Text Sermons : John Wesley : Wandering Thoughts
“Bringing into captivity every thought to the obedience of Christ.”
2 Cor. 5:5.
1. But will God so “bring every thought into captivity to the obedience of Christ,” that no wandering thought will find a place in the mind, even while we remain in the body? So some have vehemently maintained; yea, have affirmed that none are perfected in love unless they are so far perfected in understanding, that all wandering thoughts are done away; unless not only every affection and temper be holy and just and good, but every individual thought which arises in the mind be wise and regular.
2. This is a question of no small importance. For how many of those who fear God, yea, and love him, perhaps with all their heart, have been greatly distressed on this account! How many, by not understanding it right, have not only been distressed, but greatly hurt in their souls; — cast into unprofitable, yea, mischievous reasonings, such as slackened their motion towards God, and weakened them in running the race set before them! Nay, many, through misapprehensions of this very thing, have cast away the precious gift of God. They have been induced, first, to doubt of, and then to deny, the work God had wrought in their souls; and hereby have grieved the Spirit of God, till he withdrew and left them in utter darkness!
3. How is it then, that amidst the abundance of books which have been lately published almost on all subjects, we should have none upon wandering thoughts? at least none that will at all satisfy a calm and serious mind? In order to do this in some degree, I purpose to inquire,
I. What are the several sorts of wandering thoughts?
II. What are the general occasions of them?
III. Which of them are sinful, and which not?
IV. Which of them we may expect and pray to be delivered from?
I. 1. I purpose to inquire, First, What are the several sorts of wandering thoughts? The particular sorts are innumerable; but, in general, they are of two sorts: Thoughts that wander from God; and thoughts that wander from the particular point we have in hand.
2. With regard to the former, all our thoughts are naturally of this kind: For they are continually wandering from God: We think nothing about him: God is not in all our thoughts: We are, one and all, as the Apostle observes, “without God in the world.” We think of what we love; but we do not love God; therefore, we think not of him. Or, if we are now and then constrained to think of him for a time, yet as we have not pleasure therein, nay, rather, as these thoughts are not only insipid, but distasteful and irksome to us, we drive them out as soon as we can, and return to what we love to think of. So that the world, and the things of the world, — what we shall eat, what we shall drink, what we shall put on, — what we shall see, what we shall hear, what we shall gain, — how we shall please our senses or our imagination, — takes up all our time, and engrosses all our thought. So long, therefore, as we love the world; that is, so long as we are in our natural state; all our thoughts, from morning to evening, and from evening to morning, are no other than wandering thoughts.
3. But many times we are not only “without God in the world,” but also fighting against him; as there is in every man by nature a “carnal mind which is enmity against God:” No wonder, therefore, that men abound with unbelieving thoughts; either saying in their hearts, “There is no God,” or questioning, if not denying, his power or wisdom, his mercy, or justice, or holiness. No wonder that they so often doubt of his providence, at least, of its extending to all events; or that, even though they allow it, they still entertain murmuring or repining thoughts. Nearly related to these, and frequently connected with them, are proud and vain imaginations. Again: Sometimes they are taken up with angry, malicious, or revengeful thoughts; at other times, with airy scenes of pleasure, whether of sense or imagination; whereby the earthly, sensual mind becomes more earthy and sensual still. Now by all these they make flat war with God: These are wandering thoughts of the highest kind.
4. Widely different from these are the other sort of wandering thoughts; in which the heart does not wander from God, but the understanding wanders from the particular point it had then in view. For instance: I sit down to consider those words in the verse preceding the text: “The weapons of our warfare are not carnal, but mighty through God.” I think, “This ought to be the case with all that are called Christians. But how far is it otherwise! Look round into almost every part of what is termed the Christian world. What manner of weapons are these using? In what kind of warfare are they engaged;
While men, like fiends, each other tear;
In all the hellish rage of war?
See how these Christians love one another! Wherein are they preferable to Turks and Pagans? What abomination can be found among Mahometans or Heathens which is not found among Christians also?” And thus my mind runs off, before I am aware, from one circumstance to another. Now, all these are, in some sense, wandering thoughts: For although they do not wander from God, much less fight against him, yet they do wander from the particular point I had in view.
II. Such is the nature, such are the sorts (to speak rather usefully than philosophically) of wandering thoughts. But what are the general occasions of them? This we are, in the Second place, to consider.
1. And it is easy to observe, that the occasion of the former sort of thoughts, which oppose or wander from God, are, in general, sinful tempers. For instance: Why is not God in all the thoughts, in any of the thoughts of a natural man? For a plain reason: Be he rich or poor, learned or unlearned, he is an Atheist; (though not vulgarly so called;) he neither knows nor loves God. Why are his thoughts continually wandering after the world? Because he is an idolater. He does not indeed worship an image, or bow down to the stock of a tree; yet is he sunk into equally damnable idolatry: He loves, that is worships, the world. He seeks happiness in the things that are seen, in the pleasures that perish in the using. Why is it that his thoughts are perpetually wandering from the very end of his being, the knowledge of God in Christ? Because he is an unbeliever; because he has no faith; or at least, no more than a devil. So all these wandering thoughts easily and naturally spring from that evil root of unbelief.
2. The case is the same in other instances: Pride, anger, revenge, vanity, lust, covetousness, every one of them occasions thoughts suitable to its own nature. And so does every sinful temper of which the human mind is capable. The particulars it is hardly possible, nor is it needful, to enumerate: It suffices to observe, that as many evil tempers as find a place in any soul, so many ways that soul will depart from God, by the worst kind of wandering thoughts.
3. The occasions of the latter kind of wandering thoughts are exceeding various. Multitudes of them are occasioned by the natural union between the soul and body. How immediately and how deeply is the understanding affected by a diseased body! Let but the blood move irregularly in the brain, and all regular thinking is at an end. Raging madness ensues; and then farewell to all evenness of thought. Yea, let only the spirits be hurried or agitated to a certain degree, and a temporary madness, a delirium, prevents all settled thought. And is not the same irregularity of thought, in a measure, occasioned by every nervous disorder? So does the “corruptible body press down the soul, and cause it to muse about many things.”
4. But does it only cause this in the time of sickness or preternatural disorder? Nay, but more or less, at all times, even in a state of perfect health. Let a man be ever so healthy, he will be more or less delirious every four-and-twenty hours. For does he not sleep? And while he sleeps, is he not liable to dream? And who then is master of his own thoughts, or able to preserve the order and consistency of them? Who can then keep them fixed to any one point, or prevent their wandering from pole to pole?
5. But suppose we are awake, are we always so awake that we can steadily govern our thoughts? Are we not unavoidably exposed to contrary extremes, by the very nature of this machine, the body? Sometimes we are too heavy, too dull and languid, to pursue any chain of thought. Sometimes, on the other hand, we are too lively. The imagination, without leave, starts to and fro, and carries us away hither and thither, whether we will or no; and all this from the merely natural motion of the spirits, or vibration of the nerves.
6. Farther: How many wanderings of thought may arise from those various associations of our ideas which are made entirely without our knowledge, and independently on our choice? How these connexions are formed, we cannot tell; but they are formed in a thousand different manners. Nor is it in the power of the wisest or holiest of men to break those associations, or prevent what is the necessary consequences of them, and matter of daily observation. Let the fire but touch one end of the train, and it immediately runs on to the other.
7. Once more: Let us fix our attention as studiously as we are able on any subject, yet let either pleasure or pain arise, especially if it be intense, and it will demand our immediate attention, and attach our thought to itself. It will interrupt the steadiest contemplation, and divert the mind from its favourite subject.
8. These occasions of wandering thoughts lie within, are wrought into our very nature. But they will likewise naturally and necessarily arise from the various impulse of outward objects. Whatever strikes upon the organ of sense, the eye or ear, will raise a perception in the mind. And, accordingly, whatever we see or hear will break in upon our former train of thought. Every man, therefore, that does anything in our sight, or speaks anything in our hearing, occasions our mind to wander, more or less, from the point it was thinking of before.
9. And there is no question but those evil spirits who are continually seeking whom they may devour make use of all the foregoing occasions to hurry and distract our minds. Sometimes by one, sometimes by another, of these means, they will harass and perplex us, and, so far as God permits, interrupt our thoughts, particularly when they are engaged on the best subjects. Nor is this at all strange: They will understand the very springs of thought; and know on which of the bodily organs the imagination, the understanding, and every other faculty of the mind more immediately depends. And hereby they know how, by affecting those organs, to affect the operations dependent on them. Add to this, that they can inject a thousand thoughts, without any of the preceding means; it being as natural for spirit to act upon spirit, as for matter to act upon matter. These things being considered, we cannot admire that our thought so often wanders from any point which we have in view.
III. 1. What kind of wandering thoughts are sinful, and what not, is the Third thing to be inquired into. And, First, all those thoughts which wander from God, which leave him no room in our minds, are undoubtedly sinful. For all these imply practical Atheism; and by these we are without God in the world. And so much more are all those which are contrary to God, which imply opposition or enmity to him. Such are all murmuring, discontented thoughts, which say, in effect, “We will not have thee to rule over us;” — all unbelieving thoughts, whether with regard to his being, his attributes, or his providence. I mean, his particular providence over all things, as well as all persons, in the universe; that without which “not a sparrow falls to the ground,” by which “the hairs of our head are all numbered;” for as to a general providence, (vulgarly so called,) contradistinguished from a particular, it is only a decent, well-sounding word, which means just nothing.
2. Again: All thoughts which spring from sinful tempers, are undoubtedly sinful. Such, for instance, are those that spring from a revengeful temper, from pride, or lust, or vanity. “An evil tree cannot bring forth good fruit:” Therefore if the tree be evil, so must the fruit be also.
3. And so must those be which either produce or feed any sinful temper; those which either give rise to pride or vanity, to anger or love of the world, or confirm and increase these or any other unholy temper, passion, or affection. For not only whatever flows from evil is evil; but also whatever leads to it; whatever tends to alienate the soul from God, and to make or keep it earthly, sensual, and devilish.
4. Hence, even those thoughts which are occasioned by weakness or disease, by the natural mechanism of the body, or by the laws of vital union, however innocent they may be in themselves, do nevertheless become sinful, when they either produce or cherish and increase in us any sinful temper; suppose the desire of the flesh, the desire of the eye, or the pride of life. In like manner, the wandering thoughts which are occasioned by the words or actions of other men, if they cause or feed any wrong disposition, then commence sinful. And the same we may observe of those which are suggested or injected by the devil. When they minister to any earthly or devilish temper, (which they do, whenever we give place to them, and thereby make them our own,) then they are equally sinful with the tempers to which they minister.
5. But, abstracting from these cases, wandering thoughts, in the latter sense of the word, that is, thoughts wherein our understanding wanders from the point it has in view, are no more sinful than the motion of the blood in our veins, or of the spirits in our brain. If they arise from an infirm constitution, or from some accidental weakness or distemper, they are as innocent as it is to have a weak constitution or a distempered body. And surely no one doubts but a bad state of nerves, a fever of any kind, and either a transient or a lasting delirium, may consist with perfect innocence. And if they should arise in a soul which is united to a healthful body, either from the natural union between the body and soul, or from any of ten thousand changes which may occur in those organs of the body that minister to thought; — in any of these cases they are as perfectly innocent as the causes from which they spring. And so they are when they spring from the casual, involuntary associations of our ideas.
6. If our thoughts wander from the point we had in view, by means of other men variously affecting our senses, they are equally innocent still: For it is no more a sin to understand what I see and hear, and in many cases cannot help seeing, hearing, and understanding, than it is to have eyes and ears. “But if the devil injects wandering thoughts, are not those thoughts evil?” They are troublesome, and in that sense evil; but they are not sinful. I do not know that he spoke to our Lord with an audible voice; perhaps he spoke to his heart only when he said, “All these things will I give thee, if thou wilt fall down and worship me.” But whether he spoke inwardly or outwardly, our Lord doubtless understood what he said. He had therefore a thought correspondent to those words. But was it a sinful thought? We know it was not. In him was no sin, either in action, or word, or thought. Nor is there any sin in a thousand thoughts of the same kind, which Satan may inject into any of our Lord’s followers.
7. It follows that none of these wandering thoughts (whatever unwary persons have affirmed, thereby grieving whom the Lord had not grieved) are inconsistent with perfect love. Indeed, if they were, then not only sharp pain, but sleep itself, would be inconsistent with it: — Sharp pain; for whenever this supervenes, whatever we were before thinking of, it will interrupt our thinking, and of course draw our thoughts into another channel: — Yea, and sleep itself; as it is a state of insensibility and stupidity; and such as is generally mixed with thoughts wandering over the earth, loose, wild, and incoherent. Yet certainly these are consistent with perfect love: So then are all wandering thoughts of this kind.
IV. 1. From what has been observed, it is easy to give a clear answer to the last question, — What kind of wandering thoughts we may expect and pray to be delivered from.
From the former sort of wandering thoughts, — those wherein the heart wanders from God; from all that are contrary to his will, or that leave us without God in the world; every one that is perfected in love is unquestionably delivered. This deliverance, therefore, we may expect; this we may, we ought to pray for. Wandering thoughts of this kind imply unbelief, if not enmity against God; but both of these he will destroy, will bring utterly to an end. And indeed, from all sinful wandering thoughts we shall be absolutely delivered. All that are perfected in love are delivered from these; else they were not saved from sin. Men and devils will tempt them all manner of ways; but they cannot prevail over them.
2. With regard to the latter sort of wandering thoughts, the case is widely different. Till the cause is removed, we cannot in reason expect the effect should cease. But the causes or occasions of these will remain as long as we remain in the body. So long, therefore, we have all reason to believe the effects will remain also.
3. To be more particular: Suppose a soul, however holy, to dwell in a distempered body; suppose the brain be so thoroughly disordered, as that raging madness follows; will not all the thoughts be wild and unconnected as long as that disorder continues? Suppose a fever occasions that temporary madness which we term a delirium; can there be any just connexion of thought till that delirium is removed? Yea, suppose what is called a nervous disorder to rise to so high a degree as to occasion at least a partial madness; will there not be a thousand wandering thoughts? And must not these irregular thoughts continue as long as the disorder which occasions them?
4. Will not the case be the same with regard to those thoughts that necessarily arise from violent pain? They will more or less continue, while that pain continues, by the inviolable order of nature. This order, likewise, will obtain, where the thoughts are disturbed, broken, or interrupted, by any defect of the apprehension, judgement, or imagination, flowing from the natural constitution of the body. And how many interruptions may spring from the unaccountable and involuntary association of our ideas! Now, all these are directly or indirectly caused by the corruptible body pressing down the mind. Nor, therefore, can we expect them to be removed till “this corruptible shall put on incorruption.”
5. And then only, when we lie down in the dust, shall we be delivered from those wandering thoughts which are occasioned by what we see and hear, among those by whom we are now surrounded. To avoid these, we must go out of the world: For as long as we remain therein, as long as there are men and women round about us, and we have eyes to see and ears to hear, the things which we daily see and hear will certainly affect our mind, and will more or less break in upon and interrupt our preceding thoughts.
6. And as long as evil spirits roam to and fro in a miserable, disordered world, so long they will assault (whether they can prevail or no) every inhabitant of flesh and blood. They will trouble even those whom they cannot destroy: They will attack, if they cannot conquer. And from these attacks of our restless, unwearied enemies, we must not look for an entire deliverance, till we are lodged “where the wicked cease from troubling, and where the weary are at rest.”
7. To sum up the whole: To expect deliverance from those wandering thoughts which are occasioned by evil spirits is to expect that the devil should die or fall asleep, or, at least, should no more go about as a roaring lion. To expect deliverance from those which are occasioned by other men is to expect either that men should cease from the earth, or that we should be absolutely secluded from them, and have no intercourse with them; or that having eyes we should see, neither hear with our ears, but be as senseless as stocks or stones. And to pray for deliverance from those which are occasioned by the body is, in effect, to pray that we may leave the body: Otherwise it is praying for impossibilities and absurdities; praying that God would reconcile contradictions, by continuing our union with a corruptible body without the natural, necessary consequences of that union. It is as if we should pray to be angels and men, mortal and immortal, at the same time. Nay! — but when that which is immortal is come, mortality is done away.
8. Rather let us pray, both with the spirit and with the understanding, that all these things may work together for our good; that we may suffer all the infirmities of our nature, all the interruptions of men, all the assaults and suggestions of evil spirits, and in all be “more than conquerors.” Let us pray, that we may be delivered from all sin; that both the root and branch may be destroyed; that we may be “cleansed from all pollution of flesh and spirit,” from every evil temper, and word, and work; that we may “love the Lord our God with all our heart, with all our mind, with all our soul, and with all our strength;” that all the fruit of the Spirit may be found in us, — not only love, joy, peace, but also “long-suffering, gentleness, goodness, fidelity, meekness, temperance.” Pray that all these things may flourish and abound, may increase in you more and more, till an abundant entrance be ministered unto you, into the everlasting kingdom of our Lord Jesus Christ!
Text Sermons : John Wesley : The Ministerial Office
[a.k.a. ^PROPHETS AND PRIESTS^ (Sermon 121 in the Bicentennial Edition)]
[Respecting this Sermon the following information is given by Mr. Moore, in his "Life of Mr. Wesley," vol. ii., p. 339: -- "I was with Mr. Wesley in London when he published that Sermon. He had encouraged me to be a man of one book; and he had repeatedly invited me to speak fully whatever objection I had to any thing which he published. I thought that some things in that discourse were not to be found in THE BOOK; and I resolved to tell him so the first opportunity. It soon occurred. I respectfully observed that I agreed with him, that the Lord had always sent by whom He would send, instruction, reproof, and correction in righteousness, to mankind; and that there was a real distinction between the prophetic and priestly office in the Old Testament, and the prophetic and pastoral office in the New; (where no priesthood is mentioned but that of our Lord;) but I could not think that what he had said concerning the Evangelists and the Pastors, or Bishops, was agreeable to what we read there; viz., that the latter had a right to administer the sacraments, which the former did not possess. I observed, `Sir, you know that the Evangelists Timothy and Titus were ordered by the Apostle to ordain Bishops in every place; and surely they could not impart to them an authority which they did not themselves possess.' He looked earnestly at me for some time, but not with displeasure. He made no reply, and soon introduced another subject. I said no more. The man of one book would not dispute against it. I believe, he saw, his love to the Church, from which he never deviated unnecessarily, had, in this instance, led him a little too far." -- EDIT.] "No man taketh this honour unto himself but he that is called of God, as was Aaron." Hebrews 5:4.
1. There are exceeding few texts of Holy Scripture which have been more frequently urged than this against laymen, that are neither Priests nor Deacons, and yet take upon them to preach. Many have asked, "How dare any `take this honour to himself, unless he be called of God, as was Aaron?'" And a pious and sensible clergyman some years ago published a sermon on these words, wherein he endeavours to show that it is not enough to be inwardly called of God to preach, as many imagine themselves to be, unless they are outwardly called by men sent of God for that purpose, as Aaron was called of God by Moses.
2. But there is one grievous flaw in this argument, as often as it has been urged. "Called of God, as was Aaron!" But Aaron did not preach at all: He was not called to it either by God or man. Aaron was called to minister in holy things; -- to offer up prayers and sacrifices; to execute the office of a Priest. But he was never called to be a Preacher.
3. In ancient times the office of a Priest and that of a Preacher were known to be entirely distinct. And so everyone will be convinced that impartially traces the matter from the beginning. From Adam to Noah it is allowed by all that the first-born in every family was of course the priest in that family, by virtue of his primogeniture. But this gave him no right to be a Preacher, or (in the scriptural language) a Prophet. This office not unfrequently belonged to the youngest branch of the family. For in this respect God always asserted his right to send by whom he would send.
4. From the time of Noah to that of Moses the same observation may be made. The eldest of the family was the Priest, but any other might be the Prophet. This, the office of Priest, we find Esau inherited by virtue of his birth-right, till he profanely sold it to Jacob for a mess of pottage. And this it was which he could never recover, "though he sought it carefully with tears."
5. Indeed in the time of Moses a very considerable change was made with regard to the priesthood. God then appointed that instead of the first-born in every house a whole tribe should be dedicated to him; and that all that afterwards ministered unto him as priests should be of that tribe. Thus Aaron was of the tribe of Levi. And so likewise was Moses. But he was not a Priest, though he was the greatest Prophet that ever lived before God brought his First-begotten into the world. Meantime, not many of the Levites were Prophets. And if any were, it was a mere accidental thing. They were not such as being of that tribe. Many, if not most of the Prophets (as we are informed by the ancient Jewish writers), were of the tribe of Simeon. And some were of the tribe of Benjamin or Judah, and probably of other tribes also.
6. But we have reason to believe there were, in every age, two sorts of Prophets. The extraordinary, such as Nathan, Isaiah, Jeremiah, and many others, on whom the Holy Ghost came in an extraordinary manner. Such was Amos in particular, who saith of himself: "I was no Prophet, neither a Prophet's son; but I was an herdman: And the Lord said unto me, Go, prophesy unto my people Israel.~" The ordinary were those who were educated in "the schools of the Prophets," one of which was at Ramah, over which Samuel presided. (1 Sam. 19:18.) These were trained up to instruct the people, and were the ordinary preachers in their synagogues. In the New Testament they are usually termed scribes, or _nomikoi_,~ "expounders of the law." But few, if any of them, were Priests. These were all along a different order.
7. Many learned men have shown at large that our Lord himself, and all his Apostles, built the Christian Church as nearly as possible on the plan of the Jewish. So, the great High-Priest of our profession sent apostles and evangelists to proclaim glad tidings to all the world; and then Pastors, Preachers, and Teachers, to build up in the faith the congregations that should be found. But I do not find that ever the office of an Evangelist was the same with that of a Pastor, frequently called a Bishop. He presided over the flock, and administered the sacraments: The former assisted him, and preached the Word, either in one or more congregations. I cannot prove from any part of the New Testament, or from any author of the three first centuries, that the office of an evangelist gave any man a right to act as a Pastor or Bishop. I believe these offices were considered as quite distinct from each other till the time of Constantine.
8. Indeed in that evil hour when Constantine the Great called himself a Christian, and poured in honour and wealth upon the Christians, the case was widely altered. It soon grew common for one man to take the whole charge of a congregation, in order to engross the whole pay. Hence the same person acted as Priest and Prophet, as Pastor and Evangelist. And this gradually spread more and more throughout the whole Christian Church. Yet even at this day, although the same person usually discharges both those offices, yet the office of an Evangelist or Teacher does not imply that of a Pastor, to whom peculiarly belongs the administration of the sacraments; neither among the Presbyterians, nor in the Church of England, nor even among the Roman Catholics. All Presbyterian Churches, it is well known, that of Scotland in particular, license men to preach before they are ordained, throughout that whole kingdom. And it is never understood that this appointment to preach gives them any right to administer the sacraments. Likewise in our own Church, persons may be authorized to preach, yea, may be Doctors of Divinity, (as was Dr. Alwood at Oxford, when I resided there,) who are not ordained at all, and consequently have no right to administer the Lord's Supper. Yea, even in the Church of Rome itself, if a lay-brother believes he is called to go a mission, as it is termed, he is sent out, though neither priest nor deacon, to execute that office, and not the other.
9. But may it not be thought that the case now before us is different from all these? Undoubtedly in many respects it is. Such a phenomenon has now appeared as has not appeared in the Christian world before, at least not for many ages. Two youn~g men sowed the word of God, not only in the churches, but likewise literally "by the high-way side;" and indeed in every place where they saw an open door, where sinners had ears to hear. They were members of the Church of England, and had no design of separating from it. And they advised all that were of it to continue therein, although they joined the Methodist society; for this did not imply leaving their former congregation, but onl~y leaving their sins. The Churchmen might go to church still; the Presbyterian, Anabaptist, Quaker, might still retain their own opinions, and attend their own congregations. The having a real desire to flee from the wrath to come was the only condition required of them. Whosoever, therefore "feared God and worked righteousness" was qualified for this society.
10. Not long after, a young man, Thomas Maxfield, offered himself to serve them as a son in the gospel. And then another, Thomas Richards, and a little after a third, Thomas Westell. Let it be well observed on what terms we received these, viz., as Prophets, not as Priests. We received them wholly and solely to preach; not to administer sacraments. And those who imagine these offices to be inseparably joined are totally ignorant of the constitution of the whole Jewish as well as Christian Church. Neither the Romish, nor the English, nor the Presbyterian Churches, ever accounted them so. Otherwise we should never have accepted the service, either of Mr. Maxfield, Richards, or Westell.
11. In 1744, all the Methodist preachers had their first Conference. But none of them dreamed, that the being called to preach gave them any right to administer sacraments. And when that question was proposed, "In what light are we to consider ourselves?" it was answered, "As extraordina~ry messengers, raised up to provoke the ordina~ry ones to jealousy." In order hereto, one of our first rules was, given to each Preacher, you are to do that part of the work which we appoint." But what work was this? Did we ever appoint you to administer sacraments; to exercise the priestly office? Such a design never entered into our mind; it was the farthest from our thoughts: And if any Preacher had taken such a step, we should have looked upon it as a palpable breach of this rule, and consequently as a recantation of our connexion.
12. For, supposing (what I utterly deny) that the receiving you as a Preacher, at the same time gave an authority to administer the sacraments; yet it gave you no other authority than to do it, or anything else, where I appoint. But where did I appoint you to do this? Nowhere at all. Therefore, by this very rule you are excluded from doing it. And in doing it you renounce the first principle of Methodism, which was wholly and solely to preach the gospel.
13. It was several years after our society was formed, before any attempt of this kind was made. The first was, I apprehend, at Norwich. One of our Preachers there yielded to the importunity of a few of the people, and baptized their children. But as soon as it was known, he was informed it must not be, unless he designed to leave our Connexion. He promised to do it no more; and I suppose he kept his promise.
14. Now, as long as the Methodists keep to this plan, they cannot separate from the Church. And this is our peculiar glory. It is new upon the earth. Revolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbours, "Stand by yourselves, for we are holier than you!" As soon as ever they separated themselves, either they retired into deserts, or they built religious houses; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists it is quite otherwise: They are not a sect or party; they do not separate from the religious community to which they at first belonged. They are still members of the Church; -- such they desire to live and to die. And I believe one reason why God is pleased to continue my life so long is, to confirm them in their present purpose, not to separate from the Church.
15. But, notwithstanding this, many warm men say, "Nay, but you do separate from the Church." Others are equally warm, because they say, I do not. I will nakedly declare the thing as it is.
I hold all the doctrines of the Church of England. I love her liturgy. I approve her plan of discipline, and only wish it could be put in execution. I do not knowingly vary from any rule of the Church, unless in those few instances, where I judge, and as far as I judge, there is an absolute necessity.
For instance: (1.) As few clergymen open their churches to me, I am under the necessity of preaching abroad.
(2.) As I know no forms that will suit all occasions, I am often under a necessity of praying extempore.
(3.) In order to build up the flock of Christ in faith and love, I am under a necessity of uniting them together, and of dividing them into little companies, that they may provoke one another to love and good works.
(4.) That my fellow-labourers and I may more effectually assist each other, to save our own souls and those that hear us, I judge it necessary to meet the Preachers, or at least the greater part of them, once a year.
(5.) In those Conferences we fix the stations of all the Preachers for the ensuing year.
But all this is not separating from the Church. So far from it that whenever I have opportunity I attend the Church service myself, and advise all our societies so to do.
16. Nevertheless as [to] the generality even of religious people, who do not understand my motives of acting, and who on the one hand hear me profess that I will not separate from the Church, and on the other that I do vary from it in these instances, they will naturally think I am inconsistent with myself. And they cannot but think so, unless they observe my two principles: The one, that I dare not separate from the Church, that I believe it would be a sin so to do; the other, that I believe it would be a sin not to vary from it in the points above mentioned. I say, put these two principles together, First, I will not separate from the Church; yet, Secondly, in cases of necessity I will vary from it (both of which I have constantly and openly avowed for upwards of fifty years,) and inconsistency vanishes away. I have been true to my profession from 1730 to this day.
17. "But is it not contrary to your profession to permit service in Dublin at Church hours? For what necessity is there for this? or what good end does it answer?" I believe it answers several good ends, which could not so well be answered any other way. The First is, (strange as it may sound,) to prevent a separation from the Church. Many of our society were totally separated from the Church; they never attended it at all. But now they duly attend the Church every first Sunday in the month. "But had they not better attend it every week?" Yes; but who can persuade them to it? I cannot. I have strove to do it twenty or thirty years, but in vain. The Second is, the weaning them from attending Dissenting Meetings, which many of them attended constantly, but have now wholly left. The Third is, the constantly hearing that sound doctrine which is able to save their souls.
18. I wish all of you who are vulgarly termed Methodists would seriously consider what has been said. And particularly you whom God hath commissioned to call sinners to repentance. It does by no means follow from hence that ye are commissioned to baptize, or to administer the Lord's Supper. Ye never dreamed of this, for ten or twenty years after ye began to preach. Ye did not then, like Korah, Dathan, and Abiram, "seek the priesthood also." Ye knew, "no man taketh this honour unto himself, but he that is called of God, as was Aaron." O contain yourselves within your own bounds; be content with preaching the gospel; "do the work of Evangelists;" proclaim to all the world the lovingkindness of God our Saviour; declare to all, "The kingdom of heaven is at hand: Repent ye, and believe the gospel!" I earnestly advise you, abide in your place; keep your own station. Ye were, fifty years ago, those of you that were then Methodist Preachers, extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to "provoke to jealousy" the ordinary messengers. In God's name, stop there! Both by your preaching and example provoke them to love and to good works. Ye are a new phenomenon in the earth, -- a body of people who, being of no sect or party, are friends to all parties, and endeavour to forward all in heart religion, in the knowledge and love of God and man. Ye yourselves were at first called in the Church of England; and though ye have and will have a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church-of-England men still; do not cast away the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God raised you up.
19. I would add a few words to those serious people who are not connected with the Methodists; many of whom are of our own Church, the Church of England. And why should ye be displeased with us? We do you no harm; we do not design or desire to offend you in anything; we hold your doctrines; we observe your rules, more than do most of the people in the kingdom. Some of you are Clergymen. And why should ye, of all men, be displeased with us? We neither attack your character, nor your revenue; we honour you for "your work's sake!" If we see some things which we do not approve of; we do not publish them; we rather cast a mantle over them, and hide what we cannot commend. When ye treat us unkindly or unjustly, we suffer it. "Being reviled, we bless;" we do not return railing for railing. O let not your hand be upon us!
20. Ye that are rich in this world, count us not your enemies because we tell you the truth, and, it may be, in a fuller and stronger manner than any others will or dare do. Ye have therefore need of us, inexpressible need. Ye cannot buy such friends at any price. All your gold and silver cannot purchase such. Make use of us while ye may. If it be possible, never be without some of those who will speak the truth from their heart. Otherwise ye may grow grey in your sins; ye may say to your souls, "Peace, peace!" while there is no peace! Ye may sleep on, and dream ye are in the way to heaven, till ye awake in everlasting fire.
21. But whether ye will hear, or whether ye will forbear, we, by the grace of God, hold on our way; being ourselves still members of the Church of England, as we were from the beginning, but receiving all that love God in every Church as our brother, and sister, and mother. And in order to their union with us we require no unity in opinions, or in modes of worship, but barely that they "fear God and work righteousness," as was observed. Now this is utterly a new thing, unheard of in any other Christian communi~ty. In what Church or congregation beside, throughout the Christian world, can members be admitted upon these terms, without any other conditions? Point any such out, whoever can. I know none in Europe, Asia, Africa, or America! This is the glory of the Methodists, and of them alone! They are themselves no particular sect or party; but they receive those of all parties who "endeavour to do justly, and love mercy, and walk humbly with their God." Cork, May 4, 1789
[a.k.a. ^PROPHETS AND PRIESTS^ (Sermon 121 in the Bicentennial Edition)]
[Respecting this Sermon the following information is given by Mr. Moore, in his "Life of Mr. Wesley," vol. ii., p. 339: -- "I was with Mr. Wesley in London when he published that Sermon. He had encouraged me to be a man of one book; and he had repeatedly invited me to speak fully whatever objection I had to any thing which he published. I thought that some things in that discourse were not to be found in THE BOOK; and I resolved to tell him so the first opportunity. It soon occurred. I respectfully observed that I agreed with him, that the Lord had always sent by whom He would send, instruction, reproof, and correction in righteousness, to mankind; and that there was a real distinction between the prophetic and priestly office in the Old Testament, and the prophetic and pastoral office in the New; (where no priesthood is mentioned but that of our Lord;) but I could not think that what he had said concerning the Evangelists and the Pastors, or Bishops, was agreeable to what we read there; viz., that the latter had a right to administer the sacraments, which the former did not possess. I observed, `Sir, you know that the Evangelists Timothy and Titus were ordered by the Apostle to ordain Bishops in every place; and surely they could not impart to them an authority which they did not themselves possess.' He looked earnestly at me for some time, but not with displeasure. He made no reply, and soon introduced another subject. I said no more. The man of one book would not dispute against it. I believe, he saw, his love to the Church, from which he never deviated unnecessarily, had, in this instance, led him a little too far." -- EDIT.] "No man taketh this honour unto himself but he that is called of God, as was Aaron." Hebrews 5:4.
1. There are exceeding few texts of Holy Scripture which have been more frequently urged than this against laymen, that are neither Priests nor Deacons, and yet take upon them to preach. Many have asked, "How dare any `take this honour to himself, unless he be called of God, as was Aaron?'" And a pious and sensible clergyman some years ago published a sermon on these words, wherein he endeavours to show that it is not enough to be inwardly called of God to preach, as many imagine themselves to be, unless they are outwardly called by men sent of God for that purpose, as Aaron was called of God by Moses.
2. But there is one grievous flaw in this argument, as often as it has been urged. "Called of God, as was Aaron!" But Aaron did not preach at all: He was not called to it either by God or man. Aaron was called to minister in holy things; -- to offer up prayers and sacrifices; to execute the office of a Priest. But he was never called to be a Preacher.
3. In ancient times the office of a Priest and that of a Preacher were known to be entirely distinct. And so everyone will be convinced that impartially traces the matter from the beginning. From Adam to Noah it is allowed by all that the first-born in every family was of course the priest in that family, by virtue of his primogeniture. But this gave him no right to be a Preacher, or (in the scriptural language) a Prophet. This office not unfrequently belonged to the youngest branch of the family. For in this respect God always asserted his right to send by whom he would send.
4. From the time of Noah to that of Moses the same observation may be made. The eldest of the family was the Priest, but any other might be the Prophet. This, the office of Priest, we find Esau inherited by virtue of his birth-right, till he profanely sold it to Jacob for a mess of pottage. And this it was which he could never recover, "though he sought it carefully with tears."
5. Indeed in the time of Moses a very considerable change was made with regard to the priesthood. God then appointed that instead of the first-born in every house a whole tribe should be dedicated to him; and that all that afterwards ministered unto him as priests should be of that tribe. Thus Aaron was of the tribe of Levi. And so likewise was Moses. But he was not a Priest, though he was the greatest Prophet that ever lived before God brought his First-begotten into the world. Meantime, not many of the Levites were Prophets. And if any were, it was a mere accidental thing. They were not such as being of that tribe. Many, if not most of the Prophets (as we are informed by the ancient Jewish writers), were of the tribe of Simeon. And some were of the tribe of Benjamin or Judah, and probably of other tribes also.
6. But we have reason to believe there were, in every age, two sorts of Prophets. The extraordinary, such as Nathan, Isaiah, Jeremiah, and many others, on whom the Holy Ghost came in an extraordinary manner. Such was Amos in particular, who saith of himself: "I was no Prophet, neither a Prophet's son; but I was an herdman: And the Lord said unto me, Go, prophesy unto my people Israel.~" The ordinary were those who were educated in "the schools of the Prophets," one of which was at Ramah, over which Samuel presided. (1 Sam. 19:18.) These were trained up to instruct the people, and were the ordinary preachers in their synagogues. In the New Testament they are usually termed scribes, or _nomikoi_,~ "expounders of the law." But few, if any of them, were Priests. These were all along a different order.
7. Many learned men have shown at large that our Lord himself, and all his Apostles, built the Christian Church as nearly as possible on the plan of the Jewish. So, the great High-Priest of our profession sent apostles and evangelists to proclaim glad tidings to all the world; and then Pastors, Preachers, and Teachers, to build up in the faith the congregations that should be found. But I do not find that ever the office of an Evangelist was the same with that of a Pastor, frequently called a Bishop. He presided over the flock, and administered the sacraments: The former assisted him, and preached the Word, either in one or more congregations. I cannot prove from any part of the New Testament, or from any author of the three first centuries, that the office of an evangelist gave any man a right to act as a Pastor or Bishop. I believe these offices were considered as quite distinct from each other till the time of Constantine.
8. Indeed in that evil hour when Constantine the Great called himself a Christian, and poured in honour and wealth upon the Christians, the case was widely altered. It soon grew common for one man to take the whole charge of a congregation, in order to engross the whole pay. Hence the same person acted as Priest and Prophet, as Pastor and Evangelist. And this gradually spread more and more throughout the whole Christian Church. Yet even at this day, although the same person usually discharges both those offices, yet the office of an Evangelist or Teacher does not imply that of a Pastor, to whom peculiarly belongs the administration of the sacraments; neither among the Presbyterians, nor in the Church of England, nor even among the Roman Catholics. All Presbyterian Churches, it is well known, that of Scotland in particular, license men to preach before they are ordained, throughout that whole kingdom. And it is never understood that this appointment to preach gives them any right to administer the sacraments. Likewise in our own Church, persons may be authorized to preach, yea, may be Doctors of Divinity, (as was Dr. Alwood at Oxford, when I resided there,) who are not ordained at all, and consequently have no right to administer the Lord's Supper. Yea, even in the Church of Rome itself, if a lay-brother believes he is called to go a mission, as it is termed, he is sent out, though neither priest nor deacon, to execute that office, and not the other.
9. But may it not be thought that the case now before us is different from all these? Undoubtedly in many respects it is. Such a phenomenon has now appeared as has not appeared in the Christian world before, at least not for many ages. Two youn~g men sowed the word of God, not only in the churches, but likewise literally "by the high-way side;" and indeed in every place where they saw an open door, where sinners had ears to hear. They were members of the Church of England, and had no design of separating from it. And they advised all that were of it to continue therein, although they joined the Methodist society; for this did not imply leaving their former congregation, but onl~y leaving their sins. The Churchmen might go to church still; the Presbyterian, Anabaptist, Quaker, might still retain their own opinions, and attend their own congregations. The having a real desire to flee from the wrath to come was the only condition required of them. Whosoever, therefore "feared God and worked righteousness" was qualified for this society.
10. Not long after, a young man, Thomas Maxfield, offered himself to serve them as a son in the gospel. And then another, Thomas Richards, and a little after a third, Thomas Westell. Let it be well observed on what terms we received these, viz., as Prophets, not as Priests. We received them wholly and solely to preach; not to administer sacraments. And those who imagine these offices to be inseparably joined are totally ignorant of the constitution of the whole Jewish as well as Christian Church. Neither the Romish, nor the English, nor the Presbyterian Churches, ever accounted them so. Otherwise we should never have accepted the service, either of Mr. Maxfield, Richards, or Westell.
11. In 1744, all the Methodist preachers had their first Conference. But none of them dreamed, that the being called to preach gave them any right to administer sacraments. And when that question was proposed, "In what light are we to consider ourselves?" it was answered, "As extraordina~ry messengers, raised up to provoke the ordina~ry ones to jealousy." In order hereto, one of our first rules was, given to each Preacher, you are to do that part of the work which we appoint." But what work was this? Did we ever appoint you to administer sacraments; to exercise the priestly office? Such a design never entered into our mind; it was the farthest from our thoughts: And if any Preacher had taken such a step, we should have looked upon it as a palpable breach of this rule, and consequently as a recantation of our connexion.
12. For, supposing (what I utterly deny) that the receiving you as a Preacher, at the same time gave an authority to administer the sacraments; yet it gave you no other authority than to do it, or anything else, where I appoint. But where did I appoint you to do this? Nowhere at all. Therefore, by this very rule you are excluded from doing it. And in doing it you renounce the first principle of Methodism, which was wholly and solely to preach the gospel.
13. It was several years after our society was formed, before any attempt of this kind was made. The first was, I apprehend, at Norwich. One of our Preachers there yielded to the importunity of a few of the people, and baptized their children. But as soon as it was known, he was informed it must not be, unless he designed to leave our Connexion. He promised to do it no more; and I suppose he kept his promise.
14. Now, as long as the Methodists keep to this plan, they cannot separate from the Church. And this is our peculiar glory. It is new upon the earth. Revolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbours, "Stand by yourselves, for we are holier than you!" As soon as ever they separated themselves, either they retired into deserts, or they built religious houses; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists it is quite otherwise: They are not a sect or party; they do not separate from the religious community to which they at first belonged. They are still members of the Church; -- such they desire to live and to die. And I believe one reason why God is pleased to continue my life so long is, to confirm them in their present purpose, not to separate from the Church.
15. But, notwithstanding this, many warm men say, "Nay, but you do separate from the Church." Others are equally warm, because they say, I do not. I will nakedly declare the thing as it is.
I hold all the doctrines of the Church of England. I love her liturgy. I approve her plan of discipline, and only wish it could be put in execution. I do not knowingly vary from any rule of the Church, unless in those few instances, where I judge, and as far as I judge, there is an absolute necessity.
For instance: (1.) As few clergymen open their churches to me, I am under the necessity of preaching abroad.
(2.) As I know no forms that will suit all occasions, I am often under a necessity of praying extempore.
(3.) In order to build up the flock of Christ in faith and love, I am under a necessity of uniting them together, and of dividing them into little companies, that they may provoke one another to love and good works.
(4.) That my fellow-labourers and I may more effectually assist each other, to save our own souls and those that hear us, I judge it necessary to meet the Preachers, or at least the greater part of them, once a year.
(5.) In those Conferences we fix the stations of all the Preachers for the ensuing year.
But all this is not separating from the Church. So far from it that whenever I have opportunity I attend the Church service myself, and advise all our societies so to do.
16. Nevertheless as [to] the generality even of religious people, who do not understand my motives of acting, and who on the one hand hear me profess that I will not separate from the Church, and on the other that I do vary from it in these instances, they will naturally think I am inconsistent with myself. And they cannot but think so, unless they observe my two principles: The one, that I dare not separate from the Church, that I believe it would be a sin so to do; the other, that I believe it would be a sin not to vary from it in the points above mentioned. I say, put these two principles together, First, I will not separate from the Church; yet, Secondly, in cases of necessity I will vary from it (both of which I have constantly and openly avowed for upwards of fifty years,) and inconsistency vanishes away. I have been true to my profession from 1730 to this day.
17. "But is it not contrary to your profession to permit service in Dublin at Church hours? For what necessity is there for this? or what good end does it answer?" I believe it answers several good ends, which could not so well be answered any other way. The First is, (strange as it may sound,) to prevent a separation from the Church. Many of our society were totally separated from the Church; they never attended it at all. But now they duly attend the Church every first Sunday in the month. "But had they not better attend it every week?" Yes; but who can persuade them to it? I cannot. I have strove to do it twenty or thirty years, but in vain. The Second is, the weaning them from attending Dissenting Meetings, which many of them attended constantly, but have now wholly left. The Third is, the constantly hearing that sound doctrine which is able to save their souls.
18. I wish all of you who are vulgarly termed Methodists would seriously consider what has been said. And particularly you whom God hath commissioned to call sinners to repentance. It does by no means follow from hence that ye are commissioned to baptize, or to administer the Lord's Supper. Ye never dreamed of this, for ten or twenty years after ye began to preach. Ye did not then, like Korah, Dathan, and Abiram, "seek the priesthood also." Ye knew, "no man taketh this honour unto himself, but he that is called of God, as was Aaron." O contain yourselves within your own bounds; be content with preaching the gospel; "do the work of Evangelists;" proclaim to all the world the lovingkindness of God our Saviour; declare to all, "The kingdom of heaven is at hand: Repent ye, and believe the gospel!" I earnestly advise you, abide in your place; keep your own station. Ye were, fifty years ago, those of you that were then Methodist Preachers, extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to "provoke to jealousy" the ordinary messengers. In God's name, stop there! Both by your preaching and example provoke them to love and to good works. Ye are a new phenomenon in the earth, -- a body of people who, being of no sect or party, are friends to all parties, and endeavour to forward all in heart religion, in the knowledge and love of God and man. Ye yourselves were at first called in the Church of England; and though ye have and will have a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church-of-England men still; do not cast away the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God raised you up.
19. I would add a few words to those serious people who are not connected with the Methodists; many of whom are of our own Church, the Church of England. And why should ye be displeased with us? We do you no harm; we do not design or desire to offend you in anything; we hold your doctrines; we observe your rules, more than do most of the people in the kingdom. Some of you are Clergymen. And why should ye, of all men, be displeased with us? We neither attack your character, nor your revenue; we honour you for "your work's sake!" If we see some things which we do not approve of; we do not publish them; we rather cast a mantle over them, and hide what we cannot commend. When ye treat us unkindly or unjustly, we suffer it. "Being reviled, we bless;" we do not return railing for railing. O let not your hand be upon us!
20. Ye that are rich in this world, count us not your enemies because we tell you the truth, and, it may be, in a fuller and stronger manner than any others will or dare do. Ye have therefore need of us, inexpressible need. Ye cannot buy such friends at any price. All your gold and silver cannot purchase such. Make use of us while ye may. If it be possible, never be without some of those who will speak the truth from their heart. Otherwise ye may grow grey in your sins; ye may say to your souls, "Peace, peace!" while there is no peace! Ye may sleep on, and dream ye are in the way to heaven, till ye awake in everlasting fire.
21. But whether ye will hear, or whether ye will forbear, we, by the grace of God, hold on our way; being ourselves still members of the Church of England, as we were from the beginning, but receiving all that love God in every Church as our brother, and sister, and mother. And in order to their union with us we require no unity in opinions, or in modes of worship, but barely that they "fear God and work righteousness," as was observed. Now this is utterly a new thing, unheard of in any other Christian communi~ty. In what Church or congregation beside, throughout the Christian world, can members be admitted upon these terms, without any other conditions? Point any such out, whoever can. I know none in Europe, Asia, Africa, or America! This is the glory of the Methodists, and of them alone! They are themselves no particular sect or party; but they receive those of all parties who "endeavour to do justly, and love mercy, and walk humbly with their God." Cork, May 4, 1789
Text Sermons : John Wesley : The Great Assize
Preached at the Assizes held before the Honorable Sir Edward Clive, Knight, one of the Judges of His Majesty's Court of Common Pleas, in St. Paul's Church, Bedford, on Friday, March 10, 1758; published at the request of William Cole, Esq., High Sheriff of the county, and others. "We shall all stand before the judgement-seat of Christ."_ Rom. 14:10.
1. How many circumstances concur to raise the awfulness of the present solemnity! -- The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders which shall be given; and the representative of our gracious Sovereign, whom we so highly reverence and honor. The occasion likewise of this assembly adds not a little to the solemnity of it: to hear and determine causes of every kind, some of which are of the most important nature; on which depends no less than life or death, death that uncovers the face of eternity! It was, doubtless, in order to increase the serious sense of these things, and not in the minds of the vulgar only that the wisdom of our forefathers did not disdain to appoint even several minute circumstances of this solemnity. For these also, by means of the eye or ear, may more deeply affect the heart: and when viewed in this light, trumpets, staves, apparel, are no longer trifling or insignificant, but subservient, in their kind and degree, to the most valuable ends of society.<1>
2. But, as awful as this solemnity is, one far more awful is at hand. For yet a little while, and "we shall all stand before the judgement-seat of Christ." "For, as I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And in that day, "every one of us shall give account of himself to God."
3. Had all men a deep sense of this, how effectually would it secure the interests of society! For what more forcible motive can be conceived to the practice of genuine morality? to a steady pursuit of solid virtue? an uniform walking in justice, mercy, and truth? What could strengthen our hands in all that is good, and deter us from all evil, like a strong conviction of this, "The Judge standeth at the door;" and we are shortly to stand before him?
4. It may not therefore be improper, or unsuitable to the design of the present assembly, to consider, --
I. The chief circumstances which will precede our standing before the judgement-seat of Christ;
II. The judgement itself; and,
III. A few of the circumstances which will follow it.
I. 1. Let us, in the first place, consider the chief circumstances which will precede our standing before the judgement-seat of Christ.
And, first, God will show "signs in the earth beneath" (Acts 2:19); particularly He will "arise to shake terribly the earth." " The earth shall reel to and fro like a drunkard, and shall be removed like a cottage" (Isa. 24:20). "There shall be earthquakes," _kata topous_ (not in divers only, but) "in all places;" not in one only, or a few, but in every part of the habitable world (Luke 21:2); even "such as were not since men were upon the earth, so mighty earthquakes and so great." In one of these "every island shall flee away, and the mountains will not be found" (Rev. 16:20). Meantime all the waters of the terraqueous globe will feel the violence of those concussions; "the sea and waves roaring" (Luke 21:25), with such an agitation as had never been known before, since the hour that "the fountains of the great deep were broken up," to destroy the earth, which then "stood out of the water and in the water." The air will be all storm and tempest, full of dark vapors and "pillars of smoke" (Joel 2:30); resounding with thunder from pole to pole, and torn with ten thousand lightnings. But the commotion will not stop in the region of the air; "the powers of heaven also shall be shaken. There shall be signs in the sun, and in the moon, and in the stars" (Luke 21:25, 26); those fixed, as well as those that move round them. "The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come" (Joel 2:31). "The stars shall withdraw their shining" (Joel 3:15), yea, and "fall from heaven" (Rev. 6:13), being thrown out of their orbits. And then shall be heard the universal shout, from all the companies of heaven, followed by the "voice of the archangel," proclaiming the approach of the Son of God and Man, "and the trumpet of God," sounding an alarm to all that sleep in the dust of the earth (1 Thess. 4:16). In consequence of this, all the graves shall open, and the bodies of men arise. The sea also shall give up the dead which are therein (Rev. 20:13), and every one shall rise with "his own body:" his own in substance, although so changed in its properties as we cannot now conceive. "For this corruptible will" then "put on incorruption, and this mortal put on immortality" (1 Cor. 15:53). Yea, "death and hades," the invisible world, shall "deliver up the dead that are in them" (Rev. 20:13). So that all who ever lived and died, since God created man, shall be raised incorruptible and immortal.<2>
2. At the same time, "the Son of Man shall send forth his angels" over all the earth; "and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. 24:31). And the Lord himself shall come with clouds, in his own glory, and the glory of his Father, with ten thousand of his saints, even myriads of angels, and shall sit upon the throne of his glory. "And before him shall be gathered all nations; and he shall separate them one from another, and shall set the sheep," the good, "on his right hand, and the goats," the wicked, "upon the left" (Matt. 25:31, etc.). Concerning this general assembly it is, that the beloved disciple speaks thus: "I saw the dead," all that had been dead, "small and great, stand before God; and the books were opened" (a figurative expression, plainly referring to the manner of proceeding among men), "and the dead were judged out of those things which were written in the books, according to their works" (Rev. 20:12).<3>
II. These are the chief circumstances which are recorded in the oracles of God, as preceding the general judgement. We are, secondly, to consider the judgement itself, so far as it hath pleased God to reveal it.
1. The person by whom God will judge the world, is his only-begotten Son, whose "goings forth are from everlasting;" "who is God over all, blessed for ever." Unto him, being "the outbeaming of his Father's glory, the express image of his person" (Heb. 1:3), the Father "hath committed all judgement, because he is the Son of Man" (John 5:22, 27); because, though he was "in the form of God, and thought it not robbery to be equal with God, yet he emptied himself, taking upon him the form of a servant, being made in the likeness of men" (Phil. 2:6, 7); yea, because, "being found in fashion as a man, he humbled himself" yet farther, "becoming obedient unto death, even the death of the cross. Wherefore God hath highly exalted him," even in his human nature, and "ordained him," as Man, to try the children of men, "to be the Judge both of the quick and the dead;" both of those who shall be found alive at his coming, and of those who were before gathered to their fathers.<4>
2. The time, termed by the prophet, "the great and the terrible day," is usually, in Scripture, styled the day of the Lord. The space from the creation of man upon the earth, to the end of all things, is the day of the sons of men; the time that is now passing over us is properly our day; when this is ended, the day of the Lord will begin. But who can say how long it will continue? "With the Lord one day is as a thousand years, and a thousand years as one day" (2 Pet. 3:8). And from this very expression, some of the ancient fathers drew that inference, that, what is commonly called the day of judgement would be indeed a thousand years: and it seems they did not go beyond the truth; nay, probably they did not come up to it. For, if we consider the number of persons who are to be judged, and of actions which are to be inquired into, it does not appear that a thousand years will suffice for the transactions of that day; so that it may not improbably comprise several thousand years. But God shall reveal this also in its season.<5>
3. With regard to the place where mankind will be judged, we have no explicit account in Scripture. An eminent writer (but not he alone; many have been of the same opinion) supposes it will be on earth, where the works were done, according to which they shall be judged; and that God will, in order thereto, employ the angels of his strength --.
To smooth and lengthen out the boundless space,
And spread an area for all human race.
But perhaps it is more agreeable to our Lord's own account of his coming in the clouds, to suppose it will be above the earth, if not "twice a planetary height." And this supposition is not a little favored by what St. Paul writes to the Thessalonians: "The dead in Christ shall rise first. Then we who remain alive shall be caught up together with them in the clouds, to meet the Lord in the air" (1 Thess. 4:16, 17). So that it seems most probable, the great white throne will be high exalted above the earth.<6>
4 . The persons to be judged, who can count, any more than the drops of rain, or the sands of the sea? "I beheld," saith St. John, "a great multitude which no man can number, clothed with white robes, and palms in their hands." How immense then must be the total multitude of all nations, and kindreds, and people, and tongues; of all that have sprung from the loins of Adam, since the world began, till time shall be no more! If we admit the common supposition, which seems no ways absurd, that the earth bears, at any one time, no less than four hundred millions of living souls, men, women, and children; what a congregation must all those generations make, who have succeeded each other for seven thousand years !
Great Xerxes' world in arms, proud Cannae's host,
They all are here; and here they all are lost.
Their numbers swell to be discern'd in vain;
Lost as a drop in the unbounded main.
Every man, every woman, every infant of days, that ever breathed the vital air, will then hear the voice of the Son of God, and start into life, and appear before him. And this seems to be the natural import of that expression, "the dead, small and great:" all universally, all without exception, all of every age, sex, or degree; all that ever lived and died, or underwent such a change as will be equivalent with death. For long before that day, the phantom of human greatness disappears, and sinks into nothing. Even in the moment of death, that vanishes away. Who is rich or great in the grave?<7>
5. And every man shall there "give an account of his own works;" yea, a full and true account of all that he ever did while in the body, whether it was good or evil. O what a scene will then be disclosed, in the sight of angels and men! -- while not the fabled Rhadamanthus, but the Lord God Almighty, who knoweth all things in heaven and in earth, --
_Castigatque, auditque dolos; subigitque fateri
Quae quis apud superos, furto laetatus inani,
Distulit in seram commissa piacula mortem._
[O'er these drear realms stern Rhadamanthus reigns,
Detects each artful villain, and constrains
To own the crimes long veil'd from human sight:
In vain! Now all stand forth in hated light.]
Nor will all the actions alone of every child of man be then brought to open view, but all their words; seeing "every idle word which men shall speak, they shall give account thereof in the day of judgement" (Matt. 12:36, 37); so that "by thy words," as well as works, "thou shalt be justified; and by thy words thou shalt be condemned." Will not God then bring to light every circumstance also that accompanied every word or action, and if not altered the nature, yet lessened or increased the goodness or badness, of them? And how easy is this to him who is "about our bed, and about our path, and spieth out all our ways!" We know "the darkness is no darkness to him, but the night shineth as the day."<8>
6. Yea, he will bring to light, not the hidden works of darkness only, but the very thoughts and intents of the heart. And what marvel? For he "searcheth the reins, and understandeth all our thoughts." "All things are naked and open to the eyes of him with whom we have to do." "Hell and destruction are before him without a covering. How much more the hearts of the children of men!"
7. And in that day shall be discovered every inward working of every human soul; every appetite, passion, inclination, affection, with the various combinations of them, with every temper and disposition that constitute the whole complex character of each individual. So shall it be clearly and infallibly seen, who was righteous, and who unrighteous; and in what degree every action, or person, or character was either good or evil.
8. "Then the King will say to them upon his right hand, Come, ye blessed of My Father. For I was hungry, and ye gave Me meat; thirsty, and ye gave Me drink: I was a stranger, and ye took Me in; naked, and ye clothed me." In like manner, all the good they did upon earth will be recited before men and angels; whatsoever they had done, either in word or deed, in the name, or for the sake, of the Lord Jesus. All their good desires, intentions, thoughts, all their holy dispositions, will also be then remembered; and it will appear, that though they were unknown or forgotten among men, yet God noted them in his book. All their sufferings likewise for the name of Jesus, and for the testimony of a good conscience, will be displayed unto their praise from the righteous Judge, their honor before saints and angels, and the increase of that "far more exceeding and eternal weight of glory."
9. But will their evil deeds too (since, if we take in his whole life, there is not a man on earth who liveth and sinneth, not), will these be remembered in that day, and mentioned in the great congregation ? Many believe they will not; and ask, "Would not this imply, that their sufferings were not at an end, even when life ended? -- seeing they would still have sorrow, and shame, and confusion of face to endure." They ask farther, "How can this be reconciled with God's declaration by the Prophet, -- `If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right; all his transgressions that he hath committed, they shall not be once mentioned unto him?' (Ezek. 18:21, 22). How is it consistent with the promise which God has made to all who accept of the gospel covenant, `I will forgive their iniquities, and remember their sin no more?' (Jer. 31:34) Or, as the Apostle expresses it, `I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more?'" (Heb. 8:12).
10. It may be answered, It is apparently and absolutely necessary, for the full display of the glory of God; for the clear and perfect manifestation of his wisdom, justice, power, and mercy, toward the heirs of salvation; that all the circumstances of their life should be placed in open view, together with all their tempers, and all the desires, thoughts, and intents of their hearts: otherwise, how would it appear out of what a depth of sin and misery the grace of God had delivered them? And, indeed, if the whole lives of all the children of men were not manifestly discovered, the whole amazing contexture of divine providence could not be manifested; nor should we yet be able, in a thousand instances, "to justify the ways of God to man." Unless our Lord's words were fulfilled in their utmost sense, without any restriction or limitation," There is nothing covered, that shall not be revealed; or hid, that shall not be known" (Matt. 10: 26); abundance of God's dispensations under the sun would still appear without their reasons. And then only when God hath brought to light all the hidden things of darkness, whosoever were the actors therein, will it be seen that wise and good were all his ways; that he saw through the thick cloud, and governed all things by the wise counsel of his own will; that nothing was left to chance or the caprice of men, but God disposed all strongly and sweetly, and wrought all into one connected chain of justice, mercy, and truth.<9>
11. And in the discovery of the divine perfections, the righteous will rejoice with joy unspeakable; far from feeling any painful sorrow or shame, for any of those past transgressions which were long since blotted out as a cloud, washed away by the blood of the Lamb. It will be abundantly sufficient for them, that all the transgressions which they had committed shall not be once mentioned unto them to their disadvantaged that their sins, and transgressions, and iniquities shall be remembered no more to their condemnation. This is the plain meaning of the promise; and this all the children of God shall find true, to their everlasting comfort.
12. After the righteous are judged, the King will turn to them upon his left hand; and they shall also be judged, every man according to his works. But not only their outward works will be brought into the account, but all the evil words which they have ever spoken; yea, all the evil desires, affections, tempers, which have, or have had, a place in their souls; and all the evil thoughts or designs which were ever cherished in their hearts. The joyful sentence of acquittal will then be pronounced Upon those upon the right hand; the dreadful sentence of condemnation upon those on the left; both of which must remain fixed and unmovable as the throne of God.
III. 1. We may, in the Third place, consider a few of the circumstances which will follow the general judgement. And the first is the execution of the sentence pronounced on the evil and on the good: "These shall go away into eternal punishment, and the righteous into life eternal." It should be observed, it is the very same word which is used, both in the former and the latter clause. It follows, that either the punishment lasts for ever, or the reward too will come to an end: -- No, never, unless God could come to an end, or his mercy and truth could fail. "Then shall the righteous shine forth as the sun in the kingdom of their Father," "and shall drink of those rivers of pleasure which are at God's right hand for evermore." But here all description falls short; all human language fails! Only one who is caught up into the third heaven can have a just conception of it. But even such a one cannot express what he hath seen: these things it is not possible for man to utter.
The wicked, meantime, shall be turned into hell, even all the people that forget God. They will be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." They will be "cast into the lake of fire burning with brimstone," originally "prepared for the devil and his angels;" where they will gnaw their tongues for anguish and pain; they will curse God and look upward. There the dogs of hell -- pride, malice, revenge, rage, horror, despair -- continually devour them. There "they have no rest, day or night, but the smoke of their torment ascendeth for ever and ever!" For "their worm dieth not, and the fire is not quenched."<10>
2. Then the heavens will be shrivelled up as a parchment scroll, and pass away with a great noise: they will "flee from the face of him that sitteth on the throne, and there will be found no place for them" (Rev. 20:11). The very manner of their passing away is disclosed to us by the Apostle Peter: "In the day of God, the heavens, being on fire, shall be dissolved" (2 Pet. 3:12). The whole beautiful fabric will be overthrown by that raging element, the connexion of all its parts destroyed, and every atom torn asunder from the others. By the same, "the earth also, and the works that are therein, shall be burned up" (verse 10). The enormous works of nature, the everlasting hills, mountains that have defied the rage of time, and stood unmoved so many thousand years, will sink down in fiery ruin. How much less will the works of art, though of the most durable kind, the utmost efforts of human industry -- tombs, pillars, triumphal arches, castles, pyramids -- be able to withstand the flaming conqueror! All, all will die, perish, vanish away, like a dream when one awaketh!<11?>
3. It has indeed been imagined by some great and good men, that as it requires that same almighty power to annihilate things as to create; to speak into nothing or out of nothing; so no part of, no atom in, the universe, will be totally or finally destroyed. Rather, they suppose that, as the last operation of fire, which we have yet been able to observe, is to reduce into glass what, by a smaller force, it had reduced to ashes; so, in the day God hath ordained, the whole earth, if not the material heavens also, will undergo this change, after which the fire can have no farther power over them. And they believe this is intimated by that expression in the Revelation made to St. John: "Before the throne there was a sea of glass, like unto crystal" (Rev. 4:6). We cannot now either affirm or deny this; but we shall know hereafter.
4. If it be inquired by the scoffers, the minute philosophers, "How can these things be? Whence should come such an immense quantity of fire as would consume the heavens and the whole terraqueous globe?" we would beg leave, first, to remind them, that this difficulty is not peculiar to the Christian system. The same opinion almost universally obtained among the unbigoted Heathens. So one of these celebrated freethinkers speaks, according to the generally received sentiment, --
Esse quoque in fatis reminiscitur, affore tempus,
Quo mare, quo tellus, correptaque regia coeli
Ardeat, et mundi moles operosa laboret.
[The following is Dryden's translation of this quotation from Ovid: --
Rememb'ring, in the fates, a time when fire
Should to the battlements of heaven aspire;
And all the blazing world above should burn,
And all the' inferior globe to cinders turn. -- EDIT.]
But, Secondly, it is easy to answer, even from our slight and superficial acquaintance with natural things, that there are abundant magazines of fire ready prepared, and treasured up against the day of the Lord. How soon may a comet, commissioned by him, travel down from the most distant parts of the universe! And were it to fix upon the earth in its return from the sun, when it is some thousand times hotter than a red-hot cannon ball, who does not see what must be the immediate consequence? But, not to ascend so high as the ethereal heavens, might not the same lightnings which "give shine to the world," if commanded by the Lord of nature, give ruin and utter destruction? Or, to go no farther than the globe itself; who knows what huge reservoirs of liquid fire are from age to age contained in the bowels of the earth ? Aetna, Hecla, Vesuvius, and all the other volcanoes that belch out flames and coals of fire, what are they, but so many proofs and mouths of those fiery furnaces; and at the same time so many evidences that God hath in readiness wherewith to fulfil his word? Yea, were we to observe no more than the surface of the earth, and the things that surround us on every side, it is most certain (as a thousand experiments prove, beyond all possibility of denial) that we ourselves, our whole bodies, are full of fire, as well as everything round about us. Is it not easy to make this ethereal fire visible even to the naked eye, and to produce thereby the very same effects on combustible matter, which are produced by culinary fire ? Needs there then any more than for God to unloose that secret chain, whereby this irresistible agent is now bound down, and lies quiescent in every particle of matter? And how soon would it tear the universal frame in pieces, and involve all in one common ruin!<12>
5. There is one circumstance more which will follow the judgement, that deserves our serious consideration: "We look," says the Apostle, "according to his promise, for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13). The promise stands in the prophecy of Isaiah: "Behold, I create new heavens and a new earth: and the former shall not be remembered" (Isa. 65:17), so great shall the glory of the latter be! These St. John did behold in the visions of God. "I saw," saith he, "a new heaven and a new earth; for the first heaven and the first earth were passed away" (Rev. 21:1). And only righteousness dwelt therein: accordingly, he adds, "And I heard a great voice from" the third "heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (21:3). Of necessity, therefore, they will all be happy: "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" (21:4). "There shall be no more curse; but they shall see his face" (21:3,4), -- shall have the nearest access to, and thence the highest, resemblance of, him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness. "And his name shall be on their foreheads;" they shall be openly acknowledged as God's own property, and his glorious nature shall most visibly shine forth in them. "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."
IV. It remains only to apply the preceding considerations to all who are here before God. And are we not directly led so to do, by the present solemnity, which so naturally points us to that day, when the Lord will judge the world in righteousness? This, therefore, by reminding us of that more awful season, may furnish many lessons of instruction. A few of these I may be permitted just to touch on. May God write them on all our hearts!
1. And, First, how beautiful are the feet of those who are sent by the wise and gracious providence of God, to execute justice on earth, to defend the injured, and punish the wrongdoer! Are they not the ministers of God to us for good; the grand supporters of the public tranquillity; the patrons of innocence and virtue; the great security of all our temporal blessings? And does not every one of these represent, not only an earthly prince, but the Judge of the earth? Him whose "name is written upon his thigh, King of kings, and Lord of lords?" O that all these sons of the right hand of the Most High may be as holy as he is holy! wise with the wisdom that sitteth by his throne, like him who is the eternal Wisdom of the Father! no respecters of persons, as he is none; but rendering to every man according to his works; like him inflexibly, inexorably just, though pitiful and of tender mercy! So shall they be terrible indeed to them that do evil, as not bearing the sword in vain. So shall the laws of our land have their full use and due honor, and the throne of our King be still established in righteousness.
2. Ye truly honorable men, whom God and the King have commissioned, in a lower degree, to administer justice; may not ye be compared to those ministering spirits who will attend the Judge coming in the clouds? May you, like them, burn with love to God and man! May you love righteousness and hate iniquity! May ye all minister, in your several spheres (such honor hath God given you also to them that shall be heirs of salvation, and to the glory of your great sovereign! May ye remain the establishers of peace, the blessing and ornaments of your country, the protectors of a guilty land, the guardian angels of all that are round about you!
3. You, whose office it is to execute what is given you in charge by him before whom you stand; how nearly are you concerned to resemble those that stand before the face of the Son of Man, those servants of his that do his pleasure, and hearken to the voice of his words! Does it not highly import you, to be as uncorrupt as them? to approve yourselves the servants of God? to do justly, and love mercy? to do to all as ye would they should do to you? So shall that great Judge, under whose eye you continually stand, say to you also, "Well done, good and faithful servants: enter ye into the joy of your Lord!"
4. Suffer me to add a few words to all of you who are at this day present before the Lord. Should not you bear it in your minds all the day long, that a more awful day is coming? A large assembly this! But what is it to that which every eye will then behold, the general assembly of all the children of men that ever lived on the face of the whole earth? A few will stand at the judgement-seat this day, to be judged touching what shall be laid to their charge; and they are now reserved in prison, perhaps in chains, till they are brought forth to be tried and sentenced. But we shall all, I that speak and you that hear, "stand at the judgement-seat of Christ." And we are now reserved on this earth, which is not our home, in this prison of flesh and blood, perhaps many of us in chains of darkness too, till we are ordered to be brought forth. Here a man is questioned concerning one or two facts, which he is supposed to have committed: there we are to give an account of all our works, from the cradle to the grave; of all our words; of all our desires and tempers, all the thoughts and intents of our hearts; of all the use we have made of our various talents, whether of mind, body, or fortune, till God said, "Give an account of thy stewardship, for thou mayest be no longer steward." In this court, it is possible, some who are guilty may escape for want of evidence; but there is no want of evidence in that court. All men, with whom you had the most secret intercourse, who were privy to all your designs and actions, are ready before your face. So are all the spirits of darkness, who inspired evil designs and assisted in the execution of them. So are all the angels of God; those eyes of the Lord, that run to and fro over all the earth, who watched over your soul, and labored for your good, so far as you would permit. So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts, and words, and actions. And is conscience as a thousand witnesses? -- yea, but God is as a thousand consciences! O, who can stand before the face of the great God, even our Savior Jesus Christ!
See! See! He cometh! He maketh the clouds his chariots! He rideth upon the wings of the wind! A devouring fire goeth before him, and after him a flame burneth! See! He sitteth upon his throne, clothed with light as with a garment, arrayed with majesty and honor! Behold, his eyes are as a flame of fire, his voice as the sound of many waters!
How will ye escape? Will ye call to the mountains to fall, on you, the rocks to cover you? Alas, the mountains themselves, the rocks, the earth, the heavens, are just ready to flee away! Can ye prevent the sentence? Wherewith? With all the substance of thy house, with thousands of gold and, silver? Blind wretch! Thou camest naked from thy mother's womb, and more naked into eternity. Hear the Lord, the Judge! "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Joyful sound! How widely different from that voice which echoes, through the expanse of heaven, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" And who is he that can prevent or retard the full execution of either sentence? Vain hope! Lo, hell is moved from beneath to receive those who are ripe for destruction. And the everlasting doors lift up their heads, that the heirs of glory may come in!<13>
5. "What manner of persons then ought we to be, in all holy conversation and godliness!" We know it cannot be long before the Lord will descend with the voice of the archangel, and the trumpet of God; when every one of us shall appear before him, and give account of his own works. "Wherefore, beloved, seeing ye look for these things," seeing ye know he will come and will not tarry, "be diligent, that ye may be found of him in peace, without spot and blameless." Why should ye not? Why should one of you be found on the left hand at his appearing? He willeth not that any should perish, but that all should come to repentance; by repentance, to faith in a bleeding Lord; by faith, to spotless love, to the full image of God renewed in the heart, and producing all holiness of conversation. Can you doubt of this, when you remember, the Judge of all is likewise the Savior of all? Hath he not bought you with his own blood, that ye might not perish, but have everlasting life? O make proof of his mercy, rather than his justice; of his love, rather than the thunder of his power! He is not far from every one of us; and he is now come, not to condemn, but to save the world he standeth in the midst! Sinner, doth he not now, even now, knock at the door of thy heart? O that thou mayest know, at least in this thy day, the things that belong unto thy peace! O that ye may now give yourselves to him who gave himself for you, in humble faith, in holy, active, patient love! So shall ye rejoice with exceeding joy in his day, when he cometh in the clouds of heaven. Sugden's Introduction
This sermon was added in the 1771 edition partly because of the unique occasion of its delivery, partly because there was no sermon in the original forty-four on this subject. Wesley says of it in his Journal for September 1, 1778, "I cannot write a better [sermon] on the Great Assize than I did twenty years ago." It was customary for the judges of Assize to attend a service in the parish church of the town in which they were sitting, in all the splendor of their scarlet and ermine, with their trumpeters, javelin-men, and other officers of the Court in attendance; and it was one of the duties of the High Sheriff of the County to make arrangements for the preaching of the sermon. Mr. William Cole, who was High Sheriff of Bedfordshire at this time, was a friend of Wesley, and was his host in November 1759. He lived at Sundon, a village a little to the east of the main road from Luton to Bedford, about five miles north of Luton. He built the first Methodist preaching-house in Luton. Probably he made the arrangements for the Assize sermon when Wesley was at Bedford in November 1757; and on Monday, February 27, Wesley records, "Having a sermon to write against the Assizes at Bedford, I retired for a few days to Lewisham" -- doubtless to the house of Mr. Ebenezer Blackwell. He left London on Monday, March 6, at seven in the morning, and reached Mr. Cole's house at Sundon by three in the afternoon. On the Thursday he rode to Bedford, expecting to have to preach that day; but for some reason, probably because the cases at the previous Assize town had taken more time than was anticipated, the service was postponed to the following day. The service was held in the forenoon at St. Paul's Church, one of the chief architectural ornaments of the town. It stands on the north side of the River Ouse, and has a fine tower and octagonal spire. The old stone pulpit from which Wesley preached is still preserved in the south aisle, and a photograph of it and the church may be seen in the Standard edition of the Journal vol 4. p. 403. The Journal records, "The congregation at St. Paul's was very large and very attentive. The judge, immediately after sermon, sent me an invitation to dine with him; but having no time I was obliged to send my excuse, and set out between one and two." He had to reach Epworth for the Sunday, and got to Stilton, about thirty miles, by seven. Next morning he started between four and five, and through frost and flood covered the ninety miles to Epworth by ten that night. He says, "I was little more tired than when I rose in the morning!" -- tough, wiry little man that he was!
The judge on this occasion was Sir Edward Clive, who had been made a Judge of the Common Pleas and knighted in 1753. He was just a year younger than John Wesley, and died in 1771. A caricature of him may be found in Hogarth's plate "The Bench," published in this very year, 1758. He is sitting between the Lord Chief Justice Willes and Mr. Justice Bathurst, who has fallen asleep. He is represented with a small head almost lost in his full-bottomed wig, a long, thin nose, and a nut-cracker chin. The sermon was published separately by Trye in the same year at the request of the High Sheriff and others, and went through some ten editions in Wesley's lifetime. The Rev. Richard Green calls it "a model sermon," and says, "It is well-formed, plain, practical, earnest; the statements are all supported by apt scripture, and the truth faithfully applied to the conscience." The title "The Great Assize" was a familiar name for the Last Judgement; it is found as early as 1340 in Hampole's Prick of Conscience, 5514, and several other instances are given in the Oxford Dictionary, s.v. "Assize." The preliminary note, "Preached at the Assizes," etc., in the modern editions is from the title-page of the second edition, also published in London by Trye; it appears in an abbreviated form in the 1771 edition, without the last clause "Published at the request," etc.
Two points in the sermon call for criticism in view of recent investigations into the eschatological teaching of the New Testament. First, Wesley identifies without discussion the Day of Jehovah of the Old Testament prophets and the Jewish Apocalyptic writers with the Day of our Lord's second coming, the general resurrection, and the last Judgement, of the New Testament documents; and he uses indiscriminately passages from all these sources to give detail and picturesqueness to his picture. Moreover he adopts the most literal interpretation of them all, the only point at which he balks being the length of the Day of Judgement, which he thinks "may not improbably comprise several thousand years;" and the opening of the books, which he says is "a figurative expression." It can hardly be doubted that our Lord's teaching was largely influenced by the Old Testament and Apocalyptic conception, especially in His predictions about the destruction of Jerusalem and the Jewish polity; but He added to it the idea of an individual as well as a national judgement, and extended its scope to the whole world.
