Whosoever is born of God. And in general, from all the pas­sages of holy writ, wherein this expression, the being born of God, occurs, we may learn that it implies not barely the being baptized, or any outward change whatever; but a vast inward change, a change wrought in the soul, by the operation of the Holy Ghost: a change in the whole manner of our existence; for from the moment we are born of God, we live in quite ano­ther manner than we did before; we are, as it were, in another world.

2. The ground and reason of the expression, his easy to be understood. When we under go this [Page 7]great change, we may with much propriety be said to be born again, because there is so near a re­semblance between the circumstances of the na­tural and of the spiritual birth: so that to consider the circumstances of the natural birth, is the most easy way to understand the spiritual.

3. The child which is not yet born, subsists in­deed by the air, as does every thing which has life; but feels it not, nor any thing else, unless in a very dull and imperfect manner. It hears lit­tle, if at all, the organs of hearing being as yet closed up. It sees nothing, having its eyes fast shut, and being surrounded with utter darkness, There are, it may be, some saint beginnings of life, when the time of its birth draws nigh; and some motion consequent thereon, whereby it is distinguished from a mere mass of matter. But it has no senses; all these avenues of the soul are hitherto quite shut up. Of consequence, it has scarce any intercourse with this visible world: nor any knowledge, conception, or idea, of the things that occur therein.

4. The reason why he that is not yet born, is wholly a stranger to the visible world, is, not be­cause it is afar off. It is very nigh. It surrounde him on every side. But partly, because he has not those senses, they are not yet opened in his soul, whereby alone it is possible to hold com­merce with the material world; and partly be­cause so thick a veil is cast between, thro' which he can discern nothing.

5. But no sooner is the child born into the world, than he exists in a quite different man­ner. He now feels the air with which he is surrounded, and which pours into him from [Page 8]every side, as fast as he alternately breathes it back, to sustain the flame of life. And hence springs a continual increase of strength, of mo­tion and of sensation: all the bodily senses being now awakened, and furnished with their proper objects.

His eyes are now opened to perceive the light, which silently flowing in upon them, dis­covers not only itself, but an insinite variety of things, with which before he was wholly unacquainted. His ears are unclosed, and sounds rush in, with endless diversity. Every, sense is employed upon such objects as are peculiarly suitable to it. And by these inlets, the soul having an open intercourse with the visible world, acquires more and more knowledge of sensible things, of all the things which are under the sun.

6. So it is with him that is born of God. Before that great change is wrought, although he subsists by him, in whom all that have life live and move and have their being, yet he is not sensible of God; he does not feel, he has no in­ward consciousness of his presence. He does not perceive that divine breath of life, with­out which he cannot subsist a moment. Nor is he sensible of any of the things of God. They make no impression upon his soul. God is con­tinually calling to him from on high, but he heareth not; his ears are shut; so that the voice of the charmer is lost to him, charm he n [...]r so wisely. He seeth not the things of the spirit of God, the eyes of his understanding being closed, and utter darkness covering his whole soul, surrounding him on every side. It is true, he [Page 9]may have some saint dawnings of life, some small beginnings of spiritual motion; but as yet he has no spiritual senses, capable of discerning spiritual objects. Consequently he discerneth not the things of the spirit of God. He cannot know them; be­cause they are spiritually discerned.

7. Hence he has scarce any knowledge of the invisible world, as he has scarce any inter­course with it. Not that it is afar off. No: he is in the midst of it: it encompasses him round about. The other world, as we usually term it, is not far from every one of us. It is above, and beneath, and on every side. On­ly the natural man discerneth it not; partly, be­cause he has no spiritual senses, whereby alone we can discern the things of God; partly, because so thick a veil is interposed, as he knows not how to penetrate.