In the second place Wesley adopts the view that the Last Judgement will take place at some definite time in the future history of the world, when the lives of all men will be reviewed and sentence pronounced upon them. This is certainly the obvious meaning of the teaching of the books of the New Testament which were written before the destruction of Jerusalem by the Romans; but when that tremendous catastrophe had taken place, and it became clear that the General Judgement and the End of the Age had not come, we find in the writings of St. John a new strain of teaching, implying that the Judgement is really continuous and is now going on. Thus "He that believeth on Him is not judged; he that believeth not hath been judged already.... And this is the judgement, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil" (John 3:18). Again, "Verily, verily I say unto you, he that heareth my word and believeth Him that sent me, hath eternal life, and cometh not into judgement.... The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live" (John 5:24). Again, "For judgement came I into this world" (John 9:39). Again, "Now is the judgement of this world" (John 12:31). At the same time St. John also speaks of a future general resurrection, of "the last day" and "the day of judgement." It seems clear (1) that our Lord spoke in terms of the current national belief of His time, which was derived from the Old Testament prophets and the Apocalypses of the Persian and Greek periods, the time "between the Books;" (2) that He used the pictorial rather than the abstract method of conveying the truth to His hearers. We may thus safely say that the essential elements of His teaching are (1) that there will be a universal judgement of all men; (2) that He Himself will be the Judge; (3) that the standard of judgement will be His own life and teaching, as far as those who have had the opportunity of knowing it are concerned; (4) that for the heathen the standard will be their own conscience; (5) that the issues of the judgement are decided in this life, and (6) that the decision will be final. But as to the extent to which His representations of the Last Judgement are to be taken as expressing literal physical fact, we shall be wisest if we confess our ignorance and our inability to reach any dogmatic conclusion. As to the text, the better attested reading is, "We shall all stand before the judgement seat of God;" indeed, this text is used by some of the Fathers to prove the divinity of Christ, because it is plain from many passages that He will be the Judge; and the Judge is here called God. Sugden's Footnotes <1> "Our gracious Sovereign" is George II. Wesley was always intensely loyal. In 1744 he wrote an Address from his Societies to the King in which he says, "we are ready to obey your Majesty to the uttermost, in all things which we conceive to be agreeable [to the Word of God]. And we earnestly exhort all with whom we converse, as they fear God to honor the King." The Address was not sent, mainly because it might have been taken to imply that the Methodists were "a body distinct from the National Church." in 1745, the year of the Young Pretenders's invasion of England, he wrote to the Mayor of Newcastle, "All I can do for his Majesty, whom I honor and love -- I think not less than I did my own father -- is this: I cry unto God, day by day, to put all his enemies to confusion," etc. When George II died in October 1760 he records in his Journal (October 25), "King George was gathered to his fathers. When will England have a better Prince?" One thinks of Carlyle (Sartor 1.9). "Has not your Red hanging-individual a horsehair wig, squirrel-skins, and a plush-gown, whereby all mortals know that he is a JUDGE. Society, which the more I think of it astonishes me the more, is founded upon Cloth." Wesley never despised form and ceremonial; he robed himself even for his Bible studies with his Societies in London and Bristol and for his open-air services. <2> This paragraph, finely and impressively composed as it is, is a defiance of all sound exegesis. Some of the passages quoted refer to the invasion of Judah by the Assyrians, some to the coming of the Holy Ghost, some to the destruction of Jerusalem by the Romans, some to the downfall of Rome herself. All these were is a sense "days of Jehovah;" but there is no warrant for transferring all these signs to the final day of judgement, nor for their literal interpretation. This just remark on the difference between the present and the resurrection bodies is worked out in detail in Sermon 138, originally written by Benjamin Calamy and revised and abridged by Wesley in 1732. "Substance" and "properties" are here used in their philosophical sense" the body will be the same in essence (not composed of the same material particles), but it properties, i.e. its characteristics and qualities will be entirely changed. Above all, it will be a "pneumatical" and not a "physical" body, i.e. it will be well adapted for the use and manifestation of the spirit, as the present body is adapted for the use and manifestation of the psyche or animal soul. "Hades" is a very properly substituted for the A.V. "hell," which is here, and indeed in all passages where is the translation of Sheol, or Hades, most misleading to the English reader. It is the world of departed spirits, not the place of punishment of the Devil and his angels. <3> "All nations" -- more exactly "all the Gentiles." This account of the judgement refers only to the judgement of the heathen nations, who have not heard of Christ; and the standard of judgement is according not their relation to Him, but their fulfillment of the common human duties of kindliness and charity there set out. It is a supplement to the three preceding parables of the Steward, the Virgins, and the Talents; the first describing the judgement of the Christian minister, the second and third the two sides of the judgment of those who have heard the gospel; first from the point of view of faith, second from the point of view of works. "The beloved disciple." Wesley of course accepts the Johannine authorship of the Apocalypse. <4>"Outbeaming," more exact than the A.V. "brightness." The Son is to the Father as the rays of light are to the sun. "Thought it not robbery:" better, "thought it not an object to be grasped at" to be equal with God. He laid aside for the time His equality with the Father, which was therefore restored to Him when God gave Him the name that is above every name. <5> Pole quotes from Joseph Mede, "_Quod jam dixi diem judicii, non intelligi velim de die brevi, sive paucarum horarum; sed de spatio mile annorum quibus dies illa durabit,_; i.e. The day of judgement is not to understood as a short day of a few hours, but as the space of a thousand years, during which that day will last." <6> The "eminent writer" is Edward Young, the author of Night Thoughts. The quotation is from his poem, "The Last Day" (1721), 2.19. The original runs:
To smooth and lengthen out
th' unbounded space.
Twice a planetary height.
Young, 2:282 says: Now the descending triumph stops its flight From earth full twice a planetary height. Presumably he means twice as far from the earth as the farthest planet. All this seems rather solemn trifling. <7>. "Four hundred millions;" it is now estimated as, more or less, fifteen hundred millions. But a few millions more or less are not worth considering in such an altogether indeterminate calculation as this. The quotation is again from Young, 2.193. Wesley protest vigorously against any one altering his own or his brother's verse; but he never hesitates to do the same thing to other people's; the original passage in Young runs --
Great Xerxes' world in arms, proud Cannae's field.
Where Carthage taught victorious Rome to yield,
Immortal Blenheim, fam'd Ramillia's host.
They all are here, and here they are lost.
Their millions sell to be discerned in vain,
Lost as a billow in th' unbounded main.
<8> The quotation is from Virgil's Aeneid, 6.567. The subject of the verbs is Rhadamanthus, the mythical judge of the dead. No translation is furnished in the 1771 ed. Modern editions give Dryden's version. The meaning is "Rhadamanthus of Gnosus here holds his iron sway, and scourges them and hears their guile, and compels each man to confess the expiations put off till death (alas! too late!) which were due for the crimes he committed on earth, rejoicing in the vain hope that they might be concealed." <9>. "To justify the way of God to man:" from Milton's Paradise Lost, 1.26. In the original the last line is "men." <10> "The third heaven" Paul (2 Cor. 12:2) tells how he was caught up into the third heave, or paradise, and heard unutterable words which it is not in the power of man to speak, It is doubtful where he thought of three heavens only -- viz. the heaven of the atmosphere and clouds, the heaven of the sun and stars, and the heaven of the blessed dead -- or accepted the Jewish belief in seven heavens, of which Paradise was the third in order from below. Wesley admits of no hope for the finally impenitent, and interprets literally these passages which speak of their doom. In the first, however, Hell is Sheol, and all that the Psalmist says is that all the nations (no the people) that forget God will depart in to the world of the dead. In the Sermon 73, on Hell, he is quite explicit as to his belief in the endless torment of the wicked in material fire. Neither of these sermons are, however, part of the standard Methodist doctrine. <11> The finale destruction of the earth by means of fires is quite within the bounds of possibility. The impact of some wandering star would generate heat enough for the purpose; of it may be that gravitation will at last overcome the centrifugal force and the arch will fall into the sun. But such speculations are as fruitless as they are uncertain; and the idea in the next paragraph of the origin of the sea of glass is merely grotesque. <12> Cicero is the author of the phrase "minute philosophers." He speaks in de Senect.= 23 of "Quidam minuti philosophi," meaning trifling, insignificant. In English use it rather means meticulous, over-precise, speculators. All this discussion as to quantity of fire is absurd: fire is not a thing , but a state of violent chemical combination; a match is quite enough to kindle a conflagration if there be fuel enough. Wesley was keenly interested in electrical phenomena, and was the first man in England to make use of it as a curative agent. His pamphlet called The Desideratum; or, Electricity made Plain, and Useful, published in 1760, details many of Franklin's experiments, such as drawing sparks out of the human body or from the fur of a cat. This is what he is thinking of when he says that our bodies are full of fire. "Freethinker" was a name claimed by the Deists and other rejecters of the Christian revelation at the beginning of the eighteenth century. Here Wesley uses it of Ovid, the Roman poet, with a kind of suggestion that the modern freethinkers were akin to him in their religious views. The quotation is from the Metamorphoses, 1.256, where Jupiter, preparing to hurl his thunderbolts, hesitates to do so lest he should set the ether aflame, "for he remembers that it is amongst the decrees of the Fates that a time will come when the sea, the earth, and the palace of heaven shall catch fire and blaze, and the mass of the world, so laboriously constructed, shall be imperilled." <13> "Your in conscience;" so the author of the old Kentish Poema Morale+ says: _Elch man sceal him then biclupien and ecach sceal him demen; His aye weorc and his ithanc to witnesse he sceal temen_, which is, being interpreted. Every man shall accuse himself there, and every man shall judge himself; His own work and his conscience he shall bring to witness. "See! See! He cometh!" One of Wesley's finest and most impassioned perorations.
Preached at the Assizes held before the Honorable Sir Edward Clive, Knight, one of the Judges of His Majesty's Court of Common Pleas, in St. Paul's Church, Bedford, on Friday, March 10, 1758; published at the request of William Cole, Esq., High Sheriff of the county, and others. "We shall all stand before the judgement-seat of Christ."_ Rom. 14:10.
1. How many circumstances concur to raise the awfulness of the present solemnity! -- The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders which shall be given; and the representative of our gracious Sovereign, whom we so highly reverence and honor. The occasion likewise of this assembly adds not a little to the solemnity of it: to hear and determine causes of every kind, some of which are of the most important nature; on which depends no less than life or death, death that uncovers the face of eternity! It was, doubtless, in order to increase the serious sense of these things, and not in the minds of the vulgar only that the wisdom of our forefathers did not disdain to appoint even several minute circumstances of this solemnity. For these also, by means of the eye or ear, may more deeply affect the heart: and when viewed in this light, trumpets, staves, apparel, are no longer trifling or insignificant, but subservient, in their kind and degree, to the most valuable ends of society.<1>
2. But, as awful as this solemnity is, one far more awful is at hand. For yet a little while, and "we shall all stand before the judgement-seat of Christ." "For, as I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And in that day, "every one of us shall give account of himself to God."
3. Had all men a deep sense of this, how effectually would it secure the interests of society! For what more forcible motive can be conceived to the practice of genuine morality? to a steady pursuit of solid virtue? an uniform walking in justice, mercy, and truth? What could strengthen our hands in all that is good, and deter us from all evil, like a strong conviction of this, "The Judge standeth at the door;" and we are shortly to stand before him?
4. It may not therefore be improper, or unsuitable to the design of the present assembly, to consider, --
I. The chief circumstances which will precede our standing before the judgement-seat of Christ;
II. The judgement itself; and,
III. A few of the circumstances which will follow it.
I. 1. Let us, in the first place, consider the chief circumstances which will precede our standing before the judgement-seat of Christ.
And, first, God will show "signs in the earth beneath" (Acts 2:19); particularly He will "arise to shake terribly the earth." " The earth shall reel to and fro like a drunkard, and shall be removed like a cottage" (Isa. 24:20). "There shall be earthquakes," _kata topous_ (not in divers only, but) "in all places;" not in one only, or a few, but in every part of the habitable world (Luke 21:2); even "such as were not since men were upon the earth, so mighty earthquakes and so great." In one of these "every island shall flee away, and the mountains will not be found" (Rev. 16:20). Meantime all the waters of the terraqueous globe will feel the violence of those concussions; "the sea and waves roaring" (Luke 21:25), with such an agitation as had never been known before, since the hour that "the fountains of the great deep were broken up," to destroy the earth, which then "stood out of the water and in the water." The air will be all storm and tempest, full of dark vapors and "pillars of smoke" (Joel 2:30); resounding with thunder from pole to pole, and torn with ten thousand lightnings. But the commotion will not stop in the region of the air; "the powers of heaven also shall be shaken. There shall be signs in the sun, and in the moon, and in the stars" (Luke 21:25, 26); those fixed, as well as those that move round them. "The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come" (Joel 2:31). "The stars shall withdraw their shining" (Joel 3:15), yea, and "fall from heaven" (Rev. 6:13), being thrown out of their orbits. And then shall be heard the universal shout, from all the companies of heaven, followed by the "voice of the archangel," proclaiming the approach of the Son of God and Man, "and the trumpet of God," sounding an alarm to all that sleep in the dust of the earth (1 Thess. 4:16). In consequence of this, all the graves shall open, and the bodies of men arise. The sea also shall give up the dead which are therein (Rev. 20:13), and every one shall rise with "his own body:" his own in substance, although so changed in its properties as we cannot now conceive. "For this corruptible will" then "put on incorruption, and this mortal put on immortality" (1 Cor. 15:53). Yea, "death and hades," the invisible world, shall "deliver up the dead that are in them" (Rev. 20:13). So that all who ever lived and died, since God created man, shall be raised incorruptible and immortal.<2>
2. At the same time, "the Son of Man shall send forth his angels" over all the earth; "and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. 24:31). And the Lord himself shall come with clouds, in his own glory, and the glory of his Father, with ten thousand of his saints, even myriads of angels, and shall sit upon the throne of his glory. "And before him shall be gathered all nations; and he shall separate them one from another, and shall set the sheep," the good, "on his right hand, and the goats," the wicked, "upon the left" (Matt. 25:31, etc.). Concerning this general assembly it is, that the beloved disciple speaks thus: "I saw the dead," all that had been dead, "small and great, stand before God; and the books were opened" (a figurative expression, plainly referring to the manner of proceeding among men), "and the dead were judged out of those things which were written in the books, according to their works" (Rev. 20:12).<3>
II. These are the chief circumstances which are recorded in the oracles of God, as preceding the general judgement. We are, secondly, to consider the judgement itself, so far as it hath pleased God to reveal it.
1. The person by whom God will judge the world, is his only-begotten Son, whose "goings forth are from everlasting;" "who is God over all, blessed for ever." Unto him, being "the outbeaming of his Father's glory, the express image of his person" (Heb. 1:3), the Father "hath committed all judgement, because he is the Son of Man" (John 5:22, 27); because, though he was "in the form of God, and thought it not robbery to be equal with God, yet he emptied himself, taking upon him the form of a servant, being made in the likeness of men" (Phil. 2:6, 7); yea, because, "being found in fashion as a man, he humbled himself" yet farther, "becoming obedient unto death, even the death of the cross. Wherefore God hath highly exalted him," even in his human nature, and "ordained him," as Man, to try the children of men, "to be the Judge both of the quick and the dead;" both of those who shall be found alive at his coming, and of those who were before gathered to their fathers.<4>
2. The time, termed by the prophet, "the great and the terrible day," is usually, in Scripture, styled the day of the Lord. The space from the creation of man upon the earth, to the end of all things, is the day of the sons of men; the time that is now passing over us is properly our day; when this is ended, the day of the Lord will begin. But who can say how long it will continue? "With the Lord one day is as a thousand years, and a thousand years as one day" (2 Pet. 3:8). And from this very expression, some of the ancient fathers drew that inference, that, what is commonly called the day of judgement would be indeed a thousand years: and it seems they did not go beyond the truth; nay, probably they did not come up to it. For, if we consider the number of persons who are to be judged, and of actions which are to be inquired into, it does not appear that a thousand years will suffice for the transactions of that day; so that it may not improbably comprise several thousand years. But God shall reveal this also in its season.<5>
3. With regard to the place where mankind will be judged, we have no explicit account in Scripture. An eminent writer (but not he alone; many have been of the same opinion) supposes it will be on earth, where the works were done, according to which they shall be judged; and that God will, in order thereto, employ the angels of his strength --.
To smooth and lengthen out the boundless space,
And spread an area for all human race.
But perhaps it is more agreeable to our Lord's own account of his coming in the clouds, to suppose it will be above the earth, if not "twice a planetary height." And this supposition is not a little favored by what St. Paul writes to the Thessalonians: "The dead in Christ shall rise first. Then we who remain alive shall be caught up together with them in the clouds, to meet the Lord in the air" (1 Thess. 4:16, 17). So that it seems most probable, the great white throne will be high exalted above the earth.<6>
4 . The persons to be judged, who can count, any more than the drops of rain, or the sands of the sea? "I beheld," saith St. John, "a great multitude which no man can number, clothed with white robes, and palms in their hands." How immense then must be the total multitude of all nations, and kindreds, and people, and tongues; of all that have sprung from the loins of Adam, since the world began, till time shall be no more! If we admit the common supposition, which seems no ways absurd, that the earth bears, at any one time, no less than four hundred millions of living souls, men, women, and children; what a congregation must all those generations make, who have succeeded each other for seven thousand years !
Great Xerxes' world in arms, proud Cannae's host,
They all are here; and here they all are lost.
Their numbers swell to be discern'd in vain;
Lost as a drop in the unbounded main.
Every man, every woman, every infant of days, that ever breathed the vital air, will then hear the voice of the Son of God, and start into life, and appear before him. And this seems to be the natural import of that expression, "the dead, small and great:" all universally, all without exception, all of every age, sex, or degree; all that ever lived and died, or underwent such a change as will be equivalent with death. For long before that day, the phantom of human greatness disappears, and sinks into nothing. Even in the moment of death, that vanishes away. Who is rich or great in the grave?<7>
5. And every man shall there "give an account of his own works;" yea, a full and true account of all that he ever did while in the body, whether it was good or evil. O what a scene will then be disclosed, in the sight of angels and men! -- while not the fabled Rhadamanthus, but the Lord God Almighty, who knoweth all things in heaven and in earth, --
_Castigatque, auditque dolos; subigitque fateri
Quae quis apud superos, furto laetatus inani,
Distulit in seram commissa piacula mortem._
[O'er these drear realms stern Rhadamanthus reigns,
Detects each artful villain, and constrains
To own the crimes long veil'd from human sight:
In vain! Now all stand forth in hated light.]
Nor will all the actions alone of every child of man be then brought to open view, but all their words; seeing "every idle word which men shall speak, they shall give account thereof in the day of judgement" (Matt. 12:36, 37); so that "by thy words," as well as works, "thou shalt be justified; and by thy words thou shalt be condemned." Will not God then bring to light every circumstance also that accompanied every word or action, and if not altered the nature, yet lessened or increased the goodness or badness, of them? And how easy is this to him who is "about our bed, and about our path, and spieth out all our ways!" We know "the darkness is no darkness to him, but the night shineth as the day."<8>
6. Yea, he will bring to light, not the hidden works of darkness only, but the very thoughts and intents of the heart. And what marvel? For he "searcheth the reins, and understandeth all our thoughts." "All things are naked and open to the eyes of him with whom we have to do." "Hell and destruction are before him without a covering. How much more the hearts of the children of men!"
7. And in that day shall be discovered every inward working of every human soul; every appetite, passion, inclination, affection, with the various combinations of them, with every temper and disposition that constitute the whole complex character of each individual. So shall it be clearly and infallibly seen, who was righteous, and who unrighteous; and in what degree every action, or person, or character was either good or evil.
8. "Then the King will say to them upon his right hand, Come, ye blessed of My Father. For I was hungry, and ye gave Me meat; thirsty, and ye gave Me drink: I was a stranger, and ye took Me in; naked, and ye clothed me." In like manner, all the good they did upon earth will be recited before men and angels; whatsoever they had done, either in word or deed, in the name, or for the sake, of the Lord Jesus. All their good desires, intentions, thoughts, all their holy dispositions, will also be then remembered; and it will appear, that though they were unknown or forgotten among men, yet God noted them in his book. All their sufferings likewise for the name of Jesus, and for the testimony of a good conscience, will be displayed unto their praise from the righteous Judge, their honor before saints and angels, and the increase of that "far more exceeding and eternal weight of glory."
9. But will their evil deeds too (since, if we take in his whole life, there is not a man on earth who liveth and sinneth, not), will these be remembered in that day, and mentioned in the great congregation ? Many believe they will not; and ask, "Would not this imply, that their sufferings were not at an end, even when life ended? -- seeing they would still have sorrow, and shame, and confusion of face to endure." They ask farther, "How can this be reconciled with God's declaration by the Prophet, -- `If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right; all his transgressions that he hath committed, they shall not be once mentioned unto him?' (Ezek. 18:21, 22). How is it consistent with the promise which God has made to all who accept of the gospel covenant, `I will forgive their iniquities, and remember their sin no more?' (Jer. 31:34) Or, as the Apostle expresses it, `I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more?'" (Heb. 8:12).
10. It may be answered, It is apparently and absolutely necessary, for the full display of the glory of God; for the clear and perfect manifestation of his wisdom, justice, power, and mercy, toward the heirs of salvation; that all the circumstances of their life should be placed in open view, together with all their tempers, and all the desires, thoughts, and intents of their hearts: otherwise, how would it appear out of what a depth of sin and misery the grace of God had delivered them? And, indeed, if the whole lives of all the children of men were not manifestly discovered, the whole amazing contexture of divine providence could not be manifested; nor should we yet be able, in a thousand instances, "to justify the ways of God to man." Unless our Lord's words were fulfilled in their utmost sense, without any restriction or limitation," There is nothing covered, that shall not be revealed; or hid, that shall not be known" (Matt. 10: 26); abundance of God's dispensations under the sun would still appear without their reasons. And then only when God hath brought to light all the hidden things of darkness, whosoever were the actors therein, will it be seen that wise and good were all his ways; that he saw through the thick cloud, and governed all things by the wise counsel of his own will; that nothing was left to chance or the caprice of men, but God disposed all strongly and sweetly, and wrought all into one connected chain of justice, mercy, and truth.<9>
11. And in the discovery of the divine perfections, the righteous will rejoice with joy unspeakable; far from feeling any painful sorrow or shame, for any of those past transgressions which were long since blotted out as a cloud, washed away by the blood of the Lamb. It will be abundantly sufficient for them, that all the transgressions which they had committed shall not be once mentioned unto them to their disadvantaged that their sins, and transgressions, and iniquities shall be remembered no more to their condemnation. This is the plain meaning of the promise; and this all the children of God shall find true, to their everlasting comfort.
12. After the righteous are judged, the King will turn to them upon his left hand; and they shall also be judged, every man according to his works. But not only their outward works will be brought into the account, but all the evil words which they have ever spoken; yea, all the evil desires, affections, tempers, which have, or have had, a place in their souls; and all the evil thoughts or designs which were ever cherished in their hearts. The joyful sentence of acquittal will then be pronounced Upon those upon the right hand; the dreadful sentence of condemnation upon those on the left; both of which must remain fixed and unmovable as the throne of God.
III. 1. We may, in the Third place, consider a few of the circumstances which will follow the general judgement. And the first is the execution of the sentence pronounced on the evil and on the good: "These shall go away into eternal punishment, and the righteous into life eternal." It should be observed, it is the very same word which is used, both in the former and the latter clause. It follows, that either the punishment lasts for ever, or the reward too will come to an end: -- No, never, unless God could come to an end, or his mercy and truth could fail. "Then shall the righteous shine forth as the sun in the kingdom of their Father," "and shall drink of those rivers of pleasure which are at God's right hand for evermore." But here all description falls short; all human language fails! Only one who is caught up into the third heaven can have a just conception of it. But even such a one cannot express what he hath seen: these things it is not possible for man to utter.
The wicked, meantime, shall be turned into hell, even all the people that forget God. They will be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." They will be "cast into the lake of fire burning with brimstone," originally "prepared for the devil and his angels;" where they will gnaw their tongues for anguish and pain; they will curse God and look upward. There the dogs of hell -- pride, malice, revenge, rage, horror, despair -- continually devour them. There "they have no rest, day or night, but the smoke of their torment ascendeth for ever and ever!" For "their worm dieth not, and the fire is not quenched."<10>
2. Then the heavens will be shrivelled up as a parchment scroll, and pass away with a great noise: they will "flee from the face of him that sitteth on the throne, and there will be found no place for them" (Rev. 20:11). The very manner of their passing away is disclosed to us by the Apostle Peter: "In the day of God, the heavens, being on fire, shall be dissolved" (2 Pet. 3:12). The whole beautiful fabric will be overthrown by that raging element, the connexion of all its parts destroyed, and every atom torn asunder from the others. By the same, "the earth also, and the works that are therein, shall be burned up" (verse 10). The enormous works of nature, the everlasting hills, mountains that have defied the rage of time, and stood unmoved so many thousand years, will sink down in fiery ruin. How much less will the works of art, though of the most durable kind, the utmost efforts of human industry -- tombs, pillars, triumphal arches, castles, pyramids -- be able to withstand the flaming conqueror! All, all will die, perish, vanish away, like a dream when one awaketh!<11?>
3. It has indeed been imagined by some great and good men, that as it requires that same almighty power to annihilate things as to create; to speak into nothing or out of nothing; so no part of, no atom in, the universe, will be totally or finally destroyed. Rather, they suppose that, as the last operation of fire, which we have yet been able to observe, is to reduce into glass what, by a smaller force, it had reduced to ashes; so, in the day God hath ordained, the whole earth, if not the material heavens also, will undergo this change, after which the fire can have no farther power over them. And they believe this is intimated by that expression in the Revelation made to St. John: "Before the throne there was a sea of glass, like unto crystal" (Rev. 4:6). We cannot now either affirm or deny this; but we shall know hereafter.
4. If it be inquired by the scoffers, the minute philosophers, "How can these things be? Whence should come such an immense quantity of fire as would consume the heavens and the whole terraqueous globe?" we would beg leave, first, to remind them, that this difficulty is not peculiar to the Christian system. The same opinion almost universally obtained among the unbigoted Heathens. So one of these celebrated freethinkers speaks, according to the generally received sentiment, --
Esse quoque in fatis reminiscitur, affore tempus,
Quo mare, quo tellus, correptaque regia coeli
Ardeat, et mundi moles operosa laboret.
[The following is Dryden's translation of this quotation from Ovid: --
Rememb'ring, in the fates, a time when fire
Should to the battlements of heaven aspire;
And all the blazing world above should burn,
And all the' inferior globe to cinders turn. -- EDIT.]
But, Secondly, it is easy to answer, even from our slight and superficial acquaintance with natural things, that there are abundant magazines of fire ready prepared, and treasured up against the day of the Lord. How soon may a comet, commissioned by him, travel down from the most distant parts of the universe! And were it to fix upon the earth in its return from the sun, when it is some thousand times hotter than a red-hot cannon ball, who does not see what must be the immediate consequence? But, not to ascend so high as the ethereal heavens, might not the same lightnings which "give shine to the world," if commanded by the Lord of nature, give ruin and utter destruction? Or, to go no farther than the globe itself; who knows what huge reservoirs of liquid fire are from age to age contained in the bowels of the earth ? Aetna, Hecla, Vesuvius, and all the other volcanoes that belch out flames and coals of fire, what are they, but so many proofs and mouths of those fiery furnaces; and at the same time so many evidences that God hath in readiness wherewith to fulfil his word? Yea, were we to observe no more than the surface of the earth, and the things that surround us on every side, it is most certain (as a thousand experiments prove, beyond all possibility of denial) that we ourselves, our whole bodies, are full of fire, as well as everything round about us. Is it not easy to make this ethereal fire visible even to the naked eye, and to produce thereby the very same effects on combustible matter, which are produced by culinary fire ? Needs there then any more than for God to unloose that secret chain, whereby this irresistible agent is now bound down, and lies quiescent in every particle of matter? And how soon would it tear the universal frame in pieces, and involve all in one common ruin!<12>
5. There is one circumstance more which will follow the judgement, that deserves our serious consideration: "We look," says the Apostle, "according to his promise, for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13). The promise stands in the prophecy of Isaiah: "Behold, I create new heavens and a new earth: and the former shall not be remembered" (Isa. 65:17), so great shall the glory of the latter be! These St. John did behold in the visions of God. "I saw," saith he, "a new heaven and a new earth; for the first heaven and the first earth were passed away" (Rev. 21:1). And only righteousness dwelt therein: accordingly, he adds, "And I heard a great voice from" the third "heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (21:3). Of necessity, therefore, they will all be happy: "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" (21:4). "There shall be no more curse; but they shall see his face" (21:3,4), -- shall have the nearest access to, and thence the highest, resemblance of, him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness. "And his name shall be on their foreheads;" they shall be openly acknowledged as God's own property, and his glorious nature shall most visibly shine forth in them. "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."
IV. It remains only to apply the preceding considerations to all who are here before God. And are we not directly led so to do, by the present solemnity, which so naturally points us to that day, when the Lord will judge the world in righteousness? This, therefore, by reminding us of that more awful season, may furnish many lessons of instruction. A few of these I may be permitted just to touch on. May God write them on all our hearts!
1. And, First, how beautiful are the feet of those who are sent by the wise and gracious providence of God, to execute justice on earth, to defend the injured, and punish the wrongdoer! Are they not the ministers of God to us for good; the grand supporters of the public tranquillity; the patrons of innocence and virtue; the great security of all our temporal blessings? And does not every one of these represent, not only an earthly prince, but the Judge of the earth? Him whose "name is written upon his thigh, King of kings, and Lord of lords?" O that all these sons of the right hand of the Most High may be as holy as he is holy! wise with the wisdom that sitteth by his throne, like him who is the eternal Wisdom of the Father! no respecters of persons, as he is none; but rendering to every man according to his works; like him inflexibly, inexorably just, though pitiful and of tender mercy! So shall they be terrible indeed to them that do evil, as not bearing the sword in vain. So shall the laws of our land have their full use and due honor, and the throne of our King be still established in righteousness.
2. Ye truly honorable men, whom God and the King have commissioned, in a lower degree, to administer justice; may not ye be compared to those ministering spirits who will attend the Judge coming in the clouds? May you, like them, burn with love to God and man! May you love righteousness and hate iniquity! May ye all minister, in your several spheres (such honor hath God given you also to them that shall be heirs of salvation, and to the glory of your great sovereign! May ye remain the establishers of peace, the blessing and ornaments of your country, the protectors of a guilty land, the guardian angels of all that are round about you!
3. You, whose office it is to execute what is given you in charge by him before whom you stand; how nearly are you concerned to resemble those that stand before the face of the Son of Man, those servants of his that do his pleasure, and hearken to the voice of his words! Does it not highly import you, to be as uncorrupt as them? to approve yourselves the servants of God? to do justly, and love mercy? to do to all as ye would they should do to you? So shall that great Judge, under whose eye you continually stand, say to you also, "Well done, good and faithful servants: enter ye into the joy of your Lord!"
4. Suffer me to add a few words to all of you who are at this day present before the Lord. Should not you bear it in your minds all the day long, that a more awful day is coming? A large assembly this! But what is it to that which every eye will then behold, the general assembly of all the children of men that ever lived on the face of the whole earth? A few will stand at the judgement-seat this day, to be judged touching what shall be laid to their charge; and they are now reserved in prison, perhaps in chains, till they are brought forth to be tried and sentenced. But we shall all, I that speak and you that hear, "stand at the judgement-seat of Christ." And we are now reserved on this earth, which is not our home, in this prison of flesh and blood, perhaps many of us in chains of darkness too, till we are ordered to be brought forth. Here a man is questioned concerning one or two facts, which he is supposed to have committed: there we are to give an account of all our works, from the cradle to the grave; of all our words; of all our desires and tempers, all the thoughts and intents of our hearts; of all the use we have made of our various talents, whether of mind, body, or fortune, till God said, "Give an account of thy stewardship, for thou mayest be no longer steward." In this court, it is possible, some who are guilty may escape for want of evidence; but there is no want of evidence in that court. All men, with whom you had the most secret intercourse, who were privy to all your designs and actions, are ready before your face. So are all the spirits of darkness, who inspired evil designs and assisted in the execution of them. So are all the angels of God; those eyes of the Lord, that run to and fro over all the earth, who watched over your soul, and labored for your good, so far as you would permit. So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts, and words, and actions. And is conscience as a thousand witnesses? -- yea, but God is as a thousand consciences! O, who can stand before the face of the great God, even our Savior Jesus Christ!
See! See! He cometh! He maketh the clouds his chariots! He rideth upon the wings of the wind! A devouring fire goeth before him, and after him a flame burneth! See! He sitteth upon his throne, clothed with light as with a garment, arrayed with majesty and honor! Behold, his eyes are as a flame of fire, his voice as the sound of many waters!
How will ye escape? Will ye call to the mountains to fall, on you, the rocks to cover you? Alas, the mountains themselves, the rocks, the earth, the heavens, are just ready to flee away! Can ye prevent the sentence? Wherewith? With all the substance of thy house, with thousands of gold and, silver? Blind wretch! Thou camest naked from thy mother's womb, and more naked into eternity. Hear the Lord, the Judge! "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Joyful sound! How widely different from that voice which echoes, through the expanse of heaven, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" And who is he that can prevent or retard the full execution of either sentence? Vain hope! Lo, hell is moved from beneath to receive those who are ripe for destruction. And the everlasting doors lift up their heads, that the heirs of glory may come in!<13>
5. "What manner of persons then ought we to be, in all holy conversation and godliness!" We know it cannot be long before the Lord will descend with the voice of the archangel, and the trumpet of God; when every one of us shall appear before him, and give account of his own works. "Wherefore, beloved, seeing ye look for these things," seeing ye know he will come and will not tarry, "be diligent, that ye may be found of him in peace, without spot and blameless." Why should ye not? Why should one of you be found on the left hand at his appearing? He willeth not that any should perish, but that all should come to repentance; by repentance, to faith in a bleeding Lord; by faith, to spotless love, to the full image of God renewed in the heart, and producing all holiness of conversation. Can you doubt of this, when you remember, the Judge of all is likewise the Savior of all? Hath he not bought you with his own blood, that ye might not perish, but have everlasting life? O make proof of his mercy, rather than his justice; of his love, rather than the thunder of his power! He is not far from every one of us; and he is now come, not to condemn, but to save the world he standeth in the midst! Sinner, doth he not now, even now, knock at the door of thy heart? O that thou mayest know, at least in this thy day, the things that belong unto thy peace! O that ye may now give yourselves to him who gave himself for you, in humble faith, in holy, active, patient love! So shall ye rejoice with exceeding joy in his day, when he cometh in the clouds of heaven. Sugden's Introduction
This sermon was added in the 1771 edition partly because of the unique occasion of its delivery, partly because there was no sermon in the original forty-four on this subject. Wesley says of it in his Journal for September 1, 1778, "I cannot write a better [sermon] on the Great Assize than I did twenty years ago." It was customary for the judges of Assize to attend a service in the parish church of the town in which they were sitting, in all the splendor of their scarlet and ermine, with their trumpeters, javelin-men, and other officers of the Court in attendance; and it was one of the duties of the High Sheriff of the County to make arrangements for the preaching of the sermon. Mr. William Cole, who was High Sheriff of Bedfordshire at this time, was a friend of Wesley, and was his host in November 1759. He lived at Sundon, a village a little to the east of the main road from Luton to Bedford, about five miles north of Luton. He built the first Methodist preaching-house in Luton. Probably he made the arrangements for the Assize sermon when Wesley was at Bedford in November 1757; and on Monday, February 27, Wesley records, "Having a sermon to write against the Assizes at Bedford, I retired for a few days to Lewisham" -- doubtless to the house of Mr. Ebenezer Blackwell. He left London on Monday, March 6, at seven in the morning, and reached Mr. Cole's house at Sundon by three in the afternoon. On the Thursday he rode to Bedford, expecting to have to preach that day; but for some reason, probably because the cases at the previous Assize town had taken more time than was anticipated, the service was postponed to the following day. The service was held in the forenoon at St. Paul's Church, one of the chief architectural ornaments of the town. It stands on the north side of the River Ouse, and has a fine tower and octagonal spire. The old stone pulpit from which Wesley preached is still preserved in the south aisle, and a photograph of it and the church may be seen in the Standard edition of the Journal vol 4. p. 403. The Journal records, "The congregation at St. Paul's was very large and very attentive. The judge, immediately after sermon, sent me an invitation to dine with him; but having no time I was obliged to send my excuse, and set out between one and two." He had to reach Epworth for the Sunday, and got to Stilton, about thirty miles, by seven. Next morning he started between four and five, and through frost and flood covered the ninety miles to Epworth by ten that night. He says, "I was little more tired than when I rose in the morning!" -- tough, wiry little man that he was!
The judge on this occasion was Sir Edward Clive, who had been made a Judge of the Common Pleas and knighted in 1753. He was just a year younger than John Wesley, and died in 1771. A caricature of him may be found in Hogarth's plate "The Bench," published in this very year, 1758. He is sitting between the Lord Chief Justice Willes and Mr. Justice Bathurst, who has fallen asleep. He is represented with a small head almost lost in his full-bottomed wig, a long, thin nose, and a nut-cracker chin. The sermon was published separately by Trye in the same year at the request of the High Sheriff and others, and went through some ten editions in Wesley's lifetime. The Rev. Richard Green calls it "a model sermon," and says, "It is well-formed, plain, practical, earnest; the statements are all supported by apt scripture, and the truth faithfully applied to the conscience." The title "The Great Assize" was a familiar name for the Last Judgement; it is found as early as 1340 in Hampole's Prick of Conscience, 5514, and several other instances are given in the Oxford Dictionary, s.v. "Assize." The preliminary note, "Preached at the Assizes," etc., in the modern editions is from the title-page of the second edition, also published in London by Trye; it appears in an abbreviated form in the 1771 edition, without the last clause "Published at the request," etc.
Two points in the sermon call for criticism in view of recent investigations into the eschatological teaching of the New Testament. First, Wesley identifies without discussion the Day of Jehovah of the Old Testament prophets and the Jewish Apocalyptic writers with the Day of our Lord's second coming, the general resurrection, and the last Judgement, of the New Testament documents; and he uses indiscriminately passages from all these sources to give detail and picturesqueness to his picture. Moreover he adopts the most literal interpretation of them all, the only point at which he balks being the length of the Day of Judgement, which he thinks "may not improbably comprise several thousand years;" and the opening of the books, which he says is "a figurative expression." It can hardly be doubted that our Lord's teaching was largely influenced by the Old Testament and Apocalyptic conception, especially in His predictions about the destruction of Jerusalem and the Jewish polity; but He added to it the idea of an individual as well as a national judgement, and extended its scope to the whole world.
In the second place Wesley adopts the view that the Last Judgement will take place at some definite time in the future history of the world, when the lives of all men will be reviewed and sentence pronounced upon them. This is certainly the obvious meaning of the teaching of the books of the New Testament which were written before the destruction of Jerusalem by the Romans; but when that tremendous catastrophe had taken place, and it became clear that the General Judgement and the End of the Age had not come, we find in the writings of St. John a new strain of teaching, implying that the Judgement is really continuous and is now going on. Thus "He that believeth on Him is not judged; he that believeth not hath been judged already.... And this is the judgement, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil" (John 3:18). Again, "Verily, verily I say unto you, he that heareth my word and believeth Him that sent me, hath eternal life, and cometh not into judgement.... The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live" (John 5:24). Again, "For judgement came I into this world" (John 9:39). Again, "Now is the judgement of this world" (John 12:31). At the same time St. John also speaks of a future general resurrection, of "the last day" and "the day of judgement." It seems clear (1) that our Lord spoke in terms of the current national belief of His time, which was derived from the Old Testament prophets and the Apocalypses of the Persian and Greek periods, the time "between the Books;" (2) that He used the pictorial rather than the abstract method of conveying the truth to His hearers. We may thus safely say that the essential elements of His teaching are (1) that there will be a universal judgement of all men; (2) that He Himself will be the Judge; (3) that the standard of judgement will be His own life and teaching, as far as those who have had the opportunity of knowing it are concerned; (4) that for the heathen the standard will be their own conscience; (5) that the issues of the judgement are decided in this life, and (6) that the decision will be final. But as to the extent to which His representations of the Last Judgement are to be taken as expressing literal physical fact, we shall be wisest if we confess our ignorance and our inability to reach any dogmatic conclusion. As to the text, the better attested reading is, "We shall all stand before the judgement seat of God;" indeed, this text is used by some of the Fathers to prove the divinity of Christ, because it is plain from many passages that He will be the Judge; and the Judge is here called God. Sugden's Footnotes <1> "Our gracious Sovereign" is George II. Wesley was always intensely loyal. In 1744 he wrote an Address from his Societies to the King in which he says, "we are ready to obey your Majesty to the uttermost, in all things which we conceive to be agreeable [to the Word of God]. And we earnestly exhort all with whom we converse, as they fear God to honor the King." The Address was not sent, mainly because it might have been taken to imply that the Methodists were "a body distinct from the National Church." in 1745, the year of the Young Pretenders's invasion of England, he wrote to the Mayor of Newcastle, "All I can do for his Majesty, whom I honor and love -- I think not less than I did my own father -- is this: I cry unto God, day by day, to put all his enemies to confusion," etc. When George II died in October 1760 he records in his Journal (October 25), "King George was gathered to his fathers. When will England have a better Prince?" One thinks of Carlyle (Sartor 1.9). "Has not your Red hanging-individual a horsehair wig, squirrel-skins, and a plush-gown, whereby all mortals know that he is a JUDGE. Society, which the more I think of it astonishes me the more, is founded upon Cloth." Wesley never despised form and ceremonial; he robed himself even for his Bible studies with his Societies in London and Bristol and for his open-air services. <2> This paragraph, finely and impressively composed as it is, is a defiance of all sound exegesis. Some of the passages quoted refer to the invasion of Judah by the Assyrians, some to the coming of the Holy Ghost, some to the destruction of Jerusalem by the Romans, some to the downfall of Rome herself. All these were is a sense "days of Jehovah;" but there is no warrant for transferring all these signs to the final day of judgement, nor for their literal interpretation. This just remark on the difference between the present and the resurrection bodies is worked out in detail in Sermon 138, originally written by Benjamin Calamy and revised and abridged by Wesley in 1732. "Substance" and "properties" are here used in their philosophical sense" the body will be the same in essence (not composed of the same material particles), but it properties, i.e. its characteristics and qualities will be entirely changed. Above all, it will be a "pneumatical" and not a "physical" body, i.e. it will be well adapted for the use and manifestation of the spirit, as the present body is adapted for the use and manifestation of the psyche or animal soul. "Hades" is a very properly substituted for the A.V. "hell," which is here, and indeed in all passages where is the translation of Sheol, or Hades, most misleading to the English reader. It is the world of departed spirits, not the place of punishment of the Devil and his angels. <3> "All nations" -- more exactly "all the Gentiles." This account of the judgement refers only to the judgement of the heathen nations, who have not heard of Christ; and the standard of judgement is according not their relation to Him, but their fulfillment of the common human duties of kindliness and charity there set out. It is a supplement to the three preceding parables of the Steward, the Virgins, and the Talents; the first describing the judgement of the Christian minister, the second and third the two sides of the judgment of those who have heard the gospel; first from the point of view of faith, second from the point of view of works. "The beloved disciple." Wesley of course accepts the Johannine authorship of the Apocalypse. <4>"Outbeaming," more exact than the A.V. "brightness." The Son is to the Father as the rays of light are to the sun. "Thought it not robbery:" better, "thought it not an object to be grasped at" to be equal with God. He laid aside for the time His equality with the Father, which was therefore restored to Him when God gave Him the name that is above every name. <5> Pole quotes from Joseph Mede, "_Quod jam dixi diem judicii, non intelligi velim de die brevi, sive paucarum horarum; sed de spatio mile annorum quibus dies illa durabit,_; i.e. The day of judgement is not to understood as a short day of a few hours, but as the space of a thousand years, during which that day will last." <6> The "eminent writer" is Edward Young, the author of Night Thoughts. The quotation is from his poem, "The Last Day" (1721), 2.19. The original runs:
To smooth and lengthen out
th' unbounded space.
Twice a planetary height.
Young, 2:282 says: Now the descending triumph stops its flight From earth full twice a planetary height. Presumably he means twice as far from the earth as the farthest planet. All this seems rather solemn trifling. <7>. "Four hundred millions;" it is now estimated as, more or less, fifteen hundred millions. But a few millions more or less are not worth considering in such an altogether indeterminate calculation as this. The quotation is again from Young, 2.193. Wesley protest vigorously against any one altering his own or his brother's verse; but he never hesitates to do the same thing to other people's; the original passage in Young runs --
Great Xerxes' world in arms, proud Cannae's field.
Where Carthage taught victorious Rome to yield,
Immortal Blenheim, fam'd Ramillia's host.
They all are here, and here they are lost.
Their millions sell to be discerned in vain,
Lost as a billow in th' unbounded main.
<8> The quotation is from Virgil's Aeneid, 6.567. The subject of the verbs is Rhadamanthus, the mythical judge of the dead. No translation is furnished in the 1771 ed. Modern editions give Dryden's version. The meaning is "Rhadamanthus of Gnosus here holds his iron sway, and scourges them and hears their guile, and compels each man to confess the expiations put off till death (alas! too late!) which were due for the crimes he committed on earth, rejoicing in the vain hope that they might be concealed." <9>. "To justify the way of God to man:" from Milton's Paradise Lost, 1.26. In the original the last line is "men." <10> "The third heaven" Paul (2 Cor. 12:2) tells how he was caught up into the third heave, or paradise, and heard unutterable words which it is not in the power of man to speak, It is doubtful where he thought of three heavens only -- viz. the heaven of the atmosphere and clouds, the heaven of the sun and stars, and the heaven of the blessed dead -- or accepted the Jewish belief in seven heavens, of which Paradise was the third in order from below. Wesley admits of no hope for the finally impenitent, and interprets literally these passages which speak of their doom. In the first, however, Hell is Sheol, and all that the Psalmist says is that all the nations (no the people) that forget God will depart in to the world of the dead. In the Sermon 73, on Hell, he is quite explicit as to his belief in the endless torment of the wicked in material fire. Neither of these sermons are, however, part of the standard Methodist doctrine. <11> The finale destruction of the earth by means of fires is quite within the bounds of possibility. The impact of some wandering star would generate heat enough for the purpose; of it may be that gravitation will at last overcome the centrifugal force and the arch will fall into the sun. But such speculations are as fruitless as they are uncertain; and the idea in the next paragraph of the origin of the sea of glass is merely grotesque. <12> Cicero is the author of the phrase "minute philosophers." He speaks in de Senect.= 23 of "Quidam minuti philosophi," meaning trifling, insignificant. In English use it rather means meticulous, over-precise, speculators. All this discussion as to quantity of fire is absurd: fire is not a thing , but a state of violent chemical combination; a match is quite enough to kindle a conflagration if there be fuel enough. Wesley was keenly interested in electrical phenomena, and was the first man in England to make use of it as a curative agent. His pamphlet called The Desideratum; or, Electricity made Plain, and Useful, published in 1760, details many of Franklin's experiments, such as drawing sparks out of the human body or from the fur of a cat. This is what he is thinking of when he says that our bodies are full of fire. "Freethinker" was a name claimed by the Deists and other rejecters of the Christian revelation at the beginning of the eighteenth century. Here Wesley uses it of Ovid, the Roman poet, with a kind of suggestion that the modern freethinkers were akin to him in their religious views. The quotation is from the Metamorphoses, 1.256, where Jupiter, preparing to hurl his thunderbolts, hesitates to do so lest he should set the ether aflame, "for he remembers that it is amongst the decrees of the Fates that a time will come when the sea, the earth, and the palace of heaven shall catch fire and blaze, and the mass of the world, so laboriously constructed, shall be imperilled." <13> "Your in conscience;" so the author of the old Kentish Poema Morale+ says: _Elch man sceal him then biclupien and ecach sceal him demen; His aye weorc and his ithanc to witnesse he sceal temen_, which is, being interpreted. Every man shall accuse himself there, and every man shall judge himself; His own work and his conscience he shall bring to witness. "See! See! He cometh!" One of Wesley's finest and most impassioned perorations.
Text Sermons : John Wesley : The Heavenly Treasure in Earthen Vessels
"We have this treasure in earthen vessels." 2 Cor. 4:7.
1. How long was man a mere riddle to himself! For how man~y ages were the wisest of men utterly unable to reveal the myster~y, to reconcile the strange inconsistencies, in him, -- the wonderful mixture of good and evil, of greatness and littleness, of nobleness and baseness [barrenness]? The more deeply they considered these things the more they were entangled. The more pains they took, in order to clear up the subject, the more they were bewildered in vain, uncertain conjectures.
2. But what all the wisdom of man was unable to do, was in due time done by the wisdom of God. When it pleased God to give an account of the origin of things, and of man in particular, all the darkness vanished away, and the clear light shone. "God said, Let us make man in our own image." It was done. In the image of God man was made. Hence we are enabled to give a clear, satisfactory account of the greatness, the excellency, the dignity of man. But "man, being in honour" did not continue therein, but rebelled 20 against his sovereign Lord. Hereby he totally lost, not only the favour, but likewise the image of God. And "in Adam all died." For fallen "Adam begat a son in his own likeness." And hence we are taught to give a clear, intelligible account of the littleness and baseness of man. He is sunk even below the beasts that perish. Human nature now is not only sensual but devilish. There is in every man born into the world, (what is not in any part of the brute creation; no beast is fallen so low,) a "carnal mind, which is enmity," direct enmity, "against God."
3. By considering, therefore, these things in one view, -- the creation and the fall of man, -- all the inconsistencies of his nature are easily and fully understood. The greatness and littleness, the dignity and baseness, the happiness and misery, of his present state~, are no longer a mystery, but clear consequences of his original state and his rebellion against God. This is the key that opens the whole mystery, that removes all the difficulty, by showing what God made man at first, and what man has made himself. It is true, he may regain a considerable measure of "the image of God wherein he was created:" But still, whatever we regain, we shall "have this treasure in earthen vessels."
In order to have a clear conception of this, we may inquire, First, what is "the treasure" which we now have; and, in the Second place, consider how "we have this treasure in earthen vessels."
I. 1. And, First, let us inquire, What is this treasure which Christian believers have? I say, believers; for it is of these directly that the Apostle is here speaking. Part of this they have, in common with other men, in the remains of the image of God. May we not include herein, First, an immaterial principle, a spiritual nature, endued with understanding, and affections, and a degree of liberty; of a self-moving, yea, and self-governing power? (otherwise we were mere machines, stocks, and stones)? And, Secondly, all that is vulgarly called natural conscience; implying some discernment of the difference between moral good and evil, with an approbation of one, and disapprobation of the other, by an inward monitor excusing or accusing? Certainly, whether this is natural or superadded by the grace of God, it is found, at least in some small degree, in every child of man. Something of this is found in every human heart, passing sentence concerning good and evil, not only in all Christians, but in all Mahometans, all Pagans, yea, the vilest of savages.
2. May we not believe, that all Christians, though but nominally such, have sometimes at least, some desire to please God, as well as some light concerning what does really please him, and some convictions when the~ are sensible of displeasing him? Such treasure have all the children of men, more or less, even when they do not yet know God.~
3. But it is not these of whom the Apostle is here speaking; neither is this the treasure which is the subject of his discourse. The persons concerning whom he is here speaking are those that are born of God; those that, "being justified by faith," have now redemption in the blood of Jesus, even the forgiveness of sins; those who enjoy that peace of God which passeth all understanding; whose soul doth magnify the Lord, and rejoice in him with joy unspeakable; and who feel the "love of God shed abroad in their hearts by the Holy Ghost, which is given unto them." This, then, is the treasure which they have received; -- a faith of the operation of God; a peace which sets them above the fear of death, and enables them in everything to be content; an hope full of immortality, whereby they already "taste of the powers of the world to come;" the love of God shed abroad in their hearts with love to every child of man, and a renewal in the whole image of God, in all righteousness and true holiness. This is properly and directly the treasure concerning which the Apostle is here speaking.
II. 1. But this, invaluable as it is, "we have in earthen vessels." The word is exquisitely proper, denoting both the brittleness of the vessels, and the meanness of the matter they are made of. It directly means, what we term earthenware; china, porcelain, and the like. How weak, how easily broken in pieces! Just such is the case with a holy Christian. We have the heavenly treasure in earthly, mortal, corruptible bodies. "Dust thou art," said the righteous Judge to his rebellious creature, till then incorruptible and immortal, "and to dust thou shalt return." How finely (but with what a mixture of light and darkness) does the heathen poet touch upon this change! _Post ignem etherea domo subduxerat_, -- "After man had stolen fire from heaven," (what an emblem of forbidden knowledge!) _macies et ~nova febrium_, &c., -- that unknown army of consumptions, fevers, sickness, pain of every kind, fixed their camp upon earth, which till then they could no more ha~ve entered than they could scale heaven; and all tended to introduce and pave the way for the last enemy, death. From the moment that awful sentence was pronounced the body received the sentence of death in itself; if not from the moment our first parents completed their rebellion by eating of the forbidden fruit. May we not probably conjecture that there was some quality naturally in this, which sowed the seeds of death in the human body, till then incorruptible and immortal? Be this as it may, it is certain that, from this time, "the corruptible body has pressed down the soul." And no marvel, seeing the soul, during its vital union with the body, cannot exert any of its operations, any otherwise than in union with the body, with its bodily organs. But all of these are more debased and depraved by the fall of man, than we can possibly conceive; and the brain, on which the soul more directly depends, not less than the rest of the body. Consequently, if these instruments, by which the soul works, are disordered, the soul itself must be hindered in its operations. Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune. From a disordered brain (such as is, more or less, that of every child of man) there will necessarily arise confusedness of apprehension, showing itself in a thousand instances; false judgment, the natural result thereof, and wrong inferences; and from these, innumerable mistakes will follow, in spite of all the caution we can use. But mistakes in the judgment will frequently give occasion to mistakes in practice; they will naturally cause our speaking wrong in some instances, and acting wrong in others; nay, they may occasion not only wrong words or actions, but wrong tempers also. If I judge a man to be better than he really is; in consequence I really love him more than he deserves. If I judge another to be worse than he really is; I shall, in consequence, love him less than he deserves. Now both these are wrong tempers. Yet possibly it may not be in my power to avoid either the one or the other.
2. Such are the unavoidable consequences of "having these treasures in earthen vessels." Not only death, and its forerunners, -- sickness, weakness, and pain, and a thousand infirmities, -- but likewise error, in ten thousand shapes, will be always ready to attack us. Such is the present condition of humanity! Such is the state of the wisest men! Lord, "what is man, that thou art still mindful of him; or the son of man, that thou regardest him?"
3. Something of this great truth, that the "corruptible body presses down the soul~,"~ -- is strongly expressed in those celebrated lines of the ancient poet. Speaking of the souls of men he says:
Igneus est ollis vigor, et coelestis origo
Sem~nibus; quantum non noxia ~corpora tardant,
Terrenique ~hebetant artus, moribundaque membra.
These seeds of heavenly fire,
With strength innate, would to their source aspire,
But that their earthly limbs obstruct their flight,
And check their soaring to the plains of light.
4. But suppose it pleased the all-wise Creator, for the sin of man, to suffer the souls of men in general to be weighed down in this miserable manner by their corruptible body; why does he permit the excellent treasure which he has entrusted to his own children, to be still lodged in these poor earthen vessels~?" Would not this question naturally occur to any reflecting mind~? Perhaps it would; and therefore the Apostle immediately furnishes us with a full answer: God has done this, that "the excellency of the power might be of God, and not of us;" that it might be undeniably plain to whom that excellent power belonged; that no flesh mig~ht glory in his sight; but that all who have received this treasure might continually cry, "Not unto us, but unto thee, O Lord, be the praise, for thy name and for thy truth's sake."
5. Undoubtedly this was the main design of God in this wonderful dispensation; to humble man, to make and keep him little and poor, and base, and vile, in his own eyes. And whatever we suffer hereby, we are well repaid, if it be a means of "hiding pride from man;" of laying us low in the dust, even then, when we are most in danger of being lifted up by the excellent gifts of God!
6. ~Nay, if we suffer hereby, from the mean habitation of the immortal spirit; if pain, sickness, and numberless other afflictions beside, to which we should not otherwise have been liable, assault us on every side, and at length bear us down into the dust of death; what are we losers by this? Losers! No, "In all these things we are more than conquerors, through him that loved us." Come on then, disease, weakness, pain, -- afflictions, in the language of men. Shall we not be infinite gainers by them? Gainers for ever and ever! seeing "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"
7. And are we not, by the consciousness of our present weakness, effectually taught wherein our strength lies? How loud does it proclaim, "Trust in the Lord Jehovah; for in him is everlasting strength!" Trust in Him who suffered a thousand times more than ever you can suffer! Hath he not all power in h~eaven and in earth? Then, what though
The heavenly treasure now we have
In a vile house of clay!
Yet He shall to the utmost save,
And keep it to that day.
"We have this treasure in earthen vessels." 2 Cor. 4:7.
1. How long was man a mere riddle to himself! For how man~y ages were the wisest of men utterly unable to reveal the myster~y, to reconcile the strange inconsistencies, in him, -- the wonderful mixture of good and evil, of greatness and littleness, of nobleness and baseness [barrenness]? The more deeply they considered these things the more they were entangled. The more pains they took, in order to clear up the subject, the more they were bewildered in vain, uncertain conjectures.
2. But what all the wisdom of man was unable to do, was in due time done by the wisdom of God. When it pleased God to give an account of the origin of things, and of man in particular, all the darkness vanished away, and the clear light shone. "God said, Let us make man in our own image." It was done. In the image of God man was made. Hence we are enabled to give a clear, satisfactory account of the greatness, the excellency, the dignity of man. But "man, being in honour" did not continue therein, but rebelled 20 against his sovereign Lord. Hereby he totally lost, not only the favour, but likewise the image of God. And "in Adam all died." For fallen "Adam begat a son in his own likeness." And hence we are taught to give a clear, intelligible account of the littleness and baseness of man. He is sunk even below the beasts that perish. Human nature now is not only sensual but devilish. There is in every man born into the world, (what is not in any part of the brute creation; no beast is fallen so low,) a "carnal mind, which is enmity," direct enmity, "against God."
3. By considering, therefore, these things in one view, -- the creation and the fall of man, -- all the inconsistencies of his nature are easily and fully understood. The greatness and littleness, the dignity and baseness, the happiness and misery, of his present state~, are no longer a mystery, but clear consequences of his original state and his rebellion against God. This is the key that opens the whole mystery, that removes all the difficulty, by showing what God made man at first, and what man has made himself. It is true, he may regain a considerable measure of "the image of God wherein he was created:" But still, whatever we regain, we shall "have this treasure in earthen vessels."
In order to have a clear conception of this, we may inquire, First, what is "the treasure" which we now have; and, in the Second place, consider how "we have this treasure in earthen vessels."
I. 1. And, First, let us inquire, What is this treasure which Christian believers have? I say, believers; for it is of these directly that the Apostle is here speaking. Part of this they have, in common with other men, in the remains of the image of God. May we not include herein, First, an immaterial principle, a spiritual nature, endued with understanding, and affections, and a degree of liberty; of a self-moving, yea, and self-governing power? (otherwise we were mere machines, stocks, and stones)? And, Secondly, all that is vulgarly called natural conscience; implying some discernment of the difference between moral good and evil, with an approbation of one, and disapprobation of the other, by an inward monitor excusing or accusing? Certainly, whether this is natural or superadded by the grace of God, it is found, at least in some small degree, in every child of man. Something of this is found in every human heart, passing sentence concerning good and evil, not only in all Christians, but in all Mahometans, all Pagans, yea, the vilest of savages.
2. May we not believe, that all Christians, though but nominally such, have sometimes at least, some desire to please God, as well as some light concerning what does really please him, and some convictions when the~ are sensible of displeasing him? Such treasure have all the children of men, more or less, even when they do not yet know God.~
3. But it is not these of whom the Apostle is here speaking; neither is this the treasure which is the subject of his discourse. The persons concerning whom he is here speaking are those that are born of God; those that, "being justified by faith," have now redemption in the blood of Jesus, even the forgiveness of sins; those who enjoy that peace of God which passeth all understanding; whose soul doth magnify the Lord, and rejoice in him with joy unspeakable; and who feel the "love of God shed abroad in their hearts by the Holy Ghost, which is given unto them." This, then, is the treasure which they have received; -- a faith of the operation of God; a peace which sets them above the fear of death, and enables them in everything to be content; an hope full of immortality, whereby they already "taste of the powers of the world to come;" the love of God shed abroad in their hearts with love to every child of man, and a renewal in the whole image of God, in all righteousness and true holiness. This is properly and directly the treasure concerning which the Apostle is here speaking.
II. 1. But this, invaluable as it is, "we have in earthen vessels." The word is exquisitely proper, denoting both the brittleness of the vessels, and the meanness of the matter they are made of. It directly means, what we term earthenware; china, porcelain, and the like. How weak, how easily broken in pieces! Just such is the case with a holy Christian. We have the heavenly treasure in earthly, mortal, corruptible bodies. "Dust thou art," said the righteous Judge to his rebellious creature, till then incorruptible and immortal, "and to dust thou shalt return." How finely (but with what a mixture of light and darkness) does the heathen poet touch upon this change! _Post ignem etherea domo subduxerat_, -- "After man had stolen fire from heaven," (what an emblem of forbidden knowledge!) _macies et ~nova febrium_, &c., -- that unknown army of consumptions, fevers, sickness, pain of every kind, fixed their camp upon earth, which till then they could no more ha~ve entered than they could scale heaven; and all tended to introduce and pave the way for the last enemy, death. From the moment that awful sentence was pronounced the body received the sentence of death in itself; if not from the moment our first parents completed their rebellion by eating of the forbidden fruit. May we not probably conjecture that there was some quality naturally in this, which sowed the seeds of death in the human body, till then incorruptible and immortal? Be this as it may, it is certain that, from this time, "the corruptible body has pressed down the soul." And no marvel, seeing the soul, during its vital union with the body, cannot exert any of its operations, any otherwise than in union with the body, with its bodily organs. But all of these are more debased and depraved by the fall of man, than we can possibly conceive; and the brain, on which the soul more directly depends, not less than the rest of the body. Consequently, if these instruments, by which the soul works, are disordered, the soul itself must be hindered in its operations. Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune. From a disordered brain (such as is, more or less, that of every child of man) there will necessarily arise confusedness of apprehension, showing itself in a thousand instances; false judgment, the natural result thereof, and wrong inferences; and from these, innumerable mistakes will follow, in spite of all the caution we can use. But mistakes in the judgment will frequently give occasion to mistakes in practice; they will naturally cause our speaking wrong in some instances, and acting wrong in others; nay, they may occasion not only wrong words or actions, but wrong tempers also. If I judge a man to be better than he really is; in consequence I really love him more than he deserves. If I judge another to be worse than he really is; I shall, in consequence, love him less than he deserves. Now both these are wrong tempers. Yet possibly it may not be in my power to avoid either the one or the other.
2. Such are the unavoidable consequences of "having these treasures in earthen vessels." Not only death, and its forerunners, -- sickness, weakness, and pain, and a thousand infirmities, -- but likewise error, in ten thousand shapes, will be always ready to attack us. Such is the present condition of humanity! Such is the state of the wisest men! Lord, "what is man, that thou art still mindful of him; or the son of man, that thou regardest him?"
3. Something of this great truth, that the "corruptible body presses down the soul~,"~ -- is strongly expressed in those celebrated lines of the ancient poet. Speaking of the souls of men he says:
Igneus est ollis vigor, et coelestis origo
Sem~nibus; quantum non noxia ~corpora tardant,
Terrenique ~hebetant artus, moribundaque membra.
These seeds of heavenly fire,
With strength innate, would to their source aspire,
But that their earthly limbs obstruct their flight,
And check their soaring to the plains of light.
4. But suppose it pleased the all-wise Creator, for the sin of man, to suffer the souls of men in general to be weighed down in this miserable manner by their corruptible body; why does he permit the excellent treasure which he has entrusted to his own children, to be still lodged in these poor earthen vessels~?" Would not this question naturally occur to any reflecting mind~? Perhaps it would; and therefore the Apostle immediately furnishes us with a full answer: God has done this, that "the excellency of the power might be of God, and not of us;" that it might be undeniably plain to whom that excellent power belonged; that no flesh mig~ht glory in his sight; but that all who have received this treasure might continually cry, "Not unto us, but unto thee, O Lord, be the praise, for thy name and for thy truth's sake."
5. Undoubtedly this was the main design of God in this wonderful dispensation; to humble man, to make and keep him little and poor, and base, and vile, in his own eyes. And whatever we suffer hereby, we are well repaid, if it be a means of "hiding pride from man;" of laying us low in the dust, even then, when we are most in danger of being lifted up by the excellent gifts of God!
6. ~Nay, if we suffer hereby, from the mean habitation of the immortal spirit; if pain, sickness, and numberless other afflictions beside, to which we should not otherwise have been liable, assault us on every side, and at length bear us down into the dust of death; what are we losers by this? Losers! No, "In all these things we are more than conquerors, through him that loved us." Come on then, disease, weakness, pain, -- afflictions, in the language of men. Shall we not be infinite gainers by them? Gainers for ever and ever! seeing "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"
7. And are we not, by the consciousness of our present weakness, effectually taught wherein our strength lies? How loud does it proclaim, "Trust in the Lord Jehovah; for in him is everlasting strength!" Trust in Him who suffered a thousand times more than ever you can suffer! Hath he not all power in h~eaven and in earth? Then, what though
The heavenly treasure now we have
In a vile house of clay!
Yet He shall to the utmost save,
And keep it to that day.
Text Sermons : John Wesley : The Fall of Mr Hall
Being not convinced that I had yet delivered my own soul with regard to that unhappy man, on Tuesday 22 Dec, I wrote once more to Mr. Hall as follows:
London, Dec. 22, 1747
Dear Brother,
1. When you was at Oxford with me, fourteen or fifteen years ago, you was holy and unblameable in all manner of conversation. I greatly rejoiced in the grace of God which was given unto you, which was often a blessing to my own soul. Yet even then you had frequently starts of thought which were not of God, though they at first appeared so to be. But you was humble and teachable, you was easily convinced, and those imaginations vanished away.
2. More than twelve years ago you told me, God had revealed it you that you should marry my youngest sister. I was much surprised, being well assured that you was ‘able to receive’ our Lord’s ‘saying’ (so you had continually testified) and to be an ‘eunuch for the kingdom of heaven’s sake’. But you vehemently affirmed the thing was of God: you was certain it was his will. God had made it plain to you that you must marry, and that she was the very person. You asked and gained her consent, and fixed the circumstances relating thereto.
3. Hence I date your fall. Here were several faults in one. You leaned altogether to your own understanding, not consulting either me, who was then the guide of your soul, or the parents of your intended wife, till you had settled the whole affair. And while you followed the voice of nature, you said it was the voice of God.
4. In a few days you had a counter-revelation, that you was not to marry her but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honoured you as an angel from heaven and still loved you much too well (for you had stole her heart from the God of her youth), refused to be comforted. She fell into a lingering illness, which terminated in her death. And doth not her blood still cry unto God from the earth? Surely it is upon your head.
5. Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God. And above all, of self-denial in every kind and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away, but for two years or more after your marriage, you behaved nearly the same as before.
Then anger and surliness began to appear, particularly toward your wife. But it was not long before you was sensible of this, and you seemed to have conquered it.
6. You went up to London ten years ago. After this you began to speak on any head, not with your usual diffidence and self-abasement, but with a kind of confidence in your own judgment and an air of self-sufficiency. A natural consequence was the treating with more sharpness and contempt those who opposed either your judgment or practice.
7. You came to live at London. You then for a season appeared to gain ground again. You acted in concert with my brother and me, heard our advice and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the brethren of Fetter Lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us and would receive nothing which we said.
8. About six years ago you removed to Salisbury and began a society there. For a year or two you went with them to the church and Sacrament, and simply preached faith working by love. God was with you, and they increased both in number and in the knowledge and love of God.
About four years since you broke off all friendship with us: you would not so much as make use of our hymns, either in public or private, but laid them quite aside and took the German hymnbook in their stead.
You would not willingly suffer any of your people to read anything which we wrote. You angrily caught one of my sermons out of your servant’s hand, saying you would have no such books read in your house. In much the same manner you spoke to Mrs. Whitemarsh, when you found her reading one of the Appeals. So that, as far as in you lay, you fixed a great gulf between us and you (which remains to this day, notwithstanding a few steps lately made towards a reunion).
About the same time you left off going to church, as well as to the Sacrament. Your followers very soon trod in your steps, and, not content with neglecting the ordinances of God, they began, after your example, to despise them and all that continued to use them, speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord’s Supper.
From this time also you began to espouse and teach many uncommon opinions: as, ‘that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched’.
9. Your seriousness and advertence to the presence of God now declined daily. You could talk on anything or nothing, just as others did. You could break a jest, or laugh at it heartily. And as for fasting, abstinence, and self-denial, you, with the Moravians, ‘trampled it under foot’.
You began also, very frequently, to kiss the women of the society.
In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus:
And now you know not that you have done anything amiss! You can eat and drink and be merry! You are every day engaged with variety of company and frequent the coffee-houses! Alas, my brother, what is this? How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa? I pray God your last end may not be like his! O how have you grieved the Spirit of God! Return to him with weeping, fasting, and mourning. You are in the very belly of hell, only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps he may yet be found. Because he still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel his wrath abiding on you and have no rest in your bones by reason of your sin, till all your iniquities are done away!
Being not convinced that I had yet delivered my own soul with regard to that unhappy man, on Tuesday 22 Dec, I wrote once more to Mr. Hall as follows:
London, Dec. 22, 1747
Dear Brother,
1. When you was at Oxford with me, fourteen or fifteen years ago, you was holy and unblameable in all manner of conversation. I greatly rejoiced in the grace of God which was given unto you, which was often a blessing to my own soul. Yet even then you had frequently starts of thought which were not of God, though they at first appeared so to be. But you was humble and teachable, you was easily convinced, and those imaginations vanished away.
2. More than twelve years ago you told me, God had revealed it you that you should marry my youngest sister. I was much surprised, being well assured that you was ‘able to receive’ our Lord’s ‘saying’ (so you had continually testified) and to be an ‘eunuch for the kingdom of heaven’s sake’. But you vehemently affirmed the thing was of God: you was certain it was his will. God had made it plain to you that you must marry, and that she was the very person. You asked and gained her consent, and fixed the circumstances relating thereto.
3. Hence I date your fall. Here were several faults in one. You leaned altogether to your own understanding, not consulting either me, who was then the guide of your soul, or the parents of your intended wife, till you had settled the whole affair. And while you followed the voice of nature, you said it was the voice of God.
4. In a few days you had a counter-revelation, that you was not to marry her but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honoured you as an angel from heaven and still loved you much too well (for you had stole her heart from the God of her youth), refused to be comforted. She fell into a lingering illness, which terminated in her death. And doth not her blood still cry unto God from the earth? Surely it is upon your head.
5. Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God. And above all, of self-denial in every kind and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away, but for two years or more after your marriage, you behaved nearly the same as before.
Then anger and surliness began to appear, particularly toward your wife. But it was not long before you was sensible of this, and you seemed to have conquered it.
6. You went up to London ten years ago. After this you began to speak on any head, not with your usual diffidence and self-abasement, but with a kind of confidence in your own judgment and an air of self-sufficiency. A natural consequence was the treating with more sharpness and contempt those who opposed either your judgment or practice.
7. You came to live at London. You then for a season appeared to gain ground again. You acted in concert with my brother and me, heard our advice and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the brethren of Fetter Lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us and would receive nothing which we said.
8. About six years ago you removed to Salisbury and began a society there. For a year or two you went with them to the church and Sacrament, and simply preached faith working by love. God was with you, and they increased both in number and in the knowledge and love of God.
About four years since you broke off all friendship with us: you would not so much as make use of our hymns, either in public or private, but laid them quite aside and took the German hymnbook in their stead.
You would not willingly suffer any of your people to read anything which we wrote. You angrily caught one of my sermons out of your servant’s hand, saying you would have no such books read in your house. In much the same manner you spoke to Mrs. Whitemarsh, when you found her reading one of the Appeals. So that, as far as in you lay, you fixed a great gulf between us and you (which remains to this day, notwithstanding a few steps lately made towards a reunion).
About the same time you left off going to church, as well as to the Sacrament. Your followers very soon trod in your steps, and, not content with neglecting the ordinances of God, they began, after your example, to despise them and all that continued to use them, speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord’s Supper.
From this time also you began to espouse and teach many uncommon opinions: as, ‘that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched’.
9. Your seriousness and advertence to the presence of God now declined daily. You could talk on anything or nothing, just as others did. You could break a jest, or laugh at it heartily. And as for fasting, abstinence, and self-denial, you, with the Moravians, ‘trampled it under foot’.
You began also, very frequently, to kiss the women of the society.
In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus:
And now you know not that you have done anything amiss! You can eat and drink and be merry! You are every day engaged with variety of company and frequent the coffee-houses! Alas, my brother, what is this? How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa? I pray God your last end may not be like his! O how have you grieved the Spirit of God! Return to him with weeping, fasting, and mourning. You are in the very belly of hell, only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps he may yet be found. Because he still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel his wrath abiding on you and have no rest in your bones by reason of your sin, till all your iniquities are done away!
Text Sermons : John Wesley : Of the Church
"I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Ephesians 4:1-6.
1. How much do we almost continually hear about the Church! With many it is matter of daily conversation. And yet how few understand what they talk of! how few know what the term means! A more ambiguous word than this, the Church, is scarce to be found in the English language. It is sometimes taken for a building, set apart for public worship: sometimes for a congregation, or body of people, united together in the service of God. It is only in the latter sense that it is taken in the ensuing discourse.
2. It may be taken indifferently for any number of people, how small or great soever. As, "where two or three are met together in his name," there is Christ; so, (to speak with St. Cyprian,) "where two or three believers are met together, there is a Church." Thus it is that St. Paul, writing to Philemon, mentions "the Church which is in his house;" plainly signifying, that even a Christian family may be termed a Church.
3. Several of those whom God hath called out of the world, (so the original word properly signifies,) uniting together in one congregation, formed a larger Church; as the Church at Jerusalem; that is, all those in Jerusalem whom God had so called. But considering how swiftly these were multiplied, after the day of Pentecost, it cannot be supposed that they could continue to assemble in one place; especially as they had not then any large place, neither would they have been permitted to build one. In consequence, they must have divided themselves, even at Jerusalem, into several distinct congregations. In like manner, when St. Paul, several years after, wrote to the Church in Rome, (directing his letter, "To all that are in Rome, called to be saints,") it cannot be supposed that they had any one building capable of containing them all; but they were divided into several congregations, assembling in several parts of the city.
4. The first time that the Apostle uses the word Church is in his preface to the former Epistle to the Corinthians: "Paul called to be an apostle of Jesus Christ, unto the Church of God which is at Corinth." The meaning of which expression is fixed by the following words: "To them that are sanctified in Christ Jesus; with all that, in every place," (not Corinth only; so it was a kind of circular letter,) "call upon the name of Jesus Christ our Lord, both theirs and ours." In the inscription of his second letter to the Corinthians, he speaks still more explicitly: "Unto the Church of God which is at Corinth, with all the saints that are in all Achaia." Here he plainly includes all the Churches, or Christian congregations, which were in the whole province.
5. He frequently uses the word in the plural number. So, Gal. 1:2, "Paul an apostle, -- unto the Churches of Galatia;" that is, the Christian congregations dispersed throughout that country. In all these places, (and abundantly more might be cited,) the word Church or Churches means, not the buildings where the Christians assembled, (as it frequently does in the English tongue,) but the people that used to assemble there, one or more Christian congregations. But sometimes the word Church is taken in Scripture in a still more extensive meaning, as including all the Christian congregations that are upon the face of the earth. And in this sense we understand it in our Liturgy, when we say, "Let us pray for the whole state of Christ's Church militant here on earth." In this sense it is unquestionably taken by St. Paul, in his exhortation to the elders of Ephesus: (Acts 20:28:) "Take heed to the Church of God, which he has purchased with his own blood." The Church here, undoubtedly, means the catholic or universal Church; that is, all the Christians under heaven.
6. Who those are that are properly "the Church of God," the Apostle shows at large, and that in the clearest and most decisive manner, in the passage above cited; wherein he likewise instructs all the members of the Church, how to "walk worthy of the vocation wherewith they are called."
7. Let us consider, First, who are properly the Church of God? What is the true meaning of that term? "The Church at Ephesus," as the Apostle himself explains it, means, "the saints," the holy persons, "that are in Ephesus," and there assemble themselves together to worship God the Father, and his Son Jesus Christ; whether they did this in one or (as we may probably suppose) in several places. But it is the Church in general, the catholic or universal Church, which the Apostle here considers as one body: Comprehending not only the Christians in the house of Philemon, or any one family; not only the Christians of one congregation, of one city, of one province, or nation; but all the persons upon the face of the earth, who answer the character here given. The several particulars contained therein, we may now more distinctly consider.
8. "There is one Spirit" who animates all these, all the living members of the Church of God. Some understand hereby the Holy Spirit himself, the Fountain of all spiritual life; and it is certain, "if any man have not the Spirit of Christ, he is none of his." Others understand it of those spiritual gifts and holy dispositions which are afterwards mentioned.
9. "There is," in all those that have received this Spirit, "one hope;" a hope full of immortality. They know, to die is not to be lost: Their prospect extends beyond the grave. They can cheerfully say, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away."
10. "There is one Lord," who has now dominion over them, who has set up his kingdom in their hearts, and reigns over all those that are partakers of this hope. To obey him, to run the way of his commandments, is their glory and joy. And while they are doing this with a willing mind they, as it were, "sit in heavenly places with Christ Jesus."
11. "There is one faith;" which is the free gift of God, and is the ground of their hope. This is not barely the faith of a Heathen; Namely, a belief that "there is a God," and that he is gracious and just, and, consequently, "a rewarder of them that diligently seek him." Neither is it barely the faith of a devil; though this goes much farther than the former. For the devil believes, and cannot but believe, all that is written both in the Old and New Testament to be true. But it is the faith of St. Thomas, teaching him to say with holy boldness, "My Lord, and my God!" It is the faith which enables every true Christian believer to testify with St. Paul, "The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me."
12. "There is one baptism;" which is the outward sign our one Lord has been pleased to appoint, of all that inward and spiritual grace which he is continually bestowing upon his Church. It is likewise a precious means, whereby this faith and hope are given to those that diligently seek him. Some, indeed, have been inclined to interpret this in a figurative sense; as if it referred to that baptism of the Holy Ghost which the Apostles received at the day of Pentecost, and which, in a lower degree, is given to all believers: But it is a stated rule in interpreting Scripture, never to depart from the plain, literal sense, unless it implies an absurdity. And beside, if we thus understood it, it would be a needless repetition, as being included in, "There is one Spirit."
13. "There is one God and Father of all" that have the Spirit of adoption, which "crieth in their hearts, Abba, Father;" which "witnesseth" continually "with their spirits," that they are the children of God: "Who is above all," -- the Most High, the Creator, the Sustainer, the Governor of the whole universe: "And through all," -- pervading all space; filling heaven and earth:
_Totam
Mens agitans molem, et magno se corpore miscens_: --
[The following is Wharton's translation of this quotation from Virgil: --
"The general soul
Lives in the parts, and agitates the whole." -- Edit.]
"And in you all," -- in a peculiar manner living in you, that are one body, by one spirit:
Making your souls his loved abode,
The temples of indwelling God.
14. Here, then, is a clear unexceptionable answer to that question, "What is the Church?" The catholic or universal Church is, all the persons in the universe whom God hath so called out of the world as to entitle them to the preceding character; as to be "one body," united by "one spirit;" having "one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, and in them all."
15. That part of this great body, of the universal Church, which inhabits any one kingdom or nation, we may properly term a National Church; as, the Church of France, the Church of England, the Church of Scotland. A smaller part of the universal Church are the Christians that inhabit one city or town; as the Church of Ephesus, and the rest of the seven Churches mentioned in the Revelation. Two or three Christian believers united together are a Church in the narrowest sense of the word. Such was the Church in the house of Philemon, and that in the house of Nymphas, mentioned Col. 4:15. A particular Church may, therefore, consist of any number of members, whether two or three, or two or three millions. But still, whether they be larger or smaller, the same idea is to be preserved. They are one body, and have one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all.
16. This account is exactly agreeable to the nineteenth Article of our Church, the Church of England: (Only the Article includes a little more than the Apostle has expressed:)
"OF THE CHURCH.
"The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly administered."
It may be observed, that at the same time our thirty-nine Articles were compiled and published, a Latin translation of them was published by the same authority. In this the words were _coetus credentium_; "a congregation of believers;" plainly showing that by faithful men, the compilers meant, men endued with living faith. This brings the Article to a still nearer agreement to the account given by the Apostle.
But it may be doubted whether the Article speaks of a particular Church, or of the Church universal. The title, "Of the Church," seems to have reference to the catholic Church; but the second clause of the Article mentions the particular Churches of Jerusalem, Antioch, Alexandria, and Rome. Perhaps it was intended to take in both; so to define the universal Church as to keep in view the several particular Churches of which it is composed.
17. These things being considered, it is easy to answer that question, "What is the Church of England?" It is that part, those members, of the Universal Church who are inhabitants of England. The Church of England is, that body of men in England, in whom "there is one Spirit, one hope, one Lord, one faith;" which have "one baptism," and "one God and Father of all." This and this alone is the Church of England, according to the doctrine of the Apostle.
18. But the definition of a Church, laid down in the Article, includes not only this, but much more, by that remarkable addition: "In which the pure word of God is preached, and the sacraments be duly administered." According to this definition, those congregations in which the pure Word of God (a strong expression) is not preached are no parts either of the Church of England, or the Church catholic; as neither are those in which the sacraments are not duly administered.
19. I will not undertake to defend the accuracy of this definition. I dare not exclude from the Church catholic all those congregations in which any unscriptural doctrines, which cannot be affirmed to be "the pure word of God," are sometimes, yea, frequently preached; neither all those congregations, in which the sacraments are not "duly administered." Certainly if these things are so, the Church of Rome is not so much as a part of the catholic Church; seeing therein neither is "the pure word of God" preached, nor the sacraments "duly administered." Whoever they are that have "one Spirit, one hope, one Lord, one faith, one God and Father of all," I can easily bear with their holding wrong opinions, yea, and superstitious modes of worship: Nor would I, on these accounts, scruple still to include them within the pale of the catholic Church; neither would I have any objection to receive them, if they desired it, as members of the Church of England.
II. 20. We proceed now to the second point. What is it to "walk worthy of the vocation wherewith we are called?"
It should always be remembered that the word walk, in the language of the Apostle, is of a very extensive signification. It includes all our inward and outward motions; all our thoughts, and words, and actions. It takes in, not only everything we do, but everything we either speak or think. It is, therefore, no small thing "to walk," in this sense of the word, "worthy of the vocation wherewith we are called;" to think, speak, and act, in every instance in a manner worthy of our Christian calling.
21. We are called to walk, First, "with all lowliness:" to have that mind in us which was also in Christ Jesus; not to think of ourselves more highly than we ought to think; to be little, and poor, and mean, and vile in our own eyes; to know ourselves as also we are known by Him to whom all hearts are open; to be deeply sensible of our own unworthiness, of the universal depravity of our nature, (in which dwelleth no good thing,) -- prone to all evil, averse to all good; insomuch that we are not only sick, but dead in trespasses and sins, till God breathes upon the dry bones, and creates life by the fruit of his lips. And suppose this is done, -- suppose he has now quickened us, infusing life into our dead souls; yet how much of the carnal mind remains! How prone is our heart still to depart from the living God! What a tendency to sin remains in our heart, although we know our past sins are forgiven! And how much sin, in spite of all our endeavours, cleaves both to our words and actions! Who can be duly sensible how much remains in him of his natural enmity to God, or how far he is still alienated from God by the ignorance that is in him?
22. Yea, suppose God has now thoroughly cleansed our heart, and scattered the last remains of sin; yet how can we be sensible enough of our own helplessness, our utter inability to all good, unless we are every hour, yea, every moment, endued with power from on high? Who is able to think one good thought, or to form one good desire, unless by that Almighty power which worketh in us both to will and to do of his good pleasure? We have need even in this state of grace, to be thoroughly and continually penetrated with a sense of this. Otherwise we shall be in perpetual danger of robbing God of his honour, by glorying in something we have received, as though we had not received it.
23. When our inmost soul is thoroughly tinctured therewith, it remains that we "be clothed with humility." The word used by St. Peter seems to imply that we be covered with it as with a surtout; that we be all humility, both within and without; tincturing all we think, speak, and do. Let all our actions spring from this fountain; let all our words breathe this spirit; that all men may know we have been with Jesus, and have learned of him to be lowly in heart.
24. And being taught of Him who was meek as well as lowly in heart, we shall then be enabled to "walk with all meekness;" being taught of Him who teacheth as never man taught, to be meek as well as lowly in heart. This implies not only a power over anger, but over all violent and turbulent passions. It implies the having all our passions in due proportion; none of them either too strong or too weak; but all duly balanced with each other; all subordinate to reason; and reason directed by the Spirit of God. Let this equanimity govern your whole souls; that your thoughts may all flow in an even stream, and the uniform tenor of your words and actions be suitable thereto. In this "patience" you will then "possess your souls;" which are not our own while we are tossed by unruly passions. And by this all men may know that we are indeed followers of the meek and lowly Jesus.
25. Walk with all "longsuffering." This is nearly related to meekness, but implies something more. It carries on the victory already gained over all your turbulent passions; notwithstanding all the powers of darkness, all the assaults of evil men or evil spirits. It is patiently triumphant over all opposition, and unmoved though all the waves and storms thereof go over you. Though provoked ever so often, it is still the same, -- quiet and unshaken; never being "overcome of evil," but overcoming evil with good.
26. The "forbearing one another in love" seems to mean, not only the not resenting anything, and the not avenging yourselves; not only the not injuring, hurting, or grieving each other, either by word or deed; but also the bearing one another's burdens; yea, and lessening them by every means in our power. It implies the sympathizing with them in their sorrows, afflictions, and infirmities; the bearing them up when, without our help, they would be liable to sink under their burdens; the endeavouring to lift their sinking heads, and to strengthen their feeble knees.
27. Lastly: the true members of the Church of Christ "endeavour," with all possible diligence, with all care and pains, with unwearied patience, (and all will be little enough,) to "keep the unity of the Spirit in the bond of peace;" to preserve inviolate the same spirit of lowliness and meekness, of longsuffering, mutual forbearance, and love; and all these cemented and knit together by that sacred tie, -- the peace of God filling the heart. Thus only can we be and continue living members of that Church which is the body of Christ.
28. Does it not clearly appear from this whole account, why, in the ancient Creed, commonly called the Apostles', we term it the universal or catholic Church, -- "the holy catholic Church?" How many wonderful reasons have been found out for giving it this appellation! One learned man informs us, "The Church is called holy, because Christ, the Head of it, is holy." Another eminent author affirms, "It is so called because all its ordinances are designed to promote holiness;" and yet another, -- "because our Lord intended that all the members of the Church should be holy." Nay, the shortest and the plainest reason that can be given, and the only true one, is, -- The Church is called holy, because it is holy, because every member thereof is holy, though in different degrees, as He that called them is holy. How clear is this! If the Church, as to the very essence of it, is a body of believers, no man that is not a Christian believer can be a member of it. If this whole body be animated by one spirit, and endued with one faith, and one hope of their calling; then he who has not that spirit, and faith, and hope, is no member of this body. It follows, that not only no common swearer, no Sabbath-breaker, no drunkard, no whoremonger, no thief, no liar, none that lives in any outward sin, but none that is under the power of anger or pride, no lover of the world, in a word, none that is dead to God, can be a member of his Church.
29. Can anything then be more absurd, than for men to cry out, "The Church! The Church!" and to pretend to be very zealous for it, and violent defenders of it, while they themselves have neither part nor lot therein, nor indeed know what the Church is? And yet the hand of God is in this very thing! Even in this his wonderful wisdom appears, directing their mistake to his own glory, and causing "the earth to help the woman." [Rev. 12:16] Imagining that they are members of it themselves, the men of the world frequently defend the Church: Otherwise the wolves that surround the little flock on every side would in a short time tear them in pieces. And for this very reason, it is not wise to provoke them more than is unavoidable. Even on this ground, let us, if it be possible, as much as lieth in us, "live peaceably with all men." Especially as we know not how soon God may call them too out of the kingdom of Satan into the kingdom of his dear Son.
30. In the mean time, let all those who are real members of the Church, see that they walk holy and unblamable in all things. "Ye are the light of the world!" Ye are "a city set upon a hill," and "cannot be hid." O "let your light shine before men!" Show them your faith by your works. Let them see, by the whole tenor of your conversation, that your hope is all laid up above! Let all your words and actions evidence the spirit whereby you are animated! Above all things, let your love abound. Let it extend to every child of man: Let it overflow to every child of God. By this let all men know whose disciples ye are, because you "love one another." Edited by Keanan Williams, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.]
Text Sermons : John Wesley : God's Approbation of his Works
"And God saw every thing that he had made, and, behold, it was very good." Gen. 1:31.
1. When God created the heavens and the earth, and all that is therein, at the conclusion of each day's work it is said, "And God saw that it was good." Whatever was created was good in its kind; suited to the end for which it was designed; adapted to promote the good of the whole and the glory of the great Creator. This sentence it pleased God to pass with regard to each particular creature. But there is a remarkable variation of the expression, with regard to all the parts of the universe, taken in connection with each other, and constituting one system: "And God saw everything that he had made, and, behold, it was very good."
2. How small a part of this great work of God is man able to understand! But it is our duty to contemplate what he has wrought, and to understand as much of it as we are able. For "the merciful Lord," as the Psalmist observes, "hath so done his marvellous works" of creation, as well as of providence, "that they ought to be had in remembrance" by all that fear him; which they cannot well be, unless they are understood. Let us, then, by the assistance of that Spirit who giveth unto man understanding, endeavour to take a general survey of the works which God made in this lower world, as they were before they were disordered and depraved in consequence of the sin of man: We shall then easily see, that as every creature was good in its primeval state; so, when all were compacted in one general system, "behold, they were very good." I do not remember to have seen any attempt of this kind, unless in that truly excellent poem, (termed by Mr. Hutchinson, "That wicked farce!") Milton's "Paradise Lost."
I. 1. "In the beginning God created the matter of the heavens and the earth." (So the words, as a great man observes, may properly be translated.) He first created the four elements, out of which the whole universe was composed; earth, water, air, and fire, all mingled together in one common mass. The grossest parts of this, the earth and water, were utterly without form, till God infused a principle of motion, commanding the air to move "upon the face of the waters." In the next place, "the Lord God said, Let there be light: And there was light." Here were the four constituent parts of the universe; the true, original, simple elements. They were all essentially distinct from each other; and yet so intimately mixed together, in all compound bodies, that we cannot find any, be it ever so minute, which does not contain them all.
2. "And God saw that" every one of these "was good;" was perfect in its kind. The earth was good. The whole surface of it was beautiful in a high degree. To make it more agreeable,
He clothed
The universal face with pleasant green.
He adorned it with flowers of every hue, and with shrubs and trees of every kind. And every part was fertile as well as beautiful; it was no way deformed by rough or ragged rocks; it did not shock the view with horrid precipices, huge chasms, or dreary caverns; with deep, impassable morasses, or deserts of barren sand. But we have not any authority to say, with some learned and ingenious authors, that there were no mountains on the original earth, no unevenness on its surface. It is not easy to reconcile this hypothesis with those words of Moses: "The waters prevailed; and all the high hills that were under the whole heaven were covered. Fifteen cubits upward" above the highest "did the waters prevail; and the mountains were covered." (Gen. 7:19, 20.) We have no reason to believe that these mountains were produced by the deluge itself: Not the least intimation of this is given: Therefore, we cannot doubt but they existed before it. -- Indeed, they answered many excellent purposes, besides greatly increasing the beauty of the creation, by a variety of prospects, which had been totally lost had the earth been one extended plain. Yet we need not suppose their sides were abrupt, or difficult of ascent. It is highly probable that they rose and fell by almost insensible degrees.
3. As to the internal parts of the earth, even to this day, we have scarce any knowledge of them. Many have supposed the centre of the globe to be surrounded with an abyss of fire. Many others have imagined it to be encompassed with an abyss of water; which they supposed to be termed in Scripture, "the great deep;" (Gen. 7:11;) all the fountains of which were broken up, in order to the General Deluge. But, however this was, we are sure all things were disposed therein with the most perfect order and harmony. Hence there were no agitations within the bowels of the globe, no violent convulsions, no concussions of the earth, no earthquakes; but all was unmoved as the pillars of heaven! There were then no such things as eruptions of fire; there were no volcanoes, or burning mountains. Neither Vesuvius, Etna, or Hecla, if they had any being, then poured out smoke and flame, but were covered with a verdant mantle from the top to the bottom.
4. The element of water, it is probable, was then mostly confined within the great abyss. In the new earth, (as we are informed by the Apostle, Rev. 21:1,) there will be "no more sea;" none covering as now the face of the earth, and rendering so large a part of it uninhabitable by man. Hence it is probable, there was no external sea in the paradisiacal earth; none, until the great deep burst the barriers which were originally appointed for it. -- Indeed there was not then that need of the ocean for navigation which there is now: For either, as the poet supposes,
_Omnis tuli omnia tellus;_
every country produced whatever was requisite either for the necessity or comfort of its inhabitants; or man, being then (as he will be again at the resurrection) equal to angels, was able to convey himself, at his pleasure, to any given distance; over and above that, those flaming messengers were always ready to minister to the heirs of salvation. But whether there was sea or not, there were rivers sufficient to water the earth, and make it very plenteous. These answered all the purposes of convenience and pleasure by
Liquid lapse of murmuring stream;
to which were added gentle, genial showers, with salutary mists and exhalations. But there were no putrid lakes, no turbid or stagnating waters; but only such as
Bore imprest
Fair nature's image on their placid breast.
5. The element of air was then always serene, and always friendly to man. It contained no frightful meteor, no unwholesome vapours, no poisonous exhalations. There were no tempests, but only cool and gentle breezes, --
_genitabilis aura Favoni,_ --
fanning both man and beast, and wafting the fragrant odours on their silent wings.
6. The sun, the fountain of fire, Of this great world both eye and soul, was situated at the most exact distance from the earth, so as to yield a sufficient quantity of heat (neither too little nor too much) to every part of it. God had not yet
Bid his angels turn askance
This oblique globe.
There was, therefore, then no country that groaned under
The rage of Arctos, and eternal frost.
There was no violent winter, or sultry summer; no extreme, either of heat or cold. No soil was burned up by the solar heat; none uninhabitable through the want of it. Thus earth, water, air, and fire, all conspired together to the welfare and pleasure of man!
7. To the same purpose served the grateful vicissitude of light and darkness, -- day and night. For as the human body, though not liable to death or pain, yet needed continual sustenance by food; so, although it was not liable to weariness, yet it needed continual reparation by sleep. By this the springs of the animal machine were wound up from time to time, and kept always fit for the pleasing labour for which man was designed by his Creator. Accordingly, "the evening and the morning were the first day," before sin or pain was in the world. The first natural day had one part dark for a season of repose; one part light for a season of labour. And even in paradise "Adam slept," (Gen. 2:21,) before he sinned: Sleep, therefore, belonged to innocent human nature. Yet I do not apprehend it can be inferred from hence, that there is either darkness or sleep in heaven. Surely there is no darkness in that city of God. Is it not expressly said, (Rev. 22:5,) "There shall be no night there?" Indeed they have no light from the sun; but "the Lord giveth them light." So it is all day in heaven, as it is all night in hell! On earth we have a mixture of both. Day and night succeed each other, till earth shall be turned to heaven. Neither can we at all credit the account given by the ancient poet, concerning sleep in heaven; although he allows "cloud-compelling Jove" to remain awake while the inferior gods were sleeping. It is pity, therefore, that our great poet should copy so servilely after the old Heathen, as to tell us,
Sleep had seal'd
All but the' unsleeping eyes of God himself.
Not so: They are "before the throne of God serve him day and night," speaking after the manner of men, "in his temple;" (Rev. 7:15;) that is, without any interval. As wicked spirits are tormented day and night without any intermission of their misery; so holy spirits enjoy God day and night without any intermission of their happiness.
8. On the second day God encompassed the terraqueous globe with that noble appendage, the atmosphere, consisting chiefly of air; but replete with earthly particles of various kinds, and with huge volumes of water, sometimes invisible, sometimes visible, buoyed up by that ethereal fire, a particle of which cleaves to every particle of air. By this the water was divided ed into innumerable drops, which, descending, watered the earth, and made it very plenteous, without incommoding any of its inhabitants. For there were then no impetuous currents of air; no tempestuous winds; no furious hail; no torrents of rain; no rolling thunders, or forky lightnings. One perennial spring was perpetually smiling over the whole surface of the earth.
9. On the third day God commanded all kind of vegetables to spring out of the earth; and then, to add thereto innumerable herbs, intermixed with flowers of all hues. To these were added shrubs of every kind; together with tall and stately trees, whether for shade, for timber, or for fruit, in endless variety. Some of these were adapted to particular climates, or particular exposures; while vegetables of more general use (as wheat in particular) were not confined to one country, but would flourish almost in every climate. But among all these there were no weeds, no useless plants, none that encumbered the ground; much less were there any poisonous ones, tending to hurt any one creature; but every thing was salutary in its kind, suitable to the gracious design of its great Creator.
10. The Lord now created "the sun to rule the day, and the moon to govern the night." The sun was
Of this great world both eye and soul: --
The eye, making all things visible; distributing light to every part of the system; and thereby rejoicing both earth and sky; -- and the soul; the principle of all life, whether to vegetables or animals. Some of the uses of the moon we are acquainted with; her causing the ebbing and flowing of the sea; and influencing, with a greater or smaller degree, all the fluids in the terraqueous globe. And many other uses she may have, unknown to us, but known to the wise Creator. But it is certain she had no hurtful, no unwholesome influence on any living creature. "He made the stars also;" both those that move round the sun, whether of the primary or secondary order; or those that, being at a far greater distance, appear to us as fixed in the firmament of heaven. Whether Comets are to be numbered among the stars, and whether they were parts of the original creation, is, perhaps, not so easy to determine, at least with certainty; as we have nothing but probable conjecture, either concerning their nature or their use. We know not whether (as some ingenious men have imagined) they are ruined worlds, -- worlds that have undergone a general conflagration; or whether (as others not improbably suppose) they are immense reservoirs of fluids, appointed to revolve at certain seasons, and to supply the still decreasing moisture of the earth. But certain we are that they did not either produce or portend any evil. They did not (as many have fancied since)
From their horrid hair
Shake pestilence and war.
11. The Lord God afterward peopled the earth with animals of every kind. He first commanded the waters to bring forth abundantly; -- to bring forth creatures, which, as they inhabited a grosser element, so they were, in general, of a more stupid nature; endowed with fewer senses and less understanding than other animals. The bivalved shell-fish, in particular, seem to have no sense but that of feeling, unless perhaps a low measure of taste; so that they are but one degree above vegetables. And even the king of the waters, (a title which some give the whale, because of his enormous magnitude,) though he has sight added to taste and feeling, does not appear to have an understanding proportioned to his bulk. Rather, he is inferior therein not only to most birds and beasts, but to the generality of even reptiles and insects. However, none of these then attempted to devour, or in anyway hurt, one another. All were peaceful and quiet, as were the watery fields wherein they ranged at pleasure.
12. It seems the insect kinds were at least one degree above the inhabitants of the waters. Almost all these too devour one another, and every other creature which they can conquer. Indeed, such is the miserably disordered state of the world at present, that innumerable creatures can no otherwise preserve their own lives than by destroying others. But in the beginning it was not so. The paradisiacal earth afforded a sufficiency of food for all its inhabitants; so that none of them had any need or temptation to prey upon the other. The spider was then as harmless as the fly, and did not then lie in wait for blood. The weakest of them crept securely over the earth, or spread their gilded wings in the air, that wavered in the breeze, and glittered in the sun, without any to make them afraid. Meantime, the reptiles of every kind were equally harmless, and more intelligent than they; yea, one species of them "was more subtil," or knowing, "than any of the" brute creation "which God had made."
13. But, in general, the birds, created to fly in the open firmament of heaven, appear to have been of an order far superior to either insects or reptiles; although still considerably inferior to beasts; as we now restrain that word to quadrupeds, four-footed animals, which, two hundred years ago, included every kind of living creatures. Many species of these are not only endowed with a large measure of natural understanding, but are likewise capable of much improvement by art, such as one would not readily conceive. But, among all these, there were no birds or beasts of prey; none that destroyed or molested another; but all the creatures breathed, in their several kinds, the benevolence of their great Creator.
14. Such was the state of the creation, according to the scanty ideas which we can now form concerning it, when its great Author, surveying the whole system at one view, pronounced it "very good." It was good in the highest degree whereof it was capable, and without any mixture of evil. Every part was exactly suited to the others, and conducive to the good of the whole. There was "a golden chain" (to use the expression of Plato) "let down from the throne of God;" an exactly connected series of beings, from the highest to the lowest; from dead earth, through fossils, vegetables, animals, to man, created in the image of God, and designed to know, to love, and enjoy his Creator to all eternity.
II. 1. Here is a firm foundation laid, on which we may stand, and answer all the cavils of minute philosophers; all the objections which "vain men," who "would be wise," make to the goodness or wisdom of God in the creation. All these are grounded upon an entire mistake; namely, that the world is now in the same state it was at the beginning. And upon this supposition they plausibly build abundance of objections. But all these objections fall to the ground, when we observe, this supposition cannot be admitted. The world, at the beginning, was in a totally different state from that wherein we find it now. Object, therefore, whatever you please to the present state, either of the animate or inanimate creation, whether in general, or with regard to any particular instances; and the answer is ready: -- These are not now as they were in the beginning. Had you therefore heard that vain King of Castile crying out, with exquisite self-sufficiency, "If I had made the world, I would have made it better than God Almighty has made it;" you might have replied, "No: God Almighty, whether you know it or not, did not make it as it is now. He himself made it better, unspeakably better, than it is at present. He made it without any blemish, yea, without any defect. He made no corruption, no destruction, in the inanimate creation. He made not death in the animal creation; neither its harbingers, -- sin and pain. If you will not believe his own account, believe your brother Heathen: It was only
_Post ignem aetherea domo
Subductum,_
-- that is, in plain English, -- after man, in utter defiance of his Maker, had eaten of the tree of knowledge, that
-- _Macies, et nova febrium
Terris incubuit cohors;_ --
that a whole army of evils, totally new, totally unknown till then, broke in upon rebel man, and all other creatures, and overspread the face of the earth."
2. "Nay;" (says a bold man [Mr. S--- J---s.], who has since personated a Christian, and so well that many think him one;) "God is not to blame for either the natural or moral evils that are in the world; for he made it as well as he could; seeing evil must exist in the very nature of things." It must, in the present nature of things, supposing man to have rebelled against God: But evil did not exist at all in the original nature of things. It was no more the necessary result of matter, than it was the necessary result of spirit. All things then, without exception, were very good. And how should they be otherwise? There was no defect at all in the power of God, any more than in his goodness or wisdom. His goodness inclined him to make all things good; and this was executed by his power and wisdom. Let every sensible infidel, then, be ashamed of making such miserable excuses for his Creator. He needs none of us to make apologies, either for him or for his creation. "As for God, his way is perfect;" and such originally were all his works; and such they will be again, when "the Son of God" shall have "destroyed" all "the works of the devil."
3. Upon this ground, then, that "God made man upright," and every creature perfect in its kind, but that man "found out to himself many inventions" of happiness, independent on God; and that, by his apostasy from God, he threw not only himself, but likewise the whole creation, which was intimately connected with him, into disorder, misery, death; -- upon this ground, I say, we do not find it difficult to
Justify the ways of God with men.
For although he left man in the hand of his own counsel, to choose good or evil, life or death; although he did not take away the liberty he had given him, but suffered him to choose death, in consequence of which the whole creation now groaneth together; yet, when we consider, all the evils introduced into the creation may work together for our good, yea, may "work out for us a far more exceeding and eternal weight of glory," we may well praise God for permitting these temporary evils, in order to our eternal good: Yea, we may well cry out, "O the depth both of the wisdom" and the goodness of God! "He hath done all things well." "Glory be unto God, and unto the Lamb, for ever and ever!"
"And God saw every thing that he had made, and, behold, it was very good." Gen. 1:31.
1. When God created the heavens and the earth, and all that is therein, at the conclusion of each day's work it is said, "And God saw that it was good." Whatever was created was good in its kind; suited to the end for which it was designed; adapted to promote the good of the whole and the glory of the great Creator. This sentence it pleased God to pass with regard to each particular creature. But there is a remarkable variation of the expression, with regard to all the parts of the universe, taken in connection with each other, and constituting one system: "And God saw everything that he had made, and, behold, it was very good."
2. How small a part of this great work of God is man able to understand! But it is our duty to contemplate what he has wrought, and to understand as much of it as we are able. For "the merciful Lord," as the Psalmist observes, "hath so done his marvellous works" of creation, as well as of providence, "that they ought to be had in remembrance" by all that fear him; which they cannot well be, unless they are understood. Let us, then, by the assistance of that Spirit who giveth unto man understanding, endeavour to take a general survey of the works which God made in this lower world, as they were before they were disordered and depraved in consequence of the sin of man: We shall then easily see, that as every creature was good in its primeval state; so, when all were compacted in one general system, "behold, they were very good." I do not remember to have seen any attempt of this kind, unless in that truly excellent poem, (termed by Mr. Hutchinson, "That wicked farce!") Milton's "Paradise Lost."
I. 1. "In the beginning God created the matter of the heavens and the earth." (So the words, as a great man observes, may properly be translated.) He first created the four elements, out of which the whole universe was composed; earth, water, air, and fire, all mingled together in one common mass. The grossest parts of this, the earth and water, were utterly without form, till God infused a principle of motion, commanding the air to move "upon the face of the waters." In the next place, "the Lord God said, Let there be light: And there was light." Here were the four constituent parts of the universe; the true, original, simple elements. They were all essentially distinct from each other; and yet so intimately mixed together, in all compound bodies, that we cannot find any, be it ever so minute, which does not contain them all.
2. "And God saw that" every one of these "was good;" was perfect in its kind. The earth was good. The whole surface of it was beautiful in a high degree. To make it more agreeable,
He clothed
The universal face with pleasant green.
He adorned it with flowers of every hue, and with shrubs and trees of every kind. And every part was fertile as well as beautiful; it was no way deformed by rough or ragged rocks; it did not shock the view with horrid precipices, huge chasms, or dreary caverns; with deep, impassable morasses, or deserts of barren sand. But we have not any authority to say, with some learned and ingenious authors, that there were no mountains on the original earth, no unevenness on its surface. It is not easy to reconcile this hypothesis with those words of Moses: "The waters prevailed; and all the high hills that were under the whole heaven were covered. Fifteen cubits upward" above the highest "did the waters prevail; and the mountains were covered." (Gen. 7:19, 20.) We have no reason to believe that these mountains were produced by the deluge itself: Not the least intimation of this is given: Therefore, we cannot doubt but they existed before it. -- Indeed, they answered many excellent purposes, besides greatly increasing the beauty of the creation, by a variety of prospects, which had been totally lost had the earth been one extended plain. Yet we need not suppose their sides were abrupt, or difficult of ascent. It is highly probable that they rose and fell by almost insensible degrees.
3. As to the internal parts of the earth, even to this day, we have scarce any knowledge of them. Many have supposed the centre of the globe to be surrounded with an abyss of fire. Many others have imagined it to be encompassed with an abyss of water; which they supposed to be termed in Scripture, "the great deep;" (Gen. 7:11;) all the fountains of which were broken up, in order to the General Deluge. But, however this was, we are sure all things were disposed therein with the most perfect order and harmony. Hence there were no agitations within the bowels of the globe, no violent convulsions, no concussions of the earth, no earthquakes; but all was unmoved as the pillars of heaven! There were then no such things as eruptions of fire; there were no volcanoes, or burning mountains. Neither Vesuvius, Etna, or Hecla, if they had any being, then poured out smoke and flame, but were covered with a verdant mantle from the top to the bottom.
4. The element of water, it is probable, was then mostly confined within the great abyss. In the new earth, (as we are informed by the Apostle, Rev. 21:1,) there will be "no more sea;" none covering as now the face of the earth, and rendering so large a part of it uninhabitable by man. Hence it is probable, there was no external sea in the paradisiacal earth; none, until the great deep burst the barriers which were originally appointed for it. -- Indeed there was not then that need of the ocean for navigation which there is now: For either, as the poet supposes,
_Omnis tuli omnia tellus;_
every country produced whatever was requisite either for the necessity or comfort of its inhabitants; or man, being then (as he will be again at the resurrection) equal to angels, was able to convey himself, at his pleasure, to any given distance; over and above that, those flaming messengers were always ready to minister to the heirs of salvation. But whether there was sea or not, there were rivers sufficient to water the earth, and make it very plenteous. These answered all the purposes of convenience and pleasure by
Liquid lapse of murmuring stream;
to which were added gentle, genial showers, with salutary mists and exhalations. But there were no putrid lakes, no turbid or stagnating waters; but only such as
Bore imprest
Fair nature's image on their placid breast.
5. The element of air was then always serene, and always friendly to man. It contained no frightful meteor, no unwholesome vapours, no poisonous exhalations. There were no tempests, but only cool and gentle breezes, --
_genitabilis aura Favoni,_ --
fanning both man and beast, and wafting the fragrant odours on their silent wings.
6. The sun, the fountain of fire, Of this great world both eye and soul, was situated at the most exact distance from the earth, so as to yield a sufficient quantity of heat (neither too little nor too much) to every part of it. God had not yet
Bid his angels turn askance
This oblique globe.
There was, therefore, then no country that groaned under
The rage of Arctos, and eternal frost.
There was no violent winter, or sultry summer; no extreme, either of heat or cold. No soil was burned up by the solar heat; none uninhabitable through the want of it. Thus earth, water, air, and fire, all conspired together to the welfare and pleasure of man!
7. To the same purpose served the grateful vicissitude of light and darkness, -- day and night. For as the human body, though not liable to death or pain, yet needed continual sustenance by food; so, although it was not liable to weariness, yet it needed continual reparation by sleep. By this the springs of the animal machine were wound up from time to time, and kept always fit for the pleasing labour for which man was designed by his Creator. Accordingly, "the evening and the morning were the first day," before sin or pain was in the world. The first natural day had one part dark for a season of repose; one part light for a season of labour. And even in paradise "Adam slept," (Gen. 2:21,) before he sinned: Sleep, therefore, belonged to innocent human nature. Yet I do not apprehend it can be inferred from hence, that there is either darkness or sleep in heaven. Surely there is no darkness in that city of God. Is it not expressly said, (Rev. 22:5,) "There shall be no night there?" Indeed they have no light from the sun; but "the Lord giveth them light." So it is all day in heaven, as it is all night in hell! On earth we have a mixture of both. Day and night succeed each other, till earth shall be turned to heaven. Neither can we at all credit the account given by the ancient poet, concerning sleep in heaven; although he allows "cloud-compelling Jove" to remain awake while the inferior gods were sleeping. It is pity, therefore, that our great poet should copy so servilely after the old Heathen, as to tell us,
Sleep had seal'd
All but the' unsleeping eyes of God himself.
Not so: They are "before the throne of God serve him day and night," speaking after the manner of men, "in his temple;" (Rev. 7:15;) that is, without any interval. As wicked spirits are tormented day and night without any intermission of their misery; so holy spirits enjoy God day and night without any intermission of their happiness.
8. On the second day God encompassed the terraqueous globe with that noble appendage, the atmosphere, consisting chiefly of air; but replete with earthly particles of various kinds, and with huge volumes of water, sometimes invisible, sometimes visible, buoyed up by that ethereal fire, a particle of which cleaves to every particle of air. By this the water was divided ed into innumerable drops, which, descending, watered the earth, and made it very plenteous, without incommoding any of its inhabitants. For there were then no impetuous currents of air; no tempestuous winds; no furious hail; no torrents of rain; no rolling thunders, or forky lightnings. One perennial spring was perpetually smiling over the whole surface of the earth.
9. On the third day God commanded all kind of vegetables to spring out of the earth; and then, to add thereto innumerable herbs, intermixed with flowers of all hues. To these were added shrubs of every kind; together with tall and stately trees, whether for shade, for timber, or for fruit, in endless variety. Some of these were adapted to particular climates, or particular exposures; while vegetables of more general use (as wheat in particular) were not confined to one country, but would flourish almost in every climate. But among all these there were no weeds, no useless plants, none that encumbered the ground; much less were there any poisonous ones, tending to hurt any one creature; but every thing was salutary in its kind, suitable to the gracious design of its great Creator.
10. The Lord now created "the sun to rule the day, and the moon to govern the night." The sun was
Of this great world both eye and soul: --
The eye, making all things visible; distributing light to every part of the system; and thereby rejoicing both earth and sky; -- and the soul; the principle of all life, whether to vegetables or animals. Some of the uses of the moon we are acquainted with; her causing the ebbing and flowing of the sea; and influencing, with a greater or smaller degree, all the fluids in the terraqueous globe. And many other uses she may have, unknown to us, but known to the wise Creator. But it is certain she had no hurtful, no unwholesome influence on any living creature. "He made the stars also;" both those that move round the sun, whether of the primary or secondary order; or those that, being at a far greater distance, appear to us as fixed in the firmament of heaven. Whether Comets are to be numbered among the stars, and whether they were parts of the original creation, is, perhaps, not so easy to determine, at least with certainty; as we have nothing but probable conjecture, either concerning their nature or their use. We know not whether (as some ingenious men have imagined) they are ruined worlds, -- worlds that have undergone a general conflagration; or whether (as others not improbably suppose) they are immense reservoirs of fluids, appointed to revolve at certain seasons, and to supply the still decreasing moisture of the earth. But certain we are that they did not either produce or portend any evil. They did not (as many have fancied since)
From their horrid hair
Shake pestilence and war.
11. The Lord God afterward peopled the earth with animals of every kind. He first commanded the waters to bring forth abundantly; -- to bring forth creatures, which, as they inhabited a grosser element, so they were, in general, of a more stupid nature; endowed with fewer senses and less understanding than other animals. The bivalved shell-fish, in particular, seem to have no sense but that of feeling, unless perhaps a low measure of taste; so that they are but one degree above vegetables. And even the king of the waters, (a title which some give the whale, because of his enormous magnitude,) though he has sight added to taste and feeling, does not appear to have an understanding proportioned to his bulk. Rather, he is inferior therein not only to most birds and beasts, but to the generality of even reptiles and insects. However, none of these then attempted to devour, or in anyway hurt, one another. All were peaceful and quiet, as were the watery fields wherein they ranged at pleasure.
12. It seems the insect kinds were at least one degree above the inhabitants of the waters. Almost all these too devour one another, and every other creature which they can conquer. Indeed, such is the miserably disordered state of the world at present, that innumerable creatures can no otherwise preserve their own lives than by destroying others. But in the beginning it was not so. The paradisiacal earth afforded a sufficiency of food for all its inhabitants; so that none of them had any need or temptation to prey upon the other. The spider was then as harmless as the fly, and did not then lie in wait for blood. The weakest of them crept securely over the earth, or spread their gilded wings in the air, that wavered in the breeze, and glittered in the sun, without any to make them afraid. Meantime, the reptiles of every kind were equally harmless, and more intelligent than they; yea, one species of them "was more subtil," or knowing, "than any of the" brute creation "which God had made."
13. But, in general, the birds, created to fly in the open firmament of heaven, appear to have been of an order far superior to either insects or reptiles; although still considerably inferior to beasts; as we now restrain that word to quadrupeds, four-footed animals, which, two hundred years ago, included every kind of living creatures. Many species of these are not only endowed with a large measure of natural understanding, but are likewise capable of much improvement by art, such as one would not readily conceive. But, among all these, there were no birds or beasts of prey; none that destroyed or molested another; but all the creatures breathed, in their several kinds, the benevolence of their great Creator.
14. Such was the state of the creation, according to the scanty ideas which we can now form concerning it, when its great Author, surveying the whole system at one view, pronounced it "very good." It was good in the highest degree whereof it was capable, and without any mixture of evil. Every part was exactly suited to the others, and conducive to the good of the whole. There was "a golden chain" (to use the expression of Plato) "let down from the throne of God;" an exactly connected series of beings, from the highest to the lowest; from dead earth, through fossils, vegetables, animals, to man, created in the image of God, and designed to know, to love, and enjoy his Creator to all eternity.
II. 1. Here is a firm foundation laid, on which we may stand, and answer all the cavils of minute philosophers; all the objections which "vain men," who "would be wise," make to the goodness or wisdom of God in the creation. All these are grounded upon an entire mistake; namely, that the world is now in the same state it was at the beginning. And upon this supposition they plausibly build abundance of objections. But all these objections fall to the ground, when we observe, this supposition cannot be admitted. The world, at the beginning, was in a totally different state from that wherein we find it now. Object, therefore, whatever you please to the present state, either of the animate or inanimate creation, whether in general, or with regard to any particular instances; and the answer is ready: -- These are not now as they were in the beginning. Had you therefore heard that vain King of Castile crying out, with exquisite self-sufficiency, "If I had made the world, I would have made it better than God Almighty has made it;" you might have replied, "No: God Almighty, whether you know it or not, did not make it as it is now. He himself made it better, unspeakably better, than it is at present. He made it without any blemish, yea, without any defect. He made no corruption, no destruction, in the inanimate creation. He made not death in the animal creation; neither its harbingers, -- sin and pain. If you will not believe his own account, believe your brother Heathen: It was only
_Post ignem aetherea domo
Subductum,_
-- that is, in plain English, -- after man, in utter defiance of his Maker, had eaten of the tree of knowledge, that
-- _Macies, et nova febrium
Terris incubuit cohors;_ --
that a whole army of evils, totally new, totally unknown till then, broke in upon rebel man, and all other creatures, and overspread the face of the earth."
2. "Nay;" (says a bold man [Mr. S--- J---s.], who has since personated a Christian, and so well that many think him one;) "God is not to blame for either the natural or moral evils that are in the world; for he made it as well as he could; seeing evil must exist in the very nature of things." It must, in the present nature of things, supposing man to have rebelled against God: But evil did not exist at all in the original nature of things. It was no more the necessary result of matter, than it was the necessary result of spirit. All things then, without exception, were very good. And how should they be otherwise? There was no defect at all in the power of God, any more than in his goodness or wisdom. His goodness inclined him to make all things good; and this was executed by his power and wisdom. Let every sensible infidel, then, be ashamed of making such miserable excuses for his Creator. He needs none of us to make apologies, either for him or for his creation. "As for God, his way is perfect;" and such originally were all his works; and such they will be again, when "the Son of God" shall have "destroyed" all "the works of the devil."
3. Upon this ground, then, that "God made man upright," and every creature perfect in its kind, but that man "found out to himself many inventions" of happiness, independent on God; and that, by his apostasy from God, he threw not only himself, but likewise the whole creation, which was intimately connected with him, into disorder, misery, death; -- upon this ground, I say, we do not find it difficult to
Justify the ways of God with men.
For although he left man in the hand of his own counsel, to choose good or evil, life or death; although he did not take away the liberty he had given him, but suffered him to choose death, in consequence of which the whole creation now groaneth together; yet, when we consider, all the evils introduced into the creation may work together for our good, yea, may "work out for us a far more exceeding and eternal weight of glory," we may well praise God for permitting these temporary evils, in order to our eternal good: Yea, we may well cry out, "O the depth both of the wisdom" and the goodness of God! "He hath done all things well." "Glory be unto God, and unto the Lamb, for ever and ever!"
Text Sermons : John Wesley : Causes of the Inefficiency of Christianity
"~Is there no balm in Gilead; is there no physician there? Why then is not the health of the daugh~ter of my people recovered?" Jer. 8:22~~.
1. This question, as here proposed by the Prophet, relates only to a particular people, -- the children of Israel. But I would here consider it in a general sense, with relation to all m~ankind. I would seriously inquire, Why has Christianity done so little good in the world ? Is it not the balm, the outward means, which the great Physician has given to men, to restore their ~spiritual hea~lth? Why then is it not restored? You say, Because of the deep and universal corruption of human ~nature. Most true; but here is the very difficulty. Was it not intended, by our all-wise and almighty Creator, to be the remedy for that corruption? A universal remedy, for a universal evil? B~ut it has not answered this intention it never did; it does not answer it at this day. The disease still remains in its full strength: Wickedness of every kind; vice, inward and outward, in all its forms, still overspreads the face of the earth.
~2. O Lord God, "righteous art thou! Yet let us plead with thee." How is this? Hast thou forgotten the world thou hast made; which thou hast created for thy own glory?~ Canst thou despise the work of thy own hands, the purchase of thy ~Son's blood? Thou hast given medicine to heal our sickness; yet our sickness is not healed. Yet darkness covers the earth, and thick darkness the people; yea,
Darkness such as devils feel,
Issuing from the pit of hell.
3. What a mystery is this, that Christianity should have done so little good in the world! Can any account of this be given? Can any reasons be assigned for it? Does~ it not seem that one reason it has done so little good is this, -- because it is so little known? Certainly it can do no good where it is not known. B~ut it is not known at this d~ay to the far greater part the inhabitants of the earth. In the last century, our ingenious and laborious countryman, Mr. Brerewood, travelled over great part of the known world on purpose to inquire, so fa~r as was possible, what proportion the Christians bear to the Heathens and Mahometans. And, according to his computation, (probably the most accurate which has yet been made,) I suppose mankind to be divided into thirty parts, nineteen parts of these are still open Heathens, having no more knowledge of Christi~anity than the beasts that perish. And we may add to these the numerous nations which have been discovered in the present century. Add to these such as profess the Mahometan religion, and utterly scorn Christianity; and twenty-five parts out of thirty of mankind are not so much as nominally Christians. So then five parts of mankind out of six are totally ignorant of Christianity. It is, therefore, no wonder that five in six of mankind, perhaps nine in ten, have no advantage from it.
4. But why is it that so little advantage is derived from it to the Christian world? Are Christians any better than other men? Are they better than Mahometans or Heathens? To say the truth, it is well if they are not worse; worse than either Mahometans or Heathens. In many respects they are abundantly worse; but then they are not properly Christians. The generality of these, though they hear the Christian name, do not know what C~hristianity is. They no more understand it than they do Greek or Hebrew; therefore they can be no better for it. What do the Christians, so called, of the Eastern Church, dispersed throughout the Turkish dominions, know of genuine Christianity? those of the Morea, of Circassia, Mongrelia, Georgia? Are they not the very dregs of mankind? And have we reason to think that those of the Southern Church, those inhabiting Abyssinia, have any more conception than they, of "worshipping God in spirit and in truth?" Look we nearer home. See the Northern Churches; those that are under the Patriarch of Moscow. How exceedingly little do they know either of outward or inward Christianity! How many thousands, yea, myriads, of those poor savages know nothing of Christianity but the name! How little more do they know than the heathen Tartars on the one hand, or the heathen Chinese on the other!
5. But is not Christianity well known, at least, to all the inhabitants of the western world? a great part of which is eminently termed Christendom, or the land of Christians. Part of these are still members of the Church of Rome; part are termed Protestants. As to the former, Portuguese, Spaniards Italians, French, Germans, what do the hulk of them know of scriptural Christianity? Having had frequent opportunity of conversing with many of these, both at home and abroad, I am bold to affirm, that they are in general totally ignorant, both as to the theory and practice of Christianity; so that they are "perishing" by thousands "for lack of knowledge," -- for want of knowing the very first principles of Christianity.
6. "But surely this cannot be the case of the Protestants in France, Switzerland, Germany, and Holland; much less in Denmark and Sweden." Indeed I hope it is not alto~gether. I am persuaded, there are among them many knowing Christians; but I fear we must not think that one in ten, if one in fifty, is of this number; certainly not, if we may form a judgment of them by those we find in Great Britain and Ireland. Let us see how ma~tters stand at our own door. Do the people of Eng~land, in general, (not the highest or the lowest; for these usually know nothing of the matter; but people of the middle rank,) understand Christianity? Do they conceive what it is? Can they give an intelligible account, either of the speculative or practical part of it? What know they of the very first principles of it? -- of the natural and moral attributes of God; of his particular providence; of the redemption of man; of the offices of Christ; of the operations of the Holy Ghost; of justification; of the new birth; of inward and outward sanctification? ~speak of any of these things to the first ten persons you are in company with; and will you not find nine out of the ten ignorant of the whole affair? And are not most of the inhabitants of the Scotch Highlands full as ignorant as these; yea, and the common people in Ireland? (I mean the Protestants, of whom alone we are now speaking.) Make a fair inquiry, not only in the country cabins, but in the cities of Cork, Waterford, Limerick; yea, in Dublin itself. How few know what Christi~anity means! How small a number will you find that have any conception of the analogy of faith! of the connected chain of scripture truths, and their relation to each other, -- namely, the natural corruption of man; justification by faith; the new birth; inward and outward holiness. It must be acknowledged by all competent judges, who converse freely with their neighbours in these kingdoms, that a vast majority of them know no more of these things than they do of Hebrew or Arabic. And what good can Christianity do to these, who are so totally ignorant of it?
7. However, in some parts, both of England and Ireland, scriptural Christianity is well known; especially in London, Bristol, Dublin, and almost all the large and populous cities and towns of both kingdoms. In these, every branch of Christianity is openly and largely declared; and thousands upon thousands continually hear and receive "the truth as it is in Jesus~." Why is it then, that even in these parts Christianity has had so little effect? Why are the generality of the people, in all these places, Heathens still? no better than the Heathens of Africa ~or America, either in their tempers or in their lives? Now, how is this to be accounted for? I conceive, thus: It was a common saying among the Christians in the primitive Church, "The soul and the body make a man; the spirit and discipline make a Christian;" implying, that none could be real Chri~stians, without the help of Christian discipline. But if this be so, is it any wonder that we find so few Christians; for where is Christian discipline? In what part of England (to go no farther) is Christian discipline added to Christian doctrine? Now, whatever doctrine is preached, where there is not discipline, it cann~ot have its full effect upon the hearers.
8. To bring the matter closer still. Is not scriptural Christia~nity preached and generally known among the people commonly called Methodists? Impartial persons allow it is. And have they not Christian discipline too, in all the essential branches of it, regularly and constantly exercised? Let those who think any essential part of it is wanting, point it out, and it shall not be wanting long. Why then are not these altogether Christians, who have both Christian doctrine and Christian discipline? Why is not the spiritual health of the people called Methodists recovered? Why is not all that "mind in us which was also in Christ Jesus?" Why have we not learned of him our very first lesson, to be meek and lowly of heart? to say with him, in all circumstances of life, "Not as I will, but as thou wilt? I come not to do my own will, but the will of him that sent me.~" Why are not we "crucified to the world, and the world crucified to us;" -- dead to the "desire of the flesh, the desire of the eye, and the pride of life?" Why do not all of us live "the life that is hid with Christ in God?" O why do not we, that have all possible helps, "walk as Christ also walked?" Hath he not left us an example that we might tread in his steps? But do we regard either his example or precept? To inst~ance only in one point: Who regards those solemn words, "Lay not up for yourselves treasures upon earth~?" Of the three rules which are laid down on this head, in the sermon on "The Mammon of Unrighteousness," you may find many that observe the First rule, namely, "Gain all you can." You may find a few that observe the Second, "Save all you can:"' But how many have you found that observe the Third rule, "Give all you can?" Have you rea~son to b~elieve, tha~~t five h~undred of the~se are to be found among ~fifty thousand Methodists? ~And yet nothing can be m~~ore plain, than that all who observe the two first rules without the third, will be twof~old more the children of hell than ever they were before.
9. O that God would enable me once more, before I go hence and am no more seen, to lift up my voice like a trumpet to those who gain and save all they can, but do not give all they can! Ye are the men, some of the chief men, who continually grieve the Holy Spirit of God, and in a great measure stop his gracious infl~uence from descending on our assemblies. Many of your brethren, beloved of God, have not food to eat; they have not raiment to put on; they have not a place where to lay their head. And why are they thus distressed? Because you impiously, unjustly, and cruelly detain from them what your Master and theirs lodges in your hands on purpose to supply their wants! See that poor member of Christ, pinched with hunger, shivering with cold, half naked! Meantime you have plenty of this world's goods, -- of meat, drink, and apparel. In the name of God, what are you doing? Do you neither fear God, nor regard man? Why do you not deal your bread to the hungry, and cover the naked with a garment? Have you laid out in your own costly apparel what would have answered both these intentions? Did God command you so to do? Does he commend you for so doing. Did he entrust you with his (not your) goods for this end? And does he now say, "Servant of God, well done?" You well know he does not. This idle ~expense has no approbation, either from God, or your own conscience. But you say you can afford it ! O be ashamed to take such miserable nonsense into your mouths! Never more litter such stupid cant; such palpable absurdity! Can any steward affo~rd to be an arrant knave? to waste his Lord's goods? Can any servant afford to lay out his Master's money, any otherwise than his Master appoints him? So far from it, that whoever does this ought to be excluded from a Christian society.
~10. "But is it possible to supply all the poor in our society with the necessaries of life?" It was possible once to do this, in a larger society than this. In the first Church at Jerusalem there was not any among them that lacked; but distribution was made to every one according as he had need." And we have full proof that it may be so still. It is so among the people called Quakers. Yea, and among the Moravians, so called. And why should~ it not be so with us? " Because they are ten times richer than we." Perhaps fifty times: And yet we are able enough, if we ~were equally willing, to do this.
A gentleman (a Methodist) told me some years since, "I shall leave forty thousand pounds among my children." Now, suppose he had left them but twenty thousand, and given the other twenty thousand to God and the poor, would God have said to him, "~Thou fool?" And this would have set all the society far above want.
11. But I will not talk of giving to God, or leaving, half your fortune. You might think this to be too high a price for heaven. I will come to lower terms. Are there not a few among you that could give a hundred pounds, perhaps some that could give a thousand, and yet leave your children as much as would help them to work out their own salvation? ~With two thousand pounds, and not much less, we could supply the present wants of all our poor, and put them in a way of supplying their own wants for the time to come. Now, suppose this could be done, are we clear before God while it is not done? Is not the neglect of it one cause why so many are still sick and weak among you; and that both in soul and in body? that they still grieve the Holy Spirit, by preferring the fashions of the world to the commands of God? And I many times doubt whether we Preachers are not, in some measure, partakers of their sin. I am in doubt wheth~er it is not a kind of partiality. I doubt whether it is not a great sin to keep them in our society. May it not hurt their souls, by encouraging them to persevere in walking contrary to the Bible? And may it not, in some meas~ure, int~ercept the salutary influences of the blessed Spirit upon the whole community?
1~2. I am distressed. I know not what to do. I see what I might have done once. I might have said peremptorily and expressly, " Here I am: I and my Bible. I will not, I dare not, vary from this book, either in great things or small. I have no power to dispense with one jot or tittle what is contained therein. I am determined to be a Bible Christian, not almost, but altogether. Who will meet me on this ground? Join me on this, or not at all." With regard to dress, in particular, I might have been as firm (and I now see it would have been far better) as either the people called Quakers, or the Moravian Brethren: -- I might have said, "This is our manner of dress, which we know is both scriptural ~and rational. If you join with us, you are to dress as we do; but you need n~ot join us, unless you please." But, alas! the time is now past; and what I can do now, I cannot tell.
~13. But to return to the main question. Why has Christianity done so little good, even among us? among the Method~ists, -- among them that hear and receive the whole Christian doctrine, and that have Christian discipline added thereto, in the most essential parts of it? Plainly, because we have forgot, or at least not duly attended to, those solemn words of our Lor~d, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." It was the remark of a holy man, several years ago, "Never was there before a people in the Christian Church, who had so much of the power of God among them, with so little self-denial." Indeed the work of God does go on, and in a surprising manner, notwithstanding this capital defect; but it cannot go on in the same degree as it otherwise would; neither can the word of God have its full effect, unless the hearers of it "deny themselves, and take up their cross daily."
14. It would be easy to show, in how many respects the Methodists, in general, are deplorably wanting in the practice of Christian self-denial; from which, indeed, they have been continually frighted by the silly outcries of the Antinomians. To instance only in one: While we were at Oxford, the rule of every Methodist was, (unless in case of sickness,) to fast every Wednesday and Friday in the year, in imitation of the Primitive Church; for which they had the highest reverence. Now this practice of the Primitive Church is universally allowed. "Who does not know," says Epiphanius, an ancient writer, "that the fa~sts of the fourth and sixth days of the week" (Wednesday and Friday) "are observed by the Christians throughout the whole world.~" So they were by the Methodists for several years; by them all, without any exception; but afterwards, s~ome in L~ondon carried this to excess, and fasted so as to impair their health. It was not long before others made this a pretence fo~r not fasting at all. And I fear there are now thousand~ of Methodists, so called, both in England and Ireland, who, following the same bad example, have entirely left off fasting; who are so far from fasting twice in the week, (as all the stricter Pharisees did,) that they do not fast twice in the month. Yea, are there not some of you who do not fast one day from the beginning of the year to the end? But what excuse can there for this? I do not say for those that call themselves members of the Church of England; but for any who profess to believe the Scripture to be the word of God. Since, according to this, the man that never fasts is no more in the way to heaven, th~an the man that never prays.
15. But can any one deny that the members of the Church of Scotland fast constantly; particularly on their sacramental occasions? In some parishes they return only once a year; but in others, suppose in large cities, they occur twice, or even thrice, a year. Now, it is well known there is always a fast-day in the week preceding the administration of the ~Lord's Supper. But, occasionally looking into a book of accounts in one of their vestries, I observed so much set down for the dinners of the Ministers on the fast~-day; and I am informed there is the same article in them all. And is there any doubt but the people fast just as their Ministers do? But what a farce is this! What a miserable burlesque upon a plain Christian duty! O that the General Assembly would have regard to the honour of their nation! Let them roll away from it this shameful reproach, by either enforcing the duty, or removing that article from their books. Let it never appear there any more! Let it vanish away for ever
16. But why is self~-denial in general so little practised at present among the Methodists? Why is so exceedingly little of it to be found even in the oldest and largest societies? The more I observe and consider things, the more clearly it appears what is the cause of this in London, in Bristol, in Birmingham, in Manchester, in Leeds, in Dublin, in Cork. The Methodists grow more and more self~-indulgent, because they grow rich. Although many of them are still deplorably poor; ("tell it not in~ Gath; publish it not in the streets of Askelon!") yet m~any others, in the space of twenty, thirty, or forty years, are twenty, thirty, yea, a hundred times richer than they were when they ~first entered the society. And it is an observation which admits of few exceptions, that nine in ten of these decreased in grace, in the same proportion as they increased in wealth. Indeed, according to the natural tendency of riches, we cannot expect it to be otherwise.
17. But how astonishing a thing is this! How can we understand it? Does it not seem (and yet this cannot be) that Christianity, true scriptural Christianity, has a tendency, in process of time, to undermine and destroy itself? For wherever true Christianity spreads, it must cause diligence and frugality, which), in the natural course of things, must beget riches! and riches naturally beget pride, love of the world, and every temper that is destructive of Christianity. Now, if there be no way to prevent this, Christianity is inconsistent with itself, and, of conseq~uence, cannot stand, cannot continue long among any people; since, wherever it generally prevails, it saps its own foundation.
18~. But is there no way to prevent this? -- to continue Christianity among a people? Allowing that diligence and frugality must produce riches, is there no means to hinder riches from destroying the religion of those that possess them? I can see only one possible way; find out another who can. Do you gain all you can, and save all you can? Then you must, in the nature of things, grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can h~ave no more hope of your salvation, than of that of Judas Iscariot.
19. I call God to record upon my soul, that I advise no more than I practise. I do, blessed be God, gain, and save, and give all I can. And so, I trust in God, I shall do, while the breath of God is in my nostrils. But what then? I count all things but loss for the excellency of the knowledge of Jesus my Lord! Still,
I give up e~very plea beside, --
Lord, I am damn'd! but thou h~ast died!
Du~blin, July ~2, 1789.
"~Is there no balm in Gilead; is there no physician there? Why then is not the health of the daugh~ter of my people recovered?" Jer. 8:22~~.
1. This question, as here proposed by the Prophet, relates only to a particular people, -- the children of Israel. But I would here consider it in a general sense, with relation to all m~ankind. I would seriously inquire, Why has Christianity done so little good in the world ? Is it not the balm, the outward means, which the great Physician has given to men, to restore their ~spiritual hea~lth? Why then is it not restored? You say, Because of the deep and universal corruption of human ~nature. Most true; but here is the very difficulty. Was it not intended, by our all-wise and almighty Creator, to be the remedy for that corruption? A universal remedy, for a universal evil? B~ut it has not answered this intention it never did; it does not answer it at this day. The disease still remains in its full strength: Wickedness of every kind; vice, inward and outward, in all its forms, still overspreads the face of the earth.
~2. O Lord God, "righteous art thou! Yet let us plead with thee." How is this? Hast thou forgotten the world thou hast made; which thou hast created for thy own glory?~ Canst thou despise the work of thy own hands, the purchase of thy ~Son's blood? Thou hast given medicine to heal our sickness; yet our sickness is not healed. Yet darkness covers the earth, and thick darkness the people; yea,
Darkness such as devils feel,
Issuing from the pit of hell.
3. What a mystery is this, that Christianity should have done so little good in the world! Can any account of this be given? Can any reasons be assigned for it? Does~ it not seem that one reason it has done so little good is this, -- because it is so little known? Certainly it can do no good where it is not known. B~ut it is not known at this d~ay to the far greater part the inhabitants of the earth. In the last century, our ingenious and laborious countryman, Mr. Brerewood, travelled over great part of the known world on purpose to inquire, so fa~r as was possible, what proportion the Christians bear to the Heathens and Mahometans. And, according to his computation, (probably the most accurate which has yet been made,) I suppose mankind to be divided into thirty parts, nineteen parts of these are still open Heathens, having no more knowledge of Christi~anity than the beasts that perish. And we may add to these the numerous nations which have been discovered in the present century. Add to these such as profess the Mahometan religion, and utterly scorn Christianity; and twenty-five parts out of thirty of mankind are not so much as nominally Christians. So then five parts of mankind out of six are totally ignorant of Christianity. It is, therefore, no wonder that five in six of mankind, perhaps nine in ten, have no advantage from it.
4. But why is it that so little advantage is derived from it to the Christian world? Are Christians any better than other men? Are they better than Mahometans or Heathens? To say the truth, it is well if they are not worse; worse than either Mahometans or Heathens. In many respects they are abundantly worse; but then they are not properly Christians. The generality of these, though they hear the Christian name, do not know what C~hristianity is. They no more understand it than they do Greek or Hebrew; therefore they can be no better for it. What do the Christians, so called, of the Eastern Church, dispersed throughout the Turkish dominions, know of genuine Christianity? those of the Morea, of Circassia, Mongrelia, Georgia? Are they not the very dregs of mankind? And have we reason to think that those of the Southern Church, those inhabiting Abyssinia, have any more conception than they, of "worshipping God in spirit and in truth?" Look we nearer home. See the Northern Churches; those that are under the Patriarch of Moscow. How exceedingly little do they know either of outward or inward Christianity! How many thousands, yea, myriads, of those poor savages know nothing of Christianity but the name! How little more do they know than the heathen Tartars on the one hand, or the heathen Chinese on the other!
5. But is not Christianity well known, at least, to all the inhabitants of the western world? a great part of which is eminently termed Christendom, or the land of Christians. Part of these are still members of the Church of Rome; part are termed Protestants. As to the former, Portuguese, Spaniards Italians, French, Germans, what do the hulk of them know of scriptural Christianity? Having had frequent opportunity of conversing with many of these, both at home and abroad, I am bold to affirm, that they are in general totally ignorant, both as to the theory and practice of Christianity; so that they are "perishing" by thousands "for lack of knowledge," -- for want of knowing the very first principles of Christianity.
6. "But surely this cannot be the case of the Protestants in France, Switzerland, Germany, and Holland; much less in Denmark and Sweden." Indeed I hope it is not alto~gether. I am persuaded, there are among them many knowing Christians; but I fear we must not think that one in ten, if one in fifty, is of this number; certainly not, if we may form a judgment of them by those we find in Great Britain and Ireland. Let us see how ma~tters stand at our own door. Do the people of Eng~land, in general, (not the highest or the lowest; for these usually know nothing of the matter; but people of the middle rank,) understand Christianity? Do they conceive what it is? Can they give an intelligible account, either of the speculative or practical part of it? What know they of the very first principles of it? -- of the natural and moral attributes of God; of his particular providence; of the redemption of man; of the offices of Christ; of the operations of the Holy Ghost; of justification; of the new birth; of inward and outward sanctification? ~speak of any of these things to the first ten persons you are in company with; and will you not find nine out of the ten ignorant of the whole affair? And are not most of the inhabitants of the Scotch Highlands full as ignorant as these; yea, and the common people in Ireland? (I mean the Protestants, of whom alone we are now speaking.) Make a fair inquiry, not only in the country cabins, but in the cities of Cork, Waterford, Limerick; yea, in Dublin itself. How few know what Christi~anity means! How small a number will you find that have any conception of the analogy of faith! of the connected chain of scripture truths, and their relation to each other, -- namely, the natural corruption of man; justification by faith; the new birth; inward and outward holiness. It must be acknowledged by all competent judges, who converse freely with their neighbours in these kingdoms, that a vast majority of them know no more of these things than they do of Hebrew or Arabic. And what good can Christianity do to these, who are so totally ignorant of it?
7. However, in some parts, both of England and Ireland, scriptural Christianity is well known; especially in London, Bristol, Dublin, and almost all the large and populous cities and towns of both kingdoms. In these, every branch of Christianity is openly and largely declared; and thousands upon thousands continually hear and receive "the truth as it is in Jesus~." Why is it then, that even in these parts Christianity has had so little effect? Why are the generality of the people, in all these places, Heathens still? no better than the Heathens of Africa ~or America, either in their tempers or in their lives? Now, how is this to be accounted for? I conceive, thus: It was a common saying among the Christians in the primitive Church, "The soul and the body make a man; the spirit and discipline make a Christian;" implying, that none could be real Chri~stians, without the help of Christian discipline. But if this be so, is it any wonder that we find so few Christians; for where is Christian discipline? In what part of England (to go no farther) is Christian discipline added to Christian doctrine? Now, whatever doctrine is preached, where there is not discipline, it cann~ot have its full effect upon the hearers.
8. To bring the matter closer still. Is not scriptural Christia~nity preached and generally known among the people commonly called Methodists? Impartial persons allow it is. And have they not Christian discipline too, in all the essential branches of it, regularly and constantly exercised? Let those who think any essential part of it is wanting, point it out, and it shall not be wanting long. Why then are not these altogether Christians, who have both Christian doctrine and Christian discipline? Why is not the spiritual health of the people called Methodists recovered? Why is not all that "mind in us which was also in Christ Jesus?" Why have we not learned of him our very first lesson, to be meek and lowly of heart? to say with him, in all circumstances of life, "Not as I will, but as thou wilt? I come not to do my own will, but the will of him that sent me.~" Why are not we "crucified to the world, and the world crucified to us;" -- dead to the "desire of the flesh, the desire of the eye, and the pride of life?" Why do not all of us live "the life that is hid with Christ in God?" O why do not we, that have all possible helps, "walk as Christ also walked?" Hath he not left us an example that we might tread in his steps? But do we regard either his example or precept? To inst~ance only in one point: Who regards those solemn words, "Lay not up for yourselves treasures upon earth~?" Of the three rules which are laid down on this head, in the sermon on "The Mammon of Unrighteousness," you may find many that observe the First rule, namely, "Gain all you can." You may find a few that observe the Second, "Save all you can:"' But how many have you found that observe the Third rule, "Give all you can?" Have you rea~son to b~elieve, tha~~t five h~undred of the~se are to be found among ~fifty thousand Methodists? ~And yet nothing can be m~~ore plain, than that all who observe the two first rules without the third, will be twof~old more the children of hell than ever they were before.
9. O that God would enable me once more, before I go hence and am no more seen, to lift up my voice like a trumpet to those who gain and save all they can, but do not give all they can! Ye are the men, some of the chief men, who continually grieve the Holy Spirit of God, and in a great measure stop his gracious infl~uence from descending on our assemblies. Many of your brethren, beloved of God, have not food to eat; they have not raiment to put on; they have not a place where to lay their head. And why are they thus distressed? Because you impiously, unjustly, and cruelly detain from them what your Master and theirs lodges in your hands on purpose to supply their wants! See that poor member of Christ, pinched with hunger, shivering with cold, half naked! Meantime you have plenty of this world's goods, -- of meat, drink, and apparel. In the name of God, what are you doing? Do you neither fear God, nor regard man? Why do you not deal your bread to the hungry, and cover the naked with a garment? Have you laid out in your own costly apparel what would have answered both these intentions? Did God command you so to do? Does he commend you for so doing. Did he entrust you with his (not your) goods for this end? And does he now say, "Servant of God, well done?" You well know he does not. This idle ~expense has no approbation, either from God, or your own conscience. But you say you can afford it ! O be ashamed to take such miserable nonsense into your mouths! Never more litter such stupid cant; such palpable absurdity! Can any steward affo~rd to be an arrant knave? to waste his Lord's goods? Can any servant afford to lay out his Master's money, any otherwise than his Master appoints him? So far from it, that whoever does this ought to be excluded from a Christian society.
~10. "But is it possible to supply all the poor in our society with the necessaries of life?" It was possible once to do this, in a larger society than this. In the first Church at Jerusalem there was not any among them that lacked; but distribution was made to every one according as he had need." And we have full proof that it may be so still. It is so among the people called Quakers. Yea, and among the Moravians, so called. And why should~ it not be so with us? " Because they are ten times richer than we." Perhaps fifty times: And yet we are able enough, if we ~were equally willing, to do this.
A gentleman (a Methodist) told me some years since, "I shall leave forty thousand pounds among my children." Now, suppose he had left them but twenty thousand, and given the other twenty thousand to God and the poor, would God have said to him, "~Thou fool?" And this would have set all the society far above want.
11. But I will not talk of giving to God, or leaving, half your fortune. You might think this to be too high a price for heaven. I will come to lower terms. Are there not a few among you that could give a hundred pounds, perhaps some that could give a thousand, and yet leave your children as much as would help them to work out their own salvation? ~With two thousand pounds, and not much less, we could supply the present wants of all our poor, and put them in a way of supplying their own wants for the time to come. Now, suppose this could be done, are we clear before God while it is not done? Is not the neglect of it one cause why so many are still sick and weak among you; and that both in soul and in body? that they still grieve the Holy Spirit, by preferring the fashions of the world to the commands of God? And I many times doubt whether we Preachers are not, in some measure, partakers of their sin. I am in doubt wheth~er it is not a kind of partiality. I doubt whether it is not a great sin to keep them in our society. May it not hurt their souls, by encouraging them to persevere in walking contrary to the Bible? And may it not, in some meas~ure, int~ercept the salutary influences of the blessed Spirit upon the whole community?
1~2. I am distressed. I know not what to do. I see what I might have done once. I might have said peremptorily and expressly, " Here I am: I and my Bible. I will not, I dare not, vary from this book, either in great things or small. I have no power to dispense with one jot or tittle what is contained therein. I am determined to be a Bible Christian, not almost, but altogether. Who will meet me on this ground? Join me on this, or not at all." With regard to dress, in particular, I might have been as firm (and I now see it would have been far better) as either the people called Quakers, or the Moravian Brethren: -- I might have said, "This is our manner of dress, which we know is both scriptural ~and rational. If you join with us, you are to dress as we do; but you need n~ot join us, unless you please." But, alas! the time is now past; and what I can do now, I cannot tell.
~13. But to return to the main question. Why has Christianity done so little good, even among us? among the Method~ists, -- among them that hear and receive the whole Christian doctrine, and that have Christian discipline added thereto, in the most essential parts of it? Plainly, because we have forgot, or at least not duly attended to, those solemn words of our Lor~d, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." It was the remark of a holy man, several years ago, "Never was there before a people in the Christian Church, who had so much of the power of God among them, with so little self-denial." Indeed the work of God does go on, and in a surprising manner, notwithstanding this capital defect; but it cannot go on in the same degree as it otherwise would; neither can the word of God have its full effect, unless the hearers of it "deny themselves, and take up their cross daily."
14. It would be easy to show, in how many respects the Methodists, in general, are deplorably wanting in the practice of Christian self-denial; from which, indeed, they have been continually frighted by the silly outcries of the Antinomians. To instance only in one: While we were at Oxford, the rule of every Methodist was, (unless in case of sickness,) to fast every Wednesday and Friday in the year, in imitation of the Primitive Church; for which they had the highest reverence. Now this practice of the Primitive Church is universally allowed. "Who does not know," says Epiphanius, an ancient writer, "that the fa~sts of the fourth and sixth days of the week" (Wednesday and Friday) "are observed by the Christians throughout the whole world.~" So they were by the Methodists for several years; by them all, without any exception; but afterwards, s~ome in L~ondon carried this to excess, and fasted so as to impair their health. It was not long before others made this a pretence fo~r not fasting at all. And I fear there are now thousand~ of Methodists, so called, both in England and Ireland, who, following the same bad example, have entirely left off fasting; who are so far from fasting twice in the week, (as all the stricter Pharisees did,) that they do not fast twice in the month. Yea, are there not some of you who do not fast one day from the beginning of the year to the end? But what excuse can there for this? I do not say for those that call themselves members of the Church of England; but for any who profess to believe the Scripture to be the word of God. Since, according to this, the man that never fasts is no more in the way to heaven, th~an the man that never prays.
15. But can any one deny that the members of the Church of Scotland fast constantly; particularly on their sacramental occasions? In some parishes they return only once a year; but in others, suppose in large cities, they occur twice, or even thrice, a year. Now, it is well known there is always a fast-day in the week preceding the administration of the ~Lord's Supper. But, occasionally looking into a book of accounts in one of their vestries, I observed so much set down for the dinners of the Ministers on the fast~-day; and I am informed there is the same article in them all. And is there any doubt but the people fast just as their Ministers do? But what a farce is this! What a miserable burlesque upon a plain Christian duty! O that the General Assembly would have regard to the honour of their nation! Let them roll away from it this shameful reproach, by either enforcing the duty, or removing that article from their books. Let it never appear there any more! Let it vanish away for ever
16. But why is self~-denial in general so little practised at present among the Methodists? Why is so exceedingly little of it to be found even in the oldest and largest societies? The more I observe and consider things, the more clearly it appears what is the cause of this in London, in Bristol, in Birmingham, in Manchester, in Leeds, in Dublin, in Cork. The Methodists grow more and more self~-indulgent, because they grow rich. Although many of them are still deplorably poor; ("tell it not in~ Gath; publish it not in the streets of Askelon!") yet m~any others, in the space of twenty, thirty, or forty years, are twenty, thirty, yea, a hundred times richer than they were when they ~first entered the society. And it is an observation which admits of few exceptions, that nine in ten of these decreased in grace, in the same proportion as they increased in wealth. Indeed, according to the natural tendency of riches, we cannot expect it to be otherwise.
17. But how astonishing a thing is this! How can we understand it? Does it not seem (and yet this cannot be) that Christianity, true scriptural Christianity, has a tendency, in process of time, to undermine and destroy itself? For wherever true Christianity spreads, it must cause diligence and frugality, which), in the natural course of things, must beget riches! and riches naturally beget pride, love of the world, and every temper that is destructive of Christianity. Now, if there be no way to prevent this, Christianity is inconsistent with itself, and, of conseq~uence, cannot stand, cannot continue long among any people; since, wherever it generally prevails, it saps its own foundation.
18~. But is there no way to prevent this? -- to continue Christianity among a people? Allowing that diligence and frugality must produce riches, is there no means to hinder riches from destroying the religion of those that possess them? I can see only one possible way; find out another who can. Do you gain all you can, and save all you can? Then you must, in the nature of things, grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can h~ave no more hope of your salvation, than of that of Judas Iscariot.
19. I call God to record upon my soul, that I advise no more than I practise. I do, blessed be God, gain, and save, and give all I can. And so, I trust in God, I shall do, while the breath of God is in my nostrils. But what then? I count all things but loss for the excellency of the knowledge of Jesus my Lord! Still,
I give up e~very plea beside, --
Lord, I am damn'd! but thou h~ast died!
Du~blin, July ~2, 1789.
Text Sermons : John Wesley : Christian Perfection
“Not as though I had already attained, either were already perfect.”
Phil. 3:12.
1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican.
2. And hence some have advised, wholly to lay aside the use of those expressions, “because they have given so great offence.” But are they not found in the oracles of God? If so, by what authority can any Messenger of God lay them aside, even though all men should be offended? We have not so learned Christ; neither may we thus give place to the devil. Whatsoever God hath Spoken that will we speak, whether men will hear or whether they will forbear; knowing that then alone can any Minister of Christ be “pure from the blood of all men,” when he hath “not shunned to declare unto them all the counsel of God.” [Acts 20:26, 27]
3. We may not, therefore, lay these expressions aside, seeing they are the words of God, and not of man. But we may and ought to explain the meaning of them, that those who are sincere of heart may not err to the right hand or to the left, from the mark of the prize of their high calling. And this is the more needful to be done because in the verse already repeated the Apostle speaks of himself as not perfect: “Not,” saith he, “as though I were already perfect.” And yet immediately after, in the fifteenth verse, he speaks of himself, yea and many others, as perfect. “Let us,” saith he, “as many as be perfect, be thus minded.” [Phil. 3:15]
4. In order, therefore, to remove the difficulty arising from this seeming contradiction, as well as to give light to them who are pressing forward to the mark, and that those who are lame be not turned out of the way, I shall endeavor to show,
First, in what sense Christians are not; and,
Secondly, in what sense they are, perfect.
I. 1. In the first place I shall endeavor to show in what sense Christians are not perfect. And both from experience and Scripture it appears, First, that they are not perfect in knowledge: they are not so perfect in this life as to be free from ignorance. They know, it may be, in common with other men, many things relating to the present world; and they know, with regard to the world to come, the general truths which God hath revealed. They know, likewise, (what the natural man receiveth not, for these things are spiritually discerned,) “what manner of love” it is wherewith “the Father” hath loved them, “that they should be called the sons of God.” [1 John 3:1] They know the mighty working of his Spirit in their hearts; [Eph. 3:16] and the wisdom of his providence, directing all their paths, [Prov. 3:6] and causing all things to work together for their good. [Rom. 8:28] Yea, they know in every circumstance of life what the Lord requireth of them, and how to keep a conscience void of offence both toward God and toward man. [Acts 24:16]
2. But innumerable are the things which they know not. Touching the Almighty himself, they cannot search him out to perfection. “Lo, these are but a part of his ways; but the thunder of his power who can understand?” [Job 26:14] They cannot understand, I will not say, how “there are Three that bear record in heaven, the Father, the Son, and the Holy Spirit, and these three are one;” [1 John 5:7] or how the eternal Son of God “took upon himself the form of a servant;” [Phil. 2:7] — but not any one attribute, not any one circumstance of the divine nature. [2 Pet. 1:4] Neither is it for them to know the times and seasons [Acts 1:7] when God will work his great works upon the earth; no, not even those which he hath in part revealed by his servants and Prophets since the world began. [see Amos 3:7] Much less do they know when God, having “accomplished the number of his elect, will hasten his kingdom;” when “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat.” [2 Pet. 3:10]
3. They know not the reasons even of many of his present dispensations with the sons of men; but are constrained to rest here, — Though “clouds and darkness are round about him, righteousness and judgment are the habitation of his seat.” [Ps. 97:2] Yea, often with regard to his dealings with themselves, doth their Lord say unto them, “What I do, thou knowest not now; but thou shalt know hereafter.” [John 13:7] And how little do they know of what is ever before them, of even the visible works of his hands! — How “he spreadeth the north over the empty place, and hangeth the earth upon nothing?” [Job 26:7] how he unites all the parts of this vast machine by a secret chain which cannot be broken? So great is the ignorance, so very little the knowledge, of even the best of men!
4. No one, then, is so perfect in this life, as to be free from ignorance. Nor, Secondly, from mistake; which indeed is almost an unavoidable consequence of it; seeing those who “know but in part” [1 Cor. 13:12] are ever liable to err touching the things which they know not. It is true, the children of God do not mistake as to the things essential to salvation: They do not “put darkness for light, or light for darkness;” [Isa. 5:20] neither “seek death in the error of their life.” [Wisdom 1:12] For they are “taught of God,” and the way which he teaches them, the way of holiness, is so plain, that “the wayfaring man, though a fool, need not err therein.” [Isa. 35:8] But in things unessential to salvation they do err, and that frequently. The best and wisest of men are frequently mistaken even with regard to facts; believing those things not to have been which really were, or those to have been done which were not. Or, suppose they are not mistaken as to the fact itself, they may be with regard to its circumstances; believing them, or many of them, to have been quite different from what in truth, they were. And hence cannot but arise many farther mistakes. Hence they may believe either past or present actions which were or are evil, to be good; and such as were or are good, to be evil. Hence also they may judge not according to truth with regard to the characters of men; and that, not only by supposing good men to be better, or wicked men to be worse, than they are, but by believing them to have been or to be good men who were or are very wicked; or perhaps those to have been or to be wicked men, who were or are holy and unreprovable.
5. Nay, with regard to the Holy Scriptures themselves, as careful as they are to avoid it, the best of men are liable to mistake, and do mistake day by day; especially with respect to those parts thereof which less immediately relate to practice. Hence even the children of God are not agreed as to the interpretation of many places in holy writ: Nor is their difference of opinion any proof that they are not the children of God on either side; but it is a proof that we are no more to expect any living man to be infallible than to be omniscient.
6. If it be objected to what has been observed under this and the preceding head, that St. John, speaking to his brethren in the faith says, “Ye have an unction from the Holy One, and ye know all things:” (1 John 2:20:) The answer is plain: “Ye know all things that are needful for your souls’ health.” [cf. 3 John 2] That the Apostle never designed to extend this farther, that he could not speak it in an absolute sense, is clear, First from hence; — that otherwise he would describe the disciple as “above his Master;” seeing Christ himself, as man, knew not all things: “Of that hour,” saith he, “knoweth no man; no, not the Son, but the Father only.” [Mark 13:32] It is clear, Secondly, from the Apostle’s own words that follow: “These things have I written unto you concerning them that deceive you;” [cf. 1 John 3:7] as well as from his frequently repeated caution, “Let no man deceive you;” [see Mark 13:5; Eph. 5:6; 2 Thess. 2:3] which had been altogether needless, had not those very persons who had that unction from the Holy One [1 John 2:20] been liable, not to ignorance only, but to mistake also.
7. Even Christians, therefore, are not so perfect as to be free either from ignorance or error: We may, Thirdly, add, nor from infirmities. — Only let us take care to understand this word aright: Only let us not give that soft title to known sins, as the manner of some is. So, one man tells us, “Every man has his infirmity, and mine is drunkenness;” Another has the infirmity of uncleanness; another of taking God’s holy name in vain; and yet another has the infirmity of calling his brother, “Thou fool,” [Matt. 5:22] or returning “railing for railing.” [1 Pet. 3:9] It is plain that all you who thus speak, if ye repent not, shall, with your infirmities, go quick into hell! But I mean hereby, not only those which are properly termed bodily infirmities, but all those inward or outward imperfections which are not of a moral nature. Such are the weakness or slowness of understanding, dulness or confusedness of apprehension, incoherency of thought, irregular quickness or heaviness of imagination. Such (to mention no more of this kind) is the want of a ready or of a retentive memory. Such in another kind, are those which are commonly, in some measure, consequent upon these; namely, slowness of speech, impropriety of language, ungracefulness of pronunciation; to which one might add a thousand nameless defects, either in conversation or behaviour. These are the infirmities which are found in the best of men, in a larger or smaller proportion. And from these none can hope to be perfectly freed till the spirit returns to God that gave it. [Eccles. 12:7]
8. Nor can we expect, till then, to be wholly free from temptation. Such perfection belongeth not to this life. It is true, there are those who, being given up to work all uncleanness with greediness, [Eph. 4:19] scarce perceive the temptations which they resist not, and so seem to be without temptation. There are also many whom the wise enemy of souls, seeing to be fast asleep in the dead form of godliness, will not tempt to gross sin, lest they should awake before they drop into everlasting burnings. I know there are also children of God who, being now justified freely, [Rom. 5:1] having found redemption in the blood of Christ, [Eph. 1:7] for the present feel no temptation. God hath said to their enemies, “Touch not mine anointed, and do my children no harm.” [see 1 Chron. 16:22] And for this season, it may be for weeks or months, he causeth them to “ride on high places;” [Deut. 32:13] he beareth them as on eagles’ wings, [Exod. 19:4] above all the fiery darts of the wicked one. [Eph. 6:16] But this state will not last always; as we may learn from that single consideration, — that the Son of God himself, in the days of his flesh, was tempted even to the end of his life. [Heb. 2:18; 4:15; 6:7] Therefore, so let his servant expect to be; for “it is enough that he be as his Master.” [Luke 6:40]
9. Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance or mistake, or infirmities or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus every one that is perfect is holy, and every one that is holy is, in the Scripture sense, perfect. Yet we may, lastly, observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of a continual increase. So that how much soever any man hath attained, or in how high a degree soever he is perfect, he hath still need to “grow in grace,” [2 Pet. 3:18] and daily to advance in the knowledge and love of God his Saviour. [see Phil. 1:9]
II. 1. In what sense, then, are Christians perfect? This is what I shall endeavor, in the Second place, to show. But it should be premised, that there are several stages in Christian life, as in natural; some of the children of God being but new-born babes; others having attained to more maturity. And accordingly St. John, in his first Epistle, (1 John 2:12.) applies himself severally to those he terms little children, those he styles young men, and those whom he entitles fathers. “I write unto you, little children,” saith the Apostle, “because your sins are forgiven you:” Because thus far you have attained, — being “justified freely,” you “have peace with God, through Jesus Christ.” [Rom. 5:1] “I write unto you, young men, because ye have overcome the wicked one;” or (as he afterwards addeth,) “because ye are strong, and the word of God abideth in you.” [1 John 2:13, 14] Ye have quenched the fiery darts of the wicked one, [Eph. 6:16] the doubts and fears wherewith he disturbed your first peace; and the witness of God, that your sins are forgiven, now abideth in your heart. “I write unto you, fathers, because ye have known him that is from the beginning.” [1 John 2:13] Ye have known both the Father and the Son and the Spirit of Christ, in your inmost soul. Ye are “perfect men, being grown up to the measure of the stature of the fulness of Christ.” [Eph. 4:13]
2. It is of these chiefly I speak in the latter part of this discourse: For these only are properly Christians. But even babes in Christ are in such a sense perfect, or born of God, (an expression taken also in divers senses,) as, First, not to commit sin. If any doubt of this privilege of the sons of God, the question is not to be decided by abstract reasonings, which may be drawn out into an endless length, and leave the point just as it was before. Neither is it to be determined by the experience of this or that particular person. Many may suppose they do not commit sin, when they do; but this proves nothing either way. To the law and to the testimony we appeal. “Let God be true, and every man a liar.” [Rom. 3:4] By his Word will we abide, and that alone. Hereby we ought to be judged.
3. Now the Word of God plainly declares, that even those who are justified, who are born again in the lowest sense, “do not continue in sin;” that they cannot “live any longer therein;” (Rom. 6:1, 2; ) that they are “planted together in the likeness of the death” of Christ; (Rom. 6:5; ) that their “old man is crucified with him,” the body of sin being destroyed, so that henceforth they do not serve sin; that being dead with Christ, they are free from sin; (Rom. 6:6, 7; ) that they are “dead unto sin, and alive unto God;” (Rom. 6:11; ) that “sin hath no more dominion over them,” who are “not under the law, but under grace;” but that these, “being free from sin, are become the servants of righteousness.” (Rom. 6:14, 18)
4. The very least which can be implied in these words, is, that the persons spoken of therein, namely, all real Christians, or believers in Christ, are made free from outward sin. And the same freedom, which St. Paul here expresses in such variety of phrases, St. Peter expresses in that one: (1 Pet. 4:1, 2:) “He that hath suffered in the flesh hath ceased from sin, — that he no longer should live to the desires of men, but to the will of God.” For this ceasing from sin, if it be interpreted in the lowest sense, as regarding only the outward behaviour, must denote the ceasing from the outward act, from any outward transgression of the law.
5 . But most express are the well-known words of St. John, in the third chapter of his First Epistle, verse 8: “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 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.” [1 John 3:8, 9] And those in the fifth: (1 John 5:18:) “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.”
6. Indeed it is said this means only, He sinneth not wilfully; or he doth not commit sin habitually; or, not as other men do; or, not as he did before. But by whom is this said? By St.John? No. There is no such word in the text; nor in the whole chapter; nor in all his Epistle; nor in any part of his writings whatsoever. Why then, the best way to answer a bold assertion is simply to deny it. And if any man can prove it from the Word of God, let him bring forth his strong reasons.
7. And a sort of reason there is, which has been frequently brought to support these strange assertions, drawn from the examples recorded in the Word of God: “What!” say they, “did not Abraham himself commit sin, — prevaricating, and denying his wife? Did not Moses commit sin, when he provoked God at the waters of strife? Nay, to produce one for all, did not even David, ‘the man after God’s own heart,’ commit sin, in the matter of Uriah the Hittite; even murder and adultery?” It is most sure he did. All this is true. But what is it you would infer from hence? It may be granted, First, that David, in the general course of his life, was one of the holiest men among the Jews; and, Secondly, that the holiest men among the Jews did sometimes commit sin. But if you would hence infer, that all Christians do and must commit sin as long as they live; this consequence we utterly deny: It will never follow from those premises.
8. Those who argue thus, seem never to have considered that declaration of our Lord: (Matt. 11:11:) “Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: Notwithstanding he that is least in the kingdom of heaven is greater than he.” I fear, indeed, there are some who have imagined “the kingdom of heaven,” here, to mean the kingdom of glory; as if the Son of God had just discovered to us, that the least glorified saint in heaven is greater than any man upon earth! To mention this is sufficiently to refute it. There can, therefore, no doubt be made, but “the kingdom of heaven,” here, (as in the following verse, where it is said to be taken by force.) [Matt. 11:12] or, “the kingdom of God,” as St. Luke expresses it, — is that kingdom of God on earth whereunto all true believers in Christ, all real Christians, belong. In these words, then, our Lord declares two things: First, that before his coming in the flesh, among all the children of men there had not been one greater than John the Baptist; whence it evidently follows, that neither Abraham, David, nor any Jew was greater than John. Our Lord, Secondly, declares that he which is least in the kingdom of God (in that kingdom which he came to set up on earth, and which the violent now began to take by force) is greater than he: — Not a greater Prophet as some have interpreted the word; for this is palpably false in fact; but greater in the grace of God, and the knowledge of our Lord Jesus Christ. Therefore, we cannot measure the privileges of real Christians by those formerly given to the Jews. Their “ministration,” (or dispensation,) we allow “was glorious;” but ours “exceeds in glory.” [2 Cor. 3:7–9] So that whosoever would bring down the Christian dispensation to the Jewish standard, whosoever gleans up the examples of weakness, recorded in the Law and the Prophets, and thence infers that they who have “put on Christ” [Gal. 3:27] are endued with no greater strength, doth greatly err, neither “knowing the Scriptures, nor the power of God.” [Matt. 22:29]
9. “But are there not assertions in Scripture which prove the same thing, if it cannot be inferred from those examples? Does not the Scripture say expressly, “Even a just man sinneth seven times a day?” I answer, No. The Scripture says no such thing. There is no such text in all the Bible. That which seems to be intended is the sixteenth verse of the twenty-fourth chapter of the Proverbs the words of which are these: “A just man falleth seven times, and riseth up again.” [Prov. 24:16] But this is quite another thing. For, First, the words “a day” are not in the text. So that if a just man falls seven times in his life, it is as much as is affirmed here. Secondly, here is no mention of falling into sin at all; what is here mentioned is falling into temporal affliction. This plainly appears from the verse before, the words of which are these: “Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place.” [Prov. 24:15] It follows, “For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief.” As if he had said, “God will deliver him out of his trouble; but when thou fallest, there shall be none to deliver thee.”
10. “But, however, in other places,” continue the objectors, “Solomon does assert plainly, ‘There is no man that sinneth not;’ (1 Kings 8:46; 2 Chron. 6:36; ) yea, “There is not a just man upon earth that doeth good, and sinneth not.’ (Eccles. 7:20.)” I answer, Without doubt, thus it was in the days of Solomon. Yea, thus it was from Adam to Moses, from Moses to Solomon, and from Solomon to Christ. There was then no man that sinned not. Even from the day that sin entered into the world, there was not a just man upon earth that did good and sinned not, until the Son of God was manifested to take away our sins. It is unquestionably true, that “the heir, as long as he is a child, differeth nothing from a servant.” [Gal. 4:1] And that even so they (all the holy men of old, who were under the Jewish dispensation) were, during that infant state of the Church, “in bondage under the elements of the world.” [Gal. 4:3] “But when the fulness of the time was come, God sent forth his Son, made under the law, to redeem them that were under the law, that they might receive the adoption of sons;” [Gal. 4:4] — that they might receive that “grace which is now made manifest by the appearing of our Saviour, Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel.” (2 Tim. 1:10.) Now, therefore, they “are no more servants, but sons.” [see Gal. 4:7] So that, whatsoever was the case of those under the law, we may safely affirm with St. John, that, since the gospel was given, “he that is born of God sinneth not.” [1 John 5:18]
11. It is of great importance to observe, and that more carefully than is commonly done, the wide difference there is between the Jewish and the Christian dispensation; and that ground of it which the same Apostle assigns in the seventh chapter of his Gospel. (John 7:38) After he had there related, those words of our blessed Lord, “He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water,” he immediately subjoins, “This spake he of the Spirit,” ou emellon lambanein hoi pisteuontes eis auton, which they who should believe on him were afterwards to receive. For the holy Ghost was not yet given, because that Jesus was not yet glorified. [John 7:39] Now, the Apostle cannot mean here, (as some have taught,) that the miracle-working power of the holy Ghost was not yet given. For this was given; our Lord had given it to all the Apostles, when he first sent them forth to preach the gospel. he then gave them power over unclean spirits to cast them out; power to heal the sick; yea, to raise the dead. [Mark 10:8] But the Holy Ghost was not yet given in his sanctifying graces, as he was after Jesus was glorified. It was then when he ascended up on high, and led captivity captive, that he received those gifts for men, yea, even for the rebellious, that the Lord God might dwell among them.” [Ps. 68:18; cf. Eph. 4:8] And when the day of Pentecost was fully come, [Acts 2:1] then first it was, that they who “waited for the promise of the Father” [Acts 1:4] were made more than conquerors [Rom. 8:37] over sin by the Holy Ghost given unto them.
12. That this great salvation from sin was not given till Jesus was glorified, St. Peter also plainly testifies; where, speaking of his brethren in the flesh, as now “receiving the end of their faith, the salvation of their souls,” he adds, (1 Peter 1:9, 10.) “of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace” that is, the gracious dispensation, “that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ. and the glory,” the glorious salvation, “that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven;” [1 Pet. 1:12] viz., at the day of Pentecost, and so unto all generations, into the hearts of all true believers. on this ground, even “the grace which was brought unto them by the revelation of Jesus Christ,” [1 Pet. 1:13] the Apostle might well build that strong exhortation, “Wherefore girding up the loins of your mind, as he which hath called you is holy, so be ye holy in all manner of conversation.” [1 Pet. 1:13]
13. Those who have duly considered these things must allow, that the privileges of Christians are in no wise to be measured by what the old Testament records concerning those who were under the Jewish dispensation; seeing the fulness of times is now come; the Holy Ghost is now given; the great salvation of God is brought unto men, by the revelation of Jesus Christ. The kingdom of heaven is now set up on earth; concerning which the Spirit of God declared of old, (so far is David from being the pattern or standard of Christian perfection,) “He that is feeble among them at that day, shall be as David; and the house of David shall be as God, as the angel of the Lord before them.” (Zech. 12:8.)
14. If, therefore, you would prove that the Apostles words, “He that is born of God sinneth not,” [1 John 5:18] are not to be understood according to their plain, natural, obvious meaning, it is from the New Testament you are to bring your proofs, else you will fight as one that beateth the air. [1 Cor. 9:26] And the first of these which is usually brought is taken from the examples recorded in the New Testament. “The Apostles themselves,” it is said, “committed sin; nay, the greatest of them, Peter and Paul: St. Paul, by his sharp contention with Barnabas; [Acts 15:39] and St. Peter, by his dissimulation at Antioch.” [Gal. 2:11] Well: Suppose both Peter and Paul did then commit sin; what is it you would infer from hence? That all the other Apostles committed sin sometimes? There is no shadow of proof in this. or would you thence infer, that all the other Christians of the apostolic age committed sin? Worse and worse: This is such an inference as, one would imagine, a man in his senses could never have thought of. or will you argue thus: “If two of the Apostles did once commit sin, then all other Christians, in all ages, do and will commit sin as long as they live?” Alas, my brother! a child of common understanding would be ashamed of such reasoning as this. Least of all can you with any colour of argument infer, that any man must commit sin at all. No: God forbid we should thus speak! No necessity of sinning was laid upon them. The grace of God was surely sufficient for them. And it is sufficient for us at this day. With the temptation which fell on them, there was a way to escape; as there is to every soul of man in every temptation. So that whosoever is tempted to any sin, need not yield; for no man is tempted above that he is able to bear. [1 Cor. 10:13]
15. “But St. Paul besought the Lord thrice, and yet he could not escape from his temptation.” Let us consider his own words literally translated: “There was given to me a thorn to the flesh, an angel” (or messenger) “of Satan, to buffet me. Touching this, I besought the Lord thrice, that it” (or he) “might depart from me. And he said unto me, My grace is sufficient for thee: For my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in” these “my weaknesses, that the strength of Christ may rest upon me. Therefore I take pleasure in weaknesses; — for when I am weak, then am I strong.” [2 Cor. 12:7-10]
16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it thoroughly. Let it be observed then, First, it does by no means appear that this thorn, whatsoever it was, occasioned St. Paul to commit sin; much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian must commit sin. Secondly, the ancient Fathers inform us, it was bodily pain: “a violent headache, saith Tertullian; (De Pudic.;) to which both Chrysostom and St. Jerome agree. St. Cyprian [De Mortalitate] expresses it, a little more generally, in those terms: “Many and grievous torments of the flesh and of the body.” [Carnis et corporis multa ac gravia tormenta.] Thirdly, to this exactly agree the Apostles own words, “A thorn to the flesh to smite, beat, or buffet me.” “My strength is made perfect in weakness:” — Which same word occurs no less than four times in these two verses only. But, Fourthly, whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest, beyond all possible exception from the words that immediately follow: “Most gladly will I glory in” these “my weaknesses, that the strength of Christ may rest upon me.” [2 Cor. 12:9] What! Did he glory in pride, in anger, in lust? Was it through these weaknesses, that the strength of Christ rested upon him? He goes on: “Therefore I take pleasure in weaknesses; for when I am weak, then am I strong;” [2 Cor. 12:10] that is, when I am weak in body, then am I strong in spirit. But will any man dare to say, “When I am weak by pride or lust, then am I strong in spirit?” I call you all to record this day, who find the strength of Christ resting upon you, can you glory in anger, or pride, or lust? Can you take pleasure in these infirmities? Do these weaknesses make you strong? Would you not leap into hell, were it possible, to escape them? even by yourselves, then, judge, whether the Apostle could glory and take pleasure in them! Let it be, Lastly, observed, that this thorn was given to St. Paul above fourteen years before he wrote this epistle; [2 Cor. 12:2] which itself was wrote several years before he finished his course. [see Acts 20:24; 2 Tim. 4:7] So that he had after this, a long course to run, many battles to fight, many victories to gain, and great increase to receive in all the gifts of God, and the knowledge of Jesus Christ. Therefore from any spiritual weakness (if such it had been) which he at that time felt, we could by no means infer that he was never made strong; that Paul the aged, the father in Christ, still laboured under the same weaknesses; that he was in no higher state till the day of his death. From all which it appears that this instance of St. Paul is quite foreign to the question, and does in no wise clash with the assertion of St. John, “He that is born of God sinneth not.” [1 John 5:18]
17. “But does not St. James directly contradict this? His words are, ‘In many things we offend all, (Jas. 3:2:) And is not offending the same as committing sin?” In this place, I allow it is: I allow the persons here spoken of did commit sin; yea, that they all committed many sins. But who are the persons here spoken of? Why, those many masters or teachers whom God had not sent; (probably the same vain men who taught that faith without works, which is so sharply reproved in the preceding chapter;) [Jas. 2] not the Apostle himself, nor any real Christian. That in the word we (used by a figure of speech common in all other, as well as the inspired, writings) the Apostle could not possibly include himself or any other true believer, appears evidently, First, from the same word in the ninth verse: — “Therewith,” saith he, “bless we God and therewith curse we men. Out of the same mouth proceedeth blessing and cursing.” [Jas. 3:9] True; but not out of the mouth of the Apostle, nor of anyone who is in Christ a new creature. [2 Cor. 5:17] Secondly, from the verse immediately preceding the text, and manifestly connected with it: “My brethren, be not many masters,” (or teachers,) “knowing that we shall receive the greater condemnation.” “For in many things we offend all.” [Jas. 3:1] We! Who? Not the Apostles, not true believers; but they who know they should receive the greater condemnation, because of those many offences. But this could not be spoke of the Apostle himself, or of any who trod in his steps, seeing “there is no condemnation to them who walk not after the flesh, but after the Spirit.” [Rom. 8:2] Nay, Thirdly, the very verse itself proves, that “we offend all,” cannot be spoken either of all men, or of all Christians: For in it there immediately follows the mention of a man who offends not, as the we first mentioned did; from whom, therefore, he is professedly contradistinguished, and pronounced a perfect man.
18. So clearly does St. James explain himself, and fix the meaning of his own words. Yet, lest any one should still remain in doubt, St. John, writing many years after St. James, puts the matter entirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise: How shall we reconcile St. John with himself? In one place he declares, “Whosoever is born of God doth not commit sin;” [1 John 3:9] and again, — “We know that he which is born of God sinneth not:” [1 John 5:18] And yet in another he saith, “If we say that we have no sin, we deceive ourselves, and the truth is not in us;” [1 John 1:8] and again, — “If we say that we have not sinned, we make him a liar, and his word is not in us.” [1 John 1:10]
19. As great a difficulty as this may at first appear, it vanishes away, if we observe, First, that the tenth verse fixes the sense of the eighth: “If we say we have no sin,” in the former, being explained by, “If we say we have not sinned,” in the latter verse. [1 John 1:10, 8] Secondly, that the point under present consideration is not whether we have or have not sinned heretofore; and neither of these verses asserts that we do sin, or commit sin now. Thirdly, that the ninth verse explains both the eighth and tenth. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:” As if he had said, “I have before affirmed, The blood of Jesus Christ cleanseth us from all sin; but let no man say, I need it not; I have no sin to be cleansed from. If we say that we have no sin, that we have not sinned, we deceive ourselves, and make God a liar: But if we confess our sins, he is faithful and just,’ not only ‘to forgive our sins,’ but also ‘to cleanse us from all unrighteousness:’ [1 John 1:8–10] that we may ‘go and sin no more.’” [John 8:11]
20. St. John, therefore, is well consistent with himself, as well as with the other holy writers; as will yet more evidently appear if we place all his assertions touching this matter in one view: He declares, First, the blood of Jesus Christ cleanseth us from all sin. Secondly, no man can say, I have not sinned, I have no sin to be cleansed from. Thirdly, but God is ready both to forgive our past sins and to save us from them for the time to come. [1 John 1:7–10] Fourthly, “These things I write unto you,” saith the Apostle, “that ye may not sin. But if any man” should “sin,” or have sinned, (as the word might be rendered,) he need not continue in sin; seeing “we have an Advocate with the Father, Jesus Christ the righteous.” [1 John 2:1–2] Thus far all is clear. But lest any doubt should remain in a point of so vast importance, the Apostle resumes this subject in the third chapter, and largely explains his own meaning. “Little children,” saith he, “let no man deceive you:” (As though I had given any encouragement to those that continue in sin:) “He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 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 the children of God are manifest, and the children of the devil.” (1 John 3:7–10.) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity, therefore, both to the doctrine of St. John, and to the whole tenor of the New Testament, we fix this conclusion — A Christian is so far perfect, as not to commit sin.
21. This is the glorious privilege of every Christian; yea, though he be but a babe in Christ. But it is only of those who are strong in the Lord, “and “have overcome the wicked one,” or rather of those who “have known him that is from the beginning,” [1 John 2:13, 14] that it can be affirmed they are in such a sense perfect, as, Secondly, to be freed from evil thoughts and evil tempers. First, from evil or sinful thoughts. But here let it be observed, that thoughts concerning evil are not always evil thoughts; that a thought concerning sin, and a sinful thought, are widely different. A man, for instance, may think of a murder which another has committed; and yet this is no evil or sinful thought. So our blessed Lord himself doubtless thought of, or understood the thing spoken by the devil, when he said, “All these things will I give thee, if thou wilt fall down and worship me.” [Matt. 4:9] Yet had he no evil or sinful thought; nor indeed was capable of having any. And even hence it follows, that neither have real Christians: for “every one that is perfect is as his Master.” (Luke 6:40) Therefore, if He was free from evil or sinful thoughts, so are they likewise.
22. And, indeed, whence should evil thoughts proceed, in the servant who is as his Master? “Out of the heart of man” (if at all) “proceed evil thoughts.” (Mark 7:21) If, therefore, his heart be no longer evil, then evil thoughts can no longer proceed out of it. If the tree were corrupt, so would be the fruit: But the tree is good; The fruit, therefore is good also; (Matt. 22:33) our Lord himself bearing witness, “every good tree bringeth forth good fruit. A good tree cannot bring forth evil fruit,” as “a corrupt tree cannot bring forth good fruit.” (Matt 7:17, 18)
23. The same happy privilege of real Christians, St. Paul asserts from his own experience. “The weapons of our warfare,” saith he, “are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations” (or reasonings rather, for so the word logimous signifies; all the reasonings of pride and unbelief against the declarations, promises, or gifts of God) “and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” (2 Cor. 10:4.)
24. And as Christians indeed are freed from evil thoughts, so are they, Secondly, from evil tempers. This is evident from the above-mentioned declaration of our Lord himself: “The disciple is not above his Master; but every one that is perfect shall be as his Master.” [Luke 6:40] He had been delivering, just before, some of the sublimest doctrines of Christianity, and some of the most grievous to flesh and blood. “I say unto you, love your enemies, do good to them which hate you; — and unto him that smiteth thee on the one cheek, offer also the other.” [Luke 6:29] Now these he well knew the world would not receive; and, therefore, immediately adds, “Can the blind lead the blind? Will they not both fall into the ditch?” [Luke 6:39] As if he had said, “Do not confer with flesh and blood touching these things, — with men void of spiritual discernment, the eyes of whose understanding God hath not opened, — lest they and you perish together.” In the next verse he removes the two grand objections with which these wise fools meet us at every turn: “These things are too grievous to be borne,” or, “They are too high to be attained,” [Matt. 23:4] saying, “‘The disciple is not above his Master;’ therefore, if I have suffered, be content to tread in my steps. And doubt ye not then, but I will fulfill my word: ‘For every one that is perfect shall be as his Master.’” [Luke 6:40] But his Master was free from all sinful tempers. So, therefore, is his disciple, even every real Christian.
25. every one of these can say, with St. Paul, “I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me:” [Gal 2:20] — Words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, I live not; (my evil nature, the body of sin, is destroyed;) and positively, Christ liveth in me; and, therefore, all that is holy, and just, and good. Indeed, both these, Christ liveth in me, and I live not, are inseparably connected; for “what communion hath light with darkness, or Christ with Belial?” [2 Cor. 6:15]
26. He, therefore, who liveth in true believers, hath “purified their hearts by faith;” [Acts 15:9] insomuch that every one that hath Christ in him the hope of glory, [Col. 1:27] “purifieth himself, even as he is pure” (1 John 3:3.) He is purified from pride; for Christ was lowly of heart. [Matt. 11:29] He is pure from self-will or desire; for Christ desired only to do the will of his Father, and to finish his work. [John 4:34; 5:30] And he is pure from anger, in the common sense of the word; for Christ was meek and gentle, patient and long-suffering. I say, in the common sense of the word; for all anger is not evil. We read of our Lord himself, (Mark 3:5, ) that he once “looked round with anger.” But with what kind of anger? The next word shows, syllypoumenos, being, at the same time “grieved for the hardness of their hearts.” [Mark 3:6] So then he was angry at the sin, and in the same moment grieved for the sinners; angry or displeased at the offence, but sorry for the offenders. With anger, yea, hatred, he looked upon the thing; with grief and love upon the persons. Go, thou that art perfect, and do likewise. Be thus angry, and thou sinnest not; [see Eph. 4:26] feeling a displacency at every offence against God, but only love and tender compassion to the offender.
27. Thus doth Jesus “save his people from their sins:” [Matt. 1:21] And not only from outward sins, but also from the sins of their hearts; from evil thoughts and from evil tempers. — “True,” say some, “we shall thus be saved from our sins; but not till death; not in this world.” But how are we to reconcile this with the express words of St. John? — “Herein is our love made perfect, that we may have boldness in the day of judgment. Because as he is, so are we in this world.” The Apostle here, beyond all contradiction, speaks of himself and other living Christians, of whom (as though he had foreseen this very evasion, and set himself to overturn it from the foundation) he flatly affirms, that not only at or after death but in this world they are as their Master. (1 John 4:17.)
28. Exactly agreeable to this are his words in the first chapter of this Epistle, (1 John 1:5.) “God is light, and in him is no darkness at all. If we walk in the light, — we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” And again, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” [1 John 1:9] Now it is evident, the Apostle here also speaks of a deliverance wrought in this world. For he saith not, the blood of Christ will cleanse at the hour of death, or in the day of judgment, but, it “cleanseth,” at the time present, “us,” living Christians, “from all sin.” And it is equally evident, that if any sin remain, we are not cleansed from all sin: If any unrighteousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any sinner against his own soul say, that this relates to justification only, or the cleansing us from the guilt of sin. First, because this is confounding together what the Apostle clearly distinguishes, who mentions first, to forgive us our sins, and then to cleanse us from all unrighteousness. “Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward as well as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt; that is, are not justified, unless on condition of “walking in the light, as he is in the light.” [1 John 1:7] It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers.”
29. Thus hath the Lord fulfilled the things he spake by his holy prophets, which have been since the world began; — by Moses in particular, saying, (Deut. 30:6.) I “will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul;” by David, crying out, “Create in me a clean heart, and renew a right spirit within me;” [Ps. 51:10] — and most remarkably by Ezekiel, in those words: “Then will I sprinkle clean water upon you, and ye shall be clean; From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; — and cause you to walk in my statutes, and ye shall keep my judgments, and do them. — Ye shall be my people, and I will be your God. I will also save you from all your uncleannesses. — Thus saith the Lord your God, In the day that I shall have cleansed you from all your iniquities, — the Heathen shall know that I the Lord build the ruined places; — I the Lord have spoken it, and I will do it.” (Ezek. 36:25.)
30. “Having therefore these promises, dearly beloved,” both in the Law and in the Prophets, and having the prophetic word confirmed unto us in the Gospel, by our blessed Lord and his Apostles; “let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.” [2 Cor. 7:1] “Let us fear, lest” so many “promises being made us of entering into his rest,” which he that hath entered into, has ceased from his own works, “any of us should come short of it.” [Heb. 4:1] “This one thing let us do, forgetting those things which are behind, and reaching forth unto those things which are before, let us press toward the mark, for the prize of the high calling of God in Christ Jesus;” [Phil. 3:13, 14] crying unto him day and night, till we also are “delivered from the bondage of corruption, into the glorious liberty of the sons of God!” [Rom. 8:21]
The Promise of Sanctification
(Ezekiel 36:25.)
By the Rev. Charles Wesley.
1 God of all power, and truth, and grace,
Which shall from age to age endure;
Whose word, when heaven and earth shall pass,
Remains, and stands for ever sure:
2 Calmly to thee my soul looks up,
And waits thy promises to prove;
The object of my steadfast hope,
The seal of thine eternal love.
3 That I thy mercy may proclaim,
That all mankind thy truth may see,
Hallow thy great and glorious name,
And perfect holiness in me.
4 Chose from the world, if now I stand
Adorn’d in righteousness divine;
If, brought unto the promised land,
I justly call the Saviour mine;
5 Perform the work thou hast begun,
My inmost soul to thee convert:
Love me, for ever love thine own,
And sprinkle with thy blood my heart.
6 Thy sanctifying Spirit pour,
To quench my thirst, and wash me clean;
Now, Father, let the gracious shower
Descend, and make me pure from sin.
7 Purge me from every sinful blot;
My idols all be cast aside:
Cleanse me from every evil thought,
From all the filth of self and pride.
8 Give me a new, a perfect heart,
From doubt, and fear, and sorrow free;
The mind which was in Christ impart,
And let my spirit cleave to thee.
9 O take this heart of stone away,
(Thy rule it doth not, cannot own;)
In me no longer let it stay:
O take away this heart of stone.
10 The hatred of my carnal mind
Out of my flesh at once remove;
Give me a tender heart, resign’d,
And pure, and fill’d with faith and love.
11 Within me thy good Spirit place,
Spirit of health, and love and power;
Plant in me thy victorious grace,
And sin shall never enter more.
12 Cause me to walk in Christ my Way,
And I thy statutes shall fulfill;
In every point thy law obey.
And perfectly perform thy will.
13 Hast thou not said, who canst not lie,
That I thy law shall keep and do?
Lord, I believe, though men deny;
They all are false, but thou art true.
14 O that I now, from sin released,
Thy word might to the utmost prove!
Enter into the promised rest,
The Canaan of thy perfect love!
15 There let me ever, ever dwell;
By thou my God, and I will be
Thy servant: O set to thy seal!
Give me eternal life in thee.
16 From all remaining filth within
Let me in Thee salvation have:
From actual, and from inbred sin
My ransom’d soul persist to save.
17 Wash out my old original stain:
Tell me no more It cannot be,
Demons or men! The Lamb was slain
His blood was all poured out for me!
18 Sprinkle it, Jesu, on my heart:
One drop of thy all-cleansing blood
Shall make my sinfulness depart,
And fill me with the life of God.
19 Father, supply my every need:
Sustain the life thyself hast given;
Call for the corn, the living bread,
The manna that comes down from heaven.
20 The gracious fruits of righteousness,
Thy blessings’ unexhausted store,
In me abundantly increase;
Nor let me ever hunger more.
21 Let me no more in deep complaint
“My leanness, O my leanness!” cry;
Alone consumed with pining want,
Of all my Father’s children I!
22 The painful thirst, the fond desire,
Thy joyous presence shall remove;
While my full soul doth still require
Thy whole eternity of love.
23 Holy, and true, and righteous Lord,
I wait to prove thy perfect will;
Be mindful of thy gracious word,
And stamp me with thy Spirit’s seal!
24 Thy faithful mercies let me find,
In which thou causest me to trust;
Give me the meek and lowly mind,
And lay my spirit in the dust.
25 Show me how foul my heart hath been,
When all renew’d by grace I am:
When thou hast emptied me of sin,
Show me the fulness of my shame.
26Open my faith’s interior eye,
Display thy glory from above;
And all I am shall sink and die,
Lost in astonishment and love.
27 Confound, o’erpower me with thy grace:
I would be by myself abhorr’d;
(All might, all majesty, all praise,
All glory be to Christ my Lord!)
28 Now let me gain perfection’s height!
Now let me into nothing fall!
Be less than nothing in thy sight,
And feel that Christ is all in all!
“Not as though I had already attained, either were already perfect.”
Phil. 3:12.
1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican.
2. And hence some have advised, wholly to lay aside the use of those expressions, “because they have given so great offence.” But are they not found in the oracles of God? If so, by what authority can any Messenger of God lay them aside, even though all men should be offended? We have not so learned Christ; neither may we thus give place to the devil. Whatsoever God hath Spoken that will we speak, whether men will hear or whether they will forbear; knowing that then alone can any Minister of Christ be “pure from the blood of all men,” when he hath “not shunned to declare unto them all the counsel of God.” [Acts 20:26, 27]
3. We may not, therefore, lay these expressions aside, seeing they are the words of God, and not of man. But we may and ought to explain the meaning of them, that those who are sincere of heart may not err to the right hand or to the left, from the mark of the prize of their high calling. And this is the more needful to be done because in the verse already repeated the Apostle speaks of himself as not perfect: “Not,” saith he, “as though I were already perfect.” And yet immediately after, in the fifteenth verse, he speaks of himself, yea and many others, as perfect. “Let us,” saith he, “as many as be perfect, be thus minded.” [Phil. 3:15]
4. In order, therefore, to remove the difficulty arising from this seeming contradiction, as well as to give light to them who are pressing forward to the mark, and that those who are lame be not turned out of the way, I shall endeavor to show,
First, in what sense Christians are not; and,
Secondly, in what sense they are, perfect.
I. 1. In the first place I shall endeavor to show in what sense Christians are not perfect. And both from experience and Scripture it appears, First, that they are not perfect in knowledge: they are not so perfect in this life as to be free from ignorance. They know, it may be, in common with other men, many things relating to the present world; and they know, with regard to the world to come, the general truths which God hath revealed. They know, likewise, (what the natural man receiveth not, for these things are spiritually discerned,) “what manner of love” it is wherewith “the Father” hath loved them, “that they should be called the sons of God.” [1 John 3:1] They know the mighty working of his Spirit in their hearts; [Eph. 3:16] and the wisdom of his providence, directing all their paths, [Prov. 3:6] and causing all things to work together for their good. [Rom. 8:28] Yea, they know in every circumstance of life what the Lord requireth of them, and how to keep a conscience void of offence both toward God and toward man. [Acts 24:16]
2. But innumerable are the things which they know not. Touching the Almighty himself, they cannot search him out to perfection. “Lo, these are but a part of his ways; but the thunder of his power who can understand?” [Job 26:14] They cannot understand, I will not say, how “there are Three that bear record in heaven, the Father, the Son, and the Holy Spirit, and these three are one;” [1 John 5:7] or how the eternal Son of God “took upon himself the form of a servant;” [Phil. 2:7] — but not any one attribute, not any one circumstance of the divine nature. [2 Pet. 1:4] Neither is it for them to know the times and seasons [Acts 1:7] when God will work his great works upon the earth; no, not even those which he hath in part revealed by his servants and Prophets since the world began. [see Amos 3:7] Much less do they know when God, having “accomplished the number of his elect, will hasten his kingdom;” when “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat.” [2 Pet. 3:10]
3. They know not the reasons even of many of his present dispensations with the sons of men; but are constrained to rest here, — Though “clouds and darkness are round about him, righteousness and judgment are the habitation of his seat.” [Ps. 97:2] Yea, often with regard to his dealings with themselves, doth their Lord say unto them, “What I do, thou knowest not now; but thou shalt know hereafter.” [John 13:7] And how little do they know of what is ever before them, of even the visible works of his hands! — How “he spreadeth the north over the empty place, and hangeth the earth upon nothing?” [Job 26:7] how he unites all the parts of this vast machine by a secret chain which cannot be broken? So great is the ignorance, so very little the knowledge, of even the best of men!
4. No one, then, is so perfect in this life, as to be free from ignorance. Nor, Secondly, from mistake; which indeed is almost an unavoidable consequence of it; seeing those who “know but in part” [1 Cor. 13:12] are ever liable to err touching the things which they know not. It is true, the children of God do not mistake as to the things essential to salvation: They do not “put darkness for light, or light for darkness;” [Isa. 5:20] neither “seek death in the error of their life.” [Wisdom 1:12] For they are “taught of God,” and the way which he teaches them, the way of holiness, is so plain, that “the wayfaring man, though a fool, need not err therein.” [Isa. 35:8] But in things unessential to salvation they do err, and that frequently. The best and wisest of men are frequently mistaken even with regard to facts; believing those things not to have been which really were, or those to have been done which were not. Or, suppose they are not mistaken as to the fact itself, they may be with regard to its circumstances; believing them, or many of them, to have been quite different from what in truth, they were. And hence cannot but arise many farther mistakes. Hence they may believe either past or present actions which were or are evil, to be good; and such as were or are good, to be evil. Hence also they may judge not according to truth with regard to the characters of men; and that, not only by supposing good men to be better, or wicked men to be worse, than they are, but by believing them to have been or to be good men who were or are very wicked; or perhaps those to have been or to be wicked men, who were or are holy and unreprovable.
5. Nay, with regard to the Holy Scriptures themselves, as careful as they are to avoid it, the best of men are liable to mistake, and do mistake day by day; especially with respect to those parts thereof which less immediately relate to practice. Hence even the children of God are not agreed as to the interpretation of many places in holy writ: Nor is their difference of opinion any proof that they are not the children of God on either side; but it is a proof that we are no more to expect any living man to be infallible than to be omniscient.
6. If it be objected to what has been observed under this and the preceding head, that St. John, speaking to his brethren in the faith says, “Ye have an unction from the Holy One, and ye know all things:” (1 John 2:20:) The answer is plain: “Ye know all things that are needful for your souls’ health.” [cf. 3 John 2] That the Apostle never designed to extend this farther, that he could not speak it in an absolute sense, is clear, First from hence; — that otherwise he would describe the disciple as “above his Master;” seeing Christ himself, as man, knew not all things: “Of that hour,” saith he, “knoweth no man; no, not the Son, but the Father only.” [Mark 13:32] It is clear, Secondly, from the Apostle’s own words that follow: “These things have I written unto you concerning them that deceive you;” [cf. 1 John 3:7] as well as from his frequently repeated caution, “Let no man deceive you;” [see Mark 13:5; Eph. 5:6; 2 Thess. 2:3] which had been altogether needless, had not those very persons who had that unction from the Holy One [1 John 2:20] been liable, not to ignorance only, but to mistake also.
7. Even Christians, therefore, are not so perfect as to be free either from ignorance or error: We may, Thirdly, add, nor from infirmities. — Only let us take care to understand this word aright: Only let us not give that soft title to known sins, as the manner of some is. So, one man tells us, “Every man has his infirmity, and mine is drunkenness;” Another has the infirmity of uncleanness; another of taking God’s holy name in vain; and yet another has the infirmity of calling his brother, “Thou fool,” [Matt. 5:22] or returning “railing for railing.” [1 Pet. 3:9] It is plain that all you who thus speak, if ye repent not, shall, with your infirmities, go quick into hell! But I mean hereby, not only those which are properly termed bodily infirmities, but all those inward or outward imperfections which are not of a moral nature. Such are the weakness or slowness of understanding, dulness or confusedness of apprehension, incoherency of thought, irregular quickness or heaviness of imagination. Such (to mention no more of this kind) is the want of a ready or of a retentive memory. Such in another kind, are those which are commonly, in some measure, consequent upon these; namely, slowness of speech, impropriety of language, ungracefulness of pronunciation; to which one might add a thousand nameless defects, either in conversation or behaviour. These are the infirmities which are found in the best of men, in a larger or smaller proportion. And from these none can hope to be perfectly freed till the spirit returns to God that gave it. [Eccles. 12:7]
8. Nor can we expect, till then, to be wholly free from temptation. Such perfection belongeth not to this life. It is true, there are those who, being given up to work all uncleanness with greediness, [Eph. 4:19] scarce perceive the temptations which they resist not, and so seem to be without temptation. There are also many whom the wise enemy of souls, seeing to be fast asleep in the dead form of godliness, will not tempt to gross sin, lest they should awake before they drop into everlasting burnings. I know there are also children of God who, being now justified freely, [Rom. 5:1] having found redemption in the blood of Christ, [Eph. 1:7] for the present feel no temptation. God hath said to their enemies, “Touch not mine anointed, and do my children no harm.” [see 1 Chron. 16:22] And for this season, it may be for weeks or months, he causeth them to “ride on high places;” [Deut. 32:13] he beareth them as on eagles’ wings, [Exod. 19:4] above all the fiery darts of the wicked one. [Eph. 6:16] But this state will not last always; as we may learn from that single consideration, — that the Son of God himself, in the days of his flesh, was tempted even to the end of his life. [Heb. 2:18; 4:15; 6:7] Therefore, so let his servant expect to be; for “it is enough that he be as his Master.” [Luke 6:40]
9. Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance or mistake, or infirmities or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus every one that is perfect is holy, and every one that is holy is, in the Scripture sense, perfect. Yet we may, lastly, observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of a continual increase. So that how much soever any man hath attained, or in how high a degree soever he is perfect, he hath still need to “grow in grace,” [2 Pet. 3:18] and daily to advance in the knowledge and love of God his Saviour. [see Phil. 1:9]
II. 1. In what sense, then, are Christians perfect? This is what I shall endeavor, in the Second place, to show. But it should be premised, that there are several stages in Christian life, as in natural; some of the children of God being but new-born babes; others having attained to more maturity. And accordingly St. John, in his first Epistle, (1 John 2:12.) applies himself severally to those he terms little children, those he styles young men, and those whom he entitles fathers. “I write unto you, little children,” saith the Apostle, “because your sins are forgiven you:” Because thus far you have attained, — being “justified freely,” you “have peace with God, through Jesus Christ.” [Rom. 5:1] “I write unto you, young men, because ye have overcome the wicked one;” or (as he afterwards addeth,) “because ye are strong, and the word of God abideth in you.” [1 John 2:13, 14] Ye have quenched the fiery darts of the wicked one, [Eph. 6:16] the doubts and fears wherewith he disturbed your first peace; and the witness of God, that your sins are forgiven, now abideth in your heart. “I write unto you, fathers, because ye have known him that is from the beginning.” [1 John 2:13] Ye have known both the Father and the Son and the Spirit of Christ, in your inmost soul. Ye are “perfect men, being grown up to the measure of the stature of the fulness of Christ.” [Eph. 4:13]
2. It is of these chiefly I speak in the latter part of this discourse: For these only are properly Christians. But even babes in Christ are in such a sense perfect, or born of God, (an expression taken also in divers senses,) as, First, not to commit sin. If any doubt of this privilege of the sons of God, the question is not to be decided by abstract reasonings, which may be drawn out into an endless length, and leave the point just as it was before. Neither is it to be determined by the experience of this or that particular person. Many may suppose they do not commit sin, when they do; but this proves nothing either way. To the law and to the testimony we appeal. “Let God be true, and every man a liar.” [Rom. 3:4] By his Word will we abide, and that alone. Hereby we ought to be judged.
3. Now the Word of God plainly declares, that even those who are justified, who are born again in the lowest sense, “do not continue in sin;” that they cannot “live any longer therein;” (Rom. 6:1, 2; ) that they are “planted together in the likeness of the death” of Christ; (Rom. 6:5; ) that their “old man is crucified with him,” the body of sin being destroyed, so that henceforth they do not serve sin; that being dead with Christ, they are free from sin; (Rom. 6:6, 7; ) that they are “dead unto sin, and alive unto God;” (Rom. 6:11; ) that “sin hath no more dominion over them,” who are “not under the law, but under grace;” but that these, “being free from sin, are become the servants of righteousness.” (Rom. 6:14, 18)
4. The very least which can be implied in these words, is, that the persons spoken of therein, namely, all real Christians, or believers in Christ, are made free from outward sin. And the same freedom, which St. Paul here expresses in such variety of phrases, St. Peter expresses in that one: (1 Pet. 4:1, 2:) “He that hath suffered in the flesh hath ceased from sin, — that he no longer should live to the desires of men, but to the will of God.” For this ceasing from sin, if it be interpreted in the lowest sense, as regarding only the outward behaviour, must denote the ceasing from the outward act, from any outward transgression of the law.
5 . But most express are the well-known words of St. John, in the third chapter of his First Epistle, verse 8: “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 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.” [1 John 3:8, 9] And those in the fifth: (1 John 5:18:) “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.”
6. Indeed it is said this means only, He sinneth not wilfully; or he doth not commit sin habitually; or, not as other men do; or, not as he did before. But by whom is this said? By St.John? No. There is no such word in the text; nor in the whole chapter; nor in all his Epistle; nor in any part of his writings whatsoever. Why then, the best way to answer a bold assertion is simply to deny it. And if any man can prove it from the Word of God, let him bring forth his strong reasons.
7. And a sort of reason there is, which has been frequently brought to support these strange assertions, drawn from the examples recorded in the Word of God: “What!” say they, “did not Abraham himself commit sin, — prevaricating, and denying his wife? Did not Moses commit sin, when he provoked God at the waters of strife? Nay, to produce one for all, did not even David, ‘the man after God’s own heart,’ commit sin, in the matter of Uriah the Hittite; even murder and adultery?” It is most sure he did. All this is true. But what is it you would infer from hence? It may be granted, First, that David, in the general course of his life, was one of the holiest men among the Jews; and, Secondly, that the holiest men among the Jews did sometimes commit sin. But if you would hence infer, that all Christians do and must commit sin as long as they live; this consequence we utterly deny: It will never follow from those premises.
8. Those who argue thus, seem never to have considered that declaration of our Lord: (Matt. 11:11:) “Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: Notwithstanding he that is least in the kingdom of heaven is greater than he.” I fear, indeed, there are some who have imagined “the kingdom of heaven,” here, to mean the kingdom of glory; as if the Son of God had just discovered to us, that the least glorified saint in heaven is greater than any man upon earth! To mention this is sufficiently to refute it. There can, therefore, no doubt be made, but “the kingdom of heaven,” here, (as in the following verse, where it is said to be taken by force.) [Matt. 11:12] or, “the kingdom of God,” as St. Luke expresses it, — is that kingdom of God on earth whereunto all true believers in Christ, all real Christians, belong. In these words, then, our Lord declares two things: First, that before his coming in the flesh, among all the children of men there had not been one greater than John the Baptist; whence it evidently follows, that neither Abraham, David, nor any Jew was greater than John. Our Lord, Secondly, declares that he which is least in the kingdom of God (in that kingdom which he came to set up on earth, and which the violent now began to take by force) is greater than he: — Not a greater Prophet as some have interpreted the word; for this is palpably false in fact; but greater in the grace of God, and the knowledge of our Lord Jesus Christ. Therefore, we cannot measure the privileges of real Christians by those formerly given to the Jews. Their “ministration,” (or dispensation,) we allow “was glorious;” but ours “exceeds in glory.” [2 Cor. 3:7–9] So that whosoever would bring down the Christian dispensation to the Jewish standard, whosoever gleans up the examples of weakness, recorded in the Law and the Prophets, and thence infers that they who have “put on Christ” [Gal. 3:27] are endued with no greater strength, doth greatly err, neither “knowing the Scriptures, nor the power of God.” [Matt. 22:29]
9. “But are there not assertions in Scripture which prove the same thing, if it cannot be inferred from those examples? Does not the Scripture say expressly, “Even a just man sinneth seven times a day?” I answer, No. The Scripture says no such thing. There is no such text in all the Bible. That which seems to be intended is the sixteenth verse of the twenty-fourth chapter of the Proverbs the words of which are these: “A just man falleth seven times, and riseth up again.” [Prov. 24:16] But this is quite another thing. For, First, the words “a day” are not in the text. So that if a just man falls seven times in his life, it is as much as is affirmed here. Secondly, here is no mention of falling into sin at all; what is here mentioned is falling into temporal affliction. This plainly appears from the verse before, the words of which are these: “Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place.” [Prov. 24:15] It follows, “For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief.” As if he had said, “God will deliver him out of his trouble; but when thou fallest, there shall be none to deliver thee.”
10. “But, however, in other places,” continue the objectors, “Solomon does assert plainly, ‘There is no man that sinneth not;’ (1 Kings 8:46; 2 Chron. 6:36; ) yea, “There is not a just man upon earth that doeth good, and sinneth not.’ (Eccles. 7:20.)” I answer, Without doubt, thus it was in the days of Solomon. Yea, thus it was from Adam to Moses, from Moses to Solomon, and from Solomon to Christ. There was then no man that sinned not. Even from the day that sin entered into the world, there was not a just man upon earth that did good and sinned not, until the Son of God was manifested to take away our sins. It is unquestionably true, that “the heir, as long as he is a child, differeth nothing from a servant.” [Gal. 4:1] And that even so they (all the holy men of old, who were under the Jewish dispensation) were, during that infant state of the Church, “in bondage under the elements of the world.” [Gal. 4:3] “But when the fulness of the time was come, God sent forth his Son, made under the law, to redeem them that were under the law, that they might receive the adoption of sons;” [Gal. 4:4] — that they might receive that “grace which is now made manifest by the appearing of our Saviour, Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel.” (2 Tim. 1:10.) Now, therefore, they “are no more servants, but sons.” [see Gal. 4:7] So that, whatsoever was the case of those under the law, we may safely affirm with St. John, that, since the gospel was given, “he that is born of God sinneth not.” [1 John 5:18]
11. It is of great importance to observe, and that more carefully than is commonly done, the wide difference there is between the Jewish and the Christian dispensation; and that ground of it which the same Apostle assigns in the seventh chapter of his Gospel. (John 7:38) After he had there related, those words of our blessed Lord, “He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water,” he immediately subjoins, “This spake he of the Spirit,” ou emellon lambanein hoi pisteuontes eis auton, which they who should believe on him were afterwards to receive. For the holy Ghost was not yet given, because that Jesus was not yet glorified. [John 7:39] Now, the Apostle cannot mean here, (as some have taught,) that the miracle-working power of the holy Ghost was not yet given. For this was given; our Lord had given it to all the Apostles, when he first sent them forth to preach the gospel. he then gave them power over unclean spirits to cast them out; power to heal the sick; yea, to raise the dead. [Mark 10:8] But the Holy Ghost was not yet given in his sanctifying graces, as he was after Jesus was glorified. It was then when he ascended up on high, and led captivity captive, that he received those gifts for men, yea, even for the rebellious, that the Lord God might dwell among them.” [Ps. 68:18; cf. Eph. 4:8] And when the day of Pentecost was fully come, [Acts 2:1] then first it was, that they who “waited for the promise of the Father” [Acts 1:4] were made more than conquerors [Rom. 8:37] over sin by the Holy Ghost given unto them.
12. That this great salvation from sin was not given till Jesus was glorified, St. Peter also plainly testifies; where, speaking of his brethren in the flesh, as now “receiving the end of their faith, the salvation of their souls,” he adds, (1 Peter 1:9, 10.) “of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace” that is, the gracious dispensation, “that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ. and the glory,” the glorious salvation, “that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven;” [1 Pet. 1:12] viz., at the day of Pentecost, and so unto all generations, into the hearts of all true believers. on this ground, even “the grace which was brought unto them by the revelation of Jesus Christ,” [1 Pet. 1:13] the Apostle might well build that strong exhortation, “Wherefore girding up the loins of your mind, as he which hath called you is holy, so be ye holy in all manner of conversation.” [1 Pet. 1:13]
13. Those who have duly considered these things must allow, that the privileges of Christians are in no wise to be measured by what the old Testament records concerning those who were under the Jewish dispensation; seeing the fulness of times is now come; the Holy Ghost is now given; the great salvation of God is brought unto men, by the revelation of Jesus Christ. The kingdom of heaven is now set up on earth; concerning which the Spirit of God declared of old, (so far is David from being the pattern or standard of Christian perfection,) “He that is feeble among them at that day, shall be as David; and the house of David shall be as God, as the angel of the Lord before them.” (Zech. 12:8.)
14. If, therefore, you would prove that the Apostles words, “He that is born of God sinneth not,” [1 John 5:18] are not to be understood according to their plain, natural, obvious meaning, it is from the New Testament you are to bring your proofs, else you will fight as one that beateth the air. [1 Cor. 9:26] And the first of these which is usually brought is taken from the examples recorded in the New Testament. “The Apostles themselves,” it is said, “committed sin; nay, the greatest of them, Peter and Paul: St. Paul, by his sharp contention with Barnabas; [Acts 15:39] and St. Peter, by his dissimulation at Antioch.” [Gal. 2:11] Well: Suppose both Peter and Paul did then commit sin; what is it you would infer from hence? That all the other Apostles committed sin sometimes? There is no shadow of proof in this. or would you thence infer, that all the other Christians of the apostolic age committed sin? Worse and worse: This is such an inference as, one would imagine, a man in his senses could never have thought of. or will you argue thus: “If two of the Apostles did once commit sin, then all other Christians, in all ages, do and will commit sin as long as they live?” Alas, my brother! a child of common understanding would be ashamed of such reasoning as this. Least of all can you with any colour of argument infer, that any man must commit sin at all. No: God forbid we should thus speak! No necessity of sinning was laid upon them. The grace of God was surely sufficient for them. And it is sufficient for us at this day. With the temptation which fell on them, there was a way to escape; as there is to every soul of man in every temptation. So that whosoever is tempted to any sin, need not yield; for no man is tempted above that he is able to bear. [1 Cor. 10:13]
15. “But St. Paul besought the Lord thrice, and yet he could not escape from his temptation.” Let us consider his own words literally translated: “There was given to me a thorn to the flesh, an angel” (or messenger) “of Satan, to buffet me. Touching this, I besought the Lord thrice, that it” (or he) “might depart from me. And he said unto me, My grace is sufficient for thee: For my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in” these “my weaknesses, that the strength of Christ may rest upon me. Therefore I take pleasure in weaknesses; — for when I am weak, then am I strong.” [2 Cor. 12:7-10]
16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it thoroughly. Let it be observed then, First, it does by no means appear that this thorn, whatsoever it was, occasioned St. Paul to commit sin; much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian must commit sin. Secondly, the ancient Fathers inform us, it was bodily pain: “a violent headache, saith Tertullian; (De Pudic.;) to which both Chrysostom and St. Jerome agree. St. Cyprian [De Mortalitate] expresses it, a little more generally, in those terms: “Many and grievous torments of the flesh and of the body.” [Carnis et corporis multa ac gravia tormenta.] Thirdly, to this exactly agree the Apostles own words, “A thorn to the flesh to smite, beat, or buffet me.” “My strength is made perfect in weakness:” — Which same word occurs no less than four times in these two verses only. But, Fourthly, whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest, beyond all possible exception from the words that immediately follow: “Most gladly will I glory in” these “my weaknesses, that the strength of Christ may rest upon me.” [2 Cor. 12:9] What! Did he glory in pride, in anger, in lust? Was it through these weaknesses, that the strength of Christ rested upon him? He goes on: “Therefore I take pleasure in weaknesses; for when I am weak, then am I strong;” [2 Cor. 12:10] that is, when I am weak in body, then am I strong in spirit. But will any man dare to say, “When I am weak by pride or lust, then am I strong in spirit?” I call you all to record this day, who find the strength of Christ resting upon you, can you glory in anger, or pride, or lust? Can you take pleasure in these infirmities? Do these weaknesses make you strong? Would you not leap into hell, were it possible, to escape them? even by yourselves, then, judge, whether the Apostle could glory and take pleasure in them! Let it be, Lastly, observed, that this thorn was given to St. Paul above fourteen years before he wrote this epistle; [2 Cor. 12:2] which itself was wrote several years before he finished his course. [see Acts 20:24; 2 Tim. 4:7] So that he had after this, a long course to run, many battles to fight, many victories to gain, and great increase to receive in all the gifts of God, and the knowledge of Jesus Christ. Therefore from any spiritual weakness (if such it had been) which he at that time felt, we could by no means infer that he was never made strong; that Paul the aged, the father in Christ, still laboured under the same weaknesses; that he was in no higher state till the day of his death. From all which it appears that this instance of St. Paul is quite foreign to the question, and does in no wise clash with the assertion of St. John, “He that is born of God sinneth not.” [1 John 5:18]
17. “But does not St. James directly contradict this? His words are, ‘In many things we offend all, (Jas. 3:2:) And is not offending the same as committing sin?” In this place, I allow it is: I allow the persons here spoken of did commit sin; yea, that they all committed many sins. But who are the persons here spoken of? Why, those many masters or teachers whom God had not sent; (probably the same vain men who taught that faith without works, which is so sharply reproved in the preceding chapter;) [Jas. 2] not the Apostle himself, nor any real Christian. That in the word we (used by a figure of speech common in all other, as well as the inspired, writings) the Apostle could not possibly include himself or any other true believer, appears evidently, First, from the same word in the ninth verse: — “Therewith,” saith he, “bless we God and therewith curse we men. Out of the same mouth proceedeth blessing and cursing.” [Jas. 3:9] True; but not out of the mouth of the Apostle, nor of anyone who is in Christ a new creature. [2 Cor. 5:17] Secondly, from the verse immediately preceding the text, and manifestly connected with it: “My brethren, be not many masters,” (or teachers,) “knowing that we shall receive the greater condemnation.” “For in many things we offend all.” [Jas. 3:1] We! Who? Not the Apostles, not true believers; but they who know they should receive the greater condemnation, because of those many offences. But this could not be spoke of the Apostle himself, or of any who trod in his steps, seeing “there is no condemnation to them who walk not after the flesh, but after the Spirit.” [Rom. 8:2] Nay, Thirdly, the very verse itself proves, that “we offend all,” cannot be spoken either of all men, or of all Christians: For in it there immediately follows the mention of a man who offends not, as the we first mentioned did; from whom, therefore, he is professedly contradistinguished, and pronounced a perfect man.
18. So clearly does St. James explain himself, and fix the meaning of his own words. Yet, lest any one should still remain in doubt, St. John, writing many years after St. James, puts the matter entirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise: How shall we reconcile St. John with himself? In one place he declares, “Whosoever is born of God doth not commit sin;” [1 John 3:9] and again, — “We know that he which is born of God sinneth not:” [1 John 5:18] And yet in another he saith, “If we say that we have no sin, we deceive ourselves, and the truth is not in us;” [1 John 1:8] and again, — “If we say that we have not sinned, we make him a liar, and his word is not in us.” [1 John 1:10]
19. As great a difficulty as this may at first appear, it vanishes away, if we observe, First, that the tenth verse fixes the sense of the eighth: “If we say we have no sin,” in the former, being explained by, “If we say we have not sinned,” in the latter verse. [1 John 1:10, 8] Secondly, that the point under present consideration is not whether we have or have not sinned heretofore; and neither of these verses asserts that we do sin, or commit sin now. Thirdly, that the ninth verse explains both the eighth and tenth. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:” As if he had said, “I have before affirmed, The blood of Jesus Christ cleanseth us from all sin; but let no man say, I need it not; I have no sin to be cleansed from. If we say that we have no sin, that we have not sinned, we deceive ourselves, and make God a liar: But if we confess our sins, he is faithful and just,’ not only ‘to forgive our sins,’ but also ‘to cleanse us from all unrighteousness:’ [1 John 1:8–10] that we may ‘go and sin no more.’” [John 8:11]
20. St. John, therefore, is well consistent with himself, as well as with the other holy writers; as will yet more evidently appear if we place all his assertions touching this matter in one view: He declares, First, the blood of Jesus Christ cleanseth us from all sin. Secondly, no man can say, I have not sinned, I have no sin to be cleansed from. Thirdly, but God is ready both to forgive our past sins and to save us from them for the time to come. [1 John 1:7–10] Fourthly, “These things I write unto you,” saith the Apostle, “that ye may not sin. But if any man” should “sin,” or have sinned, (as the word might be rendered,) he need not continue in sin; seeing “we have an Advocate with the Father, Jesus Christ the righteous.” [1 John 2:1–2] Thus far all is clear. But lest any doubt should remain in a point of so vast importance, the Apostle resumes this subject in the third chapter, and largely explains his own meaning. “Little children,” saith he, “let no man deceive you:” (As though I had given any encouragement to those that continue in sin:) “He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 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 the children of God are manifest, and the children of the devil.” (1 John 3:7–10.) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity, therefore, both to the doctrine of St. John, and to the whole tenor of the New Testament, we fix this conclusion — A Christian is so far perfect, as not to commit sin.
21. This is the glorious privilege of every Christian; yea, though he be but a babe in Christ. But it is only of those who are strong in the Lord, “and “have overcome the wicked one,” or rather of those who “have known him that is from the beginning,” [1 John 2:13, 14] that it can be affirmed they are in such a sense perfect, as, Secondly, to be freed from evil thoughts and evil tempers. First, from evil or sinful thoughts. But here let it be observed, that thoughts concerning evil are not always evil thoughts; that a thought concerning sin, and a sinful thought, are widely different. A man, for instance, may think of a murder which another has committed; and yet this is no evil or sinful thought. So our blessed Lord himself doubtless thought of, or understood the thing spoken by the devil, when he said, “All these things will I give thee, if thou wilt fall down and worship me.” [Matt. 4:9] Yet had he no evil or sinful thought; nor indeed was capable of having any. And even hence it follows, that neither have real Christians: for “every one that is perfect is as his Master.” (Luke 6:40) Therefore, if He was free from evil or sinful thoughts, so are they likewise.
22. And, indeed, whence should evil thoughts proceed, in the servant who is as his Master? “Out of the heart of man” (if at all) “proceed evil thoughts.” (Mark 7:21) If, therefore, his heart be no longer evil, then evil thoughts can no longer proceed out of it. If the tree were corrupt, so would be the fruit: But the tree is good; The fruit, therefore is good also; (Matt. 22:33) our Lord himself bearing witness, “every good tree bringeth forth good fruit. A good tree cannot bring forth evil fruit,” as “a corrupt tree cannot bring forth good fruit.” (Matt 7:17, 18)
23. The same happy privilege of real Christians, St. Paul asserts from his own experience. “The weapons of our warfare,” saith he, “are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations” (or reasonings rather, for so the word logimous signifies; all the reasonings of pride and unbelief against the declarations, promises, or gifts of God) “and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” (2 Cor. 10:4.)
24. And as Christians indeed are freed from evil thoughts, so are they, Secondly, from evil tempers. This is evident from the above-mentioned declaration of our Lord himself: “The disciple is not above his Master; but every one that is perfect shall be as his Master.” [Luke 6:40] He had been delivering, just before, some of the sublimest doctrines of Christianity, and some of the most grievous to flesh and blood. “I say unto you, love your enemies, do good to them which hate you; — and unto him that smiteth thee on the one cheek, offer also the other.” [Luke 6:29] Now these he well knew the world would not receive; and, therefore, immediately adds, “Can the blind lead the blind? Will they not both fall into the ditch?” [Luke 6:39] As if he had said, “Do not confer with flesh and blood touching these things, — with men void of spiritual discernment, the eyes of whose understanding God hath not opened, — lest they and you perish together.” In the next verse he removes the two grand objections with which these wise fools meet us at every turn: “These things are too grievous to be borne,” or, “They are too high to be attained,” [Matt. 23:4] saying, “‘The disciple is not above his Master;’ therefore, if I have suffered, be content to tread in my steps. And doubt ye not then, but I will fulfill my word: ‘For every one that is perfect shall be as his Master.’” [Luke 6:40] But his Master was free from all sinful tempers. So, therefore, is his disciple, even every real Christian.
25. every one of these can say, with St. Paul, “I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me:” [Gal 2:20] — Words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, I live not; (my evil nature, the body of sin, is destroyed;) and positively, Christ liveth in me; and, therefore, all that is holy, and just, and good. Indeed, both these, Christ liveth in me, and I live not, are inseparably connected; for “what communion hath light with darkness, or Christ with Belial?” [2 Cor. 6:15]
26. He, therefore, who liveth in true believers, hath “purified their hearts by faith;” [Acts 15:9] insomuch that every one that hath Christ in him the hope of glory, [Col. 1:27] “purifieth himself, even as he is pure” (1 John 3:3.) He is purified from pride; for Christ was lowly of heart. [Matt. 11:29] He is pure from self-will or desire; for Christ desired only to do the will of his Father, and to finish his work. [John 4:34; 5:30] And he is pure from anger, in the common sense of the word; for Christ was meek and gentle, patient and long-suffering. I say, in the common sense of the word; for all anger is not evil. We read of our Lord himself, (Mark 3:5, ) that he once “looked round with anger.” But with what kind of anger? The next word shows, syllypoumenos, being, at the same time “grieved for the hardness of their hearts.” [Mark 3:6] So then he was angry at the sin, and in the same moment grieved for the sinners; angry or displeased at the offence, but sorry for the offenders. With anger, yea, hatred, he looked upon the thing; with grief and love upon the persons. Go, thou that art perfect, and do likewise. Be thus angry, and thou sinnest not; [see Eph. 4:26] feeling a displacency at every offence against God, but only love and tender compassion to the offender.
27. Thus doth Jesus “save his people from their sins:” [Matt. 1:21] And not only from outward sins, but also from the sins of their hearts; from evil thoughts and from evil tempers. — “True,” say some, “we shall thus be saved from our sins; but not till death; not in this world.” But how are we to reconcile this with the express words of St. John? — “Herein is our love made perfect, that we may have boldness in the day of judgment. Because as he is, so are we in this world.” The Apostle here, beyond all contradiction, speaks of himself and other living Christians, of whom (as though he had foreseen this very evasion, and set himself to overturn it from the foundation) he flatly affirms, that not only at or after death but in this world they are as their Master. (1 John 4:17.)
28. Exactly agreeable to this are his words in the first chapter of this Epistle, (1 John 1:5.) “God is light, and in him is no darkness at all. If we walk in the light, — we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” And again, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” [1 John 1:9] Now it is evident, the Apostle here also speaks of a deliverance wrought in this world. For he saith not, the blood of Christ will cleanse at the hour of death, or in the day of judgment, but, it “cleanseth,” at the time present, “us,” living Christians, “from all sin.” And it is equally evident, that if any sin remain, we are not cleansed from all sin: If any unrighteousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any sinner against his own soul say, that this relates to justification only, or the cleansing us from the guilt of sin. First, because this is confounding together what the Apostle clearly distinguishes, who mentions first, to forgive us our sins, and then to cleanse us from all unrighteousness. “Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward as well as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt; that is, are not justified, unless on condition of “walking in the light, as he is in the light.” [1 John 1:7] It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers.”
29. Thus hath the Lord fulfilled the things he spake by his holy prophets, which have been since the world began; — by Moses in particular, saying, (Deut. 30:6.) I “will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul;” by David, crying out, “Create in me a clean heart, and renew a right spirit within me;” [Ps. 51:10] — and most remarkably by Ezekiel, in those words: “Then will I sprinkle clean water upon you, and ye shall be clean; From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; — and cause you to walk in my statutes, and ye shall keep my judgments, and do them. — Ye shall be my people, and I will be your God. I will also save you from all your uncleannesses. — Thus saith the Lord your God, In the day that I shall have cleansed you from all your iniquities, — the Heathen shall know that I the Lord build the ruined places; — I the Lord have spoken it, and I will do it.” (Ezek. 36:25.)
30. “Having therefore these promises, dearly beloved,” both in the Law and in the Prophets, and having the prophetic word confirmed unto us in the Gospel, by our blessed Lord and his Apostles; “let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.” [2 Cor. 7:1] “Let us fear, lest” so many “promises being made us of entering into his rest,” which he that hath entered into, has ceased from his own works, “any of us should come short of it.” [Heb. 4:1] “This one thing let us do, forgetting those things which are behind, and reaching forth unto those things which are before, let us press toward the mark, for the prize of the high calling of God in Christ Jesus;” [Phil. 3:13, 14] crying unto him day and night, till we also are “delivered from the bondage of corruption, into the glorious liberty of the sons of God!” [Rom. 8:21]
The Promise of Sanctification
(Ezekiel 36:25.)
By the Rev. Charles Wesley.
1 God of all power, and truth, and grace,
Which shall from age to age endure;
Whose word, when heaven and earth shall pass,
Remains, and stands for ever sure:
2 Calmly to thee my soul looks up,
And waits thy promises to prove;
The object of my steadfast hope,
The seal of thine eternal love.
3 That I thy mercy may proclaim,
That all mankind thy truth may see,
Hallow thy great and glorious name,
And perfect holiness in me.
4 Chose from the world, if now I stand
Adorn’d in righteousness divine;
If, brought unto the promised land,
I justly call the Saviour mine;
5 Perform the work thou hast begun,
My inmost soul to thee convert:
Love me, for ever love thine own,
And sprinkle with thy blood my heart.
6 Thy sanctifying Spirit pour,
To quench my thirst, and wash me clean;
Now, Father, let the gracious shower
Descend, and make me pure from sin.
7 Purge me from every sinful blot;
My idols all be cast aside:
Cleanse me from every evil thought,
From all the filth of self and pride.
8 Give me a new, a perfect heart,
From doubt, and fear, and sorrow free;
The mind which was in Christ impart,
And let my spirit cleave to thee.
9 O take this heart of stone away,
(Thy rule it doth not, cannot own;)
In me no longer let it stay:
O take away this heart of stone.
10 The hatred of my carnal mind
Out of my flesh at once remove;
Give me a tender heart, resign’d,
And pure, and fill’d with faith and love.
11 Within me thy good Spirit place,
Spirit of health, and love and power;
Plant in me thy victorious grace,
And sin shall never enter more.
12 Cause me to walk in Christ my Way,
And I thy statutes shall fulfill;
In every point thy law obey.
And perfectly perform thy will.
13 Hast thou not said, who canst not lie,
That I thy law shall keep and do?
Lord, I believe, though men deny;
They all are false, but thou art true.
14 O that I now, from sin released,
Thy word might to the utmost prove!
Enter into the promised rest,
The Canaan of thy perfect love!
15 There let me ever, ever dwell;
By thou my God, and I will be
Thy servant: O set to thy seal!
Give me eternal life in thee.
16 From all remaining filth within
Let me in Thee salvation have:
From actual, and from inbred sin
My ransom’d soul persist to save.
17 Wash out my old original stain:
Tell me no more It cannot be,
Demons or men! The Lamb was slain
His blood was all poured out for me!
18 Sprinkle it, Jesu, on my heart:
One drop of thy all-cleansing blood
Shall make my sinfulness depart,
And fill me with the life of God.
19 Father, supply my every need:
Sustain the life thyself hast given;
Call for the corn, the living bread,
The manna that comes down from heaven.
20 The gracious fruits of righteousness,
Thy blessings’ unexhausted store,
In me abundantly increase;
Nor let me ever hunger more.
21 Let me no more in deep complaint
“My leanness, O my leanness!” cry;
Alone consumed with pining want,
Of all my Father’s children I!
22 The painful thirst, the fond desire,
Thy joyous presence shall remove;
While my full soul doth still require
Thy whole eternity of love.
23 Holy, and true, and righteous Lord,
I wait to prove thy perfect will;
Be mindful of thy gracious word,
And stamp me with thy Spirit’s seal!
24 Thy faithful mercies let me find,
In which thou causest me to trust;
Give me the meek and lowly mind,
And lay my spirit in the dust.
25 Show me how foul my heart hath been,
When all renew’d by grace I am:
When thou hast emptied me of sin,
Show me the fulness of my shame.
26Open my faith’s interior eye,
Display thy glory from above;
And all I am shall sink and die,
Lost in astonishment and love.
27 Confound, o’erpower me with thy grace:
I would be by myself abhorr’d;
(All might, all majesty, all praise,
All glory be to Christ my Lord!)
28 Now let me gain perfection’s height!
Now let me into nothing fall!
Be less than nothing in thy sight,
And feel that Christ is all in all!
Text Sermons : John Wesley : Catholic Spirit
“And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him, and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered: It is. If it be, give me thine hand.”
2 Kings 10:15.
1. It is allowed even by those who do not pay this great debt, that love is due to all mankind, the royal law, “Thou shalt love thy neighbour as thyself,” carrying its own evidence to all that hear it: and that, not according to the miserable construction put upon it by the zealots of old times, “Thou shalt love thy neighbour,” thy relation, acquaintance, friend, “and hate thine enemy;” not so; “I say unto you,” said our Lord, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children,” may appear so to all mankind, “of your Father which is in heaven; who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
2. But it is sure, there is a peculiar love which we owe to those that love God. So David: “All my delight is upon the saints that are in the earth, and upon such as excel in virtue.” And so a greater than he: “A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:34, 35). This is that love on which the Apostle John so frequently and strongly insists: “This,” saith he, “is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). “Hereby perceive we the love of God, because he laid down his life for us: and we ought,” if love should call us thereto, “to lay down our lives for the brethren” (verse 16). And again: “Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God; for God is love” (4:7, 8). “Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (verses 10, 11).
3. All men approve of this; but do all men practise it? Daily experience shows the contrary. Where are even the Christians who “love one another as he hath given us commandment?” how many hindrances lie in the way! The two grand, general hindrances are, first, that they cannot all think alike and, in consequence of this, secondly, they cannot all walk alike; but in several smaller points their practice must differ in proportion to the difference of their sentiments.
4. But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection? Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works.
5. Surely in this respect the example of Jehu himself, as mixed a character as he was of, is well worthy both the attention and imitation of every serious Christian. “And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him; and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand.”
The text naturally divides itself into two parts: —First, a question proposed by Jehu to Jehonadab: “Is thine heart right, as my heart is with thy heart?” Secondly, an offer made on Jehonadab’s answering, “It is:” “If it be, give me thine hand.”
I. 1. And, first, let us consider the question proposed by Jehu to Jehonadab, “Is thine heart right, as my heart is with thy heart?”
The very first thing we may observe in these words, is, that here is no inquiry concerning Jehonadab’s opinions. And yet it is certain, he held some which were very uncommon, indeed quite peculiar to himself; and some which had a close influence upon his practice; on which, likewise, he laid so great a stress, as to entail them upon his children’s children, to their latest posterity. This is evident from the account given by Jeremiah many years after his death: “I took Jaazaniah and his brethren and all his sons, and the whole house of the Rechabites, . . . and set before them pots full of wine, and cups, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab,” or Jehonadab, “the son of Rechab, our father” (it would be less ambiguous, if the words were placed thus: “Jehonadab our father, the son of Rechab,” out of love and reverence to whom, he probably desired his descendants might be called by his name), “commanded us, saying, ye shall drink no wine, neither ye, nor your sons for ever. Neither shall ye build house, nor sow seed; nor plant vineyard, nor have any: but all your days ye shall dwell in tents.... And we have obeyed, and done according to all that Jonadab our father commanded us” (Jer. 35:3–10).
2. And yet Jehu (although it seems to have been his manner both in things secular and religious, to drive furiously) does not concern himself at all with any of these things, but lets Jehonadab abound in his own sense. And neither of them appears to have given the other the least disturbance touching the opinions which he maintained.
3. It is very possible, that many good men now also may entertain peculiar opinions; and some of them may be as singular herein as even Jehonadab was. And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be “till the restitution of all things.”
4. Nay, farther: although every man necessarily believes that every particular opinion which he holds is true (for to believe any opinion is not true, is the same thing as not to hold it); yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not, seeing humanum est errare et nescire: “To be ignorant of many things, and to mistake in some, is the necessary condition of humanity.” This, therefore, he is sensible, is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot, know.
5. I say “perhaps he cannot know;” for who can tell how far invincible ignorance may extend? or (that comes to the same thing) invincible prejudice? —which is often so fixed in tender minds, that it is afterwards impossible to tear up what has taken so deep a root. And who can say, unless he knew every circumstance attending it, how far any mistake is culpable? seeing all guilt must suppose some concurrence of the will; of which he only can judge who searcheth the heart.
6. Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions, than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, “Is thy heart right, as my heart is with thy heart?”
7. We may, secondly, observe, that here is no inquiry made concerning Jehonadab’s mode of worship; although it is highly probable there was, in this respect also, a very wide difference between them. For we may well believe Jehonadab, as well as all his posterity, worshipped God at Jerusalem! whereas Jehu did not: he had more regard to state-policy than religion. And, therefore, although he slew the worshippers of Baal, and “destroyed Baal out of Israel,” yet from the convenient sin of Jeroboam, the worship of the “golden calves,” he “departed not” (2 Kings 10:29).
8. But even among men of an upright heart, men who desire to “have a conscience void of offence,” it must needs be, that, as long as there are various opinions, there will be various ways of worshipping God; seeing a variety of opinion necessarily implies a variety of practice. And as, in all ages, men have differed in nothing more than in their opinions concerning the Supreme Being, so in nothing have they more differed from each other, than in the manner of worshipping him. Had this been only in the heathen world, it would not have been at all surprising: for we know, these “by” their “wisdom knew not God;” nor, therefore, could they know how to worship him. But is it not strange, that even in the Christian world, although they all agree in the general, “God is a Spirit; and they that worship him must worship him in spirit and in truth;” yet the particular modes of worshipping God are almost as various as among the heathens?
9. And how shall we choose among so much variety? No man can choose for, or prescribe to, another. But every one must follow the dictates of his own conscience, in simplicity and godly sincerity. He must be fully persuaded in his own mind and then act according to the best light he has. Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God.
10. Although, therefore, every follower of Christ is obliged, by the very nature of the Christian institution, to be a member of some particular congregation or other, some Church, as it is usually termed (which implies a particular manner of worshipping God; for “two cannot walk together unless they be agreed”); yet none can be obliged by any power on earth but that of his own conscience, to prefer this or that congregation to another, this or that particular manner of worship. I know it is commonly supposed, that the place of our birth fixes the Church to which we ought to belong; that one, for instance, who is born in England, ought to be a member of that which is styled the Church of England, and consequently, to worship God in the particular manner which is prescribed by that Church. I was once a zealous maintainer of this; but I find many reasons to abate of this zeal. I fear it is attended with such difficulties as no reasonable man can get over. Not the least of which is, that if this rule had took place, there could have been no Reformation from Popery; seeing it entirely destroys the right of private judgement, on which that whole Reformation stands.
11. I dare not, therefore, presume to impose my mode of worship on any other. I believe it is truly primitive and apostolical: but my belief is no rule for another. I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation? Do you receive the same form of church government, and allow the same church officers, with me? Do you join in the same form of prayer wherein I worship God? I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do? nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord’s supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, “Is thine heart right, as my heart is with thy heart?”
12. But what is properly implied in the question? I do not mean, What did Jehu imply therein? But, What should a follower of Christ understand thereby, when he proposes it to any of his brethren?
The first thing implied is this: Is thy heart right with God? Dost thou believe his being and his perfections? his eternity, immensity, wisdom, power? his justice, mercy, and truth? Dost thou believe that he now “upholdeth all things by the word of his power?” and that he governs even the most minute, even the most noxious, to his own glory, and the good of them that love him? hast thou a divine evidence, a supernatural conviction, of the things of God? Dost thou “walk by faith not by sight?” looking not at temporal things, but things eternal?
13. Dost thou believe in the Lord Jesus Christ, “God over all, blessed for ever?” Is he revealed in thy soul? Dost thou know Jesus Christ and him crucified? Does he dwell in thee, and thou in him? Is he formed in thy heart by faith? having absolutely disclaimed all thy own works, thy own righteousness, hast thou “submitted thyself unto the righteousness of God, which is by faith in Christ Jesus? Art thou “found in him, not having thy own righteousness, but the righteousness which is by faith?” And art thou, through him, “fighting the good fight of faith, and laying hold of eternal life?”
14. Is thy faith energoumene di agapes, —filled with the energy of love? Dost thou love God (I do not say “above all things,” for it is both an unscriptural and an ambiguous expression, but) “with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength?” Dost thou seek all thy happiness in him alone? And dost thou find what thou seekest? Does thy soul continually “magnify the Lord, and thy spirit rejoice in God thy Saviour?” having learned “in everything to give thanks, dost thou find “it is a joyful and a pleasant thing to be thankful?” Is God the centre of thy soul, the sum of all thy desires? Art thou accordingly laying up thy treasure in heaven, and counting all things else dung and dross? hath the love of God cast the love of the world out of thy soul? Then thou art “crucified to the world;” thou art dead to all below; and thy “life is hid with Christ in God.”
15. Art thou employed in doing, “not thy own will, but the will of him that sent thee” —of him that sent thee down to sojourn here awhile, to spend a few days in a strange land, till, having finished the work he hath given thee to do, thou return to thy Father’s house? Is it thy meat and drink “to do the will of thy Father which is in heaven?” Is thine eye single in all things? always fixed on him? always looking unto Jesus? Dost thou point at him in whatsoever thou doest? in all thy labour, thy business, thy conversation? aiming only at the glory of God in all, “whatsoever thou doest, either in word or deed, doing it all in the name of the Lord Jesus; giving thanks unto God, even the Father, through him?”
16. Does the love of God constrain thee to serve him with fear, to “rejoice unto him with reverence?” Art thou more afraid of displeasing God, than either of death or hell? Is nothing so terrible to thee as the thought of offending the eyes of his glory? Upon this ground, dost thou “hate all evil ways,” every transgression of his holy and perfect law; and herein “exercise thyself, to have a conscience void of offence toward God, and toward man?”
17. Is thy heart right toward thy neighbour? Dost thou love as thyself, all mankind, without exception? “If you love those only that love you, what thank have ye?” Do you “love your enemies?” Is your soul full of good-will, of tender affection, toward them? Do you love even the enemies of God, the unthankful and unholy? Do your bowels yearn over them? Could you “wish yourself” temporally “accursed” for their sake? And do you show this by “blessing them that curse you, and praying for those that despitefully use you, and persecute you?”
18. Do you show your love by your works? While you have time as you have opportunity, do you in fact “do good to all men,” neighbours or strangers, friends or enemies, good or bad? Do you do them all the good you can; endeavouring to supply all their wants; assisting them both in body and soul, to the uttermost of your power? —If thou art thus minded, may every Christian say, yea, if thou art but sincerely desirous of it, and following on till thou attain, then “thy heart is right, as my heart is with thy heart.”
II. 1. “If it be, give me thy hand.” I do not mean, “Be of my opinion.” You need not: I do not expect or desire it. Neither do I mean, “I will be of your opinion.” I cannot, it does not depend on my choice: I can no more think, than I can see or hear, as I will. Keep you your opinion; I mine; and that as steadily as ever. You need not even endeavour to come over to me, or bring me over to you. I do not desire you to dispute those points, or to hear or speak one word concerning them. Let all opinions alone on one side and the other: only “give me thine hand.”
2. I do not mean, “Embrace my modes of worship,” or, “I will embrace yours.” This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight “If thine heart is as my heart,” if thou lovest God and all mankind, I ask no more: “give me thine hand.”
3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that “despitefully use thee, and persecute thee;” not only as a stranger, as one of whom thou knowest neither good nor evil, —I am not satisfied with this, —no; “if thine heart be right, as mine with thy heart,” then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.
4. Love me (but in a higher degree than thou dost the bulk of mankind) with the love that is long-suffering and kind; that is patient, —if I am ignorant or out of the way, bearing and not increasing my burden; and is tender, soft, and compassionate still; that envieth not, if at any time it please God to prosper me in his work even more than thee. Love me with the love that is not provoked, either at my follies or infirmities; or even at my acting (if it should sometimes so appear to thee) not according to the will of God. Love me so as to think no evil of me; to put away all jealousy and evil-surmising. Love me with the love that covereth all things; that never reveals either my faults or infirmities, —that believeth all things; is always willing to think the best, to put the fairest construction on all my words and actions, —that hopeth all things; either that the thing related was never done; or not done with such circumstances as are related; or, at least, that it was done with a good-intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected; and whatever is wanting, supplied, through the riches of his mercy in Christ Jesus.
5 I mean, Secondly, commend me to God in all thy prayers; wrestle with him in my behalf, that he would speedily correct what he sees amiss, and supply what is wanting in me. In thy nearest access to the throne of grace, beg of him who is then very present with thee, that my heart may be more as thy heart, more right both toward God and toward man; that I may have a fuller conviction of things not seen, and a stronger view of the love of God in Christ Jesus; may more steadily walk by faith, not by sight; and more earnestly grasp eternal life. Pray that the love of God and of all mankind may be more largely poured into my heart; that I may be more fervent and active in doing the will of my Father which is in heaven, more zealous of good works, and more careful to abstain from all appearance of evil.
6. I mean, Thirdly, provoke me to love and to good works. Second thy prayer, as thou hast opportunity, by speaking to me, in love, whatsoever thou believest to be for my soul’s health. Quicken me in the work which God has given me to do, and instruct me how to do it more perfectly. Yea, “smite me friendly, and reprove me,” whereinsoever I appear to thee to be doing rather my own will, than the will of him that sent me. O speak and spare not, whatever thou believest may conduce, either to the amending my faults, the strengthening my weakness, the building me up in love, or the making me more fit, in any kind, for the Master’s use.
7. I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions, and thy own manner of worshipping God), join with me in the work of God; and let us go on hand in hand. And thus far, it is certain, thou mayest go. Speak honourably wherever thou art, of the work of God, by whomsoever he works, and kindly of his messengers. And, if it be in thy power, not only sympathize with them when they are in any difficulty or distress, but give them a cheerful and effectual assistance, that they may glorify God on thy behalf.
8. Two things should be observed with regard to what has been spoken under this last head: the one, that whatsoever love, whatsoever offices of love, whatsoever spiritual or temporal assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him: the other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we may all love one another as Christ hath loved us.
III. 1. One inference we may make from what has been said. We may learn from hence, what is a catholic spirit.
There is scarce any expression which has been more grossly misunderstood, and more dangerously misapplied, than this: but it will be easy for any who calmly consider the preceding observations, to correct any such misapprehensions of it, and to prevent any such misapplication.
For, from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being “driven to and fro, and tossed about with every wind of doctrine,” is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. Observe this, you who know not what spirit ye are of: who call yourselves men of a catholic spirit, only because you are of a muddy understanding; because your mind is all in a mist; because you have no settled, consistent principles, but are for jumbling all opinions together. Be convinced, that you have quite missed your way; you know not where you are. You think you are got into the very spirit of Christ; when, in truth, you are nearer the spirit of Antichrist. Go, first, and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.
2. From what has been said, we may learn, secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise, would not be a blessing but a curse. Far from being an help thereto, it would, so long as it remained, be an unspeakable hindrance to the worshipping of God in spirit and in truth. But the man of a truly catholic spirit, having weighed all things in the balance of the sanctuary, has no doubt, no scruple at all, concerning that particular mode of worship wherein he joins. He is clearly convinced, that this manner of worshipping God is both scriptural and rational. He knows none in the world which is more scriptural, none which is more rational. Therefore, without rambling hither and thither, he cleaves close thereto, and praises God for the opportunity of so doing.
3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness.
4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, —his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.
5. If, then, we take this word in the strictest sense, a man of a catholic spirit is one who, in the manner above-mentioned, gives his hand to all whose hearts are right with his heart: one who knows how to value, and praise God for, all the advantages he enjoys, with regard to the knowledge of the things of God, the true scriptural manner of worshipping him, and, above all, his union with a congregation fearing God and working righteousness: one who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves—as friends, as brethren in the Lord, as members of Christ and children of God, as joint partakers now of the present kingdom of God, and fellow heirs of his eternal kingdom—all, of whatever opinion or worship, or congregation, who believe in the Lord Jesus Christ; who love God and man; who, rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is the man of a truly catholic spirit, who bears all these continually upon his heart; who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready “to spend and be spent for them;” yea, to lay down his life for their sake.
6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou hast heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgement, or straitened in thy bowels: but keep an even pace, rooted in the faith once delivered to the saints, and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!
[Charles Wesley’s hymn, CATHOLIC LOVE, added in some editions:
Weary of all this wordy strife,
These notions, forms, and modes, and names,
To Thee, the way, the Truth, the Life,
Whose love my simple heart inflames,
Divinely taught, at last I fly,
With Thee and Thine to live and die.
Forth from the midst of Babel brought,
Parties and sects I cast behind;
Enlarged my heart, and free my thought,
Where’er the latent truth I find
The latent truth with joy to own,
And bow to Jesus’ name alone.
Redeem’d by Thine almighty grace,
I taste my glorious liberty,
With open arms the world embrace,
But cleave to those who cleave to Thee;
But only in Thy saints delight,
Who walk with God in purest white.
One with the little flock I rest,
The members sound who hold the head.
The chosen few, with pardon blest
And by th’ anointing Spirit led
Into the mind that was in Thee
Into the depths of Deity.
My brethren, friends, and kinsmen these
Who do my heavenly Father’s will;
Who aim at perfect holiness,
And all Thy counsels to fulfil,
Athirst to be whate’er Thou art,
And love their God with all their heart.
For these, howe’er in flesh disjoin’d,
Where’er dispersed o’er earth abroad,
Unfeign’d, unbounded love I find
And constant as the life of God
Fountain of life, from thence it sprung,
As pure, as even, and as strong.
Join’d to the hidden church unknown
In this sure bond of perfectness
Obscurely safe, I dwell alone
And glory in th’ uniting grace,
To me, to each believer given,
To all Thy saints in earth and heaven.
Charles Wesley
“And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him, and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered: It is. If it be, give me thine hand.”
2 Kings 10:15.
1. It is allowed even by those who do not pay this great debt, that love is due to all mankind, the royal law, “Thou shalt love thy neighbour as thyself,” carrying its own evidence to all that hear it: and that, not according to the miserable construction put upon it by the zealots of old times, “Thou shalt love thy neighbour,” thy relation, acquaintance, friend, “and hate thine enemy;” not so; “I say unto you,” said our Lord, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children,” may appear so to all mankind, “of your Father which is in heaven; who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
2. But it is sure, there is a peculiar love which we owe to those that love God. So David: “All my delight is upon the saints that are in the earth, and upon such as excel in virtue.” And so a greater than he: “A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:34, 35). This is that love on which the Apostle John so frequently and strongly insists: “This,” saith he, “is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). “Hereby perceive we the love of God, because he laid down his life for us: and we ought,” if love should call us thereto, “to lay down our lives for the brethren” (verse 16). And again: “Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God; for God is love” (4:7, 8). “Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (verses 10, 11).
3. All men approve of this; but do all men practise it? Daily experience shows the contrary. Where are even the Christians who “love one another as he hath given us commandment?” how many hindrances lie in the way! The two grand, general hindrances are, first, that they cannot all think alike and, in consequence of this, secondly, they cannot all walk alike; but in several smaller points their practice must differ in proportion to the difference of their sentiments.
4. But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection? Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works.
5. Surely in this respect the example of Jehu himself, as mixed a character as he was of, is well worthy both the attention and imitation of every serious Christian. “And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him; and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand.”
The text naturally divides itself into two parts: —First, a question proposed by Jehu to Jehonadab: “Is thine heart right, as my heart is with thy heart?” Secondly, an offer made on Jehonadab’s answering, “It is:” “If it be, give me thine hand.”
I. 1. And, first, let us consider the question proposed by Jehu to Jehonadab, “Is thine heart right, as my heart is with thy heart?”
The very first thing we may observe in these words, is, that here is no inquiry concerning Jehonadab’s opinions. And yet it is certain, he held some which were very uncommon, indeed quite peculiar to himself; and some which had a close influence upon his practice; on which, likewise, he laid so great a stress, as to entail them upon his children’s children, to their latest posterity. This is evident from the account given by Jeremiah many years after his death: “I took Jaazaniah and his brethren and all his sons, and the whole house of the Rechabites, . . . and set before them pots full of wine, and cups, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab,” or Jehonadab, “the son of Rechab, our father” (it would be less ambiguous, if the words were placed thus: “Jehonadab our father, the son of Rechab,” out of love and reverence to whom, he probably desired his descendants might be called by his name), “commanded us, saying, ye shall drink no wine, neither ye, nor your sons for ever. Neither shall ye build house, nor sow seed; nor plant vineyard, nor have any: but all your days ye shall dwell in tents.... And we have obeyed, and done according to all that Jonadab our father commanded us” (Jer. 35:3–10).
2. And yet Jehu (although it seems to have been his manner both in things secular and religious, to drive furiously) does not concern himself at all with any of these things, but lets Jehonadab abound in his own sense. And neither of them appears to have given the other the least disturbance touching the opinions which he maintained.
3. It is very possible, that many good men now also may entertain peculiar opinions; and some of them may be as singular herein as even Jehonadab was. And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be “till the restitution of all things.”
4. Nay, farther: although every man necessarily believes that every particular opinion which he holds is true (for to believe any opinion is not true, is the same thing as not to hold it); yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not, seeing humanum est errare et nescire: “To be ignorant of many things, and to mistake in some, is the necessary condition of humanity.” This, therefore, he is sensible, is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot, know.
5. I say “perhaps he cannot know;” for who can tell how far invincible ignorance may extend? or (that comes to the same thing) invincible prejudice? —which is often so fixed in tender minds, that it is afterwards impossible to tear up what has taken so deep a root. And who can say, unless he knew every circumstance attending it, how far any mistake is culpable? seeing all guilt must suppose some concurrence of the will; of which he only can judge who searcheth the heart.
6. Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions, than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, “Is thy heart right, as my heart is with thy heart?”
7. We may, secondly, observe, that here is no inquiry made concerning Jehonadab’s mode of worship; although it is highly probable there was, in this respect also, a very wide difference between them. For we may well believe Jehonadab, as well as all his posterity, worshipped God at Jerusalem! whereas Jehu did not: he had more regard to state-policy than religion. And, therefore, although he slew the worshippers of Baal, and “destroyed Baal out of Israel,” yet from the convenient sin of Jeroboam, the worship of the “golden calves,” he “departed not” (2 Kings 10:29).
8. But even among men of an upright heart, men who desire to “have a conscience void of offence,” it must needs be, that, as long as there are various opinions, there will be various ways of worshipping God; seeing a variety of opinion necessarily implies a variety of practice. And as, in all ages, men have differed in nothing more than in their opinions concerning the Supreme Being, so in nothing have they more differed from each other, than in the manner of worshipping him. Had this been only in the heathen world, it would not have been at all surprising: for we know, these “by” their “wisdom knew not God;” nor, therefore, could they know how to worship him. But is it not strange, that even in the Christian world, although they all agree in the general, “God is a Spirit; and they that worship him must worship him in spirit and in truth;” yet the particular modes of worshipping God are almost as various as among the heathens?
9. And how shall we choose among so much variety? No man can choose for, or prescribe to, another. But every one must follow the dictates of his own conscience, in simplicity and godly sincerity. He must be fully persuaded in his own mind and then act according to the best light he has. Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God.
10. Although, therefore, every follower of Christ is obliged, by the very nature of the Christian institution, to be a member of some particular congregation or other, some Church, as it is usually termed (which implies a particular manner of worshipping God; for “two cannot walk together unless they be agreed”); yet none can be obliged by any power on earth but that of his own conscience, to prefer this or that congregation to another, this or that particular manner of worship. I know it is commonly supposed, that the place of our birth fixes the Church to which we ought to belong; that one, for instance, who is born in England, ought to be a member of that which is styled the Church of England, and consequently, to worship God in the particular manner which is prescribed by that Church. I was once a zealous maintainer of this; but I find many reasons to abate of this zeal. I fear it is attended with such difficulties as no reasonable man can get over. Not the least of which is, that if this rule had took place, there could have been no Reformation from Popery; seeing it entirely destroys the right of private judgement, on which that whole Reformation stands.
11. I dare not, therefore, presume to impose my mode of worship on any other. I believe it is truly primitive and apostolical: but my belief is no rule for another. I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation? Do you receive the same form of church government, and allow the same church officers, with me? Do you join in the same form of prayer wherein I worship God? I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do? nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord’s supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, “Is thine heart right, as my heart is with thy heart?”
12. But what is properly implied in the question? I do not mean, What did Jehu imply therein? But, What should a follower of Christ understand thereby, when he proposes it to any of his brethren?
The first thing implied is this: Is thy heart right with God? Dost thou believe his being and his perfections? his eternity, immensity, wisdom, power? his justice, mercy, and truth? Dost thou believe that he now “upholdeth all things by the word of his power?” and that he governs even the most minute, even the most noxious, to his own glory, and the good of them that love him? hast thou a divine evidence, a supernatural conviction, of the things of God? Dost thou “walk by faith not by sight?” looking not at temporal things, but things eternal?
13. Dost thou believe in the Lord Jesus Christ, “God over all, blessed for ever?” Is he revealed in thy soul? Dost thou know Jesus Christ and him crucified? Does he dwell in thee, and thou in him? Is he formed in thy heart by faith? having absolutely disclaimed all thy own works, thy own righteousness, hast thou “submitted thyself unto the righteousness of God, which is by faith in Christ Jesus? Art thou “found in him, not having thy own righteousness, but the righteousness which is by faith?” And art thou, through him, “fighting the good fight of faith, and laying hold of eternal life?”
14. Is thy faith energoumene di agapes, —filled with the energy of love? Dost thou love God (I do not say “above all things,” for it is both an unscriptural and an ambiguous expression, but) “with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength?” Dost thou seek all thy happiness in him alone? And dost thou find what thou seekest? Does thy soul continually “magnify the Lord, and thy spirit rejoice in God thy Saviour?” having learned “in everything to give thanks, dost thou find “it is a joyful and a pleasant thing to be thankful?” Is God the centre of thy soul, the sum of all thy desires? Art thou accordingly laying up thy treasure in heaven, and counting all things else dung and dross? hath the love of God cast the love of the world out of thy soul? Then thou art “crucified to the world;” thou art dead to all below; and thy “life is hid with Christ in God.”
15. Art thou employed in doing, “not thy own will, but the will of him that sent thee” —of him that sent thee down to sojourn here awhile, to spend a few days in a strange land, till, having finished the work he hath given thee to do, thou return to thy Father’s house? Is it thy meat and drink “to do the will of thy Father which is in heaven?” Is thine eye single in all things? always fixed on him? always looking unto Jesus? Dost thou point at him in whatsoever thou doest? in all thy labour, thy business, thy conversation? aiming only at the glory of God in all, “whatsoever thou doest, either in word or deed, doing it all in the name of the Lord Jesus; giving thanks unto God, even the Father, through him?”
16. Does the love of God constrain thee to serve him with fear, to “rejoice unto him with reverence?” Art thou more afraid of displeasing God, than either of death or hell? Is nothing so terrible to thee as the thought of offending the eyes of his glory? Upon this ground, dost thou “hate all evil ways,” every transgression of his holy and perfect law; and herein “exercise thyself, to have a conscience void of offence toward God, and toward man?”
17. Is thy heart right toward thy neighbour? Dost thou love as thyself, all mankind, without exception? “If you love those only that love you, what thank have ye?” Do you “love your enemies?” Is your soul full of good-will, of tender affection, toward them? Do you love even the enemies of God, the unthankful and unholy? Do your bowels yearn over them? Could you “wish yourself” temporally “accursed” for their sake? And do you show this by “blessing them that curse you, and praying for those that despitefully use you, and persecute you?”
18. Do you show your love by your works? While you have time as you have opportunity, do you in fact “do good to all men,” neighbours or strangers, friends or enemies, good or bad? Do you do them all the good you can; endeavouring to supply all their wants; assisting them both in body and soul, to the uttermost of your power? —If thou art thus minded, may every Christian say, yea, if thou art but sincerely desirous of it, and following on till thou attain, then “thy heart is right, as my heart is with thy heart.”
II. 1. “If it be, give me thy hand.” I do not mean, “Be of my opinion.” You need not: I do not expect or desire it. Neither do I mean, “I will be of your opinion.” I cannot, it does not depend on my choice: I can no more think, than I can see or hear, as I will. Keep you your opinion; I mine; and that as steadily as ever. You need not even endeavour to come over to me, or bring me over to you. I do not desire you to dispute those points, or to hear or speak one word concerning them. Let all opinions alone on one side and the other: only “give me thine hand.”
2. I do not mean, “Embrace my modes of worship,” or, “I will embrace yours.” This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight “If thine heart is as my heart,” if thou lovest God and all mankind, I ask no more: “give me thine hand.”
3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that “despitefully use thee, and persecute thee;” not only as a stranger, as one of whom thou knowest neither good nor evil, —I am not satisfied with this, —no; “if thine heart be right, as mine with thy heart,” then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.
4. Love me (but in a higher degree than thou dost the bulk of mankind) with the love that is long-suffering and kind; that is patient, —if I am ignorant or out of the way, bearing and not increasing my burden; and is tender, soft, and compassionate still; that envieth not, if at any time it please God to prosper me in his work even more than thee. Love me with the love that is not provoked, either at my follies or infirmities; or even at my acting (if it should sometimes so appear to thee) not according to the will of God. Love me so as to think no evil of me; to put away all jealousy and evil-surmising. Love me with the love that covereth all things; that never reveals either my faults or infirmities, —that believeth all things; is always willing to think the best, to put the fairest construction on all my words and actions, —that hopeth all things; either that the thing related was never done; or not done with such circumstances as are related; or, at least, that it was done with a good-intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected; and whatever is wanting, supplied, through the riches of his mercy in Christ Jesus.
5 I mean, Secondly, commend me to God in all thy prayers; wrestle with him in my behalf, that he would speedily correct what he sees amiss, and supply what is wanting in me. In thy nearest access to the throne of grace, beg of him who is then very present with thee, that my heart may be more as thy heart, more right both toward God and toward man; that I may have a fuller conviction of things not seen, and a stronger view of the love of God in Christ Jesus; may more steadily walk by faith, not by sight; and more earnestly grasp eternal life. Pray that the love of God and of all mankind may be more largely poured into my heart; that I may be more fervent and active in doing the will of my Father which is in heaven, more zealous of good works, and more careful to abstain from all appearance of evil.
6. I mean, Thirdly, provoke me to love and to good works. Second thy prayer, as thou hast opportunity, by speaking to me, in love, whatsoever thou believest to be for my soul’s health. Quicken me in the work which God has given me to do, and instruct me how to do it more perfectly. Yea, “smite me friendly, and reprove me,” whereinsoever I appear to thee to be doing rather my own will, than the will of him that sent me. O speak and spare not, whatever thou believest may conduce, either to the amending my faults, the strengthening my weakness, the building me up in love, or the making me more fit, in any kind, for the Master’s use.
7. I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions, and thy own manner of worshipping God), join with me in the work of God; and let us go on hand in hand. And thus far, it is certain, thou mayest go. Speak honourably wherever thou art, of the work of God, by whomsoever he works, and kindly of his messengers. And, if it be in thy power, not only sympathize with them when they are in any difficulty or distress, but give them a cheerful and effectual assistance, that they may glorify God on thy behalf.
8. Two things should be observed with regard to what has been spoken under this last head: the one, that whatsoever love, whatsoever offices of love, whatsoever spiritual or temporal assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him: the other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we may all love one another as Christ hath loved us.
III. 1. One inference we may make from what has been said. We may learn from hence, what is a catholic spirit.
There is scarce any expression which has been more grossly misunderstood, and more dangerously misapplied, than this: but it will be easy for any who calmly consider the preceding observations, to correct any such misapprehensions of it, and to prevent any such misapplication.
For, from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being “driven to and fro, and tossed about with every wind of doctrine,” is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. Observe this, you who know not what spirit ye are of: who call yourselves men of a catholic spirit, only because you are of a muddy understanding; because your mind is all in a mist; because you have no settled, consistent principles, but are for jumbling all opinions together. Be convinced, that you have quite missed your way; you know not where you are. You think you are got into the very spirit of Christ; when, in truth, you are nearer the spirit of Antichrist. Go, first, and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.
2. From what has been said, we may learn, secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise, would not be a blessing but a curse. Far from being an help thereto, it would, so long as it remained, be an unspeakable hindrance to the worshipping of God in spirit and in truth. But the man of a truly catholic spirit, having weighed all things in the balance of the sanctuary, has no doubt, no scruple at all, concerning that particular mode of worship wherein he joins. He is clearly convinced, that this manner of worshipping God is both scriptural and rational. He knows none in the world which is more scriptural, none which is more rational. Therefore, without rambling hither and thither, he cleaves close thereto, and praises God for the opportunity of so doing.
3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness.
4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, —his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.
5. If, then, we take this word in the strictest sense, a man of a catholic spirit is one who, in the manner above-mentioned, gives his hand to all whose hearts are right with his heart: one who knows how to value, and praise God for, all the advantages he enjoys, with regard to the knowledge of the things of God, the true scriptural manner of worshipping him, and, above all, his union with a congregation fearing God and working righteousness: one who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves—as friends, as brethren in the Lord, as members of Christ and children of God, as joint partakers now of the present kingdom of God, and fellow heirs of his eternal kingdom—all, of whatever opinion or worship, or congregation, who believe in the Lord Jesus Christ; who love God and man; who, rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is the man of a truly catholic spirit, who bears all these continually upon his heart; who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready “to spend and be spent for them;” yea, to lay down his life for their sake.
6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou hast heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgement, or straitened in thy bowels: but keep an even pace, rooted in the faith once delivered to the saints, and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!
[Charles Wesley’s hymn, CATHOLIC LOVE, added in some editions:
Weary of all this wordy strife,
These notions, forms, and modes, and names,
To Thee, the way, the Truth, the Life,
Whose love my simple heart inflames,
Divinely taught, at last I fly,
With Thee and Thine to live and die.
Forth from the midst of Babel brought,
Parties and sects I cast behind;
Enlarged my heart, and free my thought,
Where’er the latent truth I find
The latent truth with joy to own,
And bow to Jesus’ name alone.
Redeem’d by Thine almighty grace,
I taste my glorious liberty,
With open arms the world embrace,
But cleave to those who cleave to Thee;
But only in Thy saints delight,
Who walk with God in purest white.
One with the little flock I rest,
The members sound who hold the head.
The chosen few, with pardon blest
And by th’ anointing Spirit led
Into the mind that was in Thee
Into the depths of Deity.
My brethren, friends, and kinsmen these
Who do my heavenly Father’s will;
Who aim at perfect holiness,
And all Thy counsels to fulfil,
Athirst to be whate’er Thou art,
And love their God with all their heart.
For these, howe’er in flesh disjoin’d,
Where’er dispersed o’er earth abroad,
Unfeign’d, unbounded love I find
And constant as the life of God
Fountain of life, from thence it sprung,
As pure, as even, and as strong.
Join’d to the hidden church unknown
In this sure bond of perfectness
Obscurely safe, I dwell alone
And glory in th’ uniting grace,
To me, to each believer given,
To all Thy saints in earth and heaven.
Charles Wesley
Text Sermons : John Wesley : Case of Reason Impartially Considered
"Brethren, be not children in understanding: Howbeit in malice be ye children, but in understanding be men." 1 Cor. 14:20.
1. It is the true remark of an eminent man, who had made many observations on human nature, "If reason be against a man, a man will always be against reason." This has been confirmed by the experience of all ages. Very many have been the instances of it in the Christian as well as the heathen world; yea, and that in the earliest times. Even then there were not wanting well-meaning men who, not having much reason themselves, imagined that reason was of no use in religion; yea, rather, that it was a hinderance to it. And there has not been wanting a succession of men who have believed and asserted the same thing. But never was there a greater number of these in the Christian Church, at least in Britain, than at this day.
2. Among them that despise and vilify reason, you may always expect to find those enthusiasts who suppose the dreams of their own imagination to be revelations from God. We cannot expect that men of this turn will pay much regard to reason. Having an infallible guide, they are very little moved by the reasonings of fallible men. In the foremost of these we commonly find the whole herd of Antinomians; all that, however they may differ in other respects, agree in "making void the law through faith." If you oppose reason to these, when they are asserting propositions ever so full of absurdity and blasphemy, they will probably think it a sufficient answer to say, "O, this is your reason;" or "your carnal reason:" So that all arguments are lost upon them: They regard them no more than stubble or rotten wood.
3. How natural is it for those who observe this extreme, to run into the contrary! While they are strongly impressed with the absurdity of undervaluing reason, how apt are they to overvalue it! Accordingly, we are surrounded with those (we find them on every side) who lay it down as an undoubted principle, that reason is the highest gift of God. They paint it in the fairest colours; they extol it to the skies. They are fond of expatiating in its praise; they make it little less than divine. They are wont to describe it as very near, if not quite, infallible. They look upon it as the all-sufficient director of all the children of men; able, by its native light, to guide them into all truth, and lead them into all virtue.
4. They that are prejudiced against the Christian revelation, who do not receive the Scriptures as the oracles of God, almost universally run into this extreme: I have scarce known any exception: So do all, by whatever name they are called, who deny the Godhead of Christ. (Indeed some of these say they do not deny his Godhead; but only his supreme Godhead. Nay, this is the same thing; for in denying him to be the supreme God, they deny him to be any God at all: Unless they will assert that there are two Gods, a great one and a little one!) All these are vehement applauders of reason, as the great unerring guide. To these over-valuers of reason we may generally add men of eminently strong understanding; who, because they do know more than most other men, suppose they can know all things. But we may likewise add many who are in the other extreme; men of eminently weak understanding; men in whom pride (a very common case) supplies the void of sense; who do not suspect themselves to be blind, because they were always so.
5. Is there, then, no medium between these extremes, -- undervaluing and overvaluing reason? Certainly there is. But who is there to point it out? -- to mark down the middle way? That great master of reason, Mr. Locke, has done something of the kind, something applicable to it, in one chapter of his Essay concerning Human Understanding. But it is only remotely applicable to this: He does not come home to the point. The good and great Dr. Watts has wrote admirably well, both concerning reason and faith. But neither does anything he has written point out the medium between valuing it too little and too much.
6. I would gladly endeavor in some degree to supply this grand defect; to point out, First, to the under-valuers of it, what reason can do; and then to the over-valuers of it, what reason cannot do. But before either the one or the other can be done, it is absolutely necessary to define the term, to fix the precise meaning of the word in question. Unless this is done, men may dispute to the end of the world without coming to any good conclusion. This is one great cause of the numberless altercations which have been on the subject. Very few of the disputants thought of this; of defining the word they were disputing about. The natural consequence was, they were just as far from an agreement at the end as at the beginning.
I. 1. First, then, reason is sometimes taken for argument. So, "Give me a reason for your assertion." So in Isaiah: "Bring forth your strong reasons;" that is, your strong arguments. We use the word nearly in the same sense, when we say, "He has good reasons for what he does." It seems here to mean, He has sufficient motives; such as ought to influence a wise man. But how is the word to be understood in the celebrated question concerning the "reasons of things?" particularly when it is asked, _An rationes rerum sint aeternae?_ "Whether the reasons of things are eternal?" Do not the "reasons of things" here mean the relations of things to each other? But what are the eternal relations of temporal things? of things which did not exist till yesterday? Could the relations of these things exist before the things themselves had any existence? Is not then, the talking of such relations a flat contradiction? Yea, as palpable a one as can be put into words.
2. In another acceptation of the word, reason is much the same with understanding. It means a faculty of the human soul; that faculty which exerts itself in three ways; -- by simple apprehension, by judgement, and by discourse. Simple apprehension is barely conceiving a thing in the mind; the first and most simple act of understanding. Judgment is the determining that the things before conceived either agree with or differ from each other. Discourse, strictly speaking, is the motion or progress of the mind from one judgment to another. The faculty of the soul which includes these three operations I here mean by the term reason.
3. Taking the word in this sense, let us now impartially consider, First, What is it that reason can do? And who can deny that it can do much, very much, in the affairs of common life? To begin at the lowest point: It can direct servants how to perform the various works wherein they are employed; to discharge their duty, either in the meanest offices or in any of a higher nature. It can direct the husbandman at what time, and in what manner, to cultivate his ground; to plough, to sow, to reap, to bring in his corn, to breed and manage his cattle, and to act with prudence and propriety in every part of his employment. It can direct artificers how to prepare the various sorts of apparel, and a thousand necessaries and conveniences of life, not only for themselves and their households, but for their neighbours, whether nigh or afar off. It can direct those of higher abilities to plan and execute works of a more elegant kind. It can direct the painter, the statuary, the musician, to excel in the stations wherein Providence has placed them. It can direct the mariner to steer his course over the bosom of the great deep. It enables those who study the laws of their country to defend the property or life of their fellow-subjects; and those who study the art of healing to cure most of the maladies to which we are exposed in our present state.
4. To ascend higher still: It is certain reason can assist us in going through the whole circle of arts and sciences; of grammar, rhetoric, logic, natural and moral philosophy, mathematics, algebra, metaphysics. It can teach whatever the skill or industry of man has invented for some thousand years. It is absolutely necessary for the due discharge of the most important offices; such as are those of Magistrates, whether of an inferior or superior rank; and those of subordinate or supreme Governors, whether of states, provinces, or kingdoms.
5. All this few men in their senses will deny. No thinking man can doubt but reason is of considerable service in all things relating to the present world. But suppose we speak of higher things, -- the things of another world; what can reason do here? Is it a help or a hinderance of religion? It may do much in the affairs of men; but what can it do in the things of God?
6. This is a point that deserves to be deeply considered. If you ask, What can reason do in religion? I answer, It can do exceeding much, both with regard to the foundation of it, and the superstructure.
The foundation of true religion stands upon the oracles of God. It is built upon the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles! And how is it possible without it to understand the essential truths contained therein? a beautiful summary of which we have in that which is called the Apostles' Creed. Is it not reason (assisted by the Holy Ghost) which enables us to understand what the Holy Scriptures declare concerning the being and attributes of God? -- concerning his eternity and immensity; his power, wisdom, and holiness? It is by reason that God enables us in some measure to comprehend his method of dealing with the children of men; the nature of his various dispensations, of the old and new covenant, of the law and the gospel. It is by this we understand (his Spirit opening and enlightening the eyes of our understanding) what that repentance is, not to be repented of; what is that faith whereby we are saved; what is the nature and the condition of justification; what are the immediate and what the subsequent fruits of it. By reason we learn what is that new birth, without which we cannot enter into the kingdom of heaven; and what that holiness is without which no man shall see the Lord. By the due use of reason we come to know what are the tempers implied in inward holiness; and what it is to be outwardly holy -- holy in all manner of conversation: In other words, what is the mind that was in Christ; and what it is to walk as Christ walked.
7. Many particular cases will occur with respect to several of the foregoing articles, in which we shall have occasion for all our understanding, if we would keep a conscience void of offence. Many cases of conscience are not to be solved without the utmost exercise of our reason. The same is requisite in order to understand and to discharge our ordinary relative duties; -- the duties of parents and children, of husbands and wives, and (to name no more) of masters and servants. In all these respects, and in all the duties of common life, God has given us our reason for a guide. And it is only by acting up to the dictates of it, by using all the understanding which God hath given us, that we can have a conscience void of offense towards God and towards man.
8. Here, then, there is a large field indeed, wherein reason may expatiate and exercise all its powers. And if reason can do all this, both in civil and religious things, what is it that it cannot do?
We have hitherto endeavoured to lay aside all prejudice, and to weigh the matter calmly and impartially. The same course let us take still: Let us now coolly consider, without prepossession on any side, what it is, according to the best light we have, that reason cannot do.
II. 1. And, First, reason cannot produce faith. Although it is always consistent with reason, yet reason cannot produce faith, in the scriptural sense of the word. Faith, according to Scripture, is "an evidence," or conviction, "of things not seen." It is a divine evidence, bringing a full conviction of an invisible eternal world. It is true, there was a kind of shadowy persuasion of this, even among the wiser Heathens; probably from tradition, or from some gleams of light reflected from the Israelites. Hence many hundred years before our Lord was born, the Greek Poet uttered that great truth, --
Millions of spiritual creatures walk the earth
Unseen, whether we wake, or if we sleep.
But this was little more than faint conjecture: It was far from a firm conviction; which reason, in its highest state of improvement, could never produce in any child of man.
2. Many years ago I found the truth of this by sad experience. After carefully heaping up the strongest arguments which I could find, either in ancient or modern authors, for the very being of a God, and (which is nearly connected with it) the existence of an invisible world, I have wandered up and down, musing with myself: "What, if all these things which I see around me, this earth and heaven, this universal frame, has existed from eternity? What, if that melancholy supposition of the old Poet be the real case, --
_oiE per phullOn geneE, toiEde kai andrOn;_
What, if `the generation of men be exactly parallel with the generation of leaves?' if the earth drops its successive inhabitants, just as the tree drops its leaves? What, if that saying of a great man be really true, --
_Post mortem nihil est; ipsaque mors nihil?_
Death is nothing, and nothing is after death?
How am I sure that this is not the case; that I have not followed cunningly devised fables?" -- And I have pursued the thought, till there was no spirit in me, and I was ready to choose strangling rather than life.
3. But in a point of so unspeakable importance, do not depend upon the word of another; but retire for awhile from the busy world, and make the experiment yourself. Try whether your reason will give you a clear satisfactory evidence of the invisible world. After the prejudices of education are laid aside, produce your strong reasons for the existence of this. Set them all in array; silence all objections; and put all your doubts to flight. alas! you cannot, with all your understanding. You may repress them for a season. But how quickly will they rally again, and attack you with redoubled violence! And what can poor reason do for your deliverance? The more vehemently you struggle, the more deeply you are entangled in the toils; and you find no way to escape.
4. How was the case with that great admirer of reason, the author of the maxim above cited? I mean the famous Mr. Hobbes. None will deny that he had a strong understanding. But did it produce in him a full and satisfactory conviction of an invisible world? Did it open the eyes of his understanding, to see
Beyond the bounds of this diurnal sphere? O no! far from it! His dying words ought never to be forgotten. "Where are you going, Sir?" said one of his friends. He answered, "I am taking a leap in the dark!" and died. Just such an evidence of the invisible world can bare reason give to the wisest of men!
5. Secondly. Reason alone cannot produce hope in any child of man: I mean scriptural hope, whereby we "rejoice in hope of the glory of God:" That hope which St. Paul in one place terms, "tasting the powers of the world to come;" in another, the "sitting in heavenly places in Christ Jesus:" That which enables us to say, "Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again unto a lively hope; -- to an inheritance incorruptible, undefiled, and that fadeth not away; which is reserved in heaven for us." This hope can only spring from Christian faith: Therefore, where there is not faith, there is not hope. Consequently, reason, being unable to produce faith, must be equally unable to produce hope. Experience confirms this likewise. How often have I laboured, and that with my might, to beget this hope in myself! But it was lost labour: I could no more acquire this hope of heaven, than I could touch heaven with my hand. And whoever of you makes the same attempt will find it attended with the same success. I do not deny, that a self-deceiving enthusiast may work in himself a kind of hope: He may work himself up into a lively imagination; into a sort of pleasing dream: He may "compass himself about, "as the Prophet speaks, "with sparks of his own kindling:" But this cannot be of long continuance; in a little while the bubble will surely break. And what will follow? "This shall ye have at my hand, saith the Lord, ye shall lie down in sorrow."
6. If reason could have produced a hope full of immortality in any child of man, it might have produced it in that great man whom Justin Martyr scruples not to call " a Christian before Christ." For who that was not favoured with the written word of God, ever excelled, yea, or equalled, Socrates? In what other Heathen can we find so strong an understanding, joined with so consummate virtue? But had he really this hope? Let him answer for himself. What is the conclusion of that noble apology which he made before his unrighteous judges? "And now, O judges! ye are going hence to live; and I am going hence to die: Which of these is best, the gods know; but, I suppose, no man does." No man knows! How far is this from the language of the little Benjamite: "I desire to depart, and to be with Christ; which is far better!" And how many thousands are there at this day, even in our own nation, young men and maidens, old men and children, who are able to witness the same good confession!
7. But who is able to do this, by the force of his reason, be it ever so highly improved? One of the most sensible and most amiable Heathens that have lived since our Lord died, even though he governed the greatest empire in the world, was the Emperor Adrian. It is his well-known saying, "A prince ought to resemble the sun: He ought to shine on every part of his dominion, and to diffuse his salutary rays in every place where he comes." And his life was a comment upon his word: Wherever he went, he was executing justice, and showing mercy. Was not he then, at the close of a long life, full of immortal hope? We are able to answer this from unquestionable authority, -- from his own dying words. How inimitably pathetic!
_ADRANI MORIENTIS AD ANIMAM SUAM_.
"DYING ADRIAN TO HIS SOUL."
Animula, vagula, blandula,
Hospes, comesque corporis,
Quae nunc abibis in loca,
Pallidula, rigida, nudula,
Nec, ut soles, dabis jocos!
Which to the English reader may see translated into our own language, with all the spirit of the original: --
Poor, little, pretty, fluttering thing,
Must we no longer live together?
And dost thou prune thy trembling wing,
To take they flight, thou know'st not whither?
Thy pleasing vein, they humorous folly,
Lies all neglected, all forgot!
And pensive, wavering, melancholy,
Thou hop'st, and fear'st, thou know'st not what.
8. Thirdly. Reason, however cultivated and improved, cannot produce the love of God; which is plain from hence: It cannot produce either faith or hope; from which alone this love can flow. It is then only, when we "behold" by faith "what manner of love the Father hath bestowed upon us," in giving his only Son, that we might not perish, but have everlasting life, that "the love of God is shed abroad in our heart by the Holy Ghost which is given unto us." It is only then, when we "rejoice in hope of the glory of God," that "we love Him because he first loved us." But what can cold reason do in this matter? It may present us with fair ideas; it can draw a fine picture of love: But this is only a painted fire. And farther than this reason cannot go. I made the trial for many years. I collected the finest hymns, prayers, and meditations which I could find in any language; and I said, sung, or read them over and over, with all possible seriousness and attention. But still I was like the bones in Ezekiel's vision: "The skin covered them above; but there was no breath in them."
9. And as reason cannot produce the love of God, so neither can it produce the love of our neighbour; a calm, generous, disinterested benevolence to every child of man. This earnest, steady good-will to our fellow-creatures never flowed from any fountain but gratitude to our Creator. And if this be (as a very ingenious man supposes) the very essence of virtue, it follows that virtue can have no being, unless it spring from the love of God. Therefore, as reason cannot produce this love, so neither can it produce virtue.
10. And as it cannot give either faith, hope, love, or virtue, so it cannot give happiness; since, separate from these, there can be no happiness for any intelligent creature. It is true, those who are void of all virtue may have pleasures, such as they are; but happiness they have not, cannot have. No:
Their joy is all sadness; their mirth is all vain;
Their laughter is madness; their pleasure is pain!
Pleasures? Shadows! dreams! fleeting as the wind! unsubstantial as the rainbow! as unsatisfying to the poor gasping soul,
As the gay colours of an eastern cloud.
None of these will stand the test of reflection: If thought comes, the bubble breaks!
Suffer me now to add a few plain words, first to you who under-value reason. Never more declaim in that wild, loose, ranting manner, against this precious gift of God. Acknowledge "the candle of the Lord," which he hath fixed in our souls for excellent purposes. You see how many admirable ends it answers, were it only in the things of this life: Of what unspeakable use is even a moderate share of reason in all our worldly employments, from the lowest and meanest offices of life, through all the intermediate branches of business; till we ascend to those that are of the highest importance and the greatest difficulty! When therefore you despise or depreciate reason, you must not imagine you are doing God service: Least of all, are you promoting the cause of God when you are endeavouring to exclude reason out of religion. Unless you wilfully shut your eyes, you cannot but see of what service it is both in laying the foundation of true religion, under the guidance of the Spirit of God, and in raising the superstructure. You see it directs us in every point both of faith and practice: It guides us with regard to every branch both of inward and outward holiness. Do we not glory in this, that the whole of our religion is a "reasonable service?" yea, and that every part of it, when it is duly performed, is the highest exercise of our understanding?
Permit me to add a few words to you, likewise, who over-value reason. Why should you run from one extreme to the other? Is not the middle way best? Let reason do all that reason can: Employ it as far as it will go. But, at the same time, acknowledge it is utterly incapable of giving either faith, or hope, or love; and, consequently, of producing either real virtue, or substantial happiness. Expect these from a higher source, even from the Father of the spirits of all flesh. Seek and receive them, not as your own acquisition, but as the gifts of God. Lift up your hearts to Him who "giveth to all men liberally, and upbraideth not." He alone can give that faith, which is "the evidence" and conviction "of things not seen." He alone can "beget you unto a lively hope" of an inheritance eternal in the heavens; and He alone can "shed his love abroad in your heart by the Holy Ghost given unto you." Ask, therefore, and it shall be given you! Cry unto him, and you shall not cry in vain! How can you doubt? "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give the Holy Ghost unto them that ask him!" So shall you be living witnesses, that wisdom, holiness, and happiness are one; are inseparably united; and are, indeed, the beginning of that eternal life which God hath given us in his Son.
"Brethren, be not children in understanding: Howbeit in malice be ye children, but in understanding be men." 1 Cor. 14:20.
1. It is the true remark of an eminent man, who had made many observations on human nature, "If reason be against a man, a man will always be against reason." This has been confirmed by the experience of all ages. Very many have been the instances of it in the Christian as well as the heathen world; yea, and that in the earliest times. Even then there were not wanting well-meaning men who, not having much reason themselves, imagined that reason was of no use in religion; yea, rather, that it was a hinderance to it. And there has not been wanting a succession of men who have believed and asserted the same thing. But never was there a greater number of these in the Christian Church, at least in Britain, than at this day.
2. Among them that despise and vilify reason, you may always expect to find those enthusiasts who suppose the dreams of their own imagination to be revelations from God. We cannot expect that men of this turn will pay much regard to reason. Having an infallible guide, they are very little moved by the reasonings of fallible men. In the foremost of these we commonly find the whole herd of Antinomians; all that, however they may differ in other respects, agree in "making void the law through faith." If you oppose reason to these, when they are asserting propositions ever so full of absurdity and blasphemy, they will probably think it a sufficient answer to say, "O, this is your reason;" or "your carnal reason:" So that all arguments are lost upon them: They regard them no more than stubble or rotten wood.
3. How natural is it for those who observe this extreme, to run into the contrary! While they are strongly impressed with the absurdity of undervaluing reason, how apt are they to overvalue it! Accordingly, we are surrounded with those (we find them on every side) who lay it down as an undoubted principle, that reason is the highest gift of God. They paint it in the fairest colours; they extol it to the skies. They are fond of expatiating in its praise; they make it little less than divine. They are wont to describe it as very near, if not quite, infallible. They look upon it as the all-sufficient director of all the children of men; able, by its native light, to guide them into all truth, and lead them into all virtue.
4. They that are prejudiced against the Christian revelation, who do not receive the Scriptures as the oracles of God, almost universally run into this extreme: I have scarce known any exception: So do all, by whatever name they are called, who deny the Godhead of Christ. (Indeed some of these say they do not deny his Godhead; but only his supreme Godhead. Nay, this is the same thing; for in denying him to be the supreme God, they deny him to be any God at all: Unless they will assert that there are two Gods, a great one and a little one!) All these are vehement applauders of reason, as the great unerring guide. To these over-valuers of reason we may generally add men of eminently strong understanding; who, because they do know more than most other men, suppose they can know all things. But we may likewise add many who are in the other extreme; men of eminently weak understanding; men in whom pride (a very common case) supplies the void of sense; who do not suspect themselves to be blind, because they were always so.
5. Is there, then, no medium between these extremes, -- undervaluing and overvaluing reason? Certainly there is. But who is there to point it out? -- to mark down the middle way? That great master of reason, Mr. Locke, has done something of the kind, something applicable to it, in one chapter of his Essay concerning Human Understanding. But it is only remotely applicable to this: He does not come home to the point. The good and great Dr. Watts has wrote admirably well, both concerning reason and faith. But neither does anything he has written point out the medium between valuing it too little and too much.
6. I would gladly endeavor in some degree to supply this grand defect; to point out, First, to the under-valuers of it, what reason can do; and then to the over-valuers of it, what reason cannot do. But before either the one or the other can be done, it is absolutely necessary to define the term, to fix the precise meaning of the word in question. Unless this is done, men may dispute to the end of the world without coming to any good conclusion. This is one great cause of the numberless altercations which have been on the subject. Very few of the disputants thought of this; of defining the word they were disputing about. The natural consequence was, they were just as far from an agreement at the end as at the beginning.
I. 1. First, then, reason is sometimes taken for argument. So, "Give me a reason for your assertion." So in Isaiah: "Bring forth your strong reasons;" that is, your strong arguments. We use the word nearly in the same sense, when we say, "He has good reasons for what he does." It seems here to mean, He has sufficient motives; such as ought to influence a wise man. But how is the word to be understood in the celebrated question concerning the "reasons of things?" particularly when it is asked, _An rationes rerum sint aeternae?_ "Whether the reasons of things are eternal?" Do not the "reasons of things" here mean the relations of things to each other? But what are the eternal relations of temporal things? of things which did not exist till yesterday? Could the relations of these things exist before the things themselves had any existence? Is not then, the talking of such relations a flat contradiction? Yea, as palpable a one as can be put into words.
2. In another acceptation of the word, reason is much the same with understanding. It means a faculty of the human soul; that faculty which exerts itself in three ways; -- by simple apprehension, by judgement, and by discourse. Simple apprehension is barely conceiving a thing in the mind; the first and most simple act of understanding. Judgment is the determining that the things before conceived either agree with or differ from each other. Discourse, strictly speaking, is the motion or progress of the mind from one judgment to another. The faculty of the soul which includes these three operations I here mean by the term reason.
3. Taking the word in this sense, let us now impartially consider, First, What is it that reason can do? And who can deny that it can do much, very much, in the affairs of common life? To begin at the lowest point: It can direct servants how to perform the various works wherein they are employed; to discharge their duty, either in the meanest offices or in any of a higher nature. It can direct the husbandman at what time, and in what manner, to cultivate his ground; to plough, to sow, to reap, to bring in his corn, to breed and manage his cattle, and to act with prudence and propriety in every part of his employment. It can direct artificers how to prepare the various sorts of apparel, and a thousand necessaries and conveniences of life, not only for themselves and their households, but for their neighbours, whether nigh or afar off. It can direct those of higher abilities to plan and execute works of a more elegant kind. It can direct the painter, the statuary, the musician, to excel in the stations wherein Providence has placed them. It can direct the mariner to steer his course over the bosom of the great deep. It enables those who study the laws of their country to defend the property or life of their fellow-subjects; and those who study the art of healing to cure most of the maladies to which we are exposed in our present state.
4. To ascend higher still: It is certain reason can assist us in going through the whole circle of arts and sciences; of grammar, rhetoric, logic, natural and moral philosophy, mathematics, algebra, metaphysics. It can teach whatever the skill or industry of man has invented for some thousand years. It is absolutely necessary for the due discharge of the most important offices; such as are those of Magistrates, whether of an inferior or superior rank; and those of subordinate or supreme Governors, whether of states, provinces, or kingdoms.
5. All this few men in their senses will deny. No thinking man can doubt but reason is of considerable service in all things relating to the present world. But suppose we speak of higher things, -- the things of another world; what can reason do here? Is it a help or a hinderance of religion? It may do much in the affairs of men; but what can it do in the things of God?
6. This is a point that deserves to be deeply considered. If you ask, What can reason do in religion? I answer, It can do exceeding much, both with regard to the foundation of it, and the superstructure.
The foundation of true religion stands upon the oracles of God. It is built upon the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles! And how is it possible without it to understand the essential truths contained therein? a beautiful summary of which we have in that which is called the Apostles' Creed. Is it not reason (assisted by the Holy Ghost) which enables us to understand what the Holy Scriptures declare concerning the being and attributes of God? -- concerning his eternity and immensity; his power, wisdom, and holiness? It is by reason that God enables us in some measure to comprehend his method of dealing with the children of men; the nature of his various dispensations, of the old and new covenant, of the law and the gospel. It is by this we understand (his Spirit opening and enlightening the eyes of our understanding) what that repentance is, not to be repented of; what is that faith whereby we are saved; what is the nature and the condition of justification; what are the immediate and what the subsequent fruits of it. By reason we learn what is that new birth, without which we cannot enter into the kingdom of heaven; and what that holiness is without which no man shall see the Lord. By the due use of reason we come to know what are the tempers implied in inward holiness; and what it is to be outwardly holy -- holy in all manner of conversation: In other words, what is the mind that was in Christ; and what it is to walk as Christ walked.
7. Many particular cases will occur with respect to several of the foregoing articles, in which we shall have occasion for all our understanding, if we would keep a conscience void of offence. Many cases of conscience are not to be solved without the utmost exercise of our reason. The same is requisite in order to understand and to discharge our ordinary relative duties; -- the duties of parents and children, of husbands and wives, and (to name no more) of masters and servants. In all these respects, and in all the duties of common life, God has given us our reason for a guide. And it is only by acting up to the dictates of it, by using all the understanding which God hath given us, that we can have a conscience void of offense towards God and towards man.
8. Here, then, there is a large field indeed, wherein reason may expatiate and exercise all its powers. And if reason can do all this, both in civil and religious things, what is it that it cannot do?
We have hitherto endeavoured to lay aside all prejudice, and to weigh the matter calmly and impartially. The same course let us take still: Let us now coolly consider, without prepossession on any side, what it is, according to the best light we have, that reason cannot do.
II. 1. And, First, reason cannot produce faith. Although it is always consistent with reason, yet reason cannot produce faith, in the scriptural sense of the word. Faith, according to Scripture, is "an evidence," or conviction, "of things not seen." It is a divine evidence, bringing a full conviction of an invisible eternal world. It is true, there was a kind of shadowy persuasion of this, even among the wiser Heathens; probably from tradition, or from some gleams of light reflected from the Israelites. Hence many hundred years before our Lord was born, the Greek Poet uttered that great truth, --
Millions of spiritual creatures walk the earth
Unseen, whether we wake, or if we sleep.
But this was little more than faint conjecture: It was far from a firm conviction; which reason, in its highest state of improvement, could never produce in any child of man.
2. Many years ago I found the truth of this by sad experience. After carefully heaping up the strongest arguments which I could find, either in ancient or modern authors, for the very being of a God, and (which is nearly connected with it) the existence of an invisible world, I have wandered up and down, musing with myself: "What, if all these things which I see around me, this earth and heaven, this universal frame, has existed from eternity? What, if that melancholy supposition of the old Poet be the real case, --
_oiE per phullOn geneE, toiEde kai andrOn;_
What, if `the generation of men be exactly parallel with the generation of leaves?' if the earth drops its successive inhabitants, just as the tree drops its leaves? What, if that saying of a great man be really true, --
_Post mortem nihil est; ipsaque mors nihil?_
Death is nothing, and nothing is after death?
How am I sure that this is not the case; that I have not followed cunningly devised fables?" -- And I have pursued the thought, till there was no spirit in me, and I was ready to choose strangling rather than life.
3. But in a point of so unspeakable importance, do not depend upon the word of another; but retire for awhile from the busy world, and make the experiment yourself. Try whether your reason will give you a clear satisfactory evidence of the invisible world. After the prejudices of education are laid aside, produce your strong reasons for the existence of this. Set them all in array; silence all objections; and put all your doubts to flight. alas! you cannot, with all your understanding. You may repress them for a season. But how quickly will they rally again, and attack you with redoubled violence! And what can poor reason do for your deliverance? The more vehemently you struggle, the more deeply you are entangled in the toils; and you find no way to escape.
4. How was the case with that great admirer of reason, the author of the maxim above cited? I mean the famous Mr. Hobbes. None will deny that he had a strong understanding. But did it produce in him a full and satisfactory conviction of an invisible world? Did it open the eyes of his understanding, to see
Beyond the bounds of this diurnal sphere? O no! far from it! His dying words ought never to be forgotten. "Where are you going, Sir?" said one of his friends. He answered, "I am taking a leap in the dark!" and died. Just such an evidence of the invisible world can bare reason give to the wisest of men!
5. Secondly. Reason alone cannot produce hope in any child of man: I mean scriptural hope, whereby we "rejoice in hope of the glory of God:" That hope which St. Paul in one place terms, "tasting the powers of the world to come;" in another, the "sitting in heavenly places in Christ Jesus:" That which enables us to say, "Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again unto a lively hope; -- to an inheritance incorruptible, undefiled, and that fadeth not away; which is reserved in heaven for us." This hope can only spring from Christian faith: Therefore, where there is not faith, there is not hope. Consequently, reason, being unable to produce faith, must be equally unable to produce hope. Experience confirms this likewise. How often have I laboured, and that with my might, to beget this hope in myself! But it was lost labour: I could no more acquire this hope of heaven, than I could touch heaven with my hand. And whoever of you makes the same attempt will find it attended with the same success. I do not deny, that a self-deceiving enthusiast may work in himself a kind of hope: He may work himself up into a lively imagination; into a sort of pleasing dream: He may "compass himself about, "as the Prophet speaks, "with sparks of his own kindling:" But this cannot be of long continuance; in a little while the bubble will surely break. And what will follow? "This shall ye have at my hand, saith the Lord, ye shall lie down in sorrow."
6. If reason could have produced a hope full of immortality in any child of man, it might have produced it in that great man whom Justin Martyr scruples not to call " a Christian before Christ." For who that was not favoured with the written word of God, ever excelled, yea, or equalled, Socrates? In what other Heathen can we find so strong an understanding, joined with so consummate virtue? But had he really this hope? Let him answer for himself. What is the conclusion of that noble apology which he made before his unrighteous judges? "And now, O judges! ye are going hence to live; and I am going hence to die: Which of these is best, the gods know; but, I suppose, no man does." No man knows! How far is this from the language of the little Benjamite: "I desire to depart, and to be with Christ; which is far better!" And how many thousands are there at this day, even in our own nation, young men and maidens, old men and children, who are able to witness the same good confession!
7. But who is able to do this, by the force of his reason, be it ever so highly improved? One of the most sensible and most amiable Heathens that have lived since our Lord died, even though he governed the greatest empire in the world, was the Emperor Adrian. It is his well-known saying, "A prince ought to resemble the sun: He ought to shine on every part of his dominion, and to diffuse his salutary rays in every place where he comes." And his life was a comment upon his word: Wherever he went, he was executing justice, and showing mercy. Was not he then, at the close of a long life, full of immortal hope? We are able to answer this from unquestionable authority, -- from his own dying words. How inimitably pathetic!
_ADRANI MORIENTIS AD ANIMAM SUAM_.
"DYING ADRIAN TO HIS SOUL."
Animula, vagula, blandula,
Hospes, comesque corporis,
Quae nunc abibis in loca,
Pallidula, rigida, nudula,
Nec, ut soles, dabis jocos!
Which to the English reader may see translated into our own language, with all the spirit of the original: --
Poor, little, pretty, fluttering thing,
Must we no longer live together?
And dost thou prune thy trembling wing,
To take they flight, thou know'st not whither?
Thy pleasing vein, they humorous folly,
Lies all neglected, all forgot!
And pensive, wavering, melancholy,
Thou hop'st, and fear'st, thou know'st not what.
8. Thirdly. Reason, however cultivated and improved, cannot produce the love of God; which is plain from hence: It cannot produce either faith or hope; from which alone this love can flow. It is then only, when we "behold" by faith "what manner of love the Father hath bestowed upon us," in giving his only Son, that we might not perish, but have everlasting life, that "the love of God is shed abroad in our heart by the Holy Ghost which is given unto us." It is only then, when we "rejoice in hope of the glory of God," that "we love Him because he first loved us." But what can cold reason do in this matter? It may present us with fair ideas; it can draw a fine picture of love: But this is only a painted fire. And farther than this reason cannot go. I made the trial for many years. I collected the finest hymns, prayers, and meditations which I could find in any language; and I said, sung, or read them over and over, with all possible seriousness and attention. But still I was like the bones in Ezekiel's vision: "The skin covered them above; but there was no breath in them."
9. And as reason cannot produce the love of God, so neither can it produce the love of our neighbour; a calm, generous, disinterested benevolence to every child of man. This earnest, steady good-will to our fellow-creatures never flowed from any fountain but gratitude to our Creator. And if this be (as a very ingenious man supposes) the very essence of virtue, it follows that virtue can have no being, unless it spring from the love of God. Therefore, as reason cannot produce this love, so neither can it produce virtue.
10. And as it cannot give either faith, hope, love, or virtue, so it cannot give happiness; since, separate from these, there can be no happiness for any intelligent creature. It is true, those who are void of all virtue may have pleasures, such as they are; but happiness they have not, cannot have. No:
Their joy is all sadness; their mirth is all vain;
Their laughter is madness; their pleasure is pain!
Pleasures? Shadows! dreams! fleeting as the wind! unsubstantial as the rainbow! as unsatisfying to the poor gasping soul,
As the gay colours of an eastern cloud.
None of these will stand the test of reflection: If thought comes, the bubble breaks!
Suffer me now to add a few plain words, first to you who under-value reason. Never more declaim in that wild, loose, ranting manner, against this precious gift of God. Acknowledge "the candle of the Lord," which he hath fixed in our souls for excellent purposes. You see how many admirable ends it answers, were it only in the things of this life: Of what unspeakable use is even a moderate share of reason in all our worldly employments, from the lowest and meanest offices of life, through all the intermediate branches of business; till we ascend to those that are of the highest importance and the greatest difficulty! When therefore you despise or depreciate reason, you must not imagine you are doing God service: Least of all, are you promoting the cause of God when you are endeavouring to exclude reason out of religion. Unless you wilfully shut your eyes, you cannot but see of what service it is both in laying the foundation of true religion, under the guidance of the Spirit of God, and in raising the superstructure. You see it directs us in every point both of faith and practice: It guides us with regard to every branch both of inward and outward holiness. Do we not glory in this, that the whole of our religion is a "reasonable service?" yea, and that every part of it, when it is duly performed, is the highest exercise of our understanding?
Permit me to add a few words to you, likewise, who over-value reason. Why should you run from one extreme to the other? Is not the middle way best? Let reason do all that reason can: Employ it as far as it will go. But, at the same time, acknowledge it is utterly incapable of giving either faith, or hope, or love; and, consequently, of producing either real virtue, or substantial happiness. Expect these from a higher source, even from the Father of the spirits of all flesh. Seek and receive them, not as your own acquisition, but as the gifts of God. Lift up your hearts to Him who "giveth to all men liberally, and upbraideth not." He alone can give that faith, which is "the evidence" and conviction "of things not seen." He alone can "beget you unto a lively hope" of an inheritance eternal in the heavens; and He alone can "shed his love abroad in your heart by the Holy Ghost given unto you." Ask, therefore, and it shall be given you! Cry unto him, and you shall not cry in vain! How can you doubt? "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give the Holy Ghost unto them that ask him!" So shall you be living witnesses, that wisdom, holiness, and happiness are one; are inseparably united; and are, indeed, the beginning of that eternal life which God hath given us in his Son.
Text Sermons : John Wesley : What is Man?
"When I consider thy heaven, the work of thy fingers, the moon and stars, which thou hast ordained; what is man?" Psalm 8:3, 4.
How often has it been observed, that the Book of Psalms is a rich treasury of devotion, which the wisdom of God has provided to supply the wants of his children in all generations! In all ages the Psalms have been of singular use to those that loved or feared God; not only to the pious Israelites, but to the children of God in all nations. And this book has been of sovereign use to the Church of God, not only while it was in its state of infancy, (so beautifully described by St. Paul in the former part to the fourth chapter to the Galatians,) but also since, in the fullness of time, "life and immortality were brought to the light by the gospel." The Christians in every age and nation have availed themselves of this divine treasure, which has richly supplied the wants, not only of the "babes in Christ," of those who were just setting out in the ways of God, but of those also who had made good progress therein; yea, of such as were swiftly advancing toward "the measure of the stature of the fullness of Christ."
The subject of this psalm is beautifully proposed in the beginning of it: "O Lord our Governor, how excellent is thy name in all the earth; who hast set thy glory above the heavens!" It celebrates the glorious wisdom and love of God, as the Creator and Governor of all things. It is not an improbable conjecture, that David wrote this psalm in a bright star-light night, while he observed the moon also "walking in her brightness;" that while he surveyed
This fair half-round, the ample azure sky,
Terribly large, and beautifully bright,
With stars unnumber'd, and unmeasured light, --
he broke out, from the fullness of his heart, into the natural exultation, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man?" How is it possible that the Creator of these, the innumerable armies of heaven and earth, should have any regard to this speck of creation, whose time "passeth away like a shadow?"
Thy frame but dust, thy stature but a span,
A moment thy duration, foolish man!
"What is man?" I would consider this, First, with regard to his magnitude; and, Secondly, with regard to his duration.
I. 1. Consider we, First, What is man, with regard to his magnitude? And, in this respect, what is any one individual, compared to all the inhabitants of Great Britain? He shrinks into nothing in the comparison. How inconceivably little is one compared to eight or ten millions of people! Is he not
Lost like a drop in the unbounded main?
2. But what are all the inhabitants of Great Britain, compared to all the inhabitants of the earth? These have frequently been supposed to amount to about four hundred millions. But will this computation be allowed to be just, by those who maintain China alone to contain fifty-eight millions? If it be true, that this one empire contains little less than sixty millions, we may easily suppose that the inhabitants of the whole terraqueous globe amount to four thousand millions of inhabitants, rather than four hundred. And what is any single individual, in comparison of this number?
3. But what is the magnitude of the earth itself, compared to that of the solar system? Including, beside that vast body, the sun, so immensely larger that the earth, the whole train of primary and secondary planets; several of which (I mean, of the secondary planets, suppose that satellites or moons of Jupiter and Saturn) are abundantly larger than the whole earth?
4. And yet, what is the whole quantity of matter contained in the sun, and all those primary and secondary planets, with all the spaces comprised in the solar system, in comparison of that which is pervaded by those amazing bodies, the comets? Who but the Creator himself can "tell the number of these, and call them all by their names?" Yet what is even the orbit of a comet, and the space contained therein, to the space which is occupied by the fixed stars; which are at so immense a distance from the earth, that they appear, when they are viewed through the largest telescope, just as they do to the naked eye?
5. Whether the bounds of the creation do or do not extend beyond the region of the fixed stars, who can tell? Only the morning-stars, who sang together when the foundations thereof were laid. But it is finite, that the bounds of it are fixed, we have no reason to doubt. We cannot doubt, but when the Son of God had finished all the work which he created and made, he said,
These be thy bounds,
This be thy just circumference, O world!
But what is man to this?
6. We may take one step, and only one step, farther still: What is the space of the whole creation, what is all finite space that is, or can be conceived, in comparison of infinite? What is it but a point, a cipher, compared to that which is filled by him that is All in all? Think of this, and then ask, "What is man?"
7. What is man, that the great God who filleth heaven and earth, "the high and lofty One that inhabiteth eternity," should stoop so inconceivably low as to "be mindful of him?" Would not reason suggest to us, that so diminutive a creature would be overlooked by him in immensity of his works? Especially when we consider,
II. Secondly, What is man, with regard to his duration?
1. The days of man, since the last reduction of human life, which seems to have taken place in the time of Moses, (and not improbably was revealed to the man of God at the time that he made this declaration,) "are threescore years and ten." This is the general standard which God hath now appointed. "And if men be so strong," perhaps one in a hundred, "that they come to fourscore years, yet then is their strength but labour and sorrow: So soon passeth it away, and we are gone!"
2. Now, what a poor pittance of duration is this, compared to the life of Methuselah! "And Methuselah lived nine hundred and sixty and nine years." But what are these nine hundred and sixty and nine years to the duration of an angel, which began "or ever the mountains were brought forth," or the foundations of the earth were laid? And what is the duration which has passed since the creation of angels, that which passed before they were created, to unbeginning eternity? -- to that half of eternity (if one may so speak) which had then elapsed? And what are threescore years and ten to this?
3. Indeed, what proportion can there possibly be between any finite and infinite duration? What proportion is there between a thousand or ten thousand years, or ten thousand time ten thousand ages, and eternity? I know not that the inexpressible disproportion between any conceivable part of time and eternity can be illustrated in a more striking manner than it is in the well-known passage of St. Cyprian: "Suppose there was a ball of sand as large as the globe of earth, and suppose one grain of this were to be annihilated in a thousand years; yet that whole space of time wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear less, yea, unspeakably, infinitely less, proportion to eternity, than a single grain of sand would bear to that whole mass." What, then, are the seventy years of human life, in comparison of eternity? In what terms can the proportion between these be expressed? It is nothing, yea, infinitely less than nothing!
4. If, then, we add to the littleness of man the inexpressible shortness of his duration, it is any wonder that a man of reflection should sometimes feel a kind of fear, lest the great, eternal, infinite Governor of the universe should disregard so diminutive a creature as man? -- a creature so every way inconsiderable, when compared either with immensity or eternity? Did not both these reflections glance through, if not dwell upon, the mind of the royal Psalmist? Thus, in contemplation of the former, he breaks out into the strong words of the text: "When I consider the heavens, the work of thy fingers, the moon and the stars which thou has ordained, What is man, that thou shouldest be mindful; or the son of man, that thou shouldest regard him?" He is, indeed, (to use St. Augustine's words,) _aliqua portio creaturÿ‘ú tucÿ‘ú_, "some portion of thy creation;" but _quantula portio_, "how amazingly small a portion!" How utterly beneath thy notice! It seems to be in contemplation of the latter, that he cries out in the hundred and forty-fourth Psalm, "Lord, what is man, that thou hast such respect unto him; or the son of man, that though shouldest so regard him?" "Man is like a thing of naught." Why? "His time passeth away like a shadow." In this, although in a very few places,) the new translation of the Psalms -- that bound up in our Bibles -- is perhaps more proper than the old, -- that which we have in the Common Prayer Book. It runs thus: "Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him?" According to the former translation, David seems to be amazed that the eternal God, considering the littleness of man, should have so much respect unto him, and should so much regard him: But in the latter, he seems to wonder, seeing the life of man "passeth away like a shadow," that God should take any knowledge of him at all, or make any account of him.
5. And it is natural for us to make the same reflection, and to entertain the same fear. But how may we prevent this uneasy reflection, and effectually cure this fear? First. By considering what David does not appear to have taken at all into his account; namely, that the body is not the man; that man is not only a house of clay, but an immortal spirit; a spirit made in the image of God; an incorruptible picture of the God of glory; a spirit that is of infinitely more value than the whole earth; of more value than the sun, moon, and stars, put together; yea, than the whole material creation. Consider that the spirit of man is not only of a higher order, of a more excellent nature, than any part of the visible world, but also more durable; not liable either to dissolution or decay. We know all the things "which are seen are temporal;" -- of a changing, transient nature; -- but "the things which are not seen" (such as is the soul of man in particular) "are eternal." "They shall perish," but the soul remaineth. "They all shall wax old as a garment;" but when heaven and earth shall pass away, the soul shall not pass away.
6. Consider, Secondly, that declaration which the Father of spirits hath made to us by the Prophet Hosea: "I am God, and not man: Therefore my compassions fail not." As if he had said, "If I were only a man, or an angel, or any finite being, my knowledge might admit of bounds, and my mercy might be limited. But `my thoughts are not as your thoughts,' and my mercy is not as your mercy. `As the heavens are higher than earth, so are my thoughts higher than your thoughts;' and `my mercy,' my compassion, my ways of showing it, `higher than your ways.'"
7. That no shadow of fear might remain, no possibility of doubting; to show what manner of regard the great eternal God bears to little, short-lived man, but especially to his immortal part; God gave his Son, "his only Son, to the end that whosoever believeth in him should not perish, but have everlasting life." See how God loved the world! The Son of God, that was "God of God, Light of Light, very God of very God," in glory equal with the Father, in majesty co-eternal, "emptied himself, took upon him the form of a servant; and, being found in fashion as a man, was obedient unto death, even the death of the cross." And all this he suffered not for himself, but "for us men and for our salvation." "He bore" all "our sins in his own body upon the tree," that "by his stripes we" might be "healed." After this demonstration of his love, is it possible to doubt any longer of God's tender regard for man; even though he was "dead in trespasses and sins?" Even when he saw us in our sins and in our blood, he said unto us. "Live!" Let us then fear no more! Let us doubt no more! "He that spared not his own Son, but delivered him up for us all, shall he not with freely give us all things?"
8. "Nay," says the philosopher, "if God so loved the world, did he not love a thousand other worlds, as well as he did this? It is now allowed that there are thousands, if not millions, of worlds, besides this in which we live. And can any reasonable man believe that the Creator of all these, many of which are probably as large, yea, far larger than ours, would show such astonishingly greater regard to one than to all the rest?" I answer, Suppose there were millions of worlds, yet God may see, in the abyss of his infinite wisdom, reasons that do not appear to us, why he saw good to show this mercy to ours, in preference to thousands or millions of other worlds.
9. I speak this even upon the common supposition of the plurality of worlds, -- a very favourite notion with all those who deny the Christian Revelation; and for this reason, because it affords them a foundation for so plausible an objection to it. But the more I consider that supposition, the more I doubt of it: Insomuch that, if it were allowed by all the philosophers in Europe, still I could not allow it without stronger proof than any I have met with yet.
10. "Nay, but is not the argument of the grey Huygens sufficient to put it beyond all doubt? -- `When we view,' says that able astronomer, `the moon through a good telescope, we clearly discover rivers and mountains on her spotted globe. Now, where rivers are, there are doubtless plants and vegetables of various kinds: And where vegetables are, there are undoubtedly animals; yea, rational ones, as on earth. It follows, then, that the moon has its inhabitants, we may easily suppose, so are all the secondary planets; and, in particular, all the satellites or moons of Jupiter and Saturn. And if the secondary planets are inhabited, why not the primary? Why should we doubt it of Jupiter and Saturn themselves, as well as Mars, Venus, and Mercury?'"
11. But do not you know, that Mr. Huygens himself, before he died, doubted of this whole hypotheses? For upon further observation he found reason to believe that the moon has no atmosphere. He observed, that in a total eclipse of the sun, on the removal of the shade from any part of the earth, the sun immediately shines bright upon it; whereas if the moon had atmosphere, would appear dim and dusky. Thus, after an eclipse of the moon, first a dusky light appears on that part of it from which the shadow of the earth removes, while that light passes that the moon has no atmosphere. Consequently, it has no clouds, no rain, no springs, no rivers; and therefore no plants or animals. But there is no proof or probability that the moon is inhabited; neither have we any proof that the other planets are. Consequently, the foundation being removed, the whole fabric falls to the ground.
12. But, you will say, "Suppose this argument fails, we may infer the same conclusion, the plurality of worlds, from the unbounded wisdom, and power, and goodness of the Creator. It was full as easy to him to create thousands or millions of worlds as one. Can any one then believe that he would exert all his power and wisdom in creating a single world? What proportion is there between this speck of creation, and the Great God that filleth the heaven and earth, while
"We know, the power of his almighty hand
Could form another world from every sand?"
13. To this boasted proof, this _argumentum palmarium_ of the learned infidels, I answer, Do you expect to find any proportion between finite and infinite? Suppose God had created a thousand more worlds than there are grains of sand in the universe; what proportion would all these together beat to the infinite Creator? Still, in comparison of Him, they would be, not a thousand times, but infinitely, less than a mite compared to the universe. Have done, then, with this childish prattle about the proportion of creatures to their Creator; and leave it to the all-wise God to create what and when he pleases. For who, besides himself, "hath known the mind of the Lord? or who hath been his counselor?"
14. Suffice it then for us to know this plain and comfortable truth, -- that the almighty Creator hath shown that regard to this poor little creature of a day, which he hath not shown even to the inhabitants of heaven "who kept not their first estate." He hath given us his Son, his only Son, both to live and to die for us! O let us live unto him, that we may die unto him, and live with him ever!
Text Sermons : John Wesley : Where are Your Roots?
Once more a remnant of the house of Judah
will take root below and bear fruit above.
2 Kings 19:30
These are wonderfully gracious words spoken by the Lord through the prophet Isaiah to
the king of Judah during one of that wayward nation’s returns to the Lord. It reminds us
of our Lord’s deep desire to bless His people when they turn back towards Him and look
to Him.
Commenting on this verse in his “Notes on the Old Testament” John Wesley suggests
three things: firstly, such a people will be well and solidly foundationed; secondly, they
will be provided for; and thirdly, they will then do good to others. These words are for
you and for me as well. Are these three things desires of your heart?
Outside my study window there is an evergreen lemon tree and a little way behind it a
very similar looking lime tree. I’m not always sure which is which until I taste the fruit.
Folk in my office often comment on the trees and ask for some fruit which I gladly offer
but I always feel obliged to tell them that the trees straddle the septic tank and French
drain which have serviced the home for the last twenty five years……….and sometimes
the request for fruit is subsequently forgotten.
People today, more than ever before, want to know what has gone into the food they eat
because they believe it can affect them.
What are you “rooted” in? Where do you look for nourishment? What is the source of
your strength? Jesus claims that the Sermon on the Mount is a rock solid foundation for
your life. Spend some time committing yourself to turning back to His way, feeding off
His teaching and looking forward to the possibility of new fruit in your life.
Come, and partake the gospel feast,
Be saved from sin, in Jesus rest
O taste the goodness of your God
And eat his flesh, and drink his blood. (2)
Once more a remnant of the house of Judah
will take root below and bear fruit above.
2 Kings 19:30
These are wonderfully gracious words spoken by the Lord through the prophet Isaiah to
the king of Judah during one of that wayward nation’s returns to the Lord. It reminds us
of our Lord’s deep desire to bless His people when they turn back towards Him and look
to Him.
Commenting on this verse in his “Notes on the Old Testament” John Wesley suggests
three things: firstly, such a people will be well and solidly foundationed; secondly, they
will be provided for; and thirdly, they will then do good to others. These words are for
you and for me as well. Are these three things desires of your heart?
Outside my study window there is an evergreen lemon tree and a little way behind it a
very similar looking lime tree. I’m not always sure which is which until I taste the fruit.
Folk in my office often comment on the trees and ask for some fruit which I gladly offer
but I always feel obliged to tell them that the trees straddle the septic tank and French
drain which have serviced the home for the last twenty five years……….and sometimes
the request for fruit is subsequently forgotten.
People today, more than ever before, want to know what has gone into the food they eat
because they believe it can affect them.
What are you “rooted” in? Where do you look for nourishment? What is the source of
your strength? Jesus claims that the Sermon on the Mount is a rock solid foundation for
your life. Spend some time committing yourself to turning back to His way, feeding off
His teaching and looking forward to the possibility of new fruit in your life.
Come, and partake the gospel feast,
Be saved from sin, in Jesus rest
O taste the goodness of your God
And eat his flesh, and drink his blood. (2)
Text Sermons : John Wesley : Is He?
God is our refuge and strength,
an ever-present help in trouble.
Psalm 46:1
We live in an age that encourages us not only to prepare for every eventuality, but to
insure against every eventuality as well. We build a house and insure it against burning
down. We invest in possessions and insure them against being stolen. We pursue a
healthy lifestyle and insure ourselves for when we fall ill. We earn a living and invest in
policies to insure an income for when we stop working. If we can, we surround ourselves
with high walls, burglar bars, alarms and armed response personnel. None of these is
necessarily bad and might even be good stewardship of our resources, except that………
……..our trust can end up being primarily in these things and not in our God. Who or
what do you trust in for your present and future protection? Where do you look for
strength? Who or what determines whether you sleep peacefully?
Many of us need to learn what the Psalmist discovered, but we can only accept the
following truths from a place of spiritual poverty. Firstly, real peace giving refuge is not
to be found in fortresses, but in God. The only safe place to be is in God. Secondly, notice
the verb is….He is our refuge, not He will be or might be, but He is, here and now and
always. He is never distant or withdrawn, He is with us. Thirdly, the God who is a refuge
is our refuge. You and I can say: “God is my refuge.”
“God is our refuge and strength.” Is He your refuge and strength? Beware of imitations,
the things mentioned in the first paragraph, becoming idols that give you a misplaced
sense of peace and strength. If you lose all those things tomorrow (and how does that
possibility make you feel?), God will still be God and your refuge and strength would
remain unchanged.
Thou seest my feebleness;
Jesu, be thou my power,
My help, and refuge in distress,
My fortress and my tower.
Give me to trust in thee,
Be thou my sure abode;
My horn, and rock, and buckler be,
My Saviour and my God. (296)
Text Sermons : John Wesley : The General Spread of the Gospel
"The earth shall be full of the knowledge of the Lord, as the waters covers the sea." Isa. 11:9.
1. In what a condition is the world at present! How does darkness, intellectual darkness, ignorance, with vice and misery attendant upon it, cover the face of the earth! From the accurate inquiry made with indefatigable pains by our ingenious countryman, Mr. Brerewood; (who travelled himself over a great part of the known world, in order to form the more exact judgment;) supposing the world to be divided into thirty parts, nineteen of them are professed Heathens, altogether as ignorant of Christ, as if he had never come into the world: Six of the remaining parts are professed Mahometans: So that only five in thirty are so much as nominally Christians!
2. And let it be remembered, that since this computation was made, many new nations have been discovered; numberless islands, particularly in the South Sea, large and well inhabited: But by whom? By Heathens of the basest sort; many of them inferior to the beasts of the field. Whether they eat men or no, (which indeed I cannot find any sufficient ground to believe,) they certainly kill all that fall into their hands. They are, therefore, more savage than lions; who kill no more creatures than are necessary to satisfy their present hunger. See the real dignity of human nature! Here it appears in its genuine purity, not polluted either by those "general corrupters, kings," or by the least tincture of religion! What will Abbe Raynal (that determined enemy to monarchy and revelation) say to this?
3. A little, and but a little, above the Heathens in religion, are the Mahometans. But how far and wide has this miserable delusion spread over the face of the earth! Insomuch that the Mahometans are considerably more in number (as six to five) than Christians. And by all the accounts which have any pretence to authenticity, these are also, in general, as utter strangers to all true religion as their four-footed brethren; as void of mercy as lions and tigers; as much given up to brutal lusts as bulls or goats. So that they are in truth a disgrace to human nature, and a plague to all that are under their iron yoke.
4. It is true, a celebrated writer (Lady Mary Wortley Montague) gives a very different character of them. With the finest flow of words, in the most elegant language, she labours to wash the Aethiop white. She represents them as many degrees above the Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of men. But I can in no wise receive her report: I cannot rely upon her authority. I believe those round about her had just as much religion as their admirer had when she was admitted into the interior parts of the Grand Seignior's seraglio. Notwithstanding, therefore, all that such a witness does or can say in their favour, I believe the Turks in general are little, if at all, better than the generality of the Heathens.
5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered up and down in Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians, are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion.
6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized, and have a larger share of knowledge, yet they do not appear to have any more religion than either the Mahometans or Pagans.
7. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge: They have more scriptural and more rational modes of worship. Yet two thirds of them are still involved in the corruptions of the Church of Rome; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they? Put Papists and Protestants, French and English together, the bulk of one and of the other nation; and what manner of Christians are they? Are they "holy as He that hath called them is holy?" Are they filled with "righteousness, and peace, and joy in the Holy Ghost?" Is there "that mind in them which was also in Christ Jesus?" And do they "walk as Christ also walked?" Nay, they are as far from it as hell is from heaven!
8. Such is the present state of mankind in all parts of the world! But how astonishing is this, if there is a God in heaven, and if his eyes are over all the earth! Can he despise the work of his own hand? Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God? And what can give ease to a thoughtful mind under so melancholy a prospect? What but the consideration, that things will not always be so; that another scene will soon be opened? God will be jealous of his honour: He will arise and maintain his own cause. He will judge the prince of this world, and spoil him of his usurped dominion. He will give his Son "the Heathen for his inheritance, and the uttermost parts of the earth for his possession." "The earth shall be filled with the knowledge of the Lord, as the waters cover the sea." The loving knowledge of God, producing uniform, uninterrupted holiness and happiness, shall cover the earth; shall fill every soul of man.
9. "Impossible," will some men say, "yea, the greatest of all impossibilities, that we should see a Christian world; yea, a Christian nation, or city! How can these things be?" On one supposition, indeed, not only all impossibility, but all difficulty vanishes away. Only suppose the Almighty to act irresistibly, and the thing is done; yea, with just the same ease as when "God said, Let there be light; and there was light." But then, man would be man no longer: His inmost nature would be changed. He would no longer be a moral agent, any more than the sun or the wind; as he would no longer be endued with liberty, -- a power of choosing, or self-determination: Consequently, he would no longer be capable of virtue or vice, of reward or punishment.
10. But setting aside this clumsy way of cutting the knot which we are not able to untie, how can all men be made holy and happy, while they continue men? While they still enjoy both the understanding, the affections, and the liberty which are essential to a moral agent? There seems to be a plain, simple way of removing this difficulty, without entangling ourselves in any subtile, metaphysical disquisitions. As God is One, so the work of God is uniform in all ages. May we not then conceive how he will work on the souls of men in times to come, by considering how he does work now, and how he has wrought in times past?
11. Take one instance of this, and such an instance as you cannot easily be deceived in. You know how God wrought in your own soul, when he first enabled you to say, "The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather they were more vigorous than before. Least of all did he take away your liberty; your power of choosing good or evil: He did not force you; but, being assisted by his grace, you, like Mary, chose the better part. Just so has he assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation; -- without depriving any of them of that liberty which is essential to a moral agent.
12. Not that I deny, that there are exempt cases, wherein
The' o'erwhelming power of saving grace
does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God's general manner of working, of which I have known innumerable instances; perhaps more within fifty years last past, than any one in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. Nay, I am fully persuaded there is not. I am persuaded, there are no men living that have not many times "resisted the Holy Ghost," and made void "the counsel of God against themselves." Yea, I am persuaded every child of God has had, at some time, "life and death set before him," eternal life and eternal death; and has in himself the casting voice. So true is that well-known saying of St. Austin, (one of the noblest he ever uttered,) _Qui fecit nos sine nobis, non salvabit nos sine nobis_: "He that made us without ourselves, will not save us without ourselves." Now in the same manner as God has converted so many to himself without destroying their liberty, he can undoubtedly convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul.
13. Let us observe what God has done already. Between fifty and sixty years ago, God raised up a few young men, in the University of Oxford, to testify those grand truths, which were then little attended to: -- That without holiness no man shall see the Lord; -- that this holiness is the work of God, who worketh in us both to will and to do; -- that he doeth it of his own good pleasure, merely for the merits of Christ; -- that this holiness is the mind that was in Christ; enabling us to walk as he also walked; -- that no man can be thus sanctified till he is justified; -- and, that we are justified by faith alone. These great truths they declared on all occasions, in private and in public; having no design but to promote the glory of God, and no desire but to save souls from death.
14. From Oxford, where it first appeared, the little leaven spread wider and wider. More and more saw the truth as it is in Jesus, and received it in the love thereof. More and more found "redemption through the blood of Jesus, even the forgiveness of sins." They were born again of his Spirit, and filled with righteousness, and peace, and joy in the Holy Ghost. It afterwards spread to every part of the land, and a little one became a thousand. It then spread into North Britain and Ireland; and, a few years after into New-York, Pennsylvania, and many other provinces in America, even as high as Newfoundland and Nova-Scotia. So that, although at first this "grain of mustard- seed" was "the least of all the seeds;" yet, in a few years, it grew into a "large tree, and put forth great branches."
15. Generally, when these truths, justification by faith in particular, were declared in any large town, after a few days or weeks, there came suddenly on the great congregation, -- not in a corner, at London, Bristol, Newcastle-upon-Tyne, in particular, -- a violent and impetuous power, which,
Like mighty wind or torrent fierce,
Did then opposers all o'er-run.
And this frequently continued, with shorter or longer intervals, for several weeks or months. But it gradually subsided, and then the work of God was carried on by gentle degrees; while that Spirit, in watering the seed that had been sown, in confirming and strengthening them that had believed,
Deign'd his influence to infuse, Secret, refreshing as the silent dews.
And this difference in his usual manner of working was observable not only in Great Britain and Ireland, but in every part of America, from South to North, wherever the word of God came with power.
16. Is it not then highly probable, that God will carry on his work in the same manner as he has begun? That he will carry it on, I cannot doubt; however Luther may affirm, that a revival of religion never lasts above a generation, -- that is, thirty years; (whereas the present revival has already continued above fifty;) or however prophets of evil may say, "All will be at an end when the first instruments are removed." There will then, very probably, be a great shaking; but I cannot induce myself to think that God has wrought so glorious a work, to let it sink and die away in a few years. No: I trust, this is only the beginning of a far greater work; the dawn of "the latter day glory."
17. And is it not probable, I say, that he will carry it on in the same manner as he has begun? At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which "the Father has reserved in his own power:" But in general, it seems, the kingdom of God will not "come with observation;" but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces; then, through the isles of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haerlem, and many other cities? Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe.
18. May we not suppose that the same leaven of pure and undefiled religion, of experimental knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Romanists and Protestants live intermixed and familiarly converse with each other? Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof,into those countries that are merely Popish; as Italy, Spain, Portugal? And may it not be gradually diffused from thence to all that name the name of Christ, in the various provinces of Turkey, in Abyssinia, yea, and in the remotest parts, not only of Europe, but of Asia, Africa, and America?
19. And in every nation under heaven, we may reasonably believe, God will observe the same order which he hath done from the beginning of Christianity. "They shall all know me, saith the Lord;" not from the greatest to the least (this is that wisdom of the world which is foolishness with God;) but "from the least to the greatest;" that the praise may not be of men, but of God. Before the end, even the rich shall enter into the kingdom of God. Together with them will enter in the great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; will be "converted, and become as little children," and "enter into the kingdom of God."
20. Then shall be fully accomplished to the house of Israel, the spiritual Israel, of whatever people or nation, that gracious promise, "I will put my laws in their minds, and write them in their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Then shall "the times of" universal "refreshment come from the presence of the Lord." The grand "Pentecost" shall "fully come," and "devout men in every nation under heaven," however distant in place from each other, shall "all be filled with the Holy Ghost;" and they will "continue steadfast in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in prayers;" they will "eat their meat," and do all that they have to do, "with gladness and singleness of heart. Great grace will be upon them all;" and they will be "all of one heart and of one soul." The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: "None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need." All their desires, meantime, and passions, and tempers will be cast in one mould; while all are doing the will of God on earth, as it is done in heaven. All their "conversation will be seasoned with salt," and will "minister grace to the hearers;" seeing it will not be so much they that speak, "as the Spirit of their Father that speaketh in them." And there will be no "root of bitterness springing up," either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no "widows neglected in the daily ministration:" Consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while,
They all are of one heart and soul,
And only love informs the whole.
21. The grand stumbling-block being thus happily removed out of the way, namely, the lives of the Christians, the Mahometans will look upon them with other eyes, and begin to give attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them that fear God will soon take knowledge of the Spirit whereby the Christians speak. They will "receive with meekness the engrafted word," and will bring forth fruit with patience. From them the leaven will soon spread to those who till then, had no fear of God before their eyes. Observing the Christian dogs, as they used to term them, to have changed their nature; to be sober, temperate, just, benevolent; and that, in spite of all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Saviour of sinners will say, "The hour is come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion's teeth. I will resume my own, for ages lost: I will claim the purchase of my blood." So he will go forth in the greatness of his strength, and all his enemies shall flee before him. All the prophets of lies shall vanish away, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, "mighty in word and deed;" and "shall honour the Son, even as they honour the Father."
22. And then, the grand stumbling-block being removed from the heathen nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American savage will no more ask, "What are the Christians better than us?" -- when they see their steady practice of universal temperance, and of justice, mercy, and truth. The Malabarian Heathen will have no more room to say, "Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! me no Christian." Rather, seeing how far the Christians exceed their own countrymen in whatsoever things are lovely and of good report, they will adopt a very different language, and say, Angel-Christian! The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and uniformly practise what is agreeable to the law written in their own hearts, their prejudices will quickly die away, and they will gladly receive "the truth as it is in Jesus."
23. We may reasonably believe, that the heathen nations which are mingled with the Christians, and those that, bordering upon Christian nations, have constant and familiar intercourse with them, will be some of the first who learn to worship God in spirit and in truth; those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added, numerous tribes of Tartars, the heathen parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom the Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare his messengers, and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yea, into the heart of China and Japan, with the countries adjoining to them. And "their sound" will then "go forth into all lands, and their voice to the ends of the earth!"
24. But one considerable difficulty still remains: There are very many heathen nations in the world that have no intercourse, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of men? "How shall they believe," saith the Apostle, "in Him of whom they have not heard? And how shall they hear without a preacher?" You may add, "And how shall they preach, unless they be sent?" Yea, but is not God able to send them? Cannot he raise them up, as it were, out of the stones? And can he ever want means of sending them? No: Were there no other means, he can "take them by his Spirit," as he did Ezekiel. (Ezek. 3:12,) or by his angel, as he did Philip, (Acts 8,) and set them down wheresoever it pleaseth him. Yea, he can find out a thousand ways to foolish man unknown. And he surely will: For heaven and earth may pass away; but his word shall not pass away: He will give his Son "the uttermost part of the earth for his possession."
25. And so all Israel too shall be saved. For "blindness has happened to Israel," as the great Apostle observes, (Rom. 11:25, &c.,) till the fullness of the "Gentiles be come in." Then "the Deliverer that cometh out of Sion shall turn away iniquity from Jacob." "God hath now concluded them all in unbelief, that he may have mercy upon all." Yea, and he will so have mercy upon all Israel, as to give them all temporal with all spiritual blessings. For this is the promise: "For the Lord thy God will gather thee from all nations, whither the Lord thy God hath scattered thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul." (Deut. 30:3, &c.,) Again: "I will gather them out of all countries, whither I have driven them: And I will bring them again to this place, and I will cause them to dwell safely: And I will give them one heart, and one way, that they may fear me for ever. I will put my fear in their hearts, that they shall not depart from me. And I will plant them in this land assuredly, with my whole heart and with my whole soul." (Jer. 32:37, &c.) Yet again: "I will take you from among the Heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: From all your filthiness, and from all your idols, will I cleanse you. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God." (Ezek. 36:24, &c.)
26. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. "They shall not hurt nor destroy in all my holy mountain." (Isaiah 11:9) "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." Thou shalt be encompassed on every side with salvation, and all that go through thy gates shall praise God. "The sun shall be no more 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." The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon thee. "Thy people also shall be all righteous . . . . the work of my hands, that I may be glorified." "As the earth bringeth forth her bud, and the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isaiah 60:18, &c.; and 61:11.)
27. This I apprehend to be the answer, yea, the only full and satisfactory answer that can be given, to the objection against the wisdom and goodness of God, taken from the present state of the world. It will not always be thus: These things are only permitted for a season by the great Governor of the world, that he may draw immense, eternal good out of this temporary evil. This is the very key which the Apostle himself gives us in the words above recited: "God hath concluded them all in unbelief, that he might have mercy upon all." In view of this glorious event, how well may we cry out, "O the depth of the riches both of the wisdom and knowledge of God!" although for a season "his judgments were unsearchable, and his ways past finding out." (Rom. 11:32,33.) It is enough, that we are assured of this one point, that all these transient evils will issue well; will have a happy conclusion; and that "mercy first and last will reign." All unprejudiced persons may see with their eyes, that He is already renewing the face of the earth: And we have strong reason to hope that the work he hath begun, he will carry on unto the day of the Lord Jesus; that he will never intermit this blessed work of his Spirit, until he has fulfilled all his promises, until he hath put a period to sin, and misery, and infirmity, and death; and re-established universal holiness and happiness, and caused all the inhabitants of the earth to sing together, "Hallelujah, the Lord God omnipotent reigneth!" "Blessing, and glory, and wisdom, and honour, and power, and might, be unto our God for ever and ever!" (Rev. 7:12.)
"The earth shall be full of the knowledge of the Lord, as the waters covers the sea." Isa. 11:9.
1. In what a condition is the world at present! How does darkness, intellectual darkness, ignorance, with vice and misery attendant upon it, cover the face of the earth! From the accurate inquiry made with indefatigable pains by our ingenious countryman, Mr. Brerewood; (who travelled himself over a great part of the known world, in order to form the more exact judgment;) supposing the world to be divided into thirty parts, nineteen of them are professed Heathens, altogether as ignorant of Christ, as if he had never come into the world: Six of the remaining parts are professed Mahometans: So that only five in thirty are so much as nominally Christians!
2. And let it be remembered, that since this computation was made, many new nations have been discovered; numberless islands, particularly in the South Sea, large and well inhabited: But by whom? By Heathens of the basest sort; many of them inferior to the beasts of the field. Whether they eat men or no, (which indeed I cannot find any sufficient ground to believe,) they certainly kill all that fall into their hands. They are, therefore, more savage than lions; who kill no more creatures than are necessary to satisfy their present hunger. See the real dignity of human nature! Here it appears in its genuine purity, not polluted either by those "general corrupters, kings," or by the least tincture of religion! What will Abbe Raynal (that determined enemy to monarchy and revelation) say to this?
3. A little, and but a little, above the Heathens in religion, are the Mahometans. But how far and wide has this miserable delusion spread over the face of the earth! Insomuch that the Mahometans are considerably more in number (as six to five) than Christians. And by all the accounts which have any pretence to authenticity, these are also, in general, as utter strangers to all true religion as their four-footed brethren; as void of mercy as lions and tigers; as much given up to brutal lusts as bulls or goats. So that they are in truth a disgrace to human nature, and a plague to all that are under their iron yoke.
4. It is true, a celebrated writer (Lady Mary Wortley Montague) gives a very different character of them. With the finest flow of words, in the most elegant language, she labours to wash the Aethiop white. She represents them as many degrees above the Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of men. But I can in no wise receive her report: I cannot rely upon her authority. I believe those round about her had just as much religion as their admirer had when she was admitted into the interior parts of the Grand Seignior's seraglio. Notwithstanding, therefore, all that such a witness does or can say in their favour, I believe the Turks in general are little, if at all, better than the generality of the Heathens.
5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered up and down in Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians, are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion.
6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized, and have a larger share of knowledge, yet they do not appear to have any more religion than either the Mahometans or Pagans.
7. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge: They have more scriptural and more rational modes of worship. Yet two thirds of them are still involved in the corruptions of the Church of Rome; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they? Put Papists and Protestants, French and English together, the bulk of one and of the other nation; and what manner of Christians are they? Are they "holy as He that hath called them is holy?" Are they filled with "righteousness, and peace, and joy in the Holy Ghost?" Is there "that mind in them which was also in Christ Jesus?" And do they "walk as Christ also walked?" Nay, they are as far from it as hell is from heaven!
8. Such is the present state of mankind in all parts of the world! But how astonishing is this, if there is a God in heaven, and if his eyes are over all the earth! Can he despise the work of his own hand? Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God? And what can give ease to a thoughtful mind under so melancholy a prospect? What but the consideration, that things will not always be so; that another scene will soon be opened? God will be jealous of his honour: He will arise and maintain his own cause. He will judge the prince of this world, and spoil him of his usurped dominion. He will give his Son "the Heathen for his inheritance, and the uttermost parts of the earth for his possession." "The earth shall be filled with the knowledge of the Lord, as the waters cover the sea." The loving knowledge of God, producing uniform, uninterrupted holiness and happiness, shall cover the earth; shall fill every soul of man.
9. "Impossible," will some men say, "yea, the greatest of all impossibilities, that we should see a Christian world; yea, a Christian nation, or city! How can these things be?" On one supposition, indeed, not only all impossibility, but all difficulty vanishes away. Only suppose the Almighty to act irresistibly, and the thing is done; yea, with just the same ease as when "God said, Let there be light; and there was light." But then, man would be man no longer: His inmost nature would be changed. He would no longer be a moral agent, any more than the sun or the wind; as he would no longer be endued with liberty, -- a power of choosing, or self-determination: Consequently, he would no longer be capable of virtue or vice, of reward or punishment.
10. But setting aside this clumsy way of cutting the knot which we are not able to untie, how can all men be made holy and happy, while they continue men? While they still enjoy both the understanding, the affections, and the liberty which are essential to a moral agent? There seems to be a plain, simple way of removing this difficulty, without entangling ourselves in any subtile, metaphysical disquisitions. As God is One, so the work of God is uniform in all ages. May we not then conceive how he will work on the souls of men in times to come, by considering how he does work now, and how he has wrought in times past?
11. Take one instance of this, and such an instance as you cannot easily be deceived in. You know how God wrought in your own soul, when he first enabled you to say, "The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather they were more vigorous than before. Least of all did he take away your liberty; your power of choosing good or evil: He did not force you; but, being assisted by his grace, you, like Mary, chose the better part. Just so has he assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation; -- without depriving any of them of that liberty which is essential to a moral agent.
12. Not that I deny, that there are exempt cases, wherein
The' o'erwhelming power of saving grace
does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God's general manner of working, of which I have known innumerable instances; perhaps more within fifty years last past, than any one in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. Nay, I am fully persuaded there is not. I am persuaded, there are no men living that have not many times "resisted the Holy Ghost," and made void "the counsel of God against themselves." Yea, I am persuaded every child of God has had, at some time, "life and death set before him," eternal life and eternal death; and has in himself the casting voice. So true is that well-known saying of St. Austin, (one of the noblest he ever uttered,) _Qui fecit nos sine nobis, non salvabit nos sine nobis_: "He that made us without ourselves, will not save us without ourselves." Now in the same manner as God has converted so many to himself without destroying their liberty, he can undoubtedly convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul.
13. Let us observe what God has done already. Between fifty and sixty years ago, God raised up a few young men, in the University of Oxford, to testify those grand truths, which were then little attended to: -- That without holiness no man shall see the Lord; -- that this holiness is the work of God, who worketh in us both to will and to do; -- that he doeth it of his own good pleasure, merely for the merits of Christ; -- that this holiness is the mind that was in Christ; enabling us to walk as he also walked; -- that no man can be thus sanctified till he is justified; -- and, that we are justified by faith alone. These great truths they declared on all occasions, in private and in public; having no design but to promote the glory of God, and no desire but to save souls from death.
14. From Oxford, where it first appeared, the little leaven spread wider and wider. More and more saw the truth as it is in Jesus, and received it in the love thereof. More and more found "redemption through the blood of Jesus, even the forgiveness of sins." They were born again of his Spirit, and filled with righteousness, and peace, and joy in the Holy Ghost. It afterwards spread to every part of the land, and a little one became a thousand. It then spread into North Britain and Ireland; and, a few years after into New-York, Pennsylvania, and many other provinces in America, even as high as Newfoundland and Nova-Scotia. So that, although at first this "grain of mustard- seed" was "the least of all the seeds;" yet, in a few years, it grew into a "large tree, and put forth great branches."
15. Generally, when these truths, justification by faith in particular, were declared in any large town, after a few days or weeks, there came suddenly on the great congregation, -- not in a corner, at London, Bristol, Newcastle-upon-Tyne, in particular, -- a violent and impetuous power, which,
Like mighty wind or torrent fierce,
Did then opposers all o'er-run.
And this frequently continued, with shorter or longer intervals, for several weeks or months. But it gradually subsided, and then the work of God was carried on by gentle degrees; while that Spirit, in watering the seed that had been sown, in confirming and strengthening them that had believed,
Deign'd his influence to infuse, Secret, refreshing as the silent dews.
And this difference in his usual manner of working was observable not only in Great Britain and Ireland, but in every part of America, from South to North, wherever the word of God came with power.
16. Is it not then highly probable, that God will carry on his work in the same manner as he has begun? That he will carry it on, I cannot doubt; however Luther may affirm, that a revival of religion never lasts above a generation, -- that is, thirty years; (whereas the present revival has already continued above fifty;) or however prophets of evil may say, "All will be at an end when the first instruments are removed." There will then, very probably, be a great shaking; but I cannot induce myself to think that God has wrought so glorious a work, to let it sink and die away in a few years. No: I trust, this is only the beginning of a far greater work; the dawn of "the latter day glory."
17. And is it not probable, I say, that he will carry it on in the same manner as he has begun? At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which "the Father has reserved in his own power:" But in general, it seems, the kingdom of God will not "come with observation;" but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces; then, through the isles of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haerlem, and many other cities? Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe.
18. May we not suppose that the same leaven of pure and undefiled religion, of experimental knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Romanists and Protestants live intermixed and familiarly converse with each other? Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof,into those countries that are merely Popish; as Italy, Spain, Portugal? And may it not be gradually diffused from thence to all that name the name of Christ, in the various provinces of Turkey, in Abyssinia, yea, and in the remotest parts, not only of Europe, but of Asia, Africa, and America?
19. And in every nation under heaven, we may reasonably believe, God will observe the same order which he hath done from the beginning of Christianity. "They shall all know me, saith the Lord;" not from the greatest to the least (this is that wisdom of the world which is foolishness with God;) but "from the least to the greatest;" that the praise may not be of men, but of God. Before the end, even the rich shall enter into the kingdom of God. Together with them will enter in the great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; will be "converted, and become as little children," and "enter into the kingdom of God."
20. Then shall be fully accomplished to the house of Israel, the spiritual Israel, of whatever people or nation, that gracious promise, "I will put my laws in their minds, and write them in their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Then shall "the times of" universal "refreshment come from the presence of the Lord." The grand "Pentecost" shall "fully come," and "devout men in every nation under heaven," however distant in place from each other, shall "all be filled with the Holy Ghost;" and they will "continue steadfast in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in prayers;" they will "eat their meat," and do all that they have to do, "with gladness and singleness of heart. Great grace will be upon them all;" and they will be "all of one heart and of one soul." The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: "None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need." All their desires, meantime, and passions, and tempers will be cast in one mould; while all are doing the will of God on earth, as it is done in heaven. All their "conversation will be seasoned with salt," and will "minister grace to the hearers;" seeing it will not be so much they that speak, "as the Spirit of their Father that speaketh in them." And there will be no "root of bitterness springing up," either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no "widows neglected in the daily ministration:" Consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while,
They all are of one heart and soul,
And only love informs the whole.
21. The grand stumbling-block being thus happily removed out of the way, namely, the lives of the Christians, the Mahometans will look upon them with other eyes, and begin to give attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them that fear God will soon take knowledge of the Spirit whereby the Christians speak. They will "receive with meekness the engrafted word," and will bring forth fruit with patience. From them the leaven will soon spread to those who till then, had no fear of God before their eyes. Observing the Christian dogs, as they used to term them, to have changed their nature; to be sober, temperate, just, benevolent; and that, in spite of all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Saviour of sinners will say, "The hour is come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion's teeth. I will resume my own, for ages lost: I will claim the purchase of my blood." So he will go forth in the greatness of his strength, and all his enemies shall flee before him. All the prophets of lies shall vanish away, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, "mighty in word and deed;" and "shall honour the Son, even as they honour the Father."
22. And then, the grand stumbling-block being removed from the heathen nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American savage will no more ask, "What are the Christians better than us?" -- when they see their steady practice of universal temperance, and of justice, mercy, and truth. The Malabarian Heathen will have no more room to say, "Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! me no Christian." Rather, seeing how far the Christians exceed their own countrymen in whatsoever things are lovely and of good report, they will adopt a very different language, and say, Angel-Christian! The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and uniformly practise what is agreeable to the law written in their own hearts, their prejudices will quickly die away, and they will gladly receive "the truth as it is in Jesus."
23. We may reasonably believe, that the heathen nations which are mingled with the Christians, and those that, bordering upon Christian nations, have constant and familiar intercourse with them, will be some of the first who learn to worship God in spirit and in truth; those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added, numerous tribes of Tartars, the heathen parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom the Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare his messengers, and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yea, into the heart of China and Japan, with the countries adjoining to them. And "their sound" will then "go forth into all lands, and their voice to the ends of the earth!"
24. But one considerable difficulty still remains: There are very many heathen nations in the world that have no intercourse, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of men? "How shall they believe," saith the Apostle, "in Him of whom they have not heard? And how shall they hear without a preacher?" You may add, "And how shall they preach, unless they be sent?" Yea, but is not God able to send them? Cannot he raise them up, as it were, out of the stones? And can he ever want means of sending them? No: Were there no other means, he can "take them by his Spirit," as he did Ezekiel. (Ezek. 3:12,) or by his angel, as he did Philip, (Acts 8,) and set them down wheresoever it pleaseth him. Yea, he can find out a thousand ways to foolish man unknown. And he surely will: For heaven and earth may pass away; but his word shall not pass away: He will give his Son "the uttermost part of the earth for his possession."
25. And so all Israel too shall be saved. For "blindness has happened to Israel," as the great Apostle observes, (Rom. 11:25, &c.,) till the fullness of the "Gentiles be come in." Then "the Deliverer that cometh out of Sion shall turn away iniquity from Jacob." "God hath now concluded them all in unbelief, that he may have mercy upon all." Yea, and he will so have mercy upon all Israel, as to give them all temporal with all spiritual blessings. For this is the promise: "For the Lord thy God will gather thee from all nations, whither the Lord thy God hath scattered thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul." (Deut. 30:3, &c.,) Again: "I will gather them out of all countries, whither I have driven them: And I will bring them again to this place, and I will cause them to dwell safely: And I will give them one heart, and one way, that they may fear me for ever. I will put my fear in their hearts, that they shall not depart from me. And I will plant them in this land assuredly, with my whole heart and with my whole soul." (Jer. 32:37, &c.) Yet again: "I will take you from among the Heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: From all your filthiness, and from all your idols, will I cleanse you. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God." (Ezek. 36:24, &c.)
26. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. "They shall not hurt nor destroy in all my holy mountain." (Isaiah 11:9) "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." Thou shalt be encompassed on every side with salvation, and all that go through thy gates shall praise God. "The sun shall be no more 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." The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon thee. "Thy people also shall be all righteous . . . . the work of my hands, that I may be glorified." "As the earth bringeth forth her bud, and the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isaiah 60:18, &c.; and 61:11.)
27. This I apprehend to be the answer, yea, the only full and satisfactory answer that can be given, to the objection against the wisdom and goodness of God, taken from the present state of the world. It will not always be thus: These things are only permitted for a season by the great Governor of the world, that he may draw immense, eternal good out of this temporary evil. This is the very key which the Apostle himself gives us in the words above recited: "God hath concluded them all in unbelief, that he might have mercy upon all." In view of this glorious event, how well may we cry out, "O the depth of the riches both of the wisdom and knowledge of God!" although for a season "his judgments were unsearchable, and his ways past finding out." (Rom. 11:32,33.) It is enough, that we are assured of this one point, that all these transient evils will issue well; will have a happy conclusion; and that "mercy first and last will reign." All unprejudiced persons may see with their eyes, that He is already renewing the face of the earth: And we have strong reason to hope that the work he hath begun, he will carry on unto the day of the Lord Jesus; that he will never intermit this blessed work of his Spirit, until he has fulfilled all his promises, until he hath put a period to sin, and misery, and infirmity, and death; and re-established universal holiness and happiness, and caused all the inhabitants of the earth to sing together, "Hallelujah, the Lord God omnipotent reigneth!" "Blessing, and glory, and wisdom, and honour, and power, and might, be unto our God for ever and ever!" (Rev. 7:12.)
Text Sermons : John Wesley : The Mystery of Iniquity
"The mystery of iniquity doth already work." 2 Thess. 2:7.
1. Without inquiring how far these words refer to any particular event in the Christian Church, I would at present take occasion from them to consider that important question, -- In what manner the mystery of iniquity hath wrought among us till it hath well-nigh covered the whole earth.
2. It is certain that "God made man upright;" perfectly holy and perfectly happy: But by rebelling against God, he destroyed himself, lost the favour and the image of God, and entailed sin, with its attendant, pain, on himself and all his posterity. Yet his merciful Creator did not leave him in this helpless, hopeless state: He immediately appointed his Son, his well-beloved Son, "who is the brightness of his glory, the express image of his person," to be the Saviour of men; "the propitiation for the sins of the whole world;" the great Physician who, by his almighty Spirit, should heal the sickness of their souls, and restore them not only to the favour, but to "the image of God wherein they were created."
3. This great mystery of godliness began to work from the very time of the original promise. Accordingly, the Lamb being, in the purpose of God, "slain from the beginning of the world," from the same period his sanctifying Spirit began to renew the souls of men. We have an undeniable instance of this in Abel, who "obtained a testimony" from God "that he was righteous." (Heb. 11:4.) And from that very time all that were partakers of the same faith were partakers of the same salvation; were not only re-instated in the favour, but likewise restored to the image, of God.
4. But how exceeding small was the number of these even from the earliest ages! No sooner did "the sons of men multiply upon the face of the earth," than God, looking down from heaven, "saw that the wickedness of man was great in the earth;" so great that "every imagination of the thoughts of his heart was evil," only evil, and that "continually." (Gen. 6:1-5.) And so it remained, without any intermission, till God executed that terrible sentence, "I will destroy man whom I have created from the face of the earth." (Gen. 6:7.)
5. Only "Noah found grace in the eyes of the Lord;" being "a just man, and perfect in his generations." Him, therefore, with his wife, his sons, and their wives, God preserved from the general destruction. And one might have imagined that this small remnant would likewise have been "perfect in their generations." But how far was this from being the case! Presently after this signal deliverance we find one of them, Ham, involved in sin, and under his father's curse. And how did "the mystery of iniquity" afterwards work, not only in the posterity of Ham, but in the posterity of Japheth; yea, and of Shem, -- Abraham and his family only excepted!
6. Yea, how did it work even in the posterity of Abraham; in God's chosen people! Were not these also, down to Moses, to David, to Malachi, to Herod the Great, a faithless and stubborn generation, a "sinful nation, a people laden with iniquity," continually forsaking the Lord, and "provoking the Holy One of Israel?" And yet we have no reason to believe that these were worse than the nations that surrounded them, who were universally swallowed up in all manner of wickedness, as well as in damnable idolatries; not having the God of heaven "in all their thoughts," but working all uncleanness with greediness.
7. In the fulness of time, when iniquity of every kind, when ungodliness and unrighteousness, had spread over all nations, and covered the earth as a flood, it pleased God to lift up a standard against it by "bringing his first-begotten into the world." Now, then, one would expect "the mystery of godliness" would totally prevail over "the mystery of iniquity;" that the Son of God would be "a light to lighten the Gentiles," as well as "salvation to his people Israel." All Israel, one would think, yea, and all the earth, will soon be filled with the glory of the Lord. Nay: "The mystery of iniquity" prevailed still, well-nigh over the face of the earth. How exceeding small was the number of those whose souls were healed by the Son of God himself! "When Peter stood up in the midst of them, the number of names was about a hundred and twenty." (Acts 1:15.) And even these were but imperfectly healed; the chief of them being a little before so weak in faith that, though they did not, like Peter, forswear their Master, yet "they all forsook him and fled:" A plain proof that the sanctifying "Spirit was not" then "given, because Jesus was not glorified."
8. It was then, when he had "ascended up on high, and led captivity captive," that "the promise of the Father" was fulfilled, which they had heard from him. It was then he began to work like himself, showing that "all power was given to him in heaven and earth." "When the day of Pentecost was fully come, suddenly there came a sound from heaven, as of a rushing mighty wind, and there appeared tongues as of fire; and they were all filled with the Holy Ghost." (Acts 2:1 &c.) In consequence of this, three thousand souls received medicine to heal their sickness, were restored to the favour and the image of God under one sermon of St. Peter's. (Acts 2:41.) "And the Lord added to them daily, "not such as should be saved; a manifest perversion of the text; but "such as were saved." The expression is peculiar; and so indeed is the position of the words, which run thus: "And the Lord added those that were saved daily to the church." First, they "were saved" from the power of sin; then they "were added" to the assembly of the faithful.
9. In order clearly to see how they were already saved, we need only observe the short account of them which is recorded in the latter part of the second and in the fourth chapter. "They continued steadfastly in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in the prayers:" That is, they were daily taught by the Apostles, and had all things common, and received the Lord's supper, and attended all the public service. (Acts 2:42.) "And all that believed were together, and had all things common; and sold their possessions, and parted them to all men, as every man had need." (Acts 2:44, 45.) And again: "The multitude of them that believed," now greatly increased, "were of one heart and of one soul: Neither said any of them that aught of the things which he possessed was his own; but they had all things common." (Acts 4:32.) And yet again: "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 at the Apostles' feet: And distribution was made unto every man according as he had need." (Acts 4:33-35.)
10. But here a question will naturally occur: "How came they to act thus, to have all things in common, seeing we do not read of any positive command to do this?" I answer, There needed no outward command: The command was written on their hearts. It naturally and necessarily resulted from the degree of love which they enjoyed. Observe! "They were of one heart, and of one soul:" And not so much as one (so the words run) said, (they could not, while their hearts so overflowed with love,) "that any of the things which he possessed was his own." And wheresoever the same cause shall prevail, the same effect will naturally follow.
11. Here was the dawn of the proper gospel day. Here was a proper Christian Church. It was now "the Sun of Righteousness" rose upon the earth, "with healing in his wings." He did now "save his people from their sins:" He "healed all their sickness." He not only taught that religion which is the true "healing of the soul," but effectually planted it in the earth; filling the souls of all that believed in him with righteousness, -- gratitude to God, and good-will to man; attended with a peace that surpassed all understanding, and with joy unspeakable and full of glory.
12. But how soon did "the mystery of iniquity" work again, and obscure the glorious prospect! It began to work (not openly indeed, but covertly) in two of the Christians, Ananias and Sapphira. "They sold their possession," like the rest, and probably for the same motive; but afterwards, giving place to the devil, and reasoning with flesh and blood, they "kept back part of the price." See the first Christians, that "made shipwreck of faith and a good conscience;" the first that "drew back to perdition;" instead of continuing to "believe to the" final "salvation of the soul!" Mark the first plague which infected the Christian Church; namely, the love of money! And will it not be the grand plague in all generations, whenever God shall revive the same work? O ye believers in Christ, take warning! Whether you are yet but little children, or young men that are strong in the faith, see the snare; your snare in particular, -- that which you will be peculiarly exposed to after you have escaped from gross pollutions. "Love not the world, neither the things of the world! If any man love the world," whatever he was in times past, "the love of the Father is not" now "in him!"
13. However, this plague was stayed in the first Christian Church, by instantly cutting off the infected persons. By that signal judgment of God on the first offenders, "great fear came upon all;" (Acts 5:11;) so that, for the present at least, not one dared to follow their example. Meantime believers, men full of faith and love, who rejoiced to have all things in common, "were the more added to the Lord, multitudes both of men and women." (Acts 5:14.)
14. If we inquire in what manner "the mystery of iniquity," the energy of Satan, began to work again in the Christian Church, we shall find it wrought in quite a different way; putting on quite another shape: Partiality crept in among the Christian believers. Those by whom the distribution to everyone was made had respect of persons; largely supplying those of their own nation, while the other widows, who were not Hebrews, "were neglected in the daily administration." (Acts 6:1.) Distribution was not made to them according as everyone had need. Here was a manifest breach of brotherly love in the Hebrews; a sin both against justice and mercy: Seeing the Grecians, as well as the Hebrews, had "sold all they had, and laid the price at the Apostles' feet." See the second plague that broke in upon the Christian Church! -- Partially; respect of persons; too much regard for those of our own side; and too little for others, though equally worthy.
15. The infection did not stop here, but one evil produced many more. From partiality in the Hebrews, "there arose in the Grecians a murmuring against" them; not only discontent and resentful thoughts, but words suitable thereto; unkind expressions, hard speeches, evil-speaking, and backbiting, naturally followed. And by the "root of bitterness" thus "springing up," undoubtedly "many were defiled." The Apostles indeed soon found out a means of removing the occasion of this murmuring; yet so much of the evil root remained, that God saw it needful to use a severer remedy. He let loose the world upon them all; if haply by their sufferings, by the spoiling of their goods, by pain, imprisonment, and death itself, he might at once punish and amend them. And persecution, God's last remedy for a backsliding people, had the happy effect for which he intended it. Both the partiality of the Hebrews ceased, and the murmuring of the Grecians: And "then had the churches rest, and were edified;" built up in the love of God and one another; "and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied." (Acts 9:31.)
16. It seems to have been some time after this, that "the mystery of iniquity" began to work in the form of zeal. Great troubles arose by means of some who zealously contended for circumcision, and the rest of the ceremonial law; till the Apostles and Elders put an end to the spreading evil, by that final determination, -- "It seemed good unto the Holy Ghost, and to us, to lay on you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts 15:28, 29.) Yet was not this evil so thoroughly suppressed, but that it frequently broke out again; as we learn from various parts of St. Paul's Epistles, particularly that to the Galatians.
17. Nearly allied to this was another grievous evil, which at the same time sprang up in the Church; -- want of mutual forbearance, and, of consequence, anger, strife, contention, variance. One very remarkable instance of this we find in this very chapter. When "Paul said to Barnabas, Let us visit the brethren where we have preached the word, Barnabas determined to take with him John;" because he was "his sister's son." "But Paul thought it not good to take him who had deserted them before." And he had certainly reason on his side. But Barnabas resolved to have his own way. _egeneto oun paroxysmos_,~~~~~~~~ -- and there was a fit of anger. It does not say, on St. Paul's side: Barnabas only had passion, to supply the want of reason. Accordingly he departed from the work, and went home; while St. Paul went forward "through Syria and Cilicia, confirming the churches." (Acts 15:41.)
18. The very first society of Christians at Rome were not altogether free from this evil leaven. There were "divisions and offences" among them also; (Rom. 16:17;) although, in general, they seem to have "walked in love." But how early did the "mystery of iniquity" work, and how powerfully, in the Church at Corinth! Not only schisms and heresies, animosities, fierce and bitter contentions were among them; but open, actual sins; yea, "such fornication as was not named among the Heathens." (1 Cor. 5:1.) Nay, there was need to remind them that "neither adulterers, nor thieves, nor drunkards" could "enter into the kingdom of heaven." (1 Cor. 6:9, 10.) And in all St. Paul's Epistles we meet with abundant proof, that tares grew up, with the wheat in all the Churches, and that "the mystery of iniquity" did every where, in a thousand forms, counterwork "the mystery of godliness."
19. When St. James wrote his Epistle, directed more immediately "to the twelve tribes scattered abroad," to the converted Jews, the tares sown among his wheat had produced a plentiful harvest. That grand pest of Christianity, a faith without works, was spread far and wide; filling the Church with a "wisdom from beneath," which was "earthly, sensual, devilish," and which gave rise, not only to rash judging and evil-speaking, but to "envy, strife, confusion, and every evil work." Indeed, whoever peruses the fourth and fifth chapters of this Epistle, with serious attention, will be inclined to believe, that even in this early period the tares had nigh choked the wheat, and that among most of those to whom St. James wrote, no more than the form of godliness, if so much, was left.
20. St. Peter wrote about the same time "to the strangers," the Christians, "scattered abroad through" all those spacious provinces of "Pontus, Galatia, Cappadocia, Asia" Minor, "and Bithynia." These, probably, were some of the most eminent Christians that were then in the world. Yet how exceeding far were even these from being "without spot and blemish!" And what grievous tares were here also growing up with the wheat! Some of them were "bringing in damnable heresies, even denying the Lord that bought them:" (2 Pet. 2:1 &c.:) And "many followed their pernicious ways;" of whom the Apostle gives that terrible character: "They walk after the flesh," in "the lust of uncleanness, like brute beasts, made to be taken and destroyed. Spots they are, and blemishes, while they feast with you;" (in the "feasts of charity," then celebrated throughout the whole Church:) "having eyes full of adultery, and that cannot cease from sin. These are wells without water, clouds that are carried with a tempest, for whom the mist of darkness is reserved for ever." And yet these very men were called Christians, and were even then in the bosom of the Church! Nor does the Apostle mention them as infesting any one particular church only; but as a general plague, which even then was dispersed far and wide among all the Christians to whom he wrote!
21. Such is the authentic account of "the mystery of iniquity" working even in the apostolic Churches! -- an account given, not by the Jews or Heathens, but by the Apostles themselves. To this we may add the account which is given by the Head and Founder of the Church; Him "who holds the stars in his right hand;" who is "the faithful and true Witness." We may easily infer what was the state of the Church in general, from the state of the seven Churches in Asia. One of these indeed, the Church of Philadelphia, had "kept his word, and had not denied his name;" (Rev. 3:8;) the Church of Smyrna was likewise in a flourishing state: But all the rest were corrupted, more or less; insomuch that many of them were not a jot better than the present race of Christians; and our Lord then threatened, what he has long since performed, to "remove the candlestick" from them.
22. Such was the real state of the Christian Church, even during the first century; while not only St. John, but most of the Apostles were present with and presided over it. But what a mystery is this, that the All-wise, the All-gracious, the Almighty, should suffer it so to be, not in one only, but as far as we can learn, in every Christian society, those of Smyrna and Philadelphia excepted! And how came these to be excepted? Why were these less corrupted (to go no farther) than the other Churches of Asia? It seems, because they were less wealthy. The Christians in Philadelphia were not literally "increased in goods," like those in Ephesus or Laodicea; and if the Christians at Smyrna had acquired more wealth, it was swept away by persecution. So that these, having less of this world's goods, retained more of the simplicity and purity of the gospel.
23. But how contrary is this scriptural account of the ancient Christians to the ordinary apprehensions of men! We have been apt to imagine, that the Primitive Church was all excellence and perfection; answerable to that strong description which St. Peter cites from Moses: "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people." And such, without all doubt, the first Christian Church, which commenced at the day of Pentecost, was. But how soon did the fine gold become dim! How soon was the wine mixed with water! How little time elapsed, before the "god of this world" so far regained his empire, that Christians in general were scarce distinguishable from Heathens, save by their opinions and modes of worship!
24. And if the state of the Church in the very first century was so bad, we cannot suppose it was any better in the second. Undoubtedly it grew worse and worse. Tertullian, one of the most eminent Christians of that age, has given us an account of it in various parts of his writings, whence we learn that real, internal religion was hardly found; nay, that not only the tempers of the Christians were exactly the same with those of their heathen neighbours, (pride, passion, love of the world reigning alike in both,) but their lives and manners also. The bearing a faithful testimony against the general corruption of Christians, seems to have raised the outcry against Montanus; and against Tertullian himself, when he was convinced that the testimony of Montanus was true. As to the heresies fathered upon Montanus, it is not easy to find what they were. I believe his grand heresy was, the maintaining that "without" inward and outward "holiness no man shall see the Lord."
25. Cyprian, Bishop of Carthage, in every respect an unexceptionable witness, who flourished about the middle of the third century, has left us abundance of letters, in which he gives a large and particular account of the state of religion in his time. In reading this, one would be apt to imagine, he was reading an account of the present century: So totally void of true religion were the generality both of the laity and clergy, so immersed in ambition, envy, covetousness, luxury, and all other vices, that the Christians of Africa were then exactly the same as the Christians of England are now.
26. It is true, that during this whole period, during the first three centuries, there were intermixed longer or shorter seasons wherein true Christianity revived. In those seasons the justice and mercy of God let loose the Heathens upon the Christians. Many of these were then called to resist unto blood. And "the blood of the martyrs was the seed of the Church." The apostolic spirit returned; and many "counted not their lives dear unto themselves, so they might finish their course with joy." Many others were reduced to happy poverty; and being stripped of what they had loved too well, they "remembered from whence they were fallen, and repented, and did their first works."
27. Persecution never did, never could, give any lasting wound to genuine Christianity. But the greatest it ever received, the grand blow which was struck at the very root of that humble, gentle, patient love, which is the fulfilling of the Christian law, the whole essence of true religion, was struck in the fourth century by Constantine the Great, when he called himself a Christian, and poured in a flood of riches, honours, and power upon the Christians; more especially upon the Clergy. Then was fulfilled in the Christian Church, what Sallust says of the people of Rome: _Sublata imperii aemula, non sensim, sed praecipiti cursu, a virtutibus descitum, ad vitia transcursum_. [Mr. Wesley doubtless quoted from memory; and this accounts for the slight mistake into which he has here fallen. the passage referred to does not occur in Sallust, but in Velleius Paterculus, and reads thus: -- _Remoto Carthaginis metu, sublataque imperri aemula, non gradu, sed praecipiti cursu, a virtute descitum, ad vitia transcursum_. Lib. ii. cap. 1. -- Edit.] Just so, when the fear of persecution was removed, and wealth and honour attended the Christian profession, the Christians "did not gradually sink, but rushed headlong into all manner of vices." Then "the mystery of iniquity" was no more hid, but stalked abroad in the face of the sun. Then, not the golden but the iron age of the Church commenced: Then one might truly say,
_Protinus irrupit venae pejoris in aevum
Omne nefas; fugere pudor, verumque fidesque,
In quorum subiere locum fraudesque, dolique,
Insidiaeque, et vis, et amor sceleratus habendi._
At once, in that unhappy age, broke in
All wickedness, and every deadly sin:
Truth, modesty, and love fled far away,
And force, and thirst of gold, claim'd universal sway,
28. And this is the event which most Christian expositors mention with such triumph! yea, which some of them suppose to be typified in the Revelation, by "the New Jerusalem coming down from heaven!" Rather say, it was the coming of Satan and all his legions from the bottomless pit: Seeing from that very time he hath set up his throne over the face of the whole earth, and reigned over the Christian as well as the Pagan world with hardly any control. Historians, indeed, tell us, very gravely, of nations, in every century, who were by such and such (Saints without doubt!) converted to Christianity: But still these converts practised all kinds of abominations, exactly as they did before; no way differing, either in their tempers or in their lives, from the nations that were still called Heathens. Such has been the deplorable state of the Christian Church, from the time of Constantine till the Reformation. A Christian nation, a Christian city, (according to the scriptural model,) was nowhere to be seen; but every city and country, a few individuals excepted, was plunged in all manner of wickedness.
29. Has the case been altered since the Reformation? Does "the mystery of iniquity" no longer work in the Church? No: The Reformation itself has not extended to above one third of the Western Church: so that two thirds of this remain as they were; so do the Eastern, Southern, and Northern Churches. They are as full of heathenish, or worse than heathenish, abominations, as ever they were before. And what is the condition of the Reformed Churches? It is certain that they were reformed in their opinions, as well as their modes of worship. But is not this all? Were either their tempers or lives reformed? Not at all. Indeed many of the Reformers themselves complained, that "the Reformation was not carried far enough." But what did they mean? Why, that they did not sufficiently reform the rites and ceremonies of the Church. Ye fools and blind! to fix your whole attention on the circumstantials of religion! Your complaint ought to have been, the essentials of religion were not carried far enough! You ought vehemently to have insisted on an entire change of men's tempers and lives; on their showing they had "the mind that was in Christ," by "walking as he also walked." Without this, how exquisitely trifling was the reformation of opinions and rites and ceremonies! Now, let any one survey the state of Christianity in the Reformed parts of Switzerland; in Germany, or France; in Sweden, Denmark, Holland; in Great Britain and Ireland. How little are any of these Reformed Christians better than heathen nations! Have they more, (I will not say, communion with God, although there is no Christianity without it,) but have they more justice, mercy, or truth, than the inhabitants of China, or Indostan? O no! we must acknowledge with sorrow and shame, that we are far beneath them!
That we, who by thy Name are named,
The heathens unbaptized out-sin!
30. Is not this the falling away or apostasy from God, foretold by St. Paul in his Second Epistle to the Thessalonians? (2 Thess. 2:3.) Indeed, I would not dare to say, with George Fox, that this apostasy was universal; that there never were any real Christians in the world, from the days of the Apostles till his time. But we may boldly say, that wherever Christianity has spread, the apostasy has spread also; insomuch that, although there are now, and always have been, individuals who were real Christians; yet the whole world never did, nor can at this day, show a Christian country or city.
31. I would now refer it to every man of reflection, who believes the Scriptures to be of God, whether this general apostasy does not imply the necessity of a general reformation? Without allowing this, how can we possibly justify either the wisdom or goodness of God? According to Scripture, the Christian religion was designed for "the healing of the nations;" for the saving from sin by means of the Second Adam, all that were "constituted sinners" by the first. But it does not answer this end: It never did; unless for a short time at Jerusalem. What can we say, but that if it has not yet, it surely will answer it? The time is coming, when not only "all Israel shall be saved," but "the fullness of the Gentiles will come in." The time cometh, when "violence shall no more be heard in the earth, wasting or destruction within our borders;" but every city shall call her "walls Salvation, and her gates Praise;" when the people, saith the Lord, "shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified." (Isa. 60:18, 21.)
32. From the preceding considerations we may learn the full answer to one of the grand objections of infidels against Christianity; namely, the lives of Christians. Of Christians, do you say? I doubt whether you ever knew a Christian in your life. When Tomo Chachi, the Indian Chief, keenly replied to those who spoke to him of being a Christian, "Why, these are Christians at Savannah! These are Christians at Frederica!" -- the proper answer was, "No, they are not; they are no more Christians than you and Sinauky." "But are not those Christians in Canterbury, in London, in Westminster?" No: no more than they are angels. None are Christians, but they that have the mind which was in Christ, and walk as he walked. "Why, if these only are Christians," said an eminent wit, "I never saw a Christian yet." I believe it: You never did; and, perhaps, you never will; for you will never find them in the grand or the gay world. The few Christians that are upon the earth, are only to be found where you never look for them. Never therefore, urge this objection more: Never object to Christianity the lives or tempers of Heathens. Though they are called Christians, the name does not imply the thing: They are as far from this as hell from heaven!
33. We may learn from hence, Secondly, the extent of the fall, -- the astonishing spread of original corruption. What among so many thousands, so many millions, is there "none righteous, no, not one?" Not by nature. But including the grace of God, I will not say with the heathen poet, --
_Rari quippe boni: numero vix sunt totidem, quot
Thebarum portae, vel divitis ostia Nili._
[The following is Gifford's translation of this quotation from Juvenal: --
-- The good are few! "the valued file"
Scarce pass the gates of Thebes, the mouths of Nile.
-- Edit.]
As if he had allowed too much, in supposing there were a hundred good men in the Roman Empire, he comes to himself, and affirms there are hardly seven. Nay, surely, there were seven thousand! There were so many long ago in one small nation, where Elijah supposed there were none at all. But, allowing a few exceptions, we are authorized to say, "The whole world lieth in wickedness;" yea, "in the wicked one," as the words properly signify. "Yes, the whole heathen world." Yea, and the Christian too; (so called;) for where is the difference, save in a few externals? See with your own eyes! Look into that large country, Indostan. There are Christians and Heathens too. Which have more justice, mercy, and truth? the Christians or the Heathens? Which are most corrupt, infernal, devilish, in their tempers and practice? the English or the Indians? Which have desolated whole countries, and clogged the rivers with dead bodies?
O sacred name of Christian! how profaned!
O earth, earth, earth! how dost thou groan under the villainies of thy Christian inhabitants!
34. From many of the preceding circumstances we may learn, Thirdly, what is the genuine tendency of riches: What a baleful influence they have had, in all ages, upon pure and undefiled religion. Not that money is an evil of itself: It is applicable to good as well as bad purposes. But, nevertheless, it is an undoubted truth, that "the love of money is the root of all evil;" and also, that the possession of riches naturally breeds the love of them. Accordingly, it is an old remark,
_Crescit amor nummi, quantum ipsa pecunia crescit_:
"As money increases, so does the love of it;" and always will, without a miracle of grace. Although, therefore, other causes may concur; yet this has been, in all ages, the principal cause of the decay of true religion in every Christian community. As long as the Christians in any place were poor, they were devoted to God. While they had little of the world, they did not love the world; but the more they had of it, the more they loved it. This constrained the Lover of their souls, at various times, to unchain their persecutors; who, by reducing them to their former poverty, reduced them to their former purity. But still remember, riches have, in all ages, been the bane of genuine Christianity!
35. We may learn hence, Fourthly, how great watchfulness they need who desire to be real Christians; considering what a state the world is in! May not each of them well say,
Into a world of ruffians sent,
I walk on hostile ground:
Wild human bears, on slaughter bent,
And ravening wolves surround?
They are the more dangerous, because they commonly appear in sheep's clothing. Even those who do not pretend to religion, yet make fair professions of good-will, of readiness to serve us, and, perhaps, of truth and honesty. But beware of taking their word! Trust not any man, until he fears God! It is a great truth,
He that fears no God, can love no friend:
Therefore stand upon your guard against every one that is not earnestly seeking to save his soul. We have need to keep both our heart and mouth as "with a bridle, while the ungodly are in our sight." Their conversation, their spirit, is infectious, and steals upon us unawares, we know not how. "Happy is the man that feareth always," in this sense also, lest he should partake of other men's sins. O "keep thyself pure!" "Watch and pray, that thou enter not into temptation!"
36. We may learn from hence, Lastly, what thankfulness becomes those who have escaped the corruption that is in the world; whom God hath chosen out of the world, to be holy and unblamable. "Who is it that maketh thee to differ?" "And what hast thou which thou hast not received?" Is it not "God" alone "who worketh in thee both to will and to do of his good pleasure?" "And let those give thanks whom the Lord hath redeemed and delivered from the hand of the enemy." Let us praise him, that he hath given us to see the deplorable state of all that are round about us, to see the wickedness which overflows the earth, and yet not be borne away by the torrent! We see the general, the almost universal contagion; and yet it cannot approach to hurt us! Thanks be unto Him "who hath delivered us from so great a death, and doth still deliver!" And have we not farther ground for thankfulness, yea, and strong consolation, in the blessed hope which God hath given us, that the time is at hand, when righteousness shall be as universal as unrighteousness is now? Allowing that "the whole creation now groaneth together" under the sin of man, our comfort is, it will not always groan: God will arise and maintain his own cause; and the whole creation shall then be delivered both from moral and natural corruption. Sin, and its consequence, pain, shall be no more: Holiness and happiness will cover the earth. Then shall all the ends of the world see the salvation of our God; and the whole race of mankind shall know, and love, and serve God, and reign with him for ever and ever!
"The mystery of iniquity doth already work." 2 Thess. 2:7.
1. Without inquiring how far these words refer to any particular event in the Christian Church, I would at present take occasion from them to consider that important question, -- In what manner the mystery of iniquity hath wrought among us till it hath well-nigh covered the whole earth.
2. It is certain that "God made man upright;" perfectly holy and perfectly happy: But by rebelling against God, he destroyed himself, lost the favour and the image of God, and entailed sin, with its attendant, pain, on himself and all his posterity. Yet his merciful Creator did not leave him in this helpless, hopeless state: He immediately appointed his Son, his well-beloved Son, "who is the brightness of his glory, the express image of his person," to be the Saviour of men; "the propitiation for the sins of the whole world;" the great Physician who, by his almighty Spirit, should heal the sickness of their souls, and restore them not only to the favour, but to "the image of God wherein they were created."
3. This great mystery of godliness began to work from the very time of the original promise. Accordingly, the Lamb being, in the purpose of God, "slain from the beginning of the world," from the same period his sanctifying Spirit began to renew the souls of men. We have an undeniable instance of this in Abel, who "obtained a testimony" from God "that he was righteous." (Heb. 11:4.) And from that very time all that were partakers of the same faith were partakers of the same salvation; were not only re-instated in the favour, but likewise restored to the image, of God.
4. But how exceeding small was the number of these even from the earliest ages! No sooner did "the sons of men multiply upon the face of the earth," than God, looking down from heaven, "saw that the wickedness of man was great in the earth;" so great that "every imagination of the thoughts of his heart was evil," only evil, and that "continually." (Gen. 6:1-5.) And so it remained, without any intermission, till God executed that terrible sentence, "I will destroy man whom I have created from the face of the earth." (Gen. 6:7.)
5. Only "Noah found grace in the eyes of the Lord;" being "a just man, and perfect in his generations." Him, therefore, with his wife, his sons, and their wives, God preserved from the general destruction. And one might have imagined that this small remnant would likewise have been "perfect in their generations." But how far was this from being the case! Presently after this signal deliverance we find one of them, Ham, involved in sin, and under his father's curse. And how did "the mystery of iniquity" afterwards work, not only in the posterity of Ham, but in the posterity of Japheth; yea, and of Shem, -- Abraham and his family only excepted!
6. Yea, how did it work even in the posterity of Abraham; in God's chosen people! Were not these also, down to Moses, to David, to Malachi, to Herod the Great, a faithless and stubborn generation, a "sinful nation, a people laden with iniquity," continually forsaking the Lord, and "provoking the Holy One of Israel?" And yet we have no reason to believe that these were worse than the nations that surrounded them, who were universally swallowed up in all manner of wickedness, as well as in damnable idolatries; not having the God of heaven "in all their thoughts," but working all uncleanness with greediness.
7. In the fulness of time, when iniquity of every kind, when ungodliness and unrighteousness, had spread over all nations, and covered the earth as a flood, it pleased God to lift up a standard against it by "bringing his first-begotten into the world." Now, then, one would expect "the mystery of godliness" would totally prevail over "the mystery of iniquity;" that the Son of God would be "a light to lighten the Gentiles," as well as "salvation to his people Israel." All Israel, one would think, yea, and all the earth, will soon be filled with the glory of the Lord. Nay: "The mystery of iniquity" prevailed still, well-nigh over the face of the earth. How exceeding small was the number of those whose souls were healed by the Son of God himself! "When Peter stood up in the midst of them, the number of names was about a hundred and twenty." (Acts 1:15.) And even these were but imperfectly healed; the chief of them being a little before so weak in faith that, though they did not, like Peter, forswear their Master, yet "they all forsook him and fled:" A plain proof that the sanctifying "Spirit was not" then "given, because Jesus was not glorified."
8. It was then, when he had "ascended up on high, and led captivity captive," that "the promise of the Father" was fulfilled, which they had heard from him. It was then he began to work like himself, showing that "all power was given to him in heaven and earth." "When the day of Pentecost was fully come, suddenly there came a sound from heaven, as of a rushing mighty wind, and there appeared tongues as of fire; and they were all filled with the Holy Ghost." (Acts 2:1 &c.) In consequence of this, three thousand souls received medicine to heal their sickness, were restored to the favour and the image of God under one sermon of St. Peter's. (Acts 2:41.) "And the Lord added to them daily, "not such as should be saved; a manifest perversion of the text; but "such as were saved." The expression is peculiar; and so indeed is the position of the words, which run thus: "And the Lord added those that were saved daily to the church." First, they "were saved" from the power of sin; then they "were added" to the assembly of the faithful.
9. In order clearly to see how they were already saved, we need only observe the short account of them which is recorded in the latter part of the second and in the fourth chapter. "They continued steadfastly in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in the prayers:" That is, they were daily taught by the Apostles, and had all things common, and received the Lord's supper, and attended all the public service. (Acts 2:42.) "And all that believed were together, and had all things common; and sold their possessions, and parted them to all men, as every man had need." (Acts 2:44, 45.) And again: "The multitude of them that believed," now greatly increased, "were of one heart and of one soul: Neither said any of them that aught of the things which he possessed was his own; but they had all things common." (Acts 4:32.) And yet again: "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 at the Apostles' feet: And distribution was made unto every man according as he had need." (Acts 4:33-35.)
10. But here a question will naturally occur: "How came they to act thus, to have all things in common, seeing we do not read of any positive command to do this?" I answer, There needed no outward command: The command was written on their hearts. It naturally and necessarily resulted from the degree of love which they enjoyed. Observe! "They were of one heart, and of one soul:" And not so much as one (so the words run) said, (they could not, while their hearts so overflowed with love,) "that any of the things which he possessed was his own." And wheresoever the same cause shall prevail, the same effect will naturally follow.
11. Here was the dawn of the proper gospel day. Here was a proper Christian Church. It was now "the Sun of Righteousness" rose upon the earth, "with healing in his wings." He did now "save his people from their sins:" He "healed all their sickness." He not only taught that religion which is the true "healing of the soul," but effectually planted it in the earth; filling the souls of all that believed in him with righteousness, -- gratitude to God, and good-will to man; attended with a peace that surpassed all understanding, and with joy unspeakable and full of glory.
12. But how soon did "the mystery of iniquity" work again, and obscure the glorious prospect! It began to work (not openly indeed, but covertly) in two of the Christians, Ananias and Sapphira. "They sold their possession," like the rest, and probably for the same motive; but afterwards, giving place to the devil, and reasoning with flesh and blood, they "kept back part of the price." See the first Christians, that "made shipwreck of faith and a good conscience;" the first that "drew back to perdition;" instead of continuing to "believe to the" final "salvation of the soul!" Mark the first plague which infected the Christian Church; namely, the love of money! And will it not be the grand plague in all generations, whenever God shall revive the same work? O ye believers in Christ, take warning! Whether you are yet but little children, or young men that are strong in the faith, see the snare; your snare in particular, -- that which you will be peculiarly exposed to after you have escaped from gross pollutions. "Love not the world, neither the things of the world! If any man love the world," whatever he was in times past, "the love of the Father is not" now "in him!"
13. However, this plague was stayed in the first Christian Church, by instantly cutting off the infected persons. By that signal judgment of God on the first offenders, "great fear came upon all;" (Acts 5:11;) so that, for the present at least, not one dared to follow their example. Meantime believers, men full of faith and love, who rejoiced to have all things in common, "were the more added to the Lord, multitudes both of men and women." (Acts 5:14.)
14. If we inquire in what manner "the mystery of iniquity," the energy of Satan, began to work again in the Christian Church, we shall find it wrought in quite a different way; putting on quite another shape: Partiality crept in among the Christian believers. Those by whom the distribution to everyone was made had respect of persons; largely supplying those of their own nation, while the other widows, who were not Hebrews, "were neglected in the daily administration." (Acts 6:1.) Distribution was not made to them according as everyone had need. Here was a manifest breach of brotherly love in the Hebrews; a sin both against justice and mercy: Seeing the Grecians, as well as the Hebrews, had "sold all they had, and laid the price at the Apostles' feet." See the second plague that broke in upon the Christian Church! -- Partially; respect of persons; too much regard for those of our own side; and too little for others, though equally worthy.
15. The infection did not stop here, but one evil produced many more. From partiality in the Hebrews, "there arose in the Grecians a murmuring against" them; not only discontent and resentful thoughts, but words suitable thereto; unkind expressions, hard speeches, evil-speaking, and backbiting, naturally followed. And by the "root of bitterness" thus "springing up," undoubtedly "many were defiled." The Apostles indeed soon found out a means of removing the occasion of this murmuring; yet so much of the evil root remained, that God saw it needful to use a severer remedy. He let loose the world upon them all; if haply by their sufferings, by the spoiling of their goods, by pain, imprisonment, and death itself, he might at once punish and amend them. And persecution, God's last remedy for a backsliding people, had the happy effect for which he intended it. Both the partiality of the Hebrews ceased, and the murmuring of the Grecians: And "then had the churches rest, and were edified;" built up in the love of God and one another; "and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied." (Acts 9:31.)
16. It seems to have been some time after this, that "the mystery of iniquity" began to work in the form of zeal. Great troubles arose by means of some who zealously contended for circumcision, and the rest of the ceremonial law; till the Apostles and Elders put an end to the spreading evil, by that final determination, -- "It seemed good unto the Holy Ghost, and to us, to lay on you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts 15:28, 29.) Yet was not this evil so thoroughly suppressed, but that it frequently broke out again; as we learn from various parts of St. Paul's Epistles, particularly that to the Galatians.
17. Nearly allied to this was another grievous evil, which at the same time sprang up in the Church; -- want of mutual forbearance, and, of consequence, anger, strife, contention, variance. One very remarkable instance of this we find in this very chapter. When "Paul said to Barnabas, Let us visit the brethren where we have preached the word, Barnabas determined to take with him John;" because he was "his sister's son." "But Paul thought it not good to take him who had deserted them before." And he had certainly reason on his side. But Barnabas resolved to have his own way. _egeneto oun paroxysmos_,~~~~~~~~ -- and there was a fit of anger. It does not say, on St. Paul's side: Barnabas only had passion, to supply the want of reason. Accordingly he departed from the work, and went home; while St. Paul went forward "through Syria and Cilicia, confirming the churches." (Acts 15:41.)
18. The very first society of Christians at Rome were not altogether free from this evil leaven. There were "divisions and offences" among them also; (Rom. 16:17;) although, in general, they seem to have "walked in love." But how early did the "mystery of iniquity" work, and how powerfully, in the Church at Corinth! Not only schisms and heresies, animosities, fierce and bitter contentions were among them; but open, actual sins; yea, "such fornication as was not named among the Heathens." (1 Cor. 5:1.) Nay, there was need to remind them that "neither adulterers, nor thieves, nor drunkards" could "enter into the kingdom of heaven." (1 Cor. 6:9, 10.) And in all St. Paul's Epistles we meet with abundant proof, that tares grew up, with the wheat in all the Churches, and that "the mystery of iniquity" did every where, in a thousand forms, counterwork "the mystery of godliness."
19. When St. James wrote his Epistle, directed more immediately "to the twelve tribes scattered abroad," to the converted Jews, the tares sown among his wheat had produced a plentiful harvest. That grand pest of Christianity, a faith without works, was spread far and wide; filling the Church with a "wisdom from beneath," which was "earthly, sensual, devilish," and which gave rise, not only to rash judging and evil-speaking, but to "envy, strife, confusion, and every evil work." Indeed, whoever peruses the fourth and fifth chapters of this Epistle, with serious attention, will be inclined to believe, that even in this early period the tares had nigh choked the wheat, and that among most of those to whom St. James wrote, no more than the form of godliness, if so much, was left.
20. St. Peter wrote about the same time "to the strangers," the Christians, "scattered abroad through" all those spacious provinces of "Pontus, Galatia, Cappadocia, Asia" Minor, "and Bithynia." These, probably, were some of the most eminent Christians that were then in the world. Yet how exceeding far were even these from being "without spot and blemish!" And what grievous tares were here also growing up with the wheat! Some of them were "bringing in damnable heresies, even denying the Lord that bought them:" (2 Pet. 2:1 &c.:) And "many followed their pernicious ways;" of whom the Apostle gives that terrible character: "They walk after the flesh," in "the lust of uncleanness, like brute beasts, made to be taken and destroyed. Spots they are, and blemishes, while they feast with you;" (in the "feasts of charity," then celebrated throughout the whole Church:) "having eyes full of adultery, and that cannot cease from sin. These are wells without water, clouds that are carried with a tempest, for whom the mist of darkness is reserved for ever." And yet these very men were called Christians, and were even then in the bosom of the Church! Nor does the Apostle mention them as infesting any one particular church only; but as a general plague, which even then was dispersed far and wide among all the Christians to whom he wrote!
21. Such is the authentic account of "the mystery of iniquity" working even in the apostolic Churches! -- an account given, not by the Jews or Heathens, but by the Apostles themselves. To this we may add the account which is given by the Head and Founder of the Church; Him "who holds the stars in his right hand;" who is "the faithful and true Witness." We may easily infer what was the state of the Church in general, from the state of the seven Churches in Asia. One of these indeed, the Church of Philadelphia, had "kept his word, and had not denied his name;" (Rev. 3:8;) the Church of Smyrna was likewise in a flourishing state: But all the rest were corrupted, more or less; insomuch that many of them were not a jot better than the present race of Christians; and our Lord then threatened, what he has long since performed, to "remove the candlestick" from them.
22. Such was the real state of the Christian Church, even during the first century; while not only St. John, but most of the Apostles were present with and presided over it. But what a mystery is this, that the All-wise, the All-gracious, the Almighty, should suffer it so to be, not in one only, but as far as we can learn, in every Christian society, those of Smyrna and Philadelphia excepted! And how came these to be excepted? Why were these less corrupted (to go no farther) than the other Churches of Asia? It seems, because they were less wealthy. The Christians in Philadelphia were not literally "increased in goods," like those in Ephesus or Laodicea; and if the Christians at Smyrna had acquired more wealth, it was swept away by persecution. So that these, having less of this world's goods, retained more of the simplicity and purity of the gospel.
23. But how contrary is this scriptural account of the ancient Christians to the ordinary apprehensions of men! We have been apt to imagine, that the Primitive Church was all excellence and perfection; answerable to that strong description which St. Peter cites from Moses: "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people." And such, without all doubt, the first Christian Church, which commenced at the day of Pentecost, was. But how soon did the fine gold become dim! How soon was the wine mixed with water! How little time elapsed, before the "god of this world" so far regained his empire, that Christians in general were scarce distinguishable from Heathens, save by their opinions and modes of worship!
24. And if the state of the Church in the very first century was so bad, we cannot suppose it was any better in the second. Undoubtedly it grew worse and worse. Tertullian, one of the most eminent Christians of that age, has given us an account of it in various parts of his writings, whence we learn that real, internal religion was hardly found; nay, that not only the tempers of the Christians were exactly the same with those of their heathen neighbours, (pride, passion, love of the world reigning alike in both,) but their lives and manners also. The bearing a faithful testimony against the general corruption of Christians, seems to have raised the outcry against Montanus; and against Tertullian himself, when he was convinced that the testimony of Montanus was true. As to the heresies fathered upon Montanus, it is not easy to find what they were. I believe his grand heresy was, the maintaining that "without" inward and outward "holiness no man shall see the Lord."
25. Cyprian, Bishop of Carthage, in every respect an unexceptionable witness, who flourished about the middle of the third century, has left us abundance of letters, in which he gives a large and particular account of the state of religion in his time. In reading this, one would be apt to imagine, he was reading an account of the present century: So totally void of true religion were the generality both of the laity and clergy, so immersed in ambition, envy, covetousness, luxury, and all other vices, that the Christians of Africa were then exactly the same as the Christians of England are now.
26. It is true, that during this whole period, during the first three centuries, there were intermixed longer or shorter seasons wherein true Christianity revived. In those seasons the justice and mercy of God let loose the Heathens upon the Christians. Many of these were then called to resist unto blood. And "the blood of the martyrs was the seed of the Church." The apostolic spirit returned; and many "counted not their lives dear unto themselves, so they might finish their course with joy." Many others were reduced to happy poverty; and being stripped of what they had loved too well, they "remembered from whence they were fallen, and repented, and did their first works."
27. Persecution never did, never could, give any lasting wound to genuine Christianity. But the greatest it ever received, the grand blow which was struck at the very root of that humble, gentle, patient love, which is the fulfilling of the Christian law, the whole essence of true religion, was struck in the fourth century by Constantine the Great, when he called himself a Christian, and poured in a flood of riches, honours, and power upon the Christians; more especially upon the Clergy. Then was fulfilled in the Christian Church, what Sallust says of the people of Rome: _Sublata imperii aemula, non sensim, sed praecipiti cursu, a virtutibus descitum, ad vitia transcursum_. [Mr. Wesley doubtless quoted from memory; and this accounts for the slight mistake into which he has here fallen. the passage referred to does not occur in Sallust, but in Velleius Paterculus, and reads thus: -- _Remoto Carthaginis metu, sublataque imperri aemula, non gradu, sed praecipiti cursu, a virtute descitum, ad vitia transcursum_. Lib. ii. cap. 1. -- Edit.] Just so, when the fear of persecution was removed, and wealth and honour attended the Christian profession, the Christians "did not gradually sink, but rushed headlong into all manner of vices." Then "the mystery of iniquity" was no more hid, but stalked abroad in the face of the sun. Then, not the golden but the iron age of the Church commenced: Then one might truly say,
_Protinus irrupit venae pejoris in aevum
Omne nefas; fugere pudor, verumque fidesque,
In quorum subiere locum fraudesque, dolique,
Insidiaeque, et vis, et amor sceleratus habendi._
At once, in that unhappy age, broke in
All wickedness, and every deadly sin:
Truth, modesty, and love fled far away,
And force, and thirst of gold, claim'd universal sway,
28. And this is the event which most Christian expositors mention with such triumph! yea, which some of them suppose to be typified in the Revelation, by "the New Jerusalem coming down from heaven!" Rather say, it was the coming of Satan and all his legions from the bottomless pit: Seeing from that very time he hath set up his throne over the face of the whole earth, and reigned over the Christian as well as the Pagan world with hardly any control. Historians, indeed, tell us, very gravely, of nations, in every century, who were by such and such (Saints without doubt!) converted to Christianity: But still these converts practised all kinds of abominations, exactly as they did before; no way differing, either in their tempers or in their lives, from the nations that were still called Heathens. Such has been the deplorable state of the Christian Church, from the time of Constantine till the Reformation. A Christian nation, a Christian city, (according to the scriptural model,) was nowhere to be seen; but every city and country, a few individuals excepted, was plunged in all manner of wickedness.
29. Has the case been altered since the Reformation? Does "the mystery of iniquity" no longer work in the Church? No: The Reformation itself has not extended to above one third of the Western Church: so that two thirds of this remain as they were; so do the Eastern, Southern, and Northern Churches. They are as full of heathenish, or worse than heathenish, abominations, as ever they were before. And what is the condition of the Reformed Churches? It is certain that they were reformed in their opinions, as well as their modes of worship. But is not this all? Were either their tempers or lives reformed? Not at all. Indeed many of the Reformers themselves complained, that "the Reformation was not carried far enough." But what did they mean? Why, that they did not sufficiently reform the rites and ceremonies of the Church. Ye fools and blind! to fix your whole attention on the circumstantials of religion! Your complaint ought to have been, the essentials of religion were not carried far enough! You ought vehemently to have insisted on an entire change of men's tempers and lives; on their showing they had "the mind that was in Christ," by "walking as he also walked." Without this, how exquisitely trifling was the reformation of opinions and rites and ceremonies! Now, let any one survey the state of Christianity in the Reformed parts of Switzerland; in Germany, or France; in Sweden, Denmark, Holland; in Great Britain and Ireland. How little are any of these Reformed Christians better than heathen nations! Have they more, (I will not say, communion with God, although there is no Christianity without it,) but have they more justice, mercy, or truth, than the inhabitants of China, or Indostan? O no! we must acknowledge with sorrow and shame, that we are far beneath them!
That we, who by thy Name are named,
The heathens unbaptized out-sin!
30. Is not this the falling away or apostasy from God, foretold by St. Paul in his Second Epistle to the Thessalonians? (2 Thess. 2:3.) Indeed, I would not dare to say, with George Fox, that this apostasy was universal; that there never were any real Christians in the world, from the days of the Apostles till his time. But we may boldly say, that wherever Christianity has spread, the apostasy has spread also; insomuch that, although there are now, and always have been, individuals who were real Christians; yet the whole world never did, nor can at this day, show a Christian country or city.
31. I would now refer it to every man of reflection, who believes the Scriptures to be of God, whether this general apostasy does not imply the necessity of a general reformation? Without allowing this, how can we possibly justify either the wisdom or goodness of God? According to Scripture, the Christian religion was designed for "the healing of the nations;" for the saving from sin by means of the Second Adam, all that were "constituted sinners" by the first. But it does not answer this end: It never did; unless for a short time at Jerusalem. What can we say, but that if it has not yet, it surely will answer it? The time is coming, when not only "all Israel shall be saved," but "the fullness of the Gentiles will come in." The time cometh, when "violence shall no more be heard in the earth, wasting or destruction within our borders;" but every city shall call her "walls Salvation, and her gates Praise;" when the people, saith the Lord, "shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified." (Isa. 60:18, 21.)
32. From the preceding considerations we may learn the full answer to one of the grand objections of infidels against Christianity; namely, the lives of Christians. Of Christians, do you say? I doubt whether you ever knew a Christian in your life. When Tomo Chachi, the Indian Chief, keenly replied to those who spoke to him of being a Christian, "Why, these are Christians at Savannah! These are Christians at Frederica!" -- the proper answer was, "No, they are not; they are no more Christians than you and Sinauky." "But are not those Christians in Canterbury, in London, in Westminster?" No: no more than they are angels. None are Christians, but they that have the mind which was in Christ, and walk as he walked. "Why, if these only are Christians," said an eminent wit, "I never saw a Christian yet." I believe it: You never did; and, perhaps, you never will; for you will never find them in the grand or the gay world. The few Christians that are upon the earth, are only to be found where you never look for them. Never therefore, urge this objection more: Never object to Christianity the lives or tempers of Heathens. Though they are called Christians, the name does not imply the thing: They are as far from this as hell from heaven!
33. We may learn from hence, Secondly, the extent of the fall, -- the astonishing spread of original corruption. What among so many thousands, so many millions, is there "none righteous, no, not one?" Not by nature. But including the grace of God, I will not say with the heathen poet, --
_Rari quippe boni: numero vix sunt totidem, quot
Thebarum portae, vel divitis ostia Nili._
[The following is Gifford's translation of this quotation from Juvenal: --
-- The good are few! "the valued file"
Scarce pass the gates of Thebes, the mouths of Nile.
-- Edit.]
As if he had allowed too much, in supposing there were a hundred good men in the Roman Empire, he comes to himself, and affirms there are hardly seven. Nay, surely, there were seven thousand! There were so many long ago in one small nation, where Elijah supposed there were none at all. But, allowing a few exceptions, we are authorized to say, "The whole world lieth in wickedness;" yea, "in the wicked one," as the words properly signify. "Yes, the whole heathen world." Yea, and the Christian too; (so called;) for where is the difference, save in a few externals? See with your own eyes! Look into that large country, Indostan. There are Christians and Heathens too. Which have more justice, mercy, and truth? the Christians or the Heathens? Which are most corrupt, infernal, devilish, in their tempers and practice? the English or the Indians? Which have desolated whole countries, and clogged the rivers with dead bodies?
O sacred name of Christian! how profaned!
O earth, earth, earth! how dost thou groan under the villainies of thy Christian inhabitants!
34. From many of the preceding circumstances we may learn, Thirdly, what is the genuine tendency of riches: What a baleful influence they have had, in all ages, upon pure and undefiled religion. Not that money is an evil of itself: It is applicable to good as well as bad purposes. But, nevertheless, it is an undoubted truth, that "the love of money is the root of all evil;" and also, that the possession of riches naturally breeds the love of them. Accordingly, it is an old remark,
_Crescit amor nummi, quantum ipsa pecunia crescit_:
"As money increases, so does the love of it;" and always will, without a miracle of grace. Although, therefore, other causes may concur; yet this has been, in all ages, the principal cause of the decay of true religion in every Christian community. As long as the Christians in any place were poor, they were devoted to God. While they had little of the world, they did not love the world; but the more they had of it, the more they loved it. This constrained the Lover of their souls, at various times, to unchain their persecutors; who, by reducing them to their former poverty, reduced them to their former purity. But still remember, riches have, in all ages, been the bane of genuine Christianity!
35. We may learn hence, Fourthly, how great watchfulness they need who desire to be real Christians; considering what a state the world is in! May not each of them well say,
Into a world of ruffians sent,
I walk on hostile ground:
Wild human bears, on slaughter bent,
And ravening wolves surround?
They are the more dangerous, because they commonly appear in sheep's clothing. Even those who do not pretend to religion, yet make fair professions of good-will, of readiness to serve us, and, perhaps, of truth and honesty. But beware of taking their word! Trust not any man, until he fears God! It is a great truth,
He that fears no God, can love no friend:
Therefore stand upon your guard against every one that is not earnestly seeking to save his soul. We have need to keep both our heart and mouth as "with a bridle, while the ungodly are in our sight." Their conversation, their spirit, is infectious, and steals upon us unawares, we know not how. "Happy is the man that feareth always," in this sense also, lest he should partake of other men's sins. O "keep thyself pure!" "Watch and pray, that thou enter not into temptation!"
36. We may learn from hence, Lastly, what thankfulness becomes those who have escaped the corruption that is in the world; whom God hath chosen out of the world, to be holy and unblamable. "Who is it that maketh thee to differ?" "And what hast thou which thou hast not received?" Is it not "God" alone "who worketh in thee both to will and to do of his good pleasure?" "And let those give thanks whom the Lord hath redeemed and delivered from the hand of the enemy." Let us praise him, that he hath given us to see the deplorable state of all that are round about us, to see the wickedness which overflows the earth, and yet not be borne away by the torrent! We see the general, the almost universal contagion; and yet it cannot approach to hurt us! Thanks be unto Him "who hath delivered us from so great a death, and doth still deliver!" And have we not farther ground for thankfulness, yea, and strong consolation, in the blessed hope which God hath given us, that the time is at hand, when righteousness shall be as universal as unrighteousness is now? Allowing that "the whole creation now groaneth together" under the sin of man, our comfort is, it will not always groan: God will arise and maintain his own cause; and the whole creation shall then be delivered both from moral and natural corruption. Sin, and its consequence, pain, shall be no more: Holiness and happiness will cover the earth. Then shall all the ends of the world see the salvation of our God; and the whole race of mankind shall know, and love, and serve God, and reign with him for ever and ever!
Text Sermons : John Wesley : The Lord Our Righteousness
"This is his name whereby he shall be called, The Lord our righteousness." Jer. 23:6.
1. How dreadful and how innumerable are the contests which have arisen about religion! And not only among the children of this world, among those who knew not what true religion was, but even among the children of God; those who had experienced "the kingdom of God within them;" who had tasted of "righteousness, and peace, and joy in the Holy Ghost." How many of these, in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one another's spirits, weakened each other's hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended! -- How many of the lame turned out of the way! How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it! And how many of "the excellent ones upon earth" have been constrained to "weep in secret places!"
2. What would not every lover of God and his neighbour do, what would he not suffer, to remedy this sore evil; to remove contention from the children of God; to restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot "make" these "wars to cease in all the world," suppose we cannot reconcile all the children of God to each other, however, let each do what he can, let him contribute, if it be but two mites, toward it. Happy are they who are able, in any degree, to promote "peace and good-will among men" especially among good men; among those that are all listed under the banner of "the Prince of Peace;" and are, therefore, peculiarly engaged, "as much as lies in them," to "live peaceably with all men."
3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this; from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attacks the other, while there is no real difference between them. And yet it is not always an easy matter to convince them of this; particularly when their passions are moved: It is then attended with the utmost difficulty. However, it is not impossible; especially when we attempt it, not trusting in ourselves, but having all our dependence upon Him with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them both to understand each other, and "the truth as it is in Jesus!"
4. One very considerable article of this truth is contained in the words above recited, "This is his name whereby he shall be called, the LORD OUR RIGHTEOUSNESS;" a truth this, which enters deep into the nature of Christianity, and, in a manner, supports the whole frame of it. Of this, undoubtedly, may be affirmed, what Luther affirms of a truth closely connected with it: it is _articulus stantis vel cadentis ecclesiae_: The Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation; of that Catholic or universal faith which is found in all the children of God, and which "unless a man keep whole and undefiled, without doubt he shall perish everlastingly."
5. Might not one, therefore, reasonably expect, that, however they differed in others, all those who name the name of Christ should agree in this point? But how far is this from being the case! There is scarce any wherein they are so little agreed; wherein those who all profess to follow Christ, seem so widely and irreconcilably to differ. I say seem; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: They are much nearer in judgment than in language. And a wide difference in language there certainly is, not only between Protestants and Papists, but between Protestant and Protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel
6. But if the difference be more in opinion, than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this: The chief is, their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression.
In order to remove this, at least in some measure; in order to our understanding one another on this head; I shall, by the help of God, endeavour to show,
I. What is the righteousness of Christ:
II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.
And, I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.
1. His divine righteousness belongs to his divine nature, as he is _hO on_, He that existeth; "over all, God blessed for ever;" the Supreme; the Eternal; "equal with the Father, as touching his Godhead, though inferior to the Father as touching his manhood." Now this is his eternal, essential, immutable holiness; his infinite justice, mercy, and truth; in all which, he and the Father are One.
But I do not apprehend that the divine righteousness of Christ is immediately concerned in the present question. I believe few, if any, do now contend for the imputation of this righteousness to us. Whoever believes the doctrine of imputation, understands it chiefly, if not solely, of his human righteousness.
2. The human righteousness of Christ belongs to him in his human nature; as he is the "Mediator between God and man, the Man Christ Jesus." This is either internal or external. His internal righteousness is the image of God, stamped on every power and faculty of his soul. It is a copy of his divine righteousness, as far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy, and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper; and all these in the highest degree, without any defect, or mixture of unholiness.
3. It was the least part of his external righteousness, that he did nothing amiss; that he knew no outward sin of any kind, neither was "guile found in his mouth;" that he never spoke one improper word, nor did one improper action. Thus far it is only a negative righteousness, though such an one as never did, nor ever can, belong to anyone that is born of a woman, save himself alone. But even his outward righteousness was positive too: He did all things well: In every word of his tongue, in every work of his hands, he did precisely the "will of Him that sent him." In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience w.as complete. "He fulfilled all righteousness."
4. But his obedience implied more than all this: It implied not only doing, but suffering; suffering the whole will of God, from the time he came into the world, till "he bore our sins in his own body upon the tree;" yea, till having made a full atonement for them, "he bowed his head, and gave up the ghost." This is usually termed the passive righteousness of Christ; the former, his active righteousness. But as the active and passive righteousness of Christ were never, in fact, separated from each other, so we never need separate them at all, either in speaking or even in thinking. And it is with regard to both these conjointly that Jesus is called "the Lord our righteousness."
II. But when is it that any of us may truly say, "the Lord our righteousness?" In other words, when is it that the righteousness of Christ is imputed to us, and in what sense is it imputed?
1. Look through all the world, and all the men therein are either believers or unbelievers. The first thing, then, which admits of no dispute among reasonable men is this: To all believers the righteousness of Christ is imputed; to unbelievers it is not.
But when is it imputed? When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: Faith and the righteousness of Christ are inseparable. For if he believes according to Scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object.
2. It is true believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves: But a difference of expression does nor necessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments: How then can we be rigorous in requiring others to use just the same expressions with us?
3. We may go a step farther yet: Men may differ from us in their opinions, as well as their expressions, and nevertheless be partakers with us of the same precious faith. It is possible they may not have a distinct apprehension of the very blessing which they enjoy: Their ideas may not be so clear, and yet their experience may be as sound, as ours. There is a wide difference between the natural faculties of men, their understandings in particular; And that difference is exceedingly increased by the manner of their education. Indeed, this alone may occasion an inconceivable difference in their opinions of various kinds; and why not upon this head, as well as on any other? But still, though their opinions, as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness.
4. Let us then make all that allowance to others, which, were we in their place, we would desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education? And who that knows it, can expect, suppose, a member of the Church of Rome, either to think or speak clearly on this subject? And yet, if we had heard even dying Bellarmine cry out, -- when he was asked, "Unto which of the saints wilt thou turn?" -- _Fidere meritis Christi tutissimum; "It is safest to trust in the merits of Christ;" would we have affirmed that, not withstanding his wrong opinions, he had no share in his righteousness?
5. But in what sense is this righteousness imputed to believers? In this: all believers are forgiven and accepted, not for the sake of anything in them, or of anything that ever was, that is, or ever can be done by them, but wholly and solely for the sake of what Christ hath done and suffered for them. I say again, not for the sake of anything in them, or done by them, of their own righteousness or works: "Not for works of righteousness which we have done, but of his own mercy he saved us." "By grace ye are saved through faith, -- not of works, lest any man should boast;" but wholly and solely for the sake of what Christ hath done and suffered for us. We are "justified freely by his grace, through the redemption that is in Jesus Christ." And this is not only the means of our obtaining the favour of God, but of our continuing therein. It is thus we come to God at first; it is by the same we come unto him ever after. We walk in one and the same new and living way, till our spirit returns to God.
6. And this is the doctrine which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the Homilies of our Church: -- "These things must necessarily go together in our justification; upon God's part, his great mercy and grace; upon Christ's part, the satisfaction of God's justice; and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to deserving our justification." "That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased Him, without any of our deserving, to prepare for us Christ's body and blood, whereby our ransom might be paid, and his justice satisfied. Christ, therefore, is now the righteousness of all them that truly believe in him."
7. The Hymns published a year or two after this, and since republished several times, (a clear testimony that my judgment was still the same,) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since: --
Jesu, thy blood and righteousness
My beauty are, my glorious dress:
'Midst flaming worlds in these array'd,
With joy shall I lift up my head.
The whole hymn expresses the same sentiment, from the beginning to the end.
8. In the Sermon on Justification, published nineteen, and again seven or eight, years ago, I express the same thing in these words: (P. 55) "In consideration of this, -- that the Son of God hath `tasted death for every man,' God hath now `reconciled the world unto himself, not imputing to them their' former `trespasses.' So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to remit the punishment due to our sins, to re-instate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal."
9. This is more largely and particularly expressed in the Treatise on Justification, which I published last year: "If we take the phrase of imputing Christ's righteousness, for the bestowing (as it were) the righteousness of Christ, including his obedience, as well passive as active, in the return of it, that is, in the privileges, blessings, and benefits purchased it; so a believer may be said to be justified by the righteousness of Christ imputed. The meaning is, God justifies the believer for the sake of Christ's righteousness, and not for any righteousness of his own. So Calvin: (Institut. 1.2, c.17) `Christ by his obedience, procured and merited for us grace or favour with God the Father.' Again: `Christ, by his obedience, procured or purchased righteousness for us.' And yet again: `All such expressions as these, -- that we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing; namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification, and has procured for us at God's hand, that, upon our believing, we should be accounted righteous by him.'" Page 5.
10. But perhaps some will object, "Nay, but you affirm that faith is imputed to us for righteousness. St. Paul affirms this over and over; therefore I affirm it too. Faith is imputed for righteousness to every believer; namely, faith in the righteousness of Christ; but this is exactly the same thing which has been said before; For by that expression I mean neither more nor less, than that we are justified by faith, not by works; or that every believer is forgiven and accepted, merely for the sake of what Christ has done and suffered.
11. But is not a believer invested or clothed with the righteousness of Christ? Undoubtedly he is. And accordingly the words above-recited are the language of every believing heart:
Jesu, thy blood and righteousness
My beauty are, my glorious dress. That is, "For the sake of thy active and passive righteousness, I am forgiven and accepted of God."
But must not we put off the filthy rags of our own righteousness, before we can put on the spotless righteousness of Christ? Certainly we must; that is, in plain terms, we must repent, before we can believe the gospel. We must be cut off from dependence upon ourselves, before we can truly depend upon Christ. We must cast away all confidence in our own righteousness, or we cannot have a true confidence in his. Till we are delivered from trusting in anything that we do, we cannot throughly trust in what he has done and suffered. First, we receive the sentence of death in ourselves: Then, we trust in Him that lived and died for us.
12. But do not you believe inherent righteousness? Yes, in its proper place; not as the ground of our acceptance with God, but as the fruit of it; not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness in every one to whom he has imputed it. I believe "Jesus Christ is made of God unto us sanctification," as well as "righteousness;" or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the spirit of Christ, are renewed in the image of God, "after the likeness wherein they were created, in righteousness and true holiness."
13. But do not you put faith in the room of Christ, or of his righteousness? By no means: I take particular care to put each of these in its proper place. The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us to build upon this foundation. God gives this faith; in that moment we are accepted of God; and yet, not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clashes with the other: we believe, we love, we endeavour to walk in all the commandments of the Lord blameless; yet,--
While thus we bestow
Our moments below,
Ourselves we forsake,
And refuge in Jesus's righteousness take.
His passion alone,
The foundation we own;
And pardon we claim,
And eternal redemption in Jesus's name.
14. I therefore no more deny the righteousness of Christ, than I deny the Godhead of Christ; and a man may full as justly charge me with denying the one as the other. Neither do I deny imputed righteousness: This is another unkind and unjust accusation. I always did, and do still continually affirm, that the righteousness of Christ is imputed to every believer. But who deny it? Why, all Infidels, whether baptized or unbaptized; all who affirm the glorious gospel of our Lord Jesus Christ to be a cunningly devised fable; all Socinians and Arians; all who deny the supreme Godhead of the Lord that bought them; they, of consequence, deny his divine righteousness, as they suppose him to be a mere creature; and they deny his human righteousness, as imputed to any man, seeing they believe everyone is accepted for his own righteousness.
15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause of the justification of a sinner before God, is likewise denied by the members of the Church of Rome; by all of them who are true to the principles of their own church. But undoubtedly there are many among them whose experience goes beyond their principles; who, though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth be as crude as their expressions, yet with their heart they Is believe: They rest on Christ alone, both unto present and eternal salvation
16. With these we may rank those even in the Reformed Churches, who are usually termed Mystics. One of the chief of these, in the present century, (at least in England,) was Mr. Law. It is well known that he absolutely and zealously denied the imputation of the righteousness of Christ, as zealously as Robert Barclay, who scruples not to say, "Imputed righteousness! -- imputed nonsense!" The body of the people known by the name of Quakers espouse the same sentiment. Nay, the generality of those who profess themselves members of the Church of England are either totally ignorant of the matter, and know nothing about imputed righteousness, or deny this and justification by faith together, as destructive of good works. To these we may add a considerable number of the people vulgarly styled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to Him that made them. But will anyone dare to affirm that all Mystics, (such as was Mr. Law in particular,) all Quakers, all Presbyterians or Independents, and all members of the Church of England who are not clear in their opinions or expressions, are void of all Christian experience? -- that, consequently, they are all in a state of damnation, "without hope, without God in the world?" However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know "the Lord our righteousness?"
17. But, blessed be God, we are not among those who are so dark in their conceptions and expressions. We no more deny the phrase than the thing; but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their heart rests only on what Christ hath done and suffered, for pardon, grace, and glory. I cannot express this better than in Mr. Hervey's words, worthy to be wrote in letters of gold: "We are not solicitous as to any particular set of phrases. Only let men be humbled as repenting criminals at Christ's feet, let them rely as devoted pensioners on his merits and they are undoubtedly in the way to a blessed immortality."
18. Is there any need, is there any possibility, of saying more? Let us only abide by this declaration, and all the contention about this or that "particular phrase" is torn up by the roots. Keep to this, -- "All who are humbled as repenting criminals at Christ's feet, and rely as devoted pensioners on his merits, are in the way to a blessed immortality;" And what room for dispute? Who denies this? Do we not all meet on this ground? What then shall we wrangle about? A man of peace here proposes terms of accommodation to all the contending parties. We desire no better: We accept of the terms: We subscribe to them with heart and hand. Whoever refuses so to do, set a mark upon that man! He is an enemy of peace, and a troubler of Israel, a disturber of the Church of God.
19. In the meantime what we are afraid of is this: -- lest any should use the phrase, "The righteousness of Christ," or, "The righteousness of Christ is imputed to me," as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved, suppose for drunkenness: "O", said he, "I pretend to no righteousness of my own; Christ is my righteousness." Another has been told, that "the extortioner, the unjust, shall not inherit the kingdom of God:" He replies, with all assurance, "I am unjust in myself, but I have a spotless righteousness in Christ." And thus, though a man be as far from the practice as from the tempers of a Christian; though he neither has the mind which was in Christ, nor in any respect walks as he walked; yet he has armour of proof against all conviction, in what he calls the "righteousness of Christ."
20. It is the seeing so many deplorable instances of this kind, which makes us sparing in the use of these expressions. And I cannot but call upon all of you who use them frequently, and beseech you in the name of God, our Saviour, whose you are, and whom you serve, earnestly to guard all that hear you against this accursed abuse of them. O warn them (it may be they will hear your voice) against "continuing in sin that grace may abound!" Warn them against making "Christ the minister of sin;" against making void that solemn decree of God, "Without holiness no man shall see the Lord," by a vain imagination of being holy in Christ! O warn them that if they remain unrighteous, the righteousness of Christ will profit them nothing! Cry aloud, (is there not a cause?) that for this very end the righteousness of Christ is imputed to us, that "the righteousness of the law may be fulfilled in us;" and that we may "live soberly, religiously, and godly, in this present world."
It remains only to make a short and plain application. And, First, I would address myself to you who violently oppose these expressions, and are ready to condemn all that use them as Antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with them, for using the phrases they like, any more than they with you for taking the same liberty? Or, if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least, allow them the liberty which they ought to allow you. And why should you be angry at an expression? "O, it has been abused!" And what expression has not? However, the abuse may be removed, and, at the same time, the use remain. Above all, be sure to retain the important sense which is couched under that expression: "All the blessings I enjoy, all I hope for in time and in eternity, are given wholly and solely for the sake of what Christ has done and suffered for me."
I would, Secondly, add a few words to you who are fond of these expressions. And permit me to ask, Do not I allow enough? What can any reasonable man desire more? I allow the whole sense which you contend for; that we have every blessing through the righteousness of God our Saviour. I allow you to use whatever expressions you choose, and that a thousand times over; only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, -- imputed righteousness; and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: Allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression; and be not angry with me if I cannot judge it proper to use any one expression every two minutes. You may, if you please; but do not condemn me because I do not. Do not, for this, represent me as a Papist, or "an enemy to the righteousness of Christ." Bear with me, as I do with you; else how shall we "fulfil the law of Christ?" Do not make tragical outcries, as though I were "subverting the very foundations of Christianity." Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And, indeed, "other foundation can no man lay, than that which is laid, even Jesus Christ." I build inward and outward holiness thereon, as you do, even by faith. Do not, therefore, suffer any distaste, or unkindness, no, nor any shyness or coldness in your heart. If there were a difference of opinion, where is our religion, if we cannot think and let think? What hinders but you may forgive me as easily as I may forgive you? How much more, when there is only a difference of expression? Nay, hardly so much as that? all the dispute being only, whether a particular mode of expression shall be used more or less frequently? Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion for them that seek occasion! Let us at length (O why was it not done before?) join hearts and hands in the service of our great Master. As we have "one Lord, one faith, one hope of our calling," let us all strengthen each other's hands in God, and with one heart and one mouth declare to all mankind, "THE LORD OUR RIGHTEOUSNESS."
"This is his name whereby he shall be called, The Lord our righteousness." Jer. 23:6.
1. How dreadful and how innumerable are the contests which have arisen about religion! And not only among the children of this world, among those who knew not what true religion was, but even among the children of God; those who had experienced "the kingdom of God within them;" who had tasted of "righteousness, and peace, and joy in the Holy Ghost." How many of these, in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one another's spirits, weakened each other's hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended! -- How many of the lame turned out of the way! How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it! And how many of "the excellent ones upon earth" have been constrained to "weep in secret places!"
2. What would not every lover of God and his neighbour do, what would he not suffer, to remedy this sore evil; to remove contention from the children of God; to restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot "make" these "wars to cease in all the world," suppose we cannot reconcile all the children of God to each other, however, let each do what he can, let him contribute, if it be but two mites, toward it. Happy are they who are able, in any degree, to promote "peace and good-will among men" especially among good men; among those that are all listed under the banner of "the Prince of Peace;" and are, therefore, peculiarly engaged, "as much as lies in them," to "live peaceably with all men."
3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this; from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attacks the other, while there is no real difference between them. And yet it is not always an easy matter to convince them of this; particularly when their passions are moved: It is then attended with the utmost difficulty. However, it is not impossible; especially when we attempt it, not trusting in ourselves, but having all our dependence upon Him with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them both to understand each other, and "the truth as it is in Jesus!"
4. One very considerable article of this truth is contained in the words above recited, "This is his name whereby he shall be called, the LORD OUR RIGHTEOUSNESS;" a truth this, which enters deep into the nature of Christianity, and, in a manner, supports the whole frame of it. Of this, undoubtedly, may be affirmed, what Luther affirms of a truth closely connected with it: it is _articulus stantis vel cadentis ecclesiae_: The Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation; of that Catholic or universal faith which is found in all the children of God, and which "unless a man keep whole and undefiled, without doubt he shall perish everlastingly."
5. Might not one, therefore, reasonably expect, that, however they differed in others, all those who name the name of Christ should agree in this point? But how far is this from being the case! There is scarce any wherein they are so little agreed; wherein those who all profess to follow Christ, seem so widely and irreconcilably to differ. I say seem; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: They are much nearer in judgment than in language. And a wide difference in language there certainly is, not only between Protestants and Papists, but between Protestant and Protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel
6. But if the difference be more in opinion, than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this: The chief is, their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression.
In order to remove this, at least in some measure; in order to our understanding one another on this head; I shall, by the help of God, endeavour to show,
I. What is the righteousness of Christ:
II. When, and in what sense, it is imputed to us:
And conclude with a short and plain application.
And, I. What is the righteousness of Christ? It is twofold, either his divine or his human righteousness.
1. His divine righteousness belongs to his divine nature, as he is _hO on_, He that existeth; "over all, God blessed for ever;" the Supreme; the Eternal; "equal with the Father, as touching his Godhead, though inferior to the Father as touching his manhood." Now this is his eternal, essential, immutable holiness; his infinite justice, mercy, and truth; in all which, he and the Father are One.
But I do not apprehend that the divine righteousness of Christ is immediately concerned in the present question. I believe few, if any, do now contend for the imputation of this righteousness to us. Whoever believes the doctrine of imputation, understands it chiefly, if not solely, of his human righteousness.
2. The human righteousness of Christ belongs to him in his human nature; as he is the "Mediator between God and man, the Man Christ Jesus." This is either internal or external. His internal righteousness is the image of God, stamped on every power and faculty of his soul. It is a copy of his divine righteousness, as far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy, and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper; and all these in the highest degree, without any defect, or mixture of unholiness.
3. It was the least part of his external righteousness, that he did nothing amiss; that he knew no outward sin of any kind, neither was "guile found in his mouth;" that he never spoke one improper word, nor did one improper action. Thus far it is only a negative righteousness, though such an one as never did, nor ever can, belong to anyone that is born of a woman, save himself alone. But even his outward righteousness was positive too: He did all things well: In every word of his tongue, in every work of his hands, he did precisely the "will of Him that sent him." In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience w.as complete. "He fulfilled all righteousness."
4. But his obedience implied more than all this: It implied not only doing, but suffering; suffering the whole will of God, from the time he came into the world, till "he bore our sins in his own body upon the tree;" yea, till having made a full atonement for them, "he bowed his head, and gave up the ghost." This is usually termed the passive righteousness of Christ; the former, his active righteousness. But as the active and passive righteousness of Christ were never, in fact, separated from each other, so we never need separate them at all, either in speaking or even in thinking. And it is with regard to both these conjointly that Jesus is called "the Lord our righteousness."
II. But when is it that any of us may truly say, "the Lord our righteousness?" In other words, when is it that the righteousness of Christ is imputed to us, and in what sense is it imputed?
1. Look through all the world, and all the men therein are either believers or unbelievers. The first thing, then, which admits of no dispute among reasonable men is this: To all believers the righteousness of Christ is imputed; to unbelievers it is not.
But when is it imputed? When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: Faith and the righteousness of Christ are inseparable. For if he believes according to Scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object.
2. It is true believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves: But a difference of expression does nor necessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments: How then can we be rigorous in requiring others to use just the same expressions with us?
3. We may go a step farther yet: Men may differ from us in their opinions, as well as their expressions, and nevertheless be partakers with us of the same precious faith. It is possible they may not have a distinct apprehension of the very blessing which they enjoy: Their ideas may not be so clear, and yet their experience may be as sound, as ours. There is a wide difference between the natural faculties of men, their understandings in particular; And that difference is exceedingly increased by the manner of their education. Indeed, this alone may occasion an inconceivable difference in their opinions of various kinds; and why not upon this head, as well as on any other? But still, though their opinions, as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness.
4. Let us then make all that allowance to others, which, were we in their place, we would desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education? And who that knows it, can expect, suppose, a member of the Church of Rome, either to think or speak clearly on this subject? And yet, if we had heard even dying Bellarmine cry out, -- when he was asked, "Unto which of the saints wilt thou turn?" -- _Fidere meritis Christi tutissimum; "It is safest to trust in the merits of Christ;" would we have affirmed that, not withstanding his wrong opinions, he had no share in his righteousness?
5. But in what sense is this righteousness imputed to believers? In this: all believers are forgiven and accepted, not for the sake of anything in them, or of anything that ever was, that is, or ever can be done by them, but wholly and solely for the sake of what Christ hath done and suffered for them. I say again, not for the sake of anything in them, or done by them, of their own righteousness or works: "Not for works of righteousness which we have done, but of his own mercy he saved us." "By grace ye are saved through faith, -- not of works, lest any man should boast;" but wholly and solely for the sake of what Christ hath done and suffered for us. We are "justified freely by his grace, through the redemption that is in Jesus Christ." And this is not only the means of our obtaining the favour of God, but of our continuing therein. It is thus we come to God at first; it is by the same we come unto him ever after. We walk in one and the same new and living way, till our spirit returns to God.
6. And this is the doctrine which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the Homilies of our Church: -- "These things must necessarily go together in our justification; upon God's part, his great mercy and grace; upon Christ's part, the satisfaction of God's justice; and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to deserving our justification." "That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased Him, without any of our deserving, to prepare for us Christ's body and blood, whereby our ransom might be paid, and his justice satisfied. Christ, therefore, is now the righteousness of all them that truly believe in him."
7. The Hymns published a year or two after this, and since republished several times, (a clear testimony that my judgment was still the same,) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since: --
Jesu, thy blood and righteousness
My beauty are, my glorious dress:
'Midst flaming worlds in these array'd,
With joy shall I lift up my head.
The whole hymn expresses the same sentiment, from the beginning to the end.
8. In the Sermon on Justification, published nineteen, and again seven or eight, years ago, I express the same thing in these words: (P. 55) "In consideration of this, -- that the Son of God hath `tasted death for every man,' God hath now `reconciled the world unto himself, not imputing to them their' former `trespasses.' So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to remit the punishment due to our sins, to re-instate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal."
9. This is more largely and particularly expressed in the Treatise on Justification, which I published last year: "If we take the phrase of imputing Christ's righteousness, for the bestowing (as it were) the righteousness of Christ, including his obedience, as well passive as active, in the return of it, that is, in the privileges, blessings, and benefits purchased it; so a believer may be said to be justified by the righteousness of Christ imputed. The meaning is, God justifies the believer for the sake of Christ's righteousness, and not for any righteousness of his own. So Calvin: (Institut. 1.2, c.17) `Christ by his obedience, procured and merited for us grace or favour with God the Father.' Again: `Christ, by his obedience, procured or purchased righteousness for us.' And yet again: `All such expressions as these, -- that we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing; namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification, and has procured for us at God's hand, that, upon our believing, we should be accounted righteous by him.'" Page 5.
10. But perhaps some will object, "Nay, but you affirm that faith is imputed to us for righteousness. St. Paul affirms this over and over; therefore I affirm it too. Faith is imputed for righteousness to every believer; namely, faith in the righteousness of Christ; but this is exactly the same thing which has been said before; For by that expression I mean neither more nor less, than that we are justified by faith, not by works; or that every believer is forgiven and accepted, merely for the sake of what Christ has done and suffered.
11. But is not a believer invested or clothed with the righteousness of Christ? Undoubtedly he is. And accordingly the words above-recited are the language of every believing heart:
Jesu, thy blood and righteousness
My beauty are, my glorious dress. That is, "For the sake of thy active and passive righteousness, I am forgiven and accepted of God."
But must not we put off the filthy rags of our own righteousness, before we can put on the spotless righteousness of Christ? Certainly we must; that is, in plain terms, we must repent, before we can believe the gospel. We must be cut off from dependence upon ourselves, before we can truly depend upon Christ. We must cast away all confidence in our own righteousness, or we cannot have a true confidence in his. Till we are delivered from trusting in anything that we do, we cannot throughly trust in what he has done and suffered. First, we receive the sentence of death in ourselves: Then, we trust in Him that lived and died for us.
12. But do not you believe inherent righteousness? Yes, in its proper place; not as the ground of our acceptance with God, but as the fruit of it; not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness in every one to whom he has imputed it. I believe "Jesus Christ is made of God unto us sanctification," as well as "righteousness;" or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the spirit of Christ, are renewed in the image of God, "after the likeness wherein they were created, in righteousness and true holiness."
13. But do not you put faith in the room of Christ, or of his righteousness? By no means: I take particular care to put each of these in its proper place. The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us to build upon this foundation. God gives this faith; in that moment we are accepted of God; and yet, not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clashes with the other: we believe, we love, we endeavour to walk in all the commandments of the Lord blameless; yet,--
While thus we bestow
Our moments below,
Ourselves we forsake,
And refuge in Jesus's righteousness take.
His passion alone,
The foundation we own;
And pardon we claim,
And eternal redemption in Jesus's name.
14. I therefore no more deny the righteousness of Christ, than I deny the Godhead of Christ; and a man may full as justly charge me with denying the one as the other. Neither do I deny imputed righteousness: This is another unkind and unjust accusation. I always did, and do still continually affirm, that the righteousness of Christ is imputed to every believer. But who deny it? Why, all Infidels, whether baptized or unbaptized; all who affirm the glorious gospel of our Lord Jesus Christ to be a cunningly devised fable; all Socinians and Arians; all who deny the supreme Godhead of the Lord that bought them; they, of consequence, deny his divine righteousness, as they suppose him to be a mere creature; and they deny his human righteousness, as imputed to any man, seeing they believe everyone is accepted for his own righteousness.
15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause of the justification of a sinner before God, is likewise denied by the members of the Church of Rome; by all of them who are true to the principles of their own church. But undoubtedly there are many among them whose experience goes beyond their principles; who, though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth be as crude as their expressions, yet with their heart they Is believe: They rest on Christ alone, both unto present and eternal salvation
16. With these we may rank those even in the Reformed Churches, who are usually termed Mystics. One of the chief of these, in the present century, (at least in England,) was Mr. Law. It is well known that he absolutely and zealously denied the imputation of the righteousness of Christ, as zealously as Robert Barclay, who scruples not to say, "Imputed righteousness! -- imputed nonsense!" The body of the people known by the name of Quakers espouse the same sentiment. Nay, the generality of those who profess themselves members of the Church of England are either totally ignorant of the matter, and know nothing about imputed righteousness, or deny this and justification by faith together, as destructive of good works. To these we may add a considerable number of the people vulgarly styled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to Him that made them. But will anyone dare to affirm that all Mystics, (such as was Mr. Law in particular,) all Quakers, all Presbyterians or Independents, and all members of the Church of England who are not clear in their opinions or expressions, are void of all Christian experience? -- that, consequently, they are all in a state of damnation, "without hope, without God in the world?" However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know "the Lord our righteousness?"
17. But, blessed be God, we are not among those who are so dark in their conceptions and expressions. We no more deny the phrase than the thing; but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their heart rests only on what Christ hath done and suffered, for pardon, grace, and glory. I cannot express this better than in Mr. Hervey's words, worthy to be wrote in letters of gold: "We are not solicitous as to any particular set of phrases. Only let men be humbled as repenting criminals at Christ's feet, let them rely as devoted pensioners on his merits and they are undoubtedly in the way to a blessed immortality."
18. Is there any need, is there any possibility, of saying more? Let us only abide by this declaration, and all the contention about this or that "particular phrase" is torn up by the roots. Keep to this, -- "All who are humbled as repenting criminals at Christ's feet, and rely as devoted pensioners on his merits, are in the way to a blessed immortality;" And what room for dispute? Who denies this? Do we not all meet on this ground? What then shall we wrangle about? A man of peace here proposes terms of accommodation to all the contending parties. We desire no better: We accept of the terms: We subscribe to them with heart and hand. Whoever refuses so to do, set a mark upon that man! He is an enemy of peace, and a troubler of Israel, a disturber of the Church of God.
19. In the meantime what we are afraid of is this: -- lest any should use the phrase, "The righteousness of Christ," or, "The righteousness of Christ is imputed to me," as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved, suppose for drunkenness: "O", said he, "I pretend to no righteousness of my own; Christ is my righteousness." Another has been told, that "the extortioner, the unjust, shall not inherit the kingdom of God:" He replies, with all assurance, "I am unjust in myself, but I have a spotless righteousness in Christ." And thus, though a man be as far from the practice as from the tempers of a Christian; though he neither has the mind which was in Christ, nor in any respect walks as he walked; yet he has armour of proof against all conviction, in what he calls the "righteousness of Christ."
20. It is the seeing so many deplorable instances of this kind, which makes us sparing in the use of these expressions. And I cannot but call upon all of you who use them frequently, and beseech you in the name of God, our Saviour, whose you are, and whom you serve, earnestly to guard all that hear you against this accursed abuse of them. O warn them (it may be they will hear your voice) against "continuing in sin that grace may abound!" Warn them against making "Christ the minister of sin;" against making void that solemn decree of God, "Without holiness no man shall see the Lord," by a vain imagination of being holy in Christ! O warn them that if they remain unrighteous, the righteousness of Christ will profit them nothing! Cry aloud, (is there not a cause?) that for this very end the righteousness of Christ is imputed to us, that "the righteousness of the law may be fulfilled in us;" and that we may "live soberly, religiously, and godly, in this present world."
It remains only to make a short and plain application. And, First, I would address myself to you who violently oppose these expressions, and are ready to condemn all that use them as Antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with them, for using the phrases they like, any more than they with you for taking the same liberty? Or, if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least, allow them the liberty which they ought to allow you. And why should you be angry at an expression? "O, it has been abused!" And what expression has not? However, the abuse may be removed, and, at the same time, the use remain. Above all, be sure to retain the important sense which is couched under that expression: "All the blessings I enjoy, all I hope for in time and in eternity, are given wholly and solely for the sake of what Christ has done and suffered for me."
I would, Secondly, add a few words to you who are fond of these expressions. And permit me to ask, Do not I allow enough? What can any reasonable man desire more? I allow the whole sense which you contend for; that we have every blessing through the righteousness of God our Saviour. I allow you to use whatever expressions you choose, and that a thousand times over; only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, -- imputed righteousness; and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: Allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression; and be not angry with me if I cannot judge it proper to use any one expression every two minutes. You may, if you please; but do not condemn me because I do not. Do not, for this, represent me as a Papist, or "an enemy to the righteousness of Christ." Bear with me, as I do with you; else how shall we "fulfil the law of Christ?" Do not make tragical outcries, as though I were "subverting the very foundations of Christianity." Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And, indeed, "other foundation can no man lay, than that which is laid, even Jesus Christ." I build inward and outward holiness thereon, as you do, even by faith. Do not, therefore, suffer any distaste, or unkindness, no, nor any shyness or coldness in your heart. If there were a difference of opinion, where is our religion, if we cannot think and let think? What hinders but you may forgive me as easily as I may forgive you? How much more, when there is only a difference of expression? Nay, hardly so much as that? all the dispute being only, whether a particular mode of expression shall be used more or less frequently? Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion for them that seek occasion! Let us at length (O why was it not done before?) join hearts and hands in the service of our great Master. As we have "one Lord, one faith, one hope of our calling," let us all strengthen each other's hands in God, and with one heart and one mouth declare to all mankind, "THE LORD OUR RIGHTEOUSNESS."
Text Sermons : John Wesley : The Nature of Enthusiasm
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"And Festus said with a loud voice, Paul, thou art beside thyself." Acts 26:24.
1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself."
2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad."
3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.
4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man, it is in these instances only his head is touched. It is therefore acknowledged, that the madness under which he labours is of a particular kind; and accordingly they are accustomed to distinguish it by a particular name, "enthusiasm."
5. A term this, which is exceeding frequently used, which is scarce ever out of some men's mouths; and yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term -- to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith; and may possibly be of use to some who are justly charged with it; at least to others who might be so, were they not cautioned against it.
6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, _enthousiasmos_, is derived, none has yet been able to show. Some have endeavoured to derive it from _en theOi_, -- in God; because all enthusiasm has reference to Him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from _en thysiai_, -- in sacrifice; because many of the enthusiasts of old were affected in the most violent manner during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise which some of those made who were so affected.
7. It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.
8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost."
9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.
10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.
11. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.
12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him.
13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.
The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come."
14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character.
15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.
16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians? -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"
17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not? Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good -- very knowing and very wise? How long? Perhaps till death brings you back to your senses, to bewail your folly for ever and ever!
18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.
19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles.
20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.
21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness.
22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things? And ought not His will to be the rule of our practice?" Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God."
23. "But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.
24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, "It is the will of God concerning me, that I should be as holy and do as much good as I can," he has only to enquire, "In which of these states can I be most holy, and do the most good?" And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God.
25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us.
26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful?" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm.
27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.
28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside _universis tanquam singulis, et singulis tanquam universis_; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend there is any room here for the charge of enthusiasm.
29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: _Praesidet universis tanquam singulis_: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with enthusiasm.
30. Against every sort of this it behoves us to guard with the utmost diligence; considering the dreadful effects it has so often produced, and which, indeed, naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows; and hereby it alienates us more and more from the favour and from the life of God. It dries up the very springs of faith and love, of righteousness and true holiness; seeing all these flow from grace: but "God resisteth the proud, and giveth grace" only "to the humble."
31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the enthusiast falls, there is small hope of his recovery. For reason will have little weight with him (as has been frequently and justly observed) who imagines he is led by a higher guide, -- by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgement and his own will, till he is altogether fixed and immovable.
32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel, then, that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects which have flowed from such dispositions in all ages; even all manner of wickedness, all the works of darkness, committed by those who call themselves Christians, while they wrought with greediness such things as were hardly named even among the Heathens.
Such is the nature, such the dreadful effects, of that manyheaded monster, Enthusiasm! From the consideration of which we may now draw some plain inferences, with regard to our own practice.
33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require.
34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy.
35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God.
36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.
37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked.
38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear.
39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"
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"And Festus said with a loud voice, Paul, thou art beside thyself." Acts 26:24.
1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself."
2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad."
3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.
4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man, it is in these instances only his head is touched. It is therefore acknowledged, that the madness under which he labours is of a particular kind; and accordingly they are accustomed to distinguish it by a particular name, "enthusiasm."
5. A term this, which is exceeding frequently used, which is scarce ever out of some men's mouths; and yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term -- to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith; and may possibly be of use to some who are justly charged with it; at least to others who might be so, were they not cautioned against it.
6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, _enthousiasmos_, is derived, none has yet been able to show. Some have endeavoured to derive it from _en theOi_, -- in God; because all enthusiasm has reference to Him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from _en thysiai_, -- in sacrifice; because many of the enthusiasts of old were affected in the most violent manner during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise which some of those made who were so affected.
7. It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.
8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost."
9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.
10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.
11. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.
12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him.
13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.
The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come."
14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character.
15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.
16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians? -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"
17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not? Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good -- very knowing and very wise? How long? Perhaps till death brings you back to your senses, to bewail your folly for ever and ever!
18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.
19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles.
20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.
21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness.
22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things? And ought not His will to be the rule of our practice?" Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God."
23. "But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.
24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, "It is the will of God concerning me, that I should be as holy and do as much good as I can," he has only to enquire, "In which of these states can I be most holy, and do the most good?" And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God.
25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us.
26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful?" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm.
27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.
28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside _universis tanquam singulis, et singulis tanquam universis_; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend there is any room here for the charge of enthusiasm.
29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: _Praesidet universis tanquam singulis_: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with enthusiasm.
30. Against every sort of this it behoves us to guard with the utmost diligence; considering the dreadful effects it has so often produced, and which, indeed, naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows; and hereby it alienates us more and more from the favour and from the life of God. It dries up the very springs of faith and love, of righteousness and true holiness; seeing all these flow from grace: but "God resisteth the proud, and giveth grace" only "to the humble."
31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the enthusiast falls, there is small hope of his recovery. For reason will have little weight with him (as has been frequently and justly observed) who imagines he is led by a higher guide, -- by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgement and his own will, till he is altogether fixed and immovable.
32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel, then, that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects which have flowed from such dispositions in all ages; even all manner of wickedness, all the works of darkness, committed by those who call themselves Christians, while they wrought with greediness such things as were hardly named even among the Heathens.
Such is the nature, such the dreadful effects, of that manyheaded monster, Enthusiasm! From the consideration of which we may now draw some plain inferences, with regard to our own practice.
33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require.
34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy.
35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God.
36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.
37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked.
38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear.
39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"
Text Sermons : John Wesley : For the Persecuted
Think of those who persecute you and try to pray this hymn.
In their notes on the following hymn the editors of the Bicentennial Edition of the Works
of John Wesley say: “This hymn echoes the riots and persecutions which Charles Wesley
faced in Cornwall, Sheffield, Staffordshire, Ireland, etc., without a murmur.”
Thy power and saving truth to show
A warfare at thy charge I go;
Strong in the Lord and thy great might,
Gladly take up the hallowed cross,
And suffering all things for thy cause
Beneath that bloody banner fight.
A spectacle to fiends and men,
To all their fierce or cool disdain
With calmest pity I submit;
Determined nought to know beside
My Jesus and him crucified,
I tread the world beneath my feet.
Superior to their smile or frown,
On all their goods my soul looks down,
Their pleasures, wealth, and power, and state:
The man that dares their god despise,
The Christian, he alone is wise!
The Christian, he alone is great!
O God, let all my life declare
How happy all thy servants are,
How far above these earthly things,
How pure when washed in Jesu's blood,
How intimately one with God,
A heaven-born race of priests and kings.
For this alone I live below:
The power of godliness to show,
The wonders wrought by Jesu's name.
O that I might but faithful prove,
Witness to all thy pard'ning love,
And point them to th'atoning Lamb!
Let me to every creature cry,
The poor and rich, the low and high,
Believe, and feel thy sins forgiven!
Damned, till by Jesus saved thou art;
Till Jesu's blood hath washed thy heart
Thou canst not find the gate of heaven.
(427)
Text Sermons : John Wesley : A Miraculous Cure of Breast Cancer
Sat 26 Dec 1761: I made a particular inquiry into the case of Mary
Special, a young woman then in Tottenham-Court-Road. She said, "Four
years since I found much pain in my breasts, and afterwards hard lumps.
Four months ago my left breast broke, and kept running continually.
Growing worse and worse, after some time I was recommended to St.
George’s Hospital. I was let blood many times, and took hemlock thrice a
day: But I was no better; the pain and the lumps were the same, and both
my breasts were quite hard, and black as soot; when, yesterday night, I
went to Mr. Owen’s, where there was a meeting for prayer. Mr. Bell saw
me, and asked, 'Have you faith to be healed?’ I said, 'Yes.’ He prayed
for me, and in a moment all my pain was gone. But the next day I felt a
little pain again; I clapped my hands on my breasts, and cried out,
'Lord, if thou wilt, thou canst make me whole.’ It was gone; and from
that hour I have had no pain, no soreness, no lumps, or swelling; but
both my breasts were perfectly well, and have been so ever since."
Now here are plain facts: 1. She was ill: 2. She is well: 3. She became
so in a moment. Which of these can with any modesty be denied?
Sat 26 Dec 1761: I made a particular inquiry into the case of Mary
Special, a young woman then in Tottenham-Court-Road. She said, "Four
years since I found much pain in my breasts, and afterwards hard lumps.
Four months ago my left breast broke, and kept running continually.
Growing worse and worse, after some time I was recommended to St.
George’s Hospital. I was let blood many times, and took hemlock thrice a
day: But I was no better; the pain and the lumps were the same, and both
my breasts were quite hard, and black as soot; when, yesterday night, I
went to Mr. Owen’s, where there was a meeting for prayer. Mr. Bell saw
me, and asked, 'Have you faith to be healed?’ I said, 'Yes.’ He prayed
for me, and in a moment all my pain was gone. But the next day I felt a
little pain again; I clapped my hands on my breasts, and cried out,
'Lord, if thou wilt, thou canst make me whole.’ It was gone; and from
that hour I have had no pain, no soreness, no lumps, or swelling; but
both my breasts were perfectly well, and have been so ever since."
Now here are plain facts: 1. She was ill: 2. She is well: 3. She became
so in a moment. Which of these can with any modesty be denied?
Biography
John Wesley
Source: Wikipedia
The Wesley family was made famous by the two brothers, John and Charles, who worked together in the rise of Methodism in the British Isles during the 18th century. They were among the ten children surviving infancy born to Samuel Wesley (1662 - 1735), Anglican rector of Epworth, Lincolnshire, and Susanna Annesley Wesley, daughter of Samuel Annesley, a dissenting minister.
John Wesley was born June 28, 1703, died Mar. 2, 1791, and was the principal founder of the Methodist movement. His mother was important in his emotional and educational development. John's education continued at Charterhouse School and at Oxford, where he studied at Christ Church and was elected (1726) fellow of Lincoln College. He was ordained in 1728.
After a brief absence (1727 - 29) to help his father at Epworth, John returned to Oxford to discover that his brother Charles had founded a Holy Club composed of young men interested in spiritual growth. John quickly became a leading participant of this group, which was dubbed the Methodists. His Oxford days introduced him not only to the rich tradition of classical literature and philosophy but also to spiritual classics like Thomas a Kempis's Imitation of Christ, Jeremy Taylor's Holy Living and Dying, and William Law's Serious Call.
In 1735 both Wesleys accompanied James Oglethorpe to the new colony of Georgia, where John's attempts to apply his then high-church views aroused hostility. Discouraged, he returned (1737) to England; he was rescued from this discouragement by the influence of the Moravian preacher Peter Boehler. At a small religious meeting in Aldersgate Street, London, on May 24, 1738, John Wesley had an experience in which his "heart was strangely warmed." After this spiritual conversion, which centered on the realization of salvation by faith in Christ alone, he devoted his life to evangelism. Beginning in 1739 he established Methodist societies throughout the country. He traveled and preached constantly, especially in the London-Bristol-Newcastle triangle, with frequent forays into Wales, Ireland, and Scotland. He encountered much opposition and persecution, which later subsided.
Late in life Wesley married Mary Vazeille, a widow. He continued throughout his life a regimen of personal discipline and ordered living. He died at 88, still preaching, still traveling, and still a clergyman of the Church of England. In 1784, however, he had given the Methodist societies a legal constitution, and in the same year he ordained Thomas Coke for ministry in the United States; this action signaled an independent course for Methodism.
John Wesley
Source: Wikipedia
The Wesley family was made famous by the two brothers, John and Charles, who worked together in the rise of Methodism in the British Isles during the 18th century. They were among the ten children surviving infancy born to Samuel Wesley (1662 - 1735), Anglican rector of Epworth, Lincolnshire, and Susanna Annesley Wesley, daughter of Samuel Annesley, a dissenting minister.
John Wesley was born June 28, 1703, died Mar. 2, 1791, and was the principal founder of the Methodist movement. His mother was important in his emotional and educational development. John's education continued at Charterhouse School and at Oxford, where he studied at Christ Church and was elected (1726) fellow of Lincoln College. He was ordained in 1728.
After a brief absence (1727 - 29) to help his father at Epworth, John returned to Oxford to discover that his brother Charles had founded a Holy Club composed of young men interested in spiritual growth. John quickly became a leading participant of this group, which was dubbed the Methodists. His Oxford days introduced him not only to the rich tradition of classical literature and philosophy but also to spiritual classics like Thomas a Kempis's Imitation of Christ, Jeremy Taylor's Holy Living and Dying, and William Law's Serious Call.
In 1735 both Wesleys accompanied James Oglethorpe to the new colony of Georgia, where John's attempts to apply his then high-church views aroused hostility. Discouraged, he returned (1737) to England; he was rescued from this discouragement by the influence of the Moravian preacher Peter Boehler. At a small religious meeting in Aldersgate Street, London, on May 24, 1738, John Wesley had an experience in which his "heart was strangely warmed." After this spiritual conversion, which centered on the realization of salvation by faith in Christ alone, he devoted his life to evangelism. Beginning in 1739 he established Methodist societies throughout the country. He traveled and preached constantly, especially in the London-Bristol-Newcastle triangle, with frequent forays into Wales, Ireland, and Scotland. He encountered much opposition and persecution, which later subsided.
Late in life Wesley married Mary Vazeille, a widow. He continued throughout his life a regimen of personal discipline and ordered living. He died at 88, still preaching, still traveling, and still a clergyman of the Church of England. In 1784, however, he had given the Methodist societies a legal constitution, and in the same year he ordained Thomas Coke for ministry in the United States; this action signaled an independent course for Methodism.
Text Sermons : John Wesley : Human Life a Dream
"Even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city." Ps. 73:20.
1. Anyone that considers the foregoing verses will easily observe that the Psalmist is speaking directly of the wicked, that prosper in their wickedness. It is very common for these utterly to forget that they are creatures of a day; to live as if they were never to die; as if their present state was to endure for ever; or, at least as if they were indisputably sure that they "had much goods laid up for many years:" So that they might safely say, "Soul, take thine ease; eat, drink, and be merry." But how miserable a mistake is this! How often does God say to such a one, "Thou fool! this night shall thy soul be required of thee!" Well then may it be said of them, "O, how suddenly do they consume!" -- perish, and come to a fearful end. Yea, "even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city."
2. But I would at present carry this thought farther; I would consider it in a general sense, and show how near a resemblance there is between human life and a dream. An ancient poet carries the comparison farther still, when he styles life, "the dream of a shadow." And so does Cowley, when he cries out,
O life, thou nothing's younger brother!
So like, that we mistake the one for the' other!
But, setting these and all other flights of poetry aside, I would seriously inquire, wherein this resemblance lies; wherein the analogy between the one and the other does properly consist.
3. In order to this, I would inquire, First, What is a dream? You will say, "Who does not know this?" Might you not rather say, Who does know? Is there anything more mysterious in nature? Who is there that has not experienced it, that has not dreamed a thousand times? Yet he is no more able to explain the nature of it, than he is to grasp the skies. Who can give any clear, satisfactory account of the parent of dreams, sleep? It is true, many physicians have attempted this, but they have attempted it in vain. They have talked learnedly about it, but have left the matter at last just as dark as it was before. They tell us some of its properties and effects; but none can tell what is the essence of it.
4. However, we know the origin of dreams, and that with some degree of certainty. There can be no doubt but some of them arise from the present constitution of the body; while others of them are probably occasioned by the passions of the mind. Again: We are clearly informed in Scripture, that some are caused by the operation of good angels; as others, undoubtedly, are owing to the power and malice of evil angels (if we may dare to suppose that there are any such now; or, at least, that they have anything to do in the world). From the same divine treasury of knowledge we learn that, on some extraordinary occasions, the great Father of spirits has manifested himself to human spirits, "in dreams and visions of the night." But which of all these arise from natural, which from supernatural, influence, we are many times not able to determine.
5. And how can we certainly distinguish between our dreams and our waking thoughts? What criterion is there by which we may surely know whether we are awake or asleep? It is true, as soon as we awake out of sleep, we know we have been in a dream, and are now awake. But how shall we know that a dream is such while we continue therein? What is a dream? To give a gross and superficial, not a philosophical, account of it: It is a series of persons and things presented to our mind in sleep, which have no being but in our own imagination. A dream, therefore, is a kind of digression from our real life. It seems to be a sort of echo of what was said or done a little when we were awake. Or, may we say, a dream is a fragment of life, broken off at both ends; not connected either with the part that goes before, or with that which follows after? And is there any better way of distinguishing our dreams from our waking thoughts, than by this very circumstance? It is a kind of parenthesis, inserted in life, as that is in a discourse, which goes on equally well either with it or without it. By this then we may infallibly know a dream, -- by its being broken off at both ends; by its having no proper connection with the real things which either precede or follow it.
6. It is not needful to prove that there is a near resemblance between these transient dreams, and the dream of life. It may be of more use to illustrate this important truth; to place it in as striking a light as possible. Let us then seriously consider, in a few obvious particulars, the case of one that is just awaking out of life, and opening his eyes in eternity.
7. Let us then propose the case. Let us suppose we had now before us one that was just passed into the world of spirits. Might not you address such a new-born soul in some such manner as this? You have been an inhabitant of earth forty, perhaps fifty or sixty, years. But now God has altered his voice: "Awake, thou that sleepest!" You awake; you arise; you have no more to do with these poor transient shadows. Arise, and shake thyself from the dust! See, all is real here! all is permanent; all eternal! far more stable than the foundations of the earth; yea, than the pillars of that lower heaven. Now that your eyes are open, see how inexpressibly different are all the things that are now round about you! What a difference do you perceive in yourself! Where is your body, -- your house of clay? Where are your limbs, your hands, your feet, your head? There they lie, cold, insensible!
No anger, hereafter, or shame,
Shall redden the innocent clay;
Extinct is the animal flame,
And passion is vanish'd away.
What a change is in the immortal spirit! You see everything around you; but how? Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather, are you not now all eye, all ear, all feeling, all perception? How different, now you are throughly awake, are all the objects round about you! Where are the houses, and gardens, and fields, and cities, which you lately saw? Where are the rivers, and seas, and everlasting hills? Was it then only in a dream that our poet discovered,
Earth hath this variety from heaven
Of pleasure situate in hill and dale?
Nay, I doubt all these vanished away like smoke, the moment you awoke out of the body.
8. How strange must not only the manner of existence appear, and the place wherein you are (if it may be called place; though who can define or describe the place of spirits?) but the inhabitants of that unknown region! whether they are of the number of those unhappy spirits that "kept not their first estate," or of those holy ones that still "minister to the heirs of salvation." How strange are the employments of those spirits with which you are now surrounded! How bitter are they to the taste of those that are still dreaming upon earth! "I have no relish," said one of these, (a much-applauded wit, who has lately left the body,) "for sitting upon a cloud all day long, and singing praise to God." We may easily believe him; and there is no danger of his being put to that trouble. Nevertheless, this is no trouble to them who cease not day and night, but continually sing, "Holy, holy, holy, Lord God of Sabaoth!"
9. Suppose this to be the case with any of you that are now present before God. It may be so to-morrow; perhaps to-night; perhaps this night your "soul may be required of you;" the dream of life may end, and you may wake into broad eternity! See, there lies the poor inanimate carcase, shortly to be sown in corruption and dishonour. But where is the immortal, incorruptible spirit? There it stands, naked before the eyes of God! Meantime, what is become of all the affairs which you have been eagerly engaged in under the sun? What profit have you reaped of all your labour and care? Does your money follow you? No; you have left it behind you; -- the same thing to you as if it had vanished into air! Does your gay or rich apparel follow you? Your body is clothed with dust and rottenness. Your soul, indeed is clothed with immortality. But, O! what immortality? Is it an immortality of happiness and glory; or of shame and everlasting contempt? Where is the honour, the pomp, of the rich and great; the applause that surrounded you? All gone; all are vanished away, "like as a shadow that departeth." "The play is over," said Monsieur Moultray, when he saw the ball pierce the temples of his dying master. [Charles XII, King of Sweden, at the siege of Frederickshall.] And what cared the courtier for this? No more than if it had been the conclusion of a farce or dance. But while the buffoon slept on and took his rest, it was not so with the monarch. Though he was not terrified with anything on earth, he would be at the very gates of hell. Vain valour! In the very article of death, he grasped the hilt of his sword! But where was he the next moment, when the sword dropped out of his hand, and the soul out of his body? Then ended the splendid dream of royalty, -- of glory, of destroying cities, and of conquering kingdoms!
10. "How are the mighty fallen, and the weapons of war perished!" What are the weapons that are so terrible among us, to the inhabitants of eternity? How are the wise, the learned, the poet, the critic fallen, and their glory vanished away! How is the beauty fallen, the late idol of a gazing crowd! In how complete a sense are "the daughters of music brought low," and all the instruments thereof forgotten! Are you not now convinced, that (according to the Hebrew proverb) "a living dog is better than a dead lion?" For the living know, yea, must know, unless they obstinately refuse, "that they shall die; but the dead know not anything" that will avail for the ease of their pain, or to lessen their misery. Also "their hope and fear, and their desire," all are perished; all of them are fled; "they have not any portion in the things that are done under the sun!"
11. Where, indeed, is the hope of those who were lately laying deep schemes, and saying, "To-day, or to-morrow, we will go to such a city, and continue there a year, and traffic, and get gain?" How totally had they forgotten that wise admonition, "Ye know not what shall be on the morrow! For, what is your life? It is a vapour that appeareth awhile, and then vanisheth away!" Where is all your business? where your worldly cares, your troubles or engagements? All these things are fled away like smoke; and your soul is left. And how is it qualified for the enjoyment of this new world? Has it a relish for the objects and enjoyments of the invisible world? Are your affections loosened from things below, and fixed on things above, -- fixed on that place where Jesus sitteth at the right hand of God? Then happy are ye; and when He whom ye love shall appear, "ye shall also appear with him in glory."
12. But how do you relish the company that surrounds you? Your old companions are gone; a great part of them probably separated from you never to return. Are your present companions angels of light? -- ministering spirits, that but now whispered, "Sister spirit, come away! We are sent to conduct thee over that gulf into Abraham's bosom." And what are those? Some of the souls of the righteous, whom thou didst formerly relieve with "the mammon of unrighteousness;" and who are now commissioned by your common Lord to receive, to welcome you "into the everlasting habitations." Then the angels of darkness will quickly discern they have no part in you. So they must either hover at a distance, or flee away in despair. Are some of these happy spirits that take acquaintance with you, the same that travelled with you below, and bore a part in your temptations; that, together with you, fought the good fight of faith, and laid hold on eternal life? As you then wept together, you may rejoice together, you and your guardian angels perhaps, in order to increase your thankfulness for being "delivered from so great a death." They may give you a view of the realms below; those
Regions of sorrow, doleful shades, where peace
And rest can never dwell.
See, on the other hand, the mansions which were "prepared for you from the foundation of the world!" O what a difference between the dream that is past, and the real scene that is now present with thee! Look up! See!
No need of the sun in that day,
Which never is follow'd by night;
Where Jesus's beauties display
A pure and a permanent light!
Look down! What a prison is there! "'Twixt upper, nether, and surrounding fire!" And what inhabitants! What horrid, fearful shapes, emblems of the rage against God and man, the envy, fury, despair, fixed within, -- causing them to gnash their teeth at Him they so long despised! Meanwhile, does it comfort them to see, across the great gulf, the righteous in Abraham's bosom? What a place is that! What a "house of God, eternal in the heavens!" Earth is only His footstool; yea,
The spacious firmament on high,
And all the blue, ethereal sky.
Well then may we say to its inhabitants,
Proclaim the glories of our Lord,
Dispersed through all the heavenly street;
Whose boundless treasures can afford
So rich a pavement for his feet.
And yet how inconsiderable is the glory of that house, compared to that of its great Inhabitant! in view of whom all the first-born sons of light, angels, archangels, and all the company of heaven, full of light as they are full of love,
Approach not, but with both wings veil their eyes.
13. How wonderful, then, now the dream of life is over, now you are quite awake, do all these scenes appear! Even such a sight as never entered, or could enter into your hearts to conceive! How are all those that "awake up after his likeness, now satisfied with it!" They have now a portion, real, solid, incorruptible, "that fadeth not away." Meantime, how exquisitely wretched are they who (to wave all other considerations) have chosen for their portion those transitory shadows which now are vanished, and have left them in an abyss of real misery, which must remain to all eternity!
14. Now, considering that every child of man who is yet upon earth must sooner or later wake out of this dream, and enter real life; how infinitely does it concern every one of us to attend to this before our great change comes! Of what importance is it to be continually sensible of the condition wherein we stand! How advisable, by every possible means, to connect the ideas of time and eternity! so to associate them together, that the thought of one may never recur to your mind, without the thought of the other! It is our highest wisdom to associate the ideas of the visible and invisible world; to connect temporal and spiritual, mortal and immortal being. Indeed, in our common dreams we do not usually know we are asleep whilst we are in the midst of our dream. As neither do we know it while we are in the midst of the dream which we call life. But you may be conscious of it now! God grant you may, before you awake in a winding-sheet of fire!
15. What an admirable foundation for thus associating the ideas of time and eternity, of the visible and invisible world, is laid in the very nature of religion! For, what is religion, -- I mean scriptural religion? for all other is the vainest of all dreams. What is the very root of this religion? It is Immanuel, God with us! God in man! Heaven connected with earth! The unspeakable union of mortal with immortal. For "truly our fellowship" (may all Christians say) "is with the Father and with his Son, Jesus Christ. God hath given unto us eternal life; and this life is in his Son." What follows? "He that hath the Son hath life: And he that hath not the Son of God hath not life."
16. But how shall we retain a constant sense of this? I have often thought, in my waking hours, "Now, when I fall asleep, and see such and such things, I will remember it was but a dream." Yet I could not, while the dream lasted; and probably none else can. But it is otherwise with the dream of life; which we do remember to be such, even while it lasts. And if we do forget it, (as we are indeed apt to do,) a friend may remind us of it. It is much to be wished that such a friend were always near; one that would frequently sound in our ear, "Awake, thou that sleepest, and arise from the dead!" Soon you will awake into real life. You will stand, a naked spirit, in the world of spirits, before the face of the great God! See that you now hold fast that "eternal life, which he hath given you in his Son!"
17. How admirably does this life of God branch out into the whole of religion, -- I mean scriptural religion! As soon as God reveals his Son in the heart of a sinner, he is enabled to say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He then "rejoices in hope of the glory of God," even with joy unspeakable. And in consequence both of this faith and hope, the love of God is shed abroad in his heart; which, filling the soul with love to all mankind, "is the fulfilling of the law."
18. And how wonderfully do both faith and hope and love connect God with man, and time with eternity! In consideration of this, we may boldly say, --
Vanish then this world of shadows;
Pass the former things away!
Lord, appear! appear to glad us,
With the dawn of endless day!
O conclude this mortal story,
Throw this universe aside!
Come, eternal King of glory,
Now descend, and take thy bride!
[August 1789]
"Even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city." Ps. 73:20.
1. Anyone that considers the foregoing verses will easily observe that the Psalmist is speaking directly of the wicked, that prosper in their wickedness. It is very common for these utterly to forget that they are creatures of a day; to live as if they were never to die; as if their present state was to endure for ever; or, at least as if they were indisputably sure that they "had much goods laid up for many years:" So that they might safely say, "Soul, take thine ease; eat, drink, and be merry." But how miserable a mistake is this! How often does God say to such a one, "Thou fool! this night shall thy soul be required of thee!" Well then may it be said of them, "O, how suddenly do they consume!" -- perish, and come to a fearful end. Yea, "even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city."
2. But I would at present carry this thought farther; I would consider it in a general sense, and show how near a resemblance there is between human life and a dream. An ancient poet carries the comparison farther still, when he styles life, "the dream of a shadow." And so does Cowley, when he cries out,
O life, thou nothing's younger brother!
So like, that we mistake the one for the' other!
But, setting these and all other flights of poetry aside, I would seriously inquire, wherein this resemblance lies; wherein the analogy between the one and the other does properly consist.
3. In order to this, I would inquire, First, What is a dream? You will say, "Who does not know this?" Might you not rather say, Who does know? Is there anything more mysterious in nature? Who is there that has not experienced it, that has not dreamed a thousand times? Yet he is no more able to explain the nature of it, than he is to grasp the skies. Who can give any clear, satisfactory account of the parent of dreams, sleep? It is true, many physicians have attempted this, but they have attempted it in vain. They have talked learnedly about it, but have left the matter at last just as dark as it was before. They tell us some of its properties and effects; but none can tell what is the essence of it.
4. However, we know the origin of dreams, and that with some degree of certainty. There can be no doubt but some of them arise from the present constitution of the body; while others of them are probably occasioned by the passions of the mind. Again: We are clearly informed in Scripture, that some are caused by the operation of good angels; as others, undoubtedly, are owing to the power and malice of evil angels (if we may dare to suppose that there are any such now; or, at least, that they have anything to do in the world). From the same divine treasury of knowledge we learn that, on some extraordinary occasions, the great Father of spirits has manifested himself to human spirits, "in dreams and visions of the night." But which of all these arise from natural, which from supernatural, influence, we are many times not able to determine.
5. And how can we certainly distinguish between our dreams and our waking thoughts? What criterion is there by which we may surely know whether we are awake or asleep? It is true, as soon as we awake out of sleep, we know we have been in a dream, and are now awake. But how shall we know that a dream is such while we continue therein? What is a dream? To give a gross and superficial, not a philosophical, account of it: It is a series of persons and things presented to our mind in sleep, which have no being but in our own imagination. A dream, therefore, is a kind of digression from our real life. It seems to be a sort of echo of what was said or done a little when we were awake. Or, may we say, a dream is a fragment of life, broken off at both ends; not connected either with the part that goes before, or with that which follows after? And is there any better way of distinguishing our dreams from our waking thoughts, than by this very circumstance? It is a kind of parenthesis, inserted in life, as that is in a discourse, which goes on equally well either with it or without it. By this then we may infallibly know a dream, -- by its being broken off at both ends; by its having no proper connection with the real things which either precede or follow it.
6. It is not needful to prove that there is a near resemblance between these transient dreams, and the dream of life. It may be of more use to illustrate this important truth; to place it in as striking a light as possible. Let us then seriously consider, in a few obvious particulars, the case of one that is just awaking out of life, and opening his eyes in eternity.
7. Let us then propose the case. Let us suppose we had now before us one that was just passed into the world of spirits. Might not you address such a new-born soul in some such manner as this? You have been an inhabitant of earth forty, perhaps fifty or sixty, years. But now God has altered his voice: "Awake, thou that sleepest!" You awake; you arise; you have no more to do with these poor transient shadows. Arise, and shake thyself from the dust! See, all is real here! all is permanent; all eternal! far more stable than the foundations of the earth; yea, than the pillars of that lower heaven. Now that your eyes are open, see how inexpressibly different are all the things that are now round about you! What a difference do you perceive in yourself! Where is your body, -- your house of clay? Where are your limbs, your hands, your feet, your head? There they lie, cold, insensible!
No anger, hereafter, or shame,
Shall redden the innocent clay;
Extinct is the animal flame,
And passion is vanish'd away.
What a change is in the immortal spirit! You see everything around you; but how? Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather, are you not now all eye, all ear, all feeling, all perception? How different, now you are throughly awake, are all the objects round about you! Where are the houses, and gardens, and fields, and cities, which you lately saw? Where are the rivers, and seas, and everlasting hills? Was it then only in a dream that our poet discovered,
Earth hath this variety from heaven
Of pleasure situate in hill and dale?
Nay, I doubt all these vanished away like smoke, the moment you awoke out of the body.
8. How strange must not only the manner of existence appear, and the place wherein you are (if it may be called place; though who can define or describe the place of spirits?) but the inhabitants of that unknown region! whether they are of the number of those unhappy spirits that "kept not their first estate," or of those holy ones that still "minister to the heirs of salvation." How strange are the employments of those spirits with which you are now surrounded! How bitter are they to the taste of those that are still dreaming upon earth! "I have no relish," said one of these, (a much-applauded wit, who has lately left the body,) "for sitting upon a cloud all day long, and singing praise to God." We may easily believe him; and there is no danger of his being put to that trouble. Nevertheless, this is no trouble to them who cease not day and night, but continually sing, "Holy, holy, holy, Lord God of Sabaoth!"
9. Suppose this to be the case with any of you that are now present before God. It may be so to-morrow; perhaps to-night; perhaps this night your "soul may be required of you;" the dream of life may end, and you may wake into broad eternity! See, there lies the poor inanimate carcase, shortly to be sown in corruption and dishonour. But where is the immortal, incorruptible spirit? There it stands, naked before the eyes of God! Meantime, what is become of all the affairs which you have been eagerly engaged in under the sun? What profit have you reaped of all your labour and care? Does your money follow you? No; you have left it behind you; -- the same thing to you as if it had vanished into air! Does your gay or rich apparel follow you? Your body is clothed with dust and rottenness. Your soul, indeed is clothed with immortality. But, O! what immortality? Is it an immortality of happiness and glory; or of shame and everlasting contempt? Where is the honour, the pomp, of the rich and great; the applause that surrounded you? All gone; all are vanished away, "like as a shadow that departeth." "The play is over," said Monsieur Moultray, when he saw the ball pierce the temples of his dying master. [Charles XII, King of Sweden, at the siege of Frederickshall.] And what cared the courtier for this? No more than if it had been the conclusion of a farce or dance. But while the buffoon slept on and took his rest, it was not so with the monarch. Though he was not terrified with anything on earth, he would be at the very gates of hell. Vain valour! In the very article of death, he grasped the hilt of his sword! But where was he the next moment, when the sword dropped out of his hand, and the soul out of his body? Then ended the splendid dream of royalty, -- of glory, of destroying cities, and of conquering kingdoms!
10. "How are the mighty fallen, and the weapons of war perished!" What are the weapons that are so terrible among us, to the inhabitants of eternity? How are the wise, the learned, the poet, the critic fallen, and their glory vanished away! How is the beauty fallen, the late idol of a gazing crowd! In how complete a sense are "the daughters of music brought low," and all the instruments thereof forgotten! Are you not now convinced, that (according to the Hebrew proverb) "a living dog is better than a dead lion?" For the living know, yea, must know, unless they obstinately refuse, "that they shall die; but the dead know not anything" that will avail for the ease of their pain, or to lessen their misery. Also "their hope and fear, and their desire," all are perished; all of them are fled; "they have not any portion in the things that are done under the sun!"
11. Where, indeed, is the hope of those who were lately laying deep schemes, and saying, "To-day, or to-morrow, we will go to such a city, and continue there a year, and traffic, and get gain?" How totally had they forgotten that wise admonition, "Ye know not what shall be on the morrow! For, what is your life? It is a vapour that appeareth awhile, and then vanisheth away!" Where is all your business? where your worldly cares, your troubles or engagements? All these things are fled away like smoke; and your soul is left. And how is it qualified for the enjoyment of this new world? Has it a relish for the objects and enjoyments of the invisible world? Are your affections loosened from things below, and fixed on things above, -- fixed on that place where Jesus sitteth at the right hand of God? Then happy are ye; and when He whom ye love shall appear, "ye shall also appear with him in glory."
12. But how do you relish the company that surrounds you? Your old companions are gone; a great part of them probably separated from you never to return. Are your present companions angels of light? -- ministering spirits, that but now whispered, "Sister spirit, come away! We are sent to conduct thee over that gulf into Abraham's bosom." And what are those? Some of the souls of the righteous, whom thou didst formerly relieve with "the mammon of unrighteousness;" and who are now commissioned by your common Lord to receive, to welcome you "into the everlasting habitations." Then the angels of darkness will quickly discern they have no part in you. So they must either hover at a distance, or flee away in despair. Are some of these happy spirits that take acquaintance with you, the same that travelled with you below, and bore a part in your temptations; that, together with you, fought the good fight of faith, and laid hold on eternal life? As you then wept together, you may rejoice together, you and your guardian angels perhaps, in order to increase your thankfulness for being "delivered from so great a death." They may give you a view of the realms below; those
Regions of sorrow, doleful shades, where peace
And rest can never dwell.
See, on the other hand, the mansions which were "prepared for you from the foundation of the world!" O what a difference between the dream that is past, and the real scene that is now present with thee! Look up! See!
No need of the sun in that day,
Which never is follow'd by night;
Where Jesus's beauties display
A pure and a permanent light!
Look down! What a prison is there! "'Twixt upper, nether, and surrounding fire!" And what inhabitants! What horrid, fearful shapes, emblems of the rage against God and man, the envy, fury, despair, fixed within, -- causing them to gnash their teeth at Him they so long despised! Meanwhile, does it comfort them to see, across the great gulf, the righteous in Abraham's bosom? What a place is that! What a "house of God, eternal in the heavens!" Earth is only His footstool; yea,
The spacious firmament on high,
And all the blue, ethereal sky.
Well then may we say to its inhabitants,
Proclaim the glories of our Lord,
Dispersed through all the heavenly street;
Whose boundless treasures can afford
So rich a pavement for his feet.
And yet how inconsiderable is the glory of that house, compared to that of its great Inhabitant! in view of whom all the first-born sons of light, angels, archangels, and all the company of heaven, full of light as they are full of love,
Approach not, but with both wings veil their eyes.
13. How wonderful, then, now the dream of life is over, now you are quite awake, do all these scenes appear! Even such a sight as never entered, or could enter into your hearts to conceive! How are all those that "awake up after his likeness, now satisfied with it!" They have now a portion, real, solid, incorruptible, "that fadeth not away." Meantime, how exquisitely wretched are they who (to wave all other considerations) have chosen for their portion those transitory shadows which now are vanished, and have left them in an abyss of real misery, which must remain to all eternity!
14. Now, considering that every child of man who is yet upon earth must sooner or later wake out of this dream, and enter real life; how infinitely does it concern every one of us to attend to this before our great change comes! Of what importance is it to be continually sensible of the condition wherein we stand! How advisable, by every possible means, to connect the ideas of time and eternity! so to associate them together, that the thought of one may never recur to your mind, without the thought of the other! It is our highest wisdom to associate the ideas of the visible and invisible world; to connect temporal and spiritual, mortal and immortal being. Indeed, in our common dreams we do not usually know we are asleep whilst we are in the midst of our dream. As neither do we know it while we are in the midst of the dream which we call life. But you may be conscious of it now! God grant you may, before you awake in a winding-sheet of fire!
15. What an admirable foundation for thus associating the ideas of time and eternity, of the visible and invisible world, is laid in the very nature of religion! For, what is religion, -- I mean scriptural religion? for all other is the vainest of all dreams. What is the very root of this religion? It is Immanuel, God with us! God in man! Heaven connected with earth! The unspeakable union of mortal with immortal. For "truly our fellowship" (may all Christians say) "is with the Father and with his Son, Jesus Christ. God hath given unto us eternal life; and this life is in his Son." What follows? "He that hath the Son hath life: And he that hath not the Son of God hath not life."
16. But how shall we retain a constant sense of this? I have often thought, in my waking hours, "Now, when I fall asleep, and see such and such things, I will remember it was but a dream." Yet I could not, while the dream lasted; and probably none else can. But it is otherwise with the dream of life; which we do remember to be such, even while it lasts. And if we do forget it, (as we are indeed apt to do,) a friend may remind us of it. It is much to be wished that such a friend were always near; one that would frequently sound in our ear, "Awake, thou that sleepest, and arise from the dead!" Soon you will awake into real life. You will stand, a naked spirit, in the world of spirits, before the face of the great God! See that you now hold fast that "eternal life, which he hath given you in his Son!"
17. How admirably does this life of God branch out into the whole of religion, -- I mean scriptural religion! As soon as God reveals his Son in the heart of a sinner, he is enabled to say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He then "rejoices in hope of the glory of God," even with joy unspeakable. And in consequence both of this faith and hope, the love of God is shed abroad in his heart; which, filling the soul with love to all mankind, "is the fulfilling of the law."
18. And how wonderfully do both faith and hope and love connect God with man, and time with eternity! In consideration of this, we may boldly say, --
Vanish then this world of shadows;
Pass the former things away!
Lord, appear! appear to glad us,
With the dawn of endless day!
O conclude this mortal story,
Throw this universe aside!
Come, eternal King of glory,
Now descend, and take thy bride!
[August 1789]
Text Sermons : John Wesley : The Nature of Enthusiasm
"And Festus said with a loud voice, Paul, thou art beside thyself." Acts 26:24.
1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself."
2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad."
3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.
4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man, it is in these instances only his head is touched. It is therefore acknowledged, that the madness under which he labours is of a particular kind; and accordingly they are accustomed to distinguish it by a particular name, "enthusiasm."
5. A term this, which is exceeding frequently used, which is scarce ever out of some men's mouths; and yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term -- to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith; and may possibly be of use to some who are justly charged with it; at least to others who might be so, were they not cautioned against it.
6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, _enthousiasmos_, is derived, none has yet been able to show. Some have endeavoured to derive it from _en theOi_, -- in God; because all enthusiasm has reference to Him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from _en thysiai_, -- in sacrifice; because many of the enthusiasts of old were affected in the most violent manner during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise which some of those made who were so affected.
7. It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.
8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost."
9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.
10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.
11. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.
12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him.
13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.
The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come."
14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character.
15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.
16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians? -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"
17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not? Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good -- very knowing and very wise? How long? Perhaps till death brings you back to your senses, to bewail your folly for ever and ever!
18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.
19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles.
20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.
21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness.
22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things? And ought not His will to be the rule of our practice?" Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God."
23. "But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.
24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, "It is the will of God concerning me, that I should be as holy and do as much good as I can," he has only to enquire, "In which of these states can I be most holy, and do the most good?" And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God.
25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us.
26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful?" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm.
27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.
28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside _universis tanquam singulis, et singulis tanquam universis_; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend there is any room here for the charge of enthusiasm.
29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: _Praesidet universis tanquam singulis_: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with enthusiasm.
30. Against every sort of this it behoves us to guard with the utmost diligence; considering the dreadful effects it has so often produced, and which, indeed, naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows; and hereby it alienates us more and more from the favour and from the life of God. It dries up the very springs of faith and love, of righteousness and true holiness; seeing all these flow from grace: but "God resisteth the proud, and giveth grace" only "to the humble."
31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the enthusiast falls, there is small hope of his recovery. For reason will have little weight with him (as has been frequently and justly observed) who imagines he is led by a higher guide, -- by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgement and his own will, till he is altogether fixed and immovable.
32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel, then, that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects which have flowed from such dispositions in all ages; even all manner of wickedness, all the works of darkness, committed by those who call themselves Christians, while they wrought with greediness such things as were hardly named even among the Heathens.
Such is the nature, such the dreadful effects, of that manyheaded monster, Enthusiasm! From the consideration of which we may now draw some plain inferences, with regard to our own practice.
33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require.
34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy.
35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God.
36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.
37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked.
38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear.
39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"
"And Festus said with a loud voice, Paul, thou art beside thyself." Acts 26:24.
1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself."
2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad."
3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.
4. They will, however, allow, in other respects, the man acts and talks like one in his senses. In other things, he is a reasonable man, it is in these instances only his head is touched. It is therefore acknowledged, that the madness under which he labours is of a particular kind; and accordingly they are accustomed to distinguish it by a particular name, "enthusiasm."
5. A term this, which is exceeding frequently used, which is scarce ever out of some men's mouths; and yet it is exceeding rarely understood, even by those who use it most. It may be, therefore, not unacceptable to serious men, to all who desire to understand what they speak or hear, if I endeavour to explain the meaning of this term -- to show what enthusiasm is. It may be an encouragement to those who are unjustly charged therewith; and may possibly be of use to some who are justly charged with it; at least to others who might be so, were they not cautioned against it.
6. As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, _enthousiasmos_, is derived, none has yet been able to show. Some have endeavoured to derive it from _en theOi_, -- in God; because all enthusiasm has reference to Him. But this is quite forced; there being small resemblance between the word derived, and those they strive to derive it from. Others would derive it from _en thysiai_, -- in sacrifice; because many of the enthusiasts of old were affected in the most violent manner during the time of sacrifice. Perhaps it is a fictitious word, invented from the noise which some of those made who were so affected.
7. It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.
8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost."
9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.
10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.
11. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.
12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him.
13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.
The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come."
14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character.
15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.
16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians? -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"
17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not? Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness? Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion? Do you not fancy yourselves great or good -- very knowing and very wise? How long? Perhaps till death brings you back to your senses, to bewail your folly for ever and ever!
18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.
19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles.
20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.
21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness.
22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things? And ought not His will to be the rule of our practice?" Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God."
23. "But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.
24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, "It is the will of God concerning me, that I should be as holy and do as much good as I can," he has only to enquire, "In which of these states can I be most holy, and do the most good?" And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God.
25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us.
26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful?" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm.
27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.
28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside _universis tanquam singulis, et singulis tanquam universis_; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God? So that I cannot apprehend there is any room here for the charge of enthusiasm.
29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: _Praesidet universis tanquam singulis_: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be? Therefore you have no pretence, upon this ground, to charge him with enthusiasm.
30. Against every sort of this it behoves us to guard with the utmost diligence; considering the dreadful effects it has so often produced, and which, indeed, naturally result from it. Its immediate offspring is pride; it continually increases this source from whence it flows; and hereby it alienates us more and more from the favour and from the life of God. It dries up the very springs of faith and love, of righteousness and true holiness; seeing all these flow from grace: but "God resisteth the proud, and giveth grace" only "to the humble."
31. Together with pride there will naturally arise an unadvisable and unconvincible spirit. So that into whatever error or fault the enthusiast falls, there is small hope of his recovery. For reason will have little weight with him (as has been frequently and justly observed) who imagines he is led by a higher guide, -- by the immediate wisdom of God. And as he grows in pride, so he must grow in unadvisableness and in stubbornness also. He must be less and less capable of being convinced, less susceptible of persuasion; more and more attached to his own judgement and his own will, till he is altogether fixed and immovable.
32. Being thus fortified both against the grace of God, and against all advice and help from man, he is wholly left to the guidance of his own heart, and of the king of the children of pride. No marvel, then, that he is daily more rooted and grounded in contempt of all mankind, in furious anger, in every unkind disposition, in every earthly and devilish temper. Neither can we wonder at the terrible outward effects which have flowed from such dispositions in all ages; even all manner of wickedness, all the works of darkness, committed by those who call themselves Christians, while they wrought with greediness such things as were hardly named even among the Heathens.
Such is the nature, such the dreadful effects, of that manyheaded monster, Enthusiasm! From the consideration of which we may now draw some plain inferences, with regard to our own practice.
33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require.
34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy.
35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God.
36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.
37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked.
38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear.
39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"
Text Sermons : John Wesley : He Lives
I know that my Redeemer lives,
and that in the end he will stand upon the earth.
Job 19:25
One need look no further than Job in the Old Testament to see someone around whom
floods rose and against whom winds raged. The Lord himself describes Job as a perfect
and upright man who fears God and shuns evil (Job 1:8). Job loses first his children, then
his wealth and finally his health. As he sits on a rubbish dump scratching his sores with
bits of broken pot he experiences estrangement from his wife, his friends and his God.
His wife wants him to dump his religion which she felt should have protected him from
such calamity; his friends insist that the reason for his hardship must lie in something he
has done and they bring him no comfort; and his God seems distant and uninvolved.
This experience is not unique to Job- perhaps you can identify with it or know someone
who does. How do we get to that place where from the midst of pain and suffering we can
make a statement of faith like Job’s: “I know that my Redeemer lives, and that in the end
he will stand upon the earth.”? Do you want to get to such a place, or are you at such a
place?
The good news is that every one of us can be in such a place in our faith walk. In fact
such a faith can be the norm for us, not the exception and it begins with knowing Jesus
the Redeemer as Jesus my Redeemer, a personal and intimate relationship. This
relationship is based on and made possible by the fact that this Redeemer, who has
become my redeemer, lives. He lives! This is our faith, that the One against whom the
floods rose and the winds raged, the One who died is the One who lives; the One who
seemed overcome was in fact the overcomer.
The redeemer Job looked forward to in faith is the Redeemer we look back to in faith and
the work He did in Job is the same work He longs to do in us. Believe that God’s
promises are true and for you and commit yourself to adjusting your life as God speaks to
you through His Son’s Sermon on the Mount.
I know that my redeemer lives
And ever prays for me;
A token of his love he gives,
A pledge of liberty.
(Collection of Hymns Number 373)
I know that my Redeemer lives,
and that in the end he will stand upon the earth.
Job 19:25
One need look no further than Job in the Old Testament to see someone around whom
floods rose and against whom winds raged. The Lord himself describes Job as a perfect
and upright man who fears God and shuns evil (Job 1:8). Job loses first his children, then
his wealth and finally his health. As he sits on a rubbish dump scratching his sores with
bits of broken pot he experiences estrangement from his wife, his friends and his God.
His wife wants him to dump his religion which she felt should have protected him from
such calamity; his friends insist that the reason for his hardship must lie in something he
has done and they bring him no comfort; and his God seems distant and uninvolved.
This experience is not unique to Job- perhaps you can identify with it or know someone
who does. How do we get to that place where from the midst of pain and suffering we can
make a statement of faith like Job’s: “I know that my Redeemer lives, and that in the end
he will stand upon the earth.”? Do you want to get to such a place, or are you at such a
place?
The good news is that every one of us can be in such a place in our faith walk. In fact
such a faith can be the norm for us, not the exception and it begins with knowing Jesus
the Redeemer as Jesus my Redeemer, a personal and intimate relationship. This
relationship is based on and made possible by the fact that this Redeemer, who has
become my redeemer, lives. He lives! This is our faith, that the One against whom the
floods rose and the winds raged, the One who died is the One who lives; the One who
seemed overcome was in fact the overcomer.
The redeemer Job looked forward to in faith is the Redeemer we look back to in faith and
the work He did in Job is the same work He longs to do in us. Believe that God’s
promises are true and for you and commit yourself to adjusting your life as God speaks to
you through His Son’s Sermon on the Mount.
I know that my redeemer lives
And ever prays for me;
A token of his love he gives,
A pledge of liberty.
(Collection of Hymns Number 373)
Text Sermons : John Wesley : Heart Religion
For it is with your heart that you believe and are
justified, and it is with your mouth that you confess
and are saved. Romans 10:10
This verse, in accordance with all of Scripture, reminds us that it is the heart that needs to
be in our religion. Wesley comments: “for with the heart, not the understanding only,
man believeth to righteousness - so as to obtain justification. And with the mouth
confession is made - so as to obtain final salvation. Confession here implies the whole of
outward, as believing does the root of all inward, religion.”
Eugene Petersen’s Message translation of the Bible conveys the exuberance of this verse:
“with your whole being you embrace God setting things right, and then you say it, right
out loud: "God has set everything right between him and me!" ” What Petersen calls
“setting right” is what Wesley calls “justification.” Justification is the judicial act of God,
by which He pardons all the sins of those who believe in Christ, and accepts, and treats
them as righteous in the eye of the law and as conformed to all its demands. In addition to
the pardon of sin, justification declares that all the claims of the law are satisfied in
respect of the justified. The law is not relaxed or set aside, but is declared to be fulfilled
in the strictest sense; and so the person justified is declared to be entitled to all the
advantages and rewards arising from perfect obedience to the law. It involves the
crediting to the believer by God Himself of the perfect righteousness of Jesus Christ.
Justification is not the forgiveness of a person without righteousness, but a declaration
that the person possesses a righteousness which perfectly and for ever satisfies the law,
namely, Christ's righteousness. The sole condition on which this righteousness is imputed
or credited to the believer is faith in the Lord Jesus Christ. (Paraphrased from Easton’s
Bible Dictionary)
Believing this good news, not with your head but with a spiritually poor and mourning
heart is the beginning of inward, Sermon on the Mount type religion from which outward,
Sermon on the Mount type religion cannot help but flow.
Who in heart on thee believes,
He th’ atonement now receives,
He with joy beholds thy face,
Triumphs in thy pard’ning grace (340)
For it is with your heart that you believe and are
justified, and it is with your mouth that you confess
and are saved. Romans 10:10
This verse, in accordance with all of Scripture, reminds us that it is the heart that needs to
be in our religion. Wesley comments: “for with the heart, not the understanding only,
man believeth to righteousness - so as to obtain justification. And with the mouth
confession is made - so as to obtain final salvation. Confession here implies the whole of
outward, as believing does the root of all inward, religion.”
Eugene Petersen’s Message translation of the Bible conveys the exuberance of this verse:
“with your whole being you embrace God setting things right, and then you say it, right
out loud: "God has set everything right between him and me!" ” What Petersen calls
“setting right” is what Wesley calls “justification.” Justification is the judicial act of God,
by which He pardons all the sins of those who believe in Christ, and accepts, and treats
them as righteous in the eye of the law and as conformed to all its demands. In addition to
the pardon of sin, justification declares that all the claims of the law are satisfied in
respect of the justified. The law is not relaxed or set aside, but is declared to be fulfilled
in the strictest sense; and so the person justified is declared to be entitled to all the
advantages and rewards arising from perfect obedience to the law. It involves the
crediting to the believer by God Himself of the perfect righteousness of Jesus Christ.
Justification is not the forgiveness of a person without righteousness, but a declaration
that the person possesses a righteousness which perfectly and for ever satisfies the law,
namely, Christ's righteousness. The sole condition on which this righteousness is imputed
or credited to the believer is faith in the Lord Jesus Christ. (Paraphrased from Easton’s
Bible Dictionary)
Believing this good news, not with your head but with a spiritually poor and mourning
heart is the beginning of inward, Sermon on the Mount type religion from which outward,
Sermon on the Mount type religion cannot help but flow.
Who in heart on thee believes,
He th’ atonement now receives,
He with joy beholds thy face,
Triumphs in thy pard’ning grace (340)
Text Sermons : John Wesley : Make Peace
“Put your sword back in its place,” Jesus said to him,
“for all who draw the sword will die by the sword.”
Matthew 26:52
Once again we find ourselves looking at the story of Jesus on the night in which He was betrayed
and we remember how the crowd came for Him armed with swords and clubs. The spectre of
violence was never far from Jesus and is never far from us living as we do in the twenty first
century. How do we respond to violence? At the time of writing, there are not only wars currently
being fought but there are also rumours of war and fears of localised skirmishes turning into allout
war. Many nations are all too quick to draw the sword. Never mind international issues, we
live in a world under the threat of terrorism which can happen anywhere and any time with no
particular place seemingly immune. Added to this, in many places violent crime is on the
increase; in fact not just violent crime but meaningless acts of violence seem to be on the
increase. At the time of writing, on the national news last night was not one but two stories of acts
of violence in local schools, in one instance leading to the death of a schoolboy and in the other to
the hospitalisation of a boy preparing to write matric exams. Acts of domestic violence don't
even make it into the news any more unless they are particularly gruesome. Surely it is time to
“put the sword back in its place.”
Resorting to violence, drawing the sword, whether the sword be physical, emotional, or verbal, is
not an option for born-again Christians. Killing innocent civilians in your country because you
have killed innocent civilians in my country is not an option. Lashing out at you because you
have lashed out at me is not an option. There is already too much anger in the world without
born-again Christians adding to it.
We are called to be peacemakers. Notice we are not called to be peace-lovers or peace-keepers as
much as we are called to be peacemakers. Peacemaking is hard work and it can be dangerous
work. It might sometimes appear that the peacemaker is taking sides and this can cause him or
her to end up being in the firing line. The truth is that peacemakers are really only taking the side
of God and the Prince of Peace.
Is God calling you to “put away the sword” today, or is God calling you to be the peacemaker in
your home, your school, your workplace or anywhere in the world around you?
Make peace.
Oh Lord, help me this day and always to choose the way of peace.
“Put your sword back in its place,” Jesus said to him,
“for all who draw the sword will die by the sword.”
Matthew 26:52
Once again we find ourselves looking at the story of Jesus on the night in which He was betrayed
and we remember how the crowd came for Him armed with swords and clubs. The spectre of
violence was never far from Jesus and is never far from us living as we do in the twenty first
century. How do we respond to violence? At the time of writing, there are not only wars currently
being fought but there are also rumours of war and fears of localised skirmishes turning into allout
war. Many nations are all too quick to draw the sword. Never mind international issues, we
live in a world under the threat of terrorism which can happen anywhere and any time with no
particular place seemingly immune. Added to this, in many places violent crime is on the
increase; in fact not just violent crime but meaningless acts of violence seem to be on the
increase. At the time of writing, on the national news last night was not one but two stories of acts
of violence in local schools, in one instance leading to the death of a schoolboy and in the other to
the hospitalisation of a boy preparing to write matric exams. Acts of domestic violence don't
even make it into the news any more unless they are particularly gruesome. Surely it is time to
“put the sword back in its place.”
Resorting to violence, drawing the sword, whether the sword be physical, emotional, or verbal, is
not an option for born-again Christians. Killing innocent civilians in your country because you
have killed innocent civilians in my country is not an option. Lashing out at you because you
have lashed out at me is not an option. There is already too much anger in the world without
born-again Christians adding to it.
We are called to be peacemakers. Notice we are not called to be peace-lovers or peace-keepers as
much as we are called to be peacemakers. Peacemaking is hard work and it can be dangerous
work. It might sometimes appear that the peacemaker is taking sides and this can cause him or
her to end up being in the firing line. The truth is that peacemakers are really only taking the side
of God and the Prince of Peace.
Is God calling you to “put away the sword” today, or is God calling you to be the peacemaker in
your home, your school, your workplace or anywhere in the world around you?
Make peace.
Oh Lord, help me this day and always to choose the way of peace.
Text Sermons : John Wesley : Sermon on the Mount, 1
"And seeing the multitudes, he went up into a mountain: And when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, `Blessed are the poor in spirit: For theirs is the kingdom of heaven. Blessed are they that mourn: For they shall be comforted." Matt. 5:1-4.
1. Our Lord had now "gone about all Galilee," (Matt. 4:23,) beginning at the time "when John was cast into prison," (Matt. 4:12,) not only "teaching in their synagogues, and preaching the gospel of the kingdom," but likewise "healing all manner of sickness and all manner of disease among the people." It was a natural consequence of this, that "there followed him great multitudes from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the region beyond Jordan." (Matt. 4:25.) "And seeing the multitudes," whom no synagogue could contain, even had there been any at hand, "he went up into a mountain," where there was room for all that came unto him, from every quarter. "And when he was set," as the manner of the Jews was, "his disciples came unto him. And he opened his mouth," (an expression denoting the beginning of a solemn discourse.) "and taught them, saying." --
2. Let us observe, who it is that is here speaking, that we may take heed how we hear. It is the Lord of heaven and earth, the Creator of all; who, as such, has a right to dispose of all his creatures; the Lord our Governor, whose kingdom is from everlasting, and ruleth over all; the great Lawgiver, who can well enforce all his laws, being "able to save and to destroy," yea, to punish with "everlasting destruction from his presence and from the glory of his power." It is the eternal Wisdom of the Father, who knoweth whereof we are made, and understands our inmost frame: who knows how we stand related to God, to one another, to every creature which God hath made, and, consequently, how to adapt every law he prescribes, to all the circumstances wherein he hath placed us. It is He who is "loving unto every man, whose mercy is over all his works;" the God of love, who, having emptied himself of his eternal glory, is come forth from his Father to declare his will to the children of men, and then goeth again to the Father; who is sent of God "to open the eyes of the blind, and to give light to them that sit in darkness." It is the great Prophet of the Lord, concerning whom God had solemnly declared long ago, "Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him;" (Deut. 18:19;) or, as the Apostle expresses it, "Every soul which will not hear that Prophet, shall be destroyed from among the people." (Acts 3:23.)
3. And what is it which He is teaching? The Son of God, who came from heaven, is here showing us the way to heaven; to the place which he hath prepared for us; the glory he had before the world began. He is teaching us the true way to life everlasting; the royal way which leads to the kingdom; and the only true way, -- for there is none besides; all other paths lead to destruction. From the character of the Speaker, we are well assured that he hath declared the full and perfect will of God. He hath uttered not one tittle too much, -- nothing more than he had received of the Father; nor too little, -- he hath not shunned to declare the whole counsel of God; much less hath he uttered anything wrong, anything contrary to the will of him that sent him. All his words are true and right concerning all things, and shall stand fast for ever and ever.
And we may easily remark, that in explaining and confirming these faithful and true sayings, he takes care to refute not only the mistakes of the Scribes and Pharisees, which then were the false comments whereby the Jewish Teachers of that age had perverted the word of God, but all the practical mistakes that are inconsistent with salvation, which should ever arise in the Christian Church; all the comments whereby the Christian Teachers (so called) of any age or nation should pervert the word of God, and teach unwary souls to seek death in the error of their life.
4. And hence we are naturally led to observe, whom it is that he is here teaching. Not the Apostles alone; if so, he had no need to have gone up into the mountain. A room in the house of Matthew, or any of his disciples, would have contained the Twelve. Nor does it in anywise appear that the disciples who came unto him were the Twelve only. _Hoi mathEtai autou_, without any force put upon the expression, may be understood of all who desired to learn of him. But to put this out of all question, to make it undeniably plain that where it is said, "He opened his mouth and taught them," the word them includes all the multitudes who went up with him into the mountain, we need only observe the concluding verses of the seventh chapter: "And it came to pass, when Jesus had ended these sayings, the multitudes (_hoi ochloi_) were astonished at his doctrine," or teaching; "for he taught them," the multitudes, "as one having authority, and not as the Scribes." [Matt. 7:28-29]
Nor was it only those multitudes who were with him on the mount, to whom he now taught the way of salvation; but all the children of men; the whole race of mankind; the children that were yet unborn; all the generations to come, even to the end of the world, who should ever hear the words of this life.
5. And this all men allow, with regard to some parts of the ensuing discourse. No man, for instance, denies that what is said of poverty of spirit relates to all mankind. But many have supposed, that other parts concerned only the Apostles, or the first Christians, or the Ministers of Christ; and were never designed for the generality of men, who, consequently, have nothing at all to do with them.
But may we not justly inquire, who told them this, that some parts of this discourse concerned only the Apostles, or the Christians of the apostolic age, or the Ministers of Christ? Bare assertions are not a sufficient proof to establish a point of so great importance. Has then our Lord himself taught us, that some parts of his discourse do not concern all mankind? Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so? Where? In the discourse itself? No: Here is not the least intimation of it. Has he said so elsewhere? in any other of his discourses? Not one word so much as glancing this way, can we find in anything he ever spoke, either to the multitudes, or to his disciples. Has any one of the Apostles, or other inspired writers, left such an instruction upon record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God? -- wise so far above that is written?
6. Perhaps they will say, that the reason of the thing requires such a restriction to be made. If it does, it must be on one of these two accounts; because, without such a restriction, the discourse would either be apparently absurd, or would contradict some other scripture. But this is not the case. It will plainly appear, when we come to examine the several particulars, that there is no absurdity at all in applying all which our Lord hath here delivered to all mankind. Neither will it infer any contradiction to anything else he has delivered, nor to any other scripture whatever. Nay, it will farther appear, that either all the parts of this discourse are to be applied to men in general, or no part; seeing they are all connected together, all joined as the stones in an arch, of which you cannot take one away, without destroying the whole fabric.
7. We may, Lastly, observe, how our Lord teaches here. And surely, as at all times, so particularly at this, he speaks "as never man spake." Not as the holy men of old; although they also spoke "as they were moved by the Holy Ghost." Not as Peter, or James, or John, or Paul: They were indeed wise master-builders in his Church; but still in this, in the degrees of heavenly wisdom, the servant is not as his Lord. No, nor even as himself at any other time, or on any other occasion. It does not appear, that it was ever his design, at any other time or place, to lay down at once the whole plan of his religion; to give us a full prospect of Christianity; to describe at large the nature of that holiness, without which no man shall see the Lord. Particular branches of this he has indeed described, on a thousand different occasions; but never, besides here, did he give, of set purpose, a general view of the whole. Nay, we have nothing else of this kind in all the Bible; unless one should except that short sketch of holiness delivered by God in those Ten Words or Commandments to Moses, on mount Sinai. But even here how wide a difference is there between one and the other! "Even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." (2 Cor. 3:10.)
8. Above all, with what amazing love does the Son of God here reveal his Father's will to man! He does not bring us again "to the mount that burned with fire, nor unto blackness, and darkness, and tempest." He does not speak as when he "thundered out of heaven;" when the Highest "gave his thunder, hail-stones, and coals of fire." He now addresses us with his still, small voice, -- "Blessed," or happy, "are the poor in spirit." Happy are the mourners; the meek; those that hunger after righteousness; the merciful; the pure in heart: Happy in the end, and in the way; happy in this life, and in life everlasting! As if he had said, "Who is he that lusteth to live, and would fain see good days? Behold, I show you the thing which your soul longeth for! See the way you have so long sought in vain; the way of pleasantness; the path to calm, joyous peace, to heaven below and heaven above!"
9. At the same time, with what authority does he teach! Well might they say, "Not as the Scribes." Observe the manner, (but it cannot be expressed in words,) the air, with which he speaks! Not as Moses, the servant of God; not as Abraham, his friend; not as any of the Prophets; nor as any of the sons of men. It is something more than human; more than can agree to any created being. It speaks the Creator of all! A God, a God appears! Yea, _o ON_, the Being of beings, JEHOVAH, the self-existent, the Supreme, the God who is over all, blessed for ever!
10. This divine discourse, delivered in the most excellent method, every subsequent part illustrating those that precede, is commonly, and not improperly, divided into three principal branches: The First, contained in the fifth, -- the Second, in the sixth, -- and the Third, in the seventh chapter. In the First, the sum of all true religion is laid down in eight particulars, which are explained, and guarded against the false glosses of man, in the following parts of the fifth chapter. In the Second are rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires, or anxious cares for even the necessaries of life. In the Third are cautions against the main hinderances of religion, closed with an application of the whole.
I. 1. Our Lord, First, lays down the sum of all true religion in eight particulars, which he explains, and guards against the false glosses of men, to the end of the fifth chapter.
Some have supposed that he designed, in these, to point out the several stages of the Christian course; the steps which a Christian successively takes in his journey to the promised land; -- others, that all the particulars here set down belong at all times to every Christian. And why may we not allow both the one and the other? What inconsistency is there between them? It is undoubtedly true, that both poverty of spirit, and every other temper which is here mentioned, are at all times found, in a greater or less degree, in every real Christian. And it is equally true, that real Christianity always begins in poverty of spirit, and goes on in the order here set down, till the "man of God is made perfect." We begin at the lowest of these gifts of God, yet so as not to relinquish this, when we are called of God to come up higher: But "whereunto we have already attained, we hold fast," while we press on to what is yet before, to the highest blessings of God in Christ Jesus.
2. The foundation of all is poverty of spirit: Here, therefore, our Lord begins: "Blessed," saith he, "are the poor in spirit; for theirs is the kingdom of heaven."
It may not improbably be supposed, that our Lord looked on those who were round about him, and, observing that not many rich were there, but rather the poor of the world, took occasion from thence to make a transition from temporal to spiritual things. "Blessed," saith he, (or happy, -- so the word should be rendered, both in this and the following verses,) "are the poor in spirit." He does not say, they that are poor, as to outward circumstances, -- it being not impossible, that some of these may be as far from happiness as a monarch upon his throne; but "the poor in spirit," -- they who, whatever their outward circumstances are, have that disposition of heart which is the first step to all real, substantial happiness, either in this world, or that which is to come.
3. Some have judged, that by the poor in spirit here, are meant those who love poverty; those who are free from covetousness, from the love of money; who fear, rather than desire, riches. Perhaps they have been induced so to judge, by wholly confining their thoughts to the very term; or by considering that weighty observation of St. Paul, that "the love of money is the root of all evil." And hence many have wholly divested themselves, not only of riches, but of all worldly goods. Hence also the vows of voluntary poverty seem to have arisen in the Romish Church; it being supposed, that so eminent a degree of this fundamental grace must be a large step toward the "kingdom of heaven."
But these do not seem to have observed, First, that the expression of St. Paul must be understood with some restriction; otherwise it is not true; for the love of money is not the root, the sole root, of all evil. There are a thousand other roots of evil in the world, as sad experience daily shows. His meaning can only be, it is the root of very many evils; perhaps of more than any single vice besides. -- Secondly, that this sense of the expression, "poor in spirit," will by no means suit our Lord's present design, which is to lay a general foundation whereon the whole fabric of Christianity may be built; a design which would be in no wise answered by guarding against one particular vice: So that, if even this were supposed to be one part of his meaning, it could not possibly be the whole. -- Thirdly, that it cannot be supposed to be any part of his meaning, unless we charge him with manifest tautology: Seeing, if poverty of spirit were only freedom from covetousness, from the love of money, or the desire of riches, it would coincide with what he afterwards mentions, it would be only a branch of purity of heart.
4. Who then are "the poor in spirit?" Without question, the humble; they who know themselves; who are convinced of sin; those to whom God hath given that first repentance, which is previous to faith in Christ.
One of these can no longer say, "I am rich, and increased in goods, and have need of nothing;" as now knowing, that he is "wretched, and poor, and miserable, and blind, and naked." He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. "In me," saith he, "dwelleth no good thing," but whatsoever is evil and abominable. He has a deep sense of the loathsome leprosy of sin, which be brought with him from his mother's womb, which overspreads his whole soul, and totally corrupts every power and faculty thereof. He sees more and more of the evil tempers which spring from that evil root; the pride and haughtiness of spirit, the constant bias to think of himself more highly than he ought to think; the vanity, the thirst after the esteem or honour that cometh from men, the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness; the inbred enmity both against God and man, which appears in ten thousand shapes; the love of the world, the self-will, the foolish and hurtful desires, which cleave to his inmost soul. He is conscious how deeply he has offended by his tongue; if not by profane, immodest, untrue, or unkind words, yet by discourse which was not "good to the use of edifying," not "meet to minister grace to the hearers." which, consequently, was all corrupt in God's account, and grievous to his Holy Spirit. His evil works are now likewise ever in his sight: If he tells them, they are more than he is able to express. He may as well think to number the drops of rain, the sands of the sea, or the days of eternity.
5. His guilt is now also before his face: He knows the punishment he has deserved, were it only on account of his carnal mind, the entire, universal corruption of his nature; how much more, on account of all his evil desires and thoughts, of all his sinful words and actions! He cannot doubt for a moment, but the least of these deserves the damnation of hell, -- "the worm that dieth not, and the fire that never shall be quenched." Above all, the guilt of "not believing on the name of the only-begotten Son of God" lies heavy upon him. How, saith he, shall I escape, who "neglect so great salvation!" "He that believeth not is condemned already," and "the wrath of God abideth on him."
6. But what shall he give in exchange for his soul, which is forfeited to the just vengeance of God? "Wherewithal shall he come before the Lord?" How shall he pay him that he oweth? Were he from this moment to perform the most perfect obedience to every command of God, this would make no amends for a single sin, for any one act of past disobedience; seeing he owes God all the service he is able to perform, from this moment to all eternity: Could he pay this, it would make no manner of amends for what he ought to have done before. He sees himself therefore utterly helpless with regard to atoning for his past sins; utterly unable to make any amends to God, to pay any ransom for his own soul.
But if God would forgive him all that is past, on this one condition, that he should sin no more; that for the time to come he should entirely and constantly obey all his commands; he well knows that this would profit him nothing, being a condition he could never perform. He knows and feels that he is not able to obey even the outward commands of God; seeing these cannot be obeyed while his heart remains in its natural sinfulness and corruption; inasmuch as an evil tree cannot bring forth good fruit. But he cannot cleanse a sinful heart: With men this is impossible: So that he is utterly at a loss even how to begin walking in the path of God's commandments. He knows not how to get one step forward in the way. Encompassed with sin, and sorrow, and fear, and finding no way to escape, he can only cry out, "Lord, save, or I perish!"
7. Poverty of spirit then, as it implies the first step we take in running the race which is set before us, is a just sense of our inward and outward sins, and of our guilt and helplessness. This some have monstrously styled, "the virtue of humility;" thus teaching us to be proud of knowing we deserve damnation! But our Lord's expression is quite of another kind; conveying no idea to the hearer, but that of mere want, of naked sin, of helpless guilt and misery.
8. The great Apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this. "The wrath of God," saith he, "is revealed from heaven against all ungodliness and unrighteousness of men;" (Rom. 1:18, &c.;) a charge which he immediately fixes on the heathen world, and thereby proves they are under the wrath of God. He next shows that the Jews were no better than they, and were therefore under the same condemnation; and all this, not in order to their attaining "the noble virtue of humility," but "that every mouth might be stopped, and all the world become guilty before God."
He proceeds to show, that they were helpless as well as guilty, which is the plain purport of all those expressions: "Therefore by the deeds of the law there shall no flesh be justified:" -- "But now the righteousness of God, which is by faith of Jesus Christ, without the law, is manifested:" -- "We conclude, that a man is justified by faith, without the deeds of the law:" -- Expressions all tending to the same point, even to "hide pride from man;" to humble him to the dust, without teaching him to reflect upon his humility as a virtue; to inspire him with that full, piercing conviction of his utter sinfulness, guilt, and helplessness, which casts the sinner, stripped of all, lost and undone, on his strong Helper, Jesus Christ the Righteous.
9. One cannot but observe here, that Christianity begins just where heathen morality ends; poverty of spirit, conviction of sin, the renouncing ourselves, the not having our own righteousness, (the very first point in the religion of Jesus Christ,) leaving all pagan religion behind. This was ever hid from the wise men of this world; insomuch that the whole Roman language, even with all the improvements of the Augustan age, does not afford so much as a name for humility; (the word from whence we borrow this, as is well known, bearing in Latin a quite different meaning;) no, nor was one found in all the copious language of Greece, till it was made by the great Apostle.
10. O that we may feel what they were not able to express! Sinner, awake! Know thyself! Know and feel, that thou wert "shapen in wickedness," and that "in sin did thy mother conceive thee;" and that thou thyself hast been heaping up sin upon sin, ever since thou couldst discern good from evil! Sink under the mighty hand of God, as guilty of death eternal; and cast off, renounce, abhor, all imagination of ever being able to help thyself! Be it all thy hope to be washed in His blood, and renewed by his almighty Spirit, who himself "bare all our sins in his own body on the tree!" So shalt thou witness, "Happy are the poor in spirit: For theirs is the kingdom of heaven."
11. This is that kingdom of heaven, or of God, which is within us; even "righteousness, and peace, and joy in the Holy Ghost." And what is "righteousness," but the life of God in the soul; the mind which was in Christ Jesus; the image of God stamped upon the heart, now renewed after the likeness of Him that created it? What is it but the love of God, because he first loved us, and the love of all mankind for his sake?
And what is this "peace," the peace of God, but that calm serenity of soul, that sweet repose in the blood of Jesus, which leaves no doubt of our acceptance in him; which excludes all fear, but the loving filial fear of offending our Father which is in heaven?
This inward kingdom implies also "joy in the Holy Ghost;" who seals upon our hearts "the redemption which is in Jesus," the righteousness of Christ imputed to us "for the remission of the sins that are past;" who giveth us now "the earnest of our inheritance," of the crown which the Lord, the righteous Judge, will give at that day. And well may this be termed, "the kingdom of heaven;" seeing it is heaven already opened in the soul; the first springing up of those rivers of pleasure which flow at God's right hand for evermore.
12. "Theirs is the kingdom of heaven." Whosoever thou art, to whom God hath given to be "poor in spirit," to feel thyself lost, thou hast a right thereto, through the gracious promise of Him who cannot lie. It is purchased for thee by the blood of the Lamb. It is very nigh: Thou art on the brink of heaven! Another step, and thou enterest into the kingdom of righteousness, and peace, and joy! Art thou all sin? "Behold the Lamb of God, who taketh away the sin of the world!' -- all unholy? See thy "Advocate with the Father, Jesus Christ the Righteous!" -- Art thou unable to atone for the least of thy sins? "He is the propitiation for" all thy "sins." Now believe on the Lord Jesus Christ, and all thy sins are blotted out! -- Art thou totally unclean in soul and body? Here is the "fountain for sin and uncleanness!" "Arise, and wash away thy sins!" Stagger no more at the promise through unbelief! Give glory to God! Dare to believe! Now cry out, from the ground of thy heart, --
Yes, I yield, I yield at last,
Listen to thy speaking blood;
Me with all my sins, I cast
On my atoning God.
13. Then thou learnest of him to be "lowly of heart." And this is the true, genuine, Christian humility, which flows from a sense of the love of God, reconciled to us in Christ Jesus. Poverty of spirit, in this meaning of the word, begins where a sense of guilt and of the wrath of God ends; and is a continual sense of our total dependence on him, for every good thought, or word, or work; of our utter inability to all good, unless he "water us every moment;" and an abhorrence of the praise of men, knowing that all praise is due unto God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he hath forgiven us, and for the sin which still remaineth in our hearts, although we know it is not imputed to our condemnation. Nevertheless, the conviction we feel of inbred sin is deeper and deeper every day. The more we grow in grace, the more do we see of the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ, (as great a mystery as this may appear to those who know not the power of God unto salvation,) the more do we discern of our alienation from God, of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness.
II. 1. It is true, he has scarce any conception of this who now begins to know the inward kingdom of heaven. "In his prosperity he saith, I shall never be moved; thou, Lord, hast made my hill so strong." Sin is so utterly bruised beneath his feet, that he can scarce believe it remaineth in him. Even temptation is silenced, and speaks not again: It cannot approach, but stands afar off. He is borne aloft in the chariots of joy and love: He soars, "as upon the wings of an eagle." But our Lord well knew that this triumphant state does not often continue long: He therefore presently subjoins, "Blessed are they that mourn; for they shall be comforted."
2. Not that we can imagine this promise belongs to those who mourn only on some worldly account; who are in sorrow and heaviness merely on account of some worldly trouble or disappointment, -- such as the loss of their reputation or friends, or the impairing of their fortune. As little title to it have they who are afflicting themselves, through fear of some temporal evil; or who pine away with anxious care, or that desire of earthly things which "maketh the heart sick." Let us not think these "shall receive anything from the Lord:" He is not in all their thoughts. Therefore it is that they thus "walk in a vain shadow, and disquiet themselves in vain." "And this shall ye have of mine hand," saith the Lord, "ye shall lie down in sorrow."
3. The mourners of whom our Lord here speaks, are those that mourn on quite another account: They that mourn after God; after Him in whom they did "rejoice with joy unspeakable," when he gave them to "taste the good," the pardoning, "word, and the powers of the world to come." But he now "hides his face, and they are troubled:" They cannot see him through the dark cloud. But they see temptation and sin, which they fondly supposed were gone never to return, arising again, following after them amain, and holding them in on every side. It is not strange if their soul is now disquieted within them, and trouble and heaviness take hold upon them. Nor will their great enemy fail to improve the occasion; to ask, "Where is now thy God? Where is now the blessedness whereof thou spakest? the beginning of the kingdom of heaven? Yea, hath God said, 'Thy sins are forgiven thee?' Surely God hath not said it. It was only a dream, a mere delusion, a creature of thy own imagination. If thy sins are forgiven, why art thou thus? Can a pardoned sinner be thus unholy?" -- And, if then, instead of immediately crying to God, they reason with him that is wiser than they, they will be in heaviness indeed, in sorrow of heart, in anguish not to be expressed. Nay even when God shines again upon the soul, and takes away all doubt of his past mercy, still he that is weak in faith may be tempted and troubled on account of what is to come; especially when inward sin revives, and thrusts sore at him that he may fall. Then may he again cry out,
I have a sin of fear, that when I've spun
My last thread, I shall perish on the shore! --
Lest I should make shipwreck of the faith, and my last state be worse than the first: --
Lest all my bread of life should fail,
And I sink down unchanged to hell!
4. Sure it is, that this "affliction," for the present, "is not joyous, but grievous; nevertheless afterward it bringeth forth peaceable fruit unto them that are exercised thereby." Blessed, therefore, are they that thus mourn, if they "tarry the Lord's leisure," and suffer not themselves to be turned out of the way, by the miserable comforters of the world; if they resolutely reject all the comforts of sin, of folly, and vanity; all the idle diversions and amusements of the world; all the pleasures which "perish in the using," and which only tend to benumb and stupefy the soul, that it may neither be sensible of itself nor God. Blessed are they who "follow on to know the Lord," and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit; by a fresh manifestation of his love; by such a witness of his accepting them in the Beloved, as shall never more be taken away from them. This "full assurance of faith" swallows up all doubt, as well as all tormenting fear; God now giving them a sure hope of an enduring substance, and "strong consolation through grace." Without disputing whether it be possible for any of those to "fall away, who were once enlightened and made partakers of the Holy Ghost," it suffices them to say, by the power now resting upon them, "Who shall separate us from the love of Christ? -- I am persuaded, that neither death nor life, nor things present nor things to come, nor height nor depth, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. 8:35-39.)
5. This whole process, both of mourning for an absent God, and recovering the joy of his countenance, seems to be shadowed out in what our Lord spoke to his Apostles, the night before his passion: "Do ye inquire of that I said, A little while, and ye shall not see me: And again, a little while, and ye shall see me? Verily, verily, I say unto you, that ye shall weep and lament;" namely, when ye do not see me; "but the world shall rejoice;" shall triumph over you, as though your hope were now come to an end. "And ye shall be sorrowful," through doubt, through fear, through temptation, through vehement desire; "but your sorrow shall be turned into joy," by the return of Him whom your soul loveth. "A woman when she is in travail hath sorrow, because her hour is come. But as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now have sorrow;" ye mourn and cannot be comforted; "but I will see you again; and your heart shall rejoice," with calm, inward joy, "and your joy no man taketh from you." (John 16:19-22.)
6. But although this mourning is at an end, is lost in holy joy, by the return of the Comforter, yet is there another, and a blessed mourning it is, which abides in the children of God. They still mourn for the sins and miseries of mankind: They "weep with them that weep." They weep for them that weep not for themselves, for the sinners against their own souls. They mourn for the weakness and unfaithfulness of those that are, in some measure, saved from their sins. "Who is weak, and they are not weak? Who is offended, and they burn not?" They are grieved for the dishonour continually done to the Majesty of heaven and earth. At all times they have an awful sense of this, which brings a deep seriousness upon their spirit; a seriousness which is not a little increased, since the eyes of their understanding were opened, by their continually seeing the vast ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain. They see here the house of God eternal in the heavens; there, hell and destruction without a covering; and thence feel the importance of every moment, which just appears, and is gone for ever!
7. But all this wisdom of God is foolishness with the world. The whole affair of mourning and poverty of spirit is with them stupidity and dulness. Nay, it is well if they pass so favourable a judgment upon it; if they do not vote it to be mere moping and melancholy, if not downright lunacy and distraction. And it is no wonder at all, that this judgment should be passed by those who know not God. Suppose, as two persons were walking together, one should suddenly stop, and with the strongest signs of fear and amazement, cry out, "On what a precipice do we stand! See, we are on the point of being dashed in pieces! Another step, and we fall into that huge abyss! Stop! I will not go on for all the world!" -- when the other, who seemed, to himself at least, equally sharp-sighted, looked forward and saw nothing of all this; what would he think of his companion, but that he was beside himself; that his head was out of order; that much religion (if he was not guilty of "much learning") had certainly made him mad!
8. But let not the children of God, "the mourners in Sion," be moved by any of these things. Ye, whose eyes are enlightened, be not troubled by those who walk on still in darkness. Ye do not walk on in a vain shadow: God and eternity are real things. Heaven and hell are in very deed open before you; and ye are on the edge of the great gulf. It has already swallowed up more than words can express, nations, and kindreds, and peoples, and tongues; and still yawns to devour, whether they see it or no, the giddy, miserable children of men. O cry aloud! Spare not! Lift up your voice to Him who grasps both time and eternity, both for yourselves and your brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! that ye may be brought safe through all the waves and storms into the haven where you would be! Weep for yourselves, till he wipes away the tears from your eyes. And even then, weep for the miseries that come upon the earth, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and "the knowledge of the Lord shall cover the earth, as the waters cover the sea."
"And seeing the multitudes, he went up into a mountain: And when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, `Blessed are the poor in spirit: For theirs is the kingdom of heaven. Blessed are they that mourn: For they shall be comforted." Matt. 5:1-4.
1. Our Lord had now "gone about all Galilee," (Matt. 4:23,) beginning at the time "when John was cast into prison," (Matt. 4:12,) not only "teaching in their synagogues, and preaching the gospel of the kingdom," but likewise "healing all manner of sickness and all manner of disease among the people." It was a natural consequence of this, that "there followed him great multitudes from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the region beyond Jordan." (Matt. 4:25.) "And seeing the multitudes," whom no synagogue could contain, even had there been any at hand, "he went up into a mountain," where there was room for all that came unto him, from every quarter. "And when he was set," as the manner of the Jews was, "his disciples came unto him. And he opened his mouth," (an expression denoting the beginning of a solemn discourse.) "and taught them, saying." --
2. Let us observe, who it is that is here speaking, that we may take heed how we hear. It is the Lord of heaven and earth, the Creator of all; who, as such, has a right to dispose of all his creatures; the Lord our Governor, whose kingdom is from everlasting, and ruleth over all; the great Lawgiver, who can well enforce all his laws, being "able to save and to destroy," yea, to punish with "everlasting destruction from his presence and from the glory of his power." It is the eternal Wisdom of the Father, who knoweth whereof we are made, and understands our inmost frame: who knows how we stand related to God, to one another, to every creature which God hath made, and, consequently, how to adapt every law he prescribes, to all the circumstances wherein he hath placed us. It is He who is "loving unto every man, whose mercy is over all his works;" the God of love, who, having emptied himself of his eternal glory, is come forth from his Father to declare his will to the children of men, and then goeth again to the Father; who is sent of God "to open the eyes of the blind, and to give light to them that sit in darkness." It is the great Prophet of the Lord, concerning whom God had solemnly declared long ago, "Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him;" (Deut. 18:19;) or, as the Apostle expresses it, "Every soul which will not hear that Prophet, shall be destroyed from among the people." (Acts 3:23.)
3. And what is it which He is teaching? The Son of God, who came from heaven, is here showing us the way to heaven; to the place which he hath prepared for us; the glory he had before the world began. He is teaching us the true way to life everlasting; the royal way which leads to the kingdom; and the only true way, -- for there is none besides; all other paths lead to destruction. From the character of the Speaker, we are well assured that he hath declared the full and perfect will of God. He hath uttered not one tittle too much, -- nothing more than he had received of the Father; nor too little, -- he hath not shunned to declare the whole counsel of God; much less hath he uttered anything wrong, anything contrary to the will of him that sent him. All his words are true and right concerning all things, and shall stand fast for ever and ever.
And we may easily remark, that in explaining and confirming these faithful and true sayings, he takes care to refute not only the mistakes of the Scribes and Pharisees, which then were the false comments whereby the Jewish Teachers of that age had perverted the word of God, but all the practical mistakes that are inconsistent with salvation, which should ever arise in the Christian Church; all the comments whereby the Christian Teachers (so called) of any age or nation should pervert the word of God, and teach unwary souls to seek death in the error of their life.
4. And hence we are naturally led to observe, whom it is that he is here teaching. Not the Apostles alone; if so, he had no need to have gone up into the mountain. A room in the house of Matthew, or any of his disciples, would have contained the Twelve. Nor does it in anywise appear that the disciples who came unto him were the Twelve only. _Hoi mathEtai autou_, without any force put upon the expression, may be understood of all who desired to learn of him. But to put this out of all question, to make it undeniably plain that where it is said, "He opened his mouth and taught them," the word them includes all the multitudes who went up with him into the mountain, we need only observe the concluding verses of the seventh chapter: "And it came to pass, when Jesus had ended these sayings, the multitudes (_hoi ochloi_) were astonished at his doctrine," or teaching; "for he taught them," the multitudes, "as one having authority, and not as the Scribes." [Matt. 7:28-29]
Nor was it only those multitudes who were with him on the mount, to whom he now taught the way of salvation; but all the children of men; the whole race of mankind; the children that were yet unborn; all the generations to come, even to the end of the world, who should ever hear the words of this life.
5. And this all men allow, with regard to some parts of the ensuing discourse. No man, for instance, denies that what is said of poverty of spirit relates to all mankind. But many have supposed, that other parts concerned only the Apostles, or the first Christians, or the Ministers of Christ; and were never designed for the generality of men, who, consequently, have nothing at all to do with them.
But may we not justly inquire, who told them this, that some parts of this discourse concerned only the Apostles, or the Christians of the apostolic age, or the Ministers of Christ? Bare assertions are not a sufficient proof to establish a point of so great importance. Has then our Lord himself taught us, that some parts of his discourse do not concern all mankind? Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so? Where? In the discourse itself? No: Here is not the least intimation of it. Has he said so elsewhere? in any other of his discourses? Not one word so much as glancing this way, can we find in anything he ever spoke, either to the multitudes, or to his disciples. Has any one of the Apostles, or other inspired writers, left such an instruction upon record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God? -- wise so far above that is written?
6. Perhaps they will say, that the reason of the thing requires such a restriction to be made. If it does, it must be on one of these two accounts; because, without such a restriction, the discourse would either be apparently absurd, or would contradict some other scripture. But this is not the case. It will plainly appear, when we come to examine the several particulars, that there is no absurdity at all in applying all which our Lord hath here delivered to all mankind. Neither will it infer any contradiction to anything else he has delivered, nor to any other scripture whatever. Nay, it will farther appear, that either all the parts of this discourse are to be applied to men in general, or no part; seeing they are all connected together, all joined as the stones in an arch, of which you cannot take one away, without destroying the whole fabric.
7. We may, Lastly, observe, how our Lord teaches here. And surely, as at all times, so particularly at this, he speaks "as never man spake." Not as the holy men of old; although they also spoke "as they were moved by the Holy Ghost." Not as Peter, or James, or John, or Paul: They were indeed wise master-builders in his Church; but still in this, in the degrees of heavenly wisdom, the servant is not as his Lord. No, nor even as himself at any other time, or on any other occasion. It does not appear, that it was ever his design, at any other time or place, to lay down at once the whole plan of his religion; to give us a full prospect of Christianity; to describe at large the nature of that holiness, without which no man shall see the Lord. Particular branches of this he has indeed described, on a thousand different occasions; but never, besides here, did he give, of set purpose, a general view of the whole. Nay, we have nothing else of this kind in all the Bible; unless one should except that short sketch of holiness delivered by God in those Ten Words or Commandments to Moses, on mount Sinai. But even here how wide a difference is there between one and the other! "Even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." (2 Cor. 3:10.)
8. Above all, with what amazing love does the Son of God here reveal his Father's will to man! He does not bring us again "to the mount that burned with fire, nor unto blackness, and darkness, and tempest." He does not speak as when he "thundered out of heaven;" when the Highest "gave his thunder, hail-stones, and coals of fire." He now addresses us with his still, small voice, -- "Blessed," or happy, "are the poor in spirit." Happy are the mourners; the meek; those that hunger after righteousness; the merciful; the pure in heart: Happy in the end, and in the way; happy in this life, and in life everlasting! As if he had said, "Who is he that lusteth to live, and would fain see good days? Behold, I show you the thing which your soul longeth for! See the way you have so long sought in vain; the way of pleasantness; the path to calm, joyous peace, to heaven below and heaven above!"
9. At the same time, with what authority does he teach! Well might they say, "Not as the Scribes." Observe the manner, (but it cannot be expressed in words,) the air, with which he speaks! Not as Moses, the servant of God; not as Abraham, his friend; not as any of the Prophets; nor as any of the sons of men. It is something more than human; more than can agree to any created being. It speaks the Creator of all! A God, a God appears! Yea, _o ON_, the Being of beings, JEHOVAH, the self-existent, the Supreme, the God who is over all, blessed for ever!
10. This divine discourse, delivered in the most excellent method, every subsequent part illustrating those that precede, is commonly, and not improperly, divided into three principal branches: The First, contained in the fifth, -- the Second, in the sixth, -- and the Third, in the seventh chapter. In the First, the sum of all true religion is laid down in eight particulars, which are explained, and guarded against the false glosses of man, in the following parts of the fifth chapter. In the Second are rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires, or anxious cares for even the necessaries of life. In the Third are cautions against the main hinderances of religion, closed with an application of the whole.
I. 1. Our Lord, First, lays down the sum of all true religion in eight particulars, which he explains, and guards against the false glosses of men, to the end of the fifth chapter.
Some have supposed that he designed, in these, to point out the several stages of the Christian course; the steps which a Christian successively takes in his journey to the promised land; -- others, that all the particulars here set down belong at all times to every Christian. And why may we not allow both the one and the other? What inconsistency is there between them? It is undoubtedly true, that both poverty of spirit, and every other temper which is here mentioned, are at all times found, in a greater or less degree, in every real Christian. And it is equally true, that real Christianity always begins in poverty of spirit, and goes on in the order here set down, till the "man of God is made perfect." We begin at the lowest of these gifts of God, yet so as not to relinquish this, when we are called of God to come up higher: But "whereunto we have already attained, we hold fast," while we press on to what is yet before, to the highest blessings of God in Christ Jesus.
2. The foundation of all is poverty of spirit: Here, therefore, our Lord begins: "Blessed," saith he, "are the poor in spirit; for theirs is the kingdom of heaven."
It may not improbably be supposed, that our Lord looked on those who were round about him, and, observing that not many rich were there, but rather the poor of the world, took occasion from thence to make a transition from temporal to spiritual things. "Blessed," saith he, (or happy, -- so the word should be rendered, both in this and the following verses,) "are the poor in spirit." He does not say, they that are poor, as to outward circumstances, -- it being not impossible, that some of these may be as far from happiness as a monarch upon his throne; but "the poor in spirit," -- they who, whatever their outward circumstances are, have that disposition of heart which is the first step to all real, substantial happiness, either in this world, or that which is to come.
3. Some have judged, that by the poor in spirit here, are meant those who love poverty; those who are free from covetousness, from the love of money; who fear, rather than desire, riches. Perhaps they have been induced so to judge, by wholly confining their thoughts to the very term; or by considering that weighty observation of St. Paul, that "the love of money is the root of all evil." And hence many have wholly divested themselves, not only of riches, but of all worldly goods. Hence also the vows of voluntary poverty seem to have arisen in the Romish Church; it being supposed, that so eminent a degree of this fundamental grace must be a large step toward the "kingdom of heaven."
But these do not seem to have observed, First, that the expression of St. Paul must be understood with some restriction; otherwise it is not true; for the love of money is not the root, the sole root, of all evil. There are a thousand other roots of evil in the world, as sad experience daily shows. His meaning can only be, it is the root of very many evils; perhaps of more than any single vice besides. -- Secondly, that this sense of the expression, "poor in spirit," will by no means suit our Lord's present design, which is to lay a general foundation whereon the whole fabric of Christianity may be built; a design which would be in no wise answered by guarding against one particular vice: So that, if even this were supposed to be one part of his meaning, it could not possibly be the whole. -- Thirdly, that it cannot be supposed to be any part of his meaning, unless we charge him with manifest tautology: Seeing, if poverty of spirit were only freedom from covetousness, from the love of money, or the desire of riches, it would coincide with what he afterwards mentions, it would be only a branch of purity of heart.
4. Who then are "the poor in spirit?" Without question, the humble; they who know themselves; who are convinced of sin; those to whom God hath given that first repentance, which is previous to faith in Christ.
One of these can no longer say, "I am rich, and increased in goods, and have need of nothing;" as now knowing, that he is "wretched, and poor, and miserable, and blind, and naked." He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. "In me," saith he, "dwelleth no good thing," but whatsoever is evil and abominable. He has a deep sense of the loathsome leprosy of sin, which be brought with him from his mother's womb, which overspreads his whole soul, and totally corrupts every power and faculty thereof. He sees more and more of the evil tempers which spring from that evil root; the pride and haughtiness of spirit, the constant bias to think of himself more highly than he ought to think; the vanity, the thirst after the esteem or honour that cometh from men, the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness; the inbred enmity both against God and man, which appears in ten thousand shapes; the love of the world, the self-will, the foolish and hurtful desires, which cleave to his inmost soul. He is conscious how deeply he has offended by his tongue; if not by profane, immodest, untrue, or unkind words, yet by discourse which was not "good to the use of edifying," not "meet to minister grace to the hearers." which, consequently, was all corrupt in God's account, and grievous to his Holy Spirit. His evil works are now likewise ever in his sight: If he tells them, they are more than he is able to express. He may as well think to number the drops of rain, the sands of the sea, or the days of eternity.
5. His guilt is now also before his face: He knows the punishment he has deserved, were it only on account of his carnal mind, the entire, universal corruption of his nature; how much more, on account of all his evil desires and thoughts, of all his sinful words and actions! He cannot doubt for a moment, but the least of these deserves the damnation of hell, -- "the worm that dieth not, and the fire that never shall be quenched." Above all, the guilt of "not believing on the name of the only-begotten Son of God" lies heavy upon him. How, saith he, shall I escape, who "neglect so great salvation!" "He that believeth not is condemned already," and "the wrath of God abideth on him."
6. But what shall he give in exchange for his soul, which is forfeited to the just vengeance of God? "Wherewithal shall he come before the Lord?" How shall he pay him that he oweth? Were he from this moment to perform the most perfect obedience to every command of God, this would make no amends for a single sin, for any one act of past disobedience; seeing he owes God all the service he is able to perform, from this moment to all eternity: Could he pay this, it would make no manner of amends for what he ought to have done before. He sees himself therefore utterly helpless with regard to atoning for his past sins; utterly unable to make any amends to God, to pay any ransom for his own soul.
But if God would forgive him all that is past, on this one condition, that he should sin no more; that for the time to come he should entirely and constantly obey all his commands; he well knows that this would profit him nothing, being a condition he could never perform. He knows and feels that he is not able to obey even the outward commands of God; seeing these cannot be obeyed while his heart remains in its natural sinfulness and corruption; inasmuch as an evil tree cannot bring forth good fruit. But he cannot cleanse a sinful heart: With men this is impossible: So that he is utterly at a loss even how to begin walking in the path of God's commandments. He knows not how to get one step forward in the way. Encompassed with sin, and sorrow, and fear, and finding no way to escape, he can only cry out, "Lord, save, or I perish!"
7. Poverty of spirit then, as it implies the first step we take in running the race which is set before us, is a just sense of our inward and outward sins, and of our guilt and helplessness. This some have monstrously styled, "the virtue of humility;" thus teaching us to be proud of knowing we deserve damnation! But our Lord's expression is quite of another kind; conveying no idea to the hearer, but that of mere want, of naked sin, of helpless guilt and misery.
8. The great Apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this. "The wrath of God," saith he, "is revealed from heaven against all ungodliness and unrighteousness of men;" (Rom. 1:18, &c.;) a charge which he immediately fixes on the heathen world, and thereby proves they are under the wrath of God. He next shows that the Jews were no better than they, and were therefore under the same condemnation; and all this, not in order to their attaining "the noble virtue of humility," but "that every mouth might be stopped, and all the world become guilty before God."
He proceeds to show, that they were helpless as well as guilty, which is the plain purport of all those expressions: "Therefore by the deeds of the law there shall no flesh be justified:" -- "But now the righteousness of God, which is by faith of Jesus Christ, without the law, is manifested:" -- "We conclude, that a man is justified by faith, without the deeds of the law:" -- Expressions all tending to the same point, even to "hide pride from man;" to humble him to the dust, without teaching him to reflect upon his humility as a virtue; to inspire him with that full, piercing conviction of his utter sinfulness, guilt, and helplessness, which casts the sinner, stripped of all, lost and undone, on his strong Helper, Jesus Christ the Righteous.
9. One cannot but observe here, that Christianity begins just where heathen morality ends; poverty of spirit, conviction of sin, the renouncing ourselves, the not having our own righteousness, (the very first point in the religion of Jesus Christ,) leaving all pagan religion behind. This was ever hid from the wise men of this world; insomuch that the whole Roman language, even with all the improvements of the Augustan age, does not afford so much as a name for humility; (the word from whence we borrow this, as is well known, bearing in Latin a quite different meaning;) no, nor was one found in all the copious language of Greece, till it was made by the great Apostle.
10. O that we may feel what they were not able to express! Sinner, awake! Know thyself! Know and feel, that thou wert "shapen in wickedness," and that "in sin did thy mother conceive thee;" and that thou thyself hast been heaping up sin upon sin, ever since thou couldst discern good from evil! Sink under the mighty hand of God, as guilty of death eternal; and cast off, renounce, abhor, all imagination of ever being able to help thyself! Be it all thy hope to be washed in His blood, and renewed by his almighty Spirit, who himself "bare all our sins in his own body on the tree!" So shalt thou witness, "Happy are the poor in spirit: For theirs is the kingdom of heaven."
11. This is that kingdom of heaven, or of God, which is within us; even "righteousness, and peace, and joy in the Holy Ghost." And what is "righteousness," but the life of God in the soul; the mind which was in Christ Jesus; the image of God stamped upon the heart, now renewed after the likeness of Him that created it? What is it but the love of God, because he first loved us, and the love of all mankind for his sake?
And what is this "peace," the peace of God, but that calm serenity of soul, that sweet repose in the blood of Jesus, which leaves no doubt of our acceptance in him; which excludes all fear, but the loving filial fear of offending our Father which is in heaven?
This inward kingdom implies also "joy in the Holy Ghost;" who seals upon our hearts "the redemption which is in Jesus," the righteousness of Christ imputed to us "for the remission of the sins that are past;" who giveth us now "the earnest of our inheritance," of the crown which the Lord, the righteous Judge, will give at that day. And well may this be termed, "the kingdom of heaven;" seeing it is heaven already opened in the soul; the first springing up of those rivers of pleasure which flow at God's right hand for evermore.
12. "Theirs is the kingdom of heaven." Whosoever thou art, to whom God hath given to be "poor in spirit," to feel thyself lost, thou hast a right thereto, through the gracious promise of Him who cannot lie. It is purchased for thee by the blood of the Lamb. It is very nigh: Thou art on the brink of heaven! Another step, and thou enterest into the kingdom of righteousness, and peace, and joy! Art thou all sin? "Behold the Lamb of God, who taketh away the sin of the world!' -- all unholy? See thy "Advocate with the Father, Jesus Christ the Righteous!" -- Art thou unable to atone for the least of thy sins? "He is the propitiation for" all thy "sins." Now believe on the Lord Jesus Christ, and all thy sins are blotted out! -- Art thou totally unclean in soul and body? Here is the "fountain for sin and uncleanness!" "Arise, and wash away thy sins!" Stagger no more at the promise through unbelief! Give glory to God! Dare to believe! Now cry out, from the ground of thy heart, --
Yes, I yield, I yield at last,
Listen to thy speaking blood;
Me with all my sins, I cast
On my atoning God.
13. Then thou learnest of him to be "lowly of heart." And this is the true, genuine, Christian humility, which flows from a sense of the love of God, reconciled to us in Christ Jesus. Poverty of spirit, in this meaning of the word, begins where a sense of guilt and of the wrath of God ends; and is a continual sense of our total dependence on him, for every good thought, or word, or work; of our utter inability to all good, unless he "water us every moment;" and an abhorrence of the praise of men, knowing that all praise is due unto God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he hath forgiven us, and for the sin which still remaineth in our hearts, although we know it is not imputed to our condemnation. Nevertheless, the conviction we feel of inbred sin is deeper and deeper every day. The more we grow in grace, the more do we see of the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ, (as great a mystery as this may appear to those who know not the power of God unto salvation,) the more do we discern of our alienation from God, of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness.
II. 1. It is true, he has scarce any conception of this who now begins to know the inward kingdom of heaven. "In his prosperity he saith, I shall never be moved; thou, Lord, hast made my hill so strong." Sin is so utterly bruised beneath his feet, that he can scarce believe it remaineth in him. Even temptation is silenced, and speaks not again: It cannot approach, but stands afar off. He is borne aloft in the chariots of joy and love: He soars, "as upon the wings of an eagle." But our Lord well knew that this triumphant state does not often continue long: He therefore presently subjoins, "Blessed are they that mourn; for they shall be comforted."
2. Not that we can imagine this promise belongs to those who mourn only on some worldly account; who are in sorrow and heaviness merely on account of some worldly trouble or disappointment, -- such as the loss of their reputation or friends, or the impairing of their fortune. As little title to it have they who are afflicting themselves, through fear of some temporal evil; or who pine away with anxious care, or that desire of earthly things which "maketh the heart