8. But when he is born of God, born of the Spirit, how is the manner of his existence chang­ed? his whole soul is now sensible of God, and he can say by sure experience, thou art a­bout my bed, and about my path; I feel thee in all my ways. Thou besettest me behind and be­fore, and layest thy hand upon me. The spirit or breath of God is immediately inspired, breathed into the new-born soul. And the same breath which comes from, returns to God: as it is con­tinually received by faith, so it is continually rendered back by love, by prayer, an praise, and thanksgiving: love and praise and prayer being the breath of every soul which is truly born of God. And by this new kind of spiri­tual respiration, spiritual life is not only sustained, but increased day by day; together with spiritual [Page 10]strength and motion, and sensation. All the senses of the soul be now awake, and capable of discerning spiritual good and evil.

9. The eyes of his understanding are now open, and he seeth him that is invisible. He sees what is the exceeding greatness of his power, and of his love toward them that believe. He sees that God is merciful to him a sinner; that he is reconciled through the son of his love. He clearly perceives both the pardoning love of God, and all his exceeding great and precious promises. God who commandeth the light to shine out of dark­ness, hath shined, and doth shine, in his heart, to enlighten him with the knowledge of the Glory of God, in the face of Jesus Christ. All the dark­ness is now passed away, and he abides in the light of God's countenance.

10. His ears are now opened, and the voice of God no longer calls in vain. He hears and obeys the heavenly calling: He knows the voice of his shepherd. All his spiritual senses being now awakened, he has a clear intercourse with the in­visible world. And hence he knows more and more of the things which before it could not enter into his heart to conceive. He now knows what the peace of God is: what is joy in the Holy Ghost: what the love of God which is shed abroad in the hearts of them that believe in him thro' Christ Jesus. Thus the veil being removed, which before interrupted the light and voice, the know­ledge and love of God, he who is born of the spirit, dwelling in love, dwelleth in God and God in him.

[Page 11] II. 1. Having considered the meaning of that expression, whosoever is born of God, it remains in the second place to enquire, in what sense he doth not commit sin.

Now one who is so born of God as hath been above described, who continually receives into his soul the breath of life from God, the graci­ous influence of his Spirit, and continually ren­ders it back: one who thus believes and loves; who by faith perceives the continual actings of God upon his spirit; and by a kind of spiritual re­action, returns the grace he receives in unceas­ing love, and praise, and prayer; not only doth not commit sin while he thus keepeth himself; but so long as this seed remaineth in him, he cannot sin, because he is born of God.

2. By sin, I here understand, outward sin, according to the plain, common acceptation of the word: an actual, voluntary transgression of the law; of the revealed, written law of God: of any commandment of God, acknowledged to be such, at the time that it is transgressed. But whosoever is born of God, while he abideth in faith and love, and in the spirit of prayer and thanksgiving, not only doth not, but cannot thus commit sin. So long as he thus believeth in God through Christ, and loves him, and is pouring out his heart before him, he cannot vo­luntarily transgress any command of God, ei­ther by speaking or acting what he knows God hath forbidden. So long that seed which re­maineth in him, that loving, praying, thankful faith compels him to refrain from whatsoever he knows to be an abomination in the sight of God.

[Page 12] 3. But here a difficulty will immediately occur; and one, that to many has appeared insuperable, and induced them to deny the plain assertion of the apostle, and give up the privilege of the children of God.

It is plain in fact, that those whom we cannot deny to have been truly born of God (the spirit of God having given us in his word, this infalli­ble testimony concerning them) nevertheless not only could, but did commit sin, even gross, out­ward sin. They did transgress the plain, known laws of God, speaking or acting what they knew he had forbidden.

4. Thus David was unquestionably born of God, or ever he was anointed king over Israel. He knew in whom he had believed; he was strong in faith, giving glory to God. ^* The Lord, saith he, is my shepherd; therefore can I lack nothing. He shall feed me in green pas­tures, and lead me forth beside the waters of com­fort. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. He was filled with love; such as often constrained him to cry out, ^† I will love thee, O Lord, my God: the Lord is my stony rock, and my defence: the born al­so of my salvation, and my refuge. He was a man of prayer, pouring out his soul before God, in all circumstances of life; and abun­dant in praises and thanksgiving; ^‡ thy praise, faith he, shall be ever in my mouth. ^‖ Thou art my God, and I will thank thee; thou art my God and I will praise thee. And yet such a child of God [Page 13]could and did commit sin; yea, the horrid sins of adultery and murder.

5. And even after the Holy Ghost was more largely given, after life and immortality were brought to light by the gospel, we want not instances of the same melancholy kind, which were also doubtless written for our instruction. Thus he who (proba­bly from his ^* selling all that he had, and bringing the price for the relief of his poor brethren) was by the apostles themselves sirnamed Barnabas, that is, the son of consolation; who was so honoured at Antioch, as to be selected with Saul out of all the disciples, to carry their ^† relief unto the brethren in Judea: this Barnabas, who at his return from Judea, was by the peculiar direction of the Holy Ghost, solemnly ^‡ separated from the other prophets and teachers, for the work whereunto God had called him, even to accompany the great apostle among the gentiles, and to be his fellow-labourer in every place; nevertheless was afterward so ^‖ sharp in his contention with St. Paul (because he thought it not good to take with them John, in his visiting the bre­thren, a second time, who had departed from them from Pamphylia, and went not with them to the work) that he himself also departed from the work; that he took John, and sailed unto Cyprus; forsaking him to whom he had been in so imme­diate a manner joined by the Holy Ghost.

6. An instance more astonishing than both these is given by St. Paul in his epistle to the Galatians. When Peter, the aged, the zealous, the first of the apostles, one of the three most highly favoured by his Lord; was come to Antioch, I withstood him to [Page 14]the face, because he was to be blamed. For before that certain came from James, he did eat with the gentiles, the heathens converted to the christian faith, as having been peculiarly taught of God, that ^* he should not call any man common or unclean. But ^† when they were come, he separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimula­tion. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, if thou being a Jew, livest after the manner of the gentiles, not regarding the ceremonial law of Moses, why compellest thou the gentiles to live as do the Jews? here is also plain, undeniable sin, committed by one who was undoubtedly born of God. But how can this be reconciled with the asser­tion of St. John, if taken in the obvious literal meaning, that whosoever is born of God, doth not commit sin?

7. I answer, what has been long observed is this: so long as he that is born of God keepeth himself (which he is able to do, by the grace of God) the wicked one toucheth him not. But if he keepeth not himself, if he abide not in the faith, he may com­mit sin even as another man.

It is easy therefore to understand, how any of these children of God might be moved from his own stedfastness, and yet the great truth of God, declared by the apostle, remain stedfast and unshaken. He did not keep himself by that grace of God which was sufficient for him. He fell, step by step, first, into negative, inward sin, not stirring up the gift of God which was in him, [Page 15]not watching unto prayer, not pressing on to the mark of the prize of his high calling: then into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper. Next, he lost his faith, his sight of a pardoning God, and consequently his love of God. And being then weak and like another man, he was capable of committing even outward sin.

8. To explain this by a particular instance: Da­vid was born of God, and saw God by faith. He loved God in sincerity. He could truly say, whom have I in heaven but thee? and there is none upon earth (neither person, nor thing) that I desire in comparison of thee! but still there remained in his heart that corruption of nature, which is the seed of all evil.

He was ^* walking upon the roof of his house, pro­bably praising the God whom his soul loved, when he looked down and saw Bathsheba. He felt a temptation, a thought which tended to evil. The spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice. But he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree, not with the same strength and ardor of affection. Yet God checked him again, though his spirit was grieved; and his voice, though fainter and fainter, still whispered, "Sin lieth at the door; look unto me, and be thou saved." But he would not hear. He looked again, not unto God, but unto the forbidden object, till nature was supe­rior to grace, and kindled lust in his soul.

[Page 16] The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine supernatural intercourse with God, and the love of God ceased together. He then rust. [...] on as a horse into the battle, and knowingly com [...]ed the outward sin.

9. You see the unquestionable progress from grace to sin. Thus it goes on, from step to step.

• 1. The divine seed of loving, conquering faith, remains in him that is born of God. He keepeth himself, by the grace of God, and cannot commit sin.
• 2. A temptation arises, whether from the world, the flesh, or the devil, it matters not.
• 3. The spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer.
• 4. He gives way in some degree to the tempta­tion, which now begins to grow pleasing to him.
• 5. The Holy Spirit is grieved; his saith is weak­ened, and his love of God grows cold,
• 6. The spirit reproves him more sharply, and saith, "This is the way; walk thou in it."
• 7. He turns away from the painful voice of God, and listens to the pleasing voice of the tempter.
• 8. Evil desire vanish away. He is then capable of committing outward sin, the power of the Lord being depart­ed from him.

10. To explain this by another instance. The apostle Peter was full of faith and of the Holy Ghost; and hereby keeping himself, he had a con­science void of offence toward God and toward man.

Walking thus in simplicity and godly sincerity, before that certain came from James, he did eat with the gentiles, knowing that what God had cleansed, was not common or unclean.

[Page 17] But when they were come, a temptation arose in his heart, to fear those of the circumcision (the Jew­ish converts, who were zealous for circumcisron and the other rites of the Mosaic law) and regard the favour and praise of these men, more than the praise of God.

He was warned by the spirit that sin was near. Nevertheless he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened.

God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his shepherd; but gave himself up to that flavish fear, and thereby quenched the spirit.

Then God disappeared, and faith and love be­ing extinct, he committed the outward sin. Walk­ing not uprightly, not according to the truth of the gospel, he separated himself from his christian bre­thren, and by his evil example, if not advice also, compelled even the Gentiles to live after the manner of the Jews; to entangle themselves again with that yoke of bondage, from which Christ had set them free.

Thus it is unquestionably true, that he who is born of God, keeping himself, doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness.

III. 1. From the preceding considerations we may learn, first, To give a clear and uncontestible answer, to a question which has frequently per­plexed many, who were sincere of heart. Does sin precede or follow the loss of faith? "Does a child of God first commit sin, and thereby lose his faith? Or does he lose his faith first, before he can commit sin?"

[Page 18] I answer, some sin of omission at least, must necessarily precede the loss of faith: some inward sin. But the loss of saith must precede the com­mitting outward sin.

The more any believer examines his own heart, the more will he be convinced of this: That faith working by love, excludes both inward and out­ward sin from a soul watching unto prayer: that nevertheless we are even then liable to tempta­tion, particularly to the sin that did easily beset us: that if the loving eye of the soul be steadily fixed on God, the temptation soon vanishes away: but if not, if we are ^* [...], (as the apostle James speaks) drawn out of God by our own de­sire, and [...], caught by the bait of present or promised pleasure: then that desire conceived in us, brings forth sin; and having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever.

2. From what has been said, we may learn, secondly, what the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies, the continual inspiration of God's Holy Spirit: God's breath­ing into the soul, and the soul's breathing back what it first receives from God: a continual ac­tion of God upon the soul, and re-action of the soul upon God: an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our [Page 19]tongues, all the works of our hands, all our bo­dy, soul, and spirit, to be an holy sacrifice, ac­ceptable unto God in Christ Jesus.

3. And hence we may, thirdly, infer, the ab­solute necessity of this re-action of the soul (whatsoever it be called) in order to the continu­ance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He pre­vents us indeed with the blessings of his good­ness. He first loves us, and manifests himself unto us. While we are yet afar off, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us, if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours upon us, his spirit will not always strive; he will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayer, and thanksgiving return to him, a sacrifice wherewith he is well pleased.

4. Let us learn, lastly, to follow that directi­on of the great apostle, Be not high minded, but fear. Let us fear sin more than death or hell. Let us have a jealous (tho' not painful) fear, lest we should lean to our own deceitful hearts. Let him that standeth take heed lest he fall. Even he who now standeth fast in the grace of God, in the faith that overcometh the world, may nevertheless fall into inward sin, and thereby make shipwreck of his faith. And how easily then will outward sin regain its dominion over him? Thou therefore, O man of God, watch always; that thou mayest [Page 20]always hear the voice of God. Watch that thou mayest pray without ceasing, at all times and in all places, pouring out thy heart before him. So shalt thou always believe, and always love, and never commit sin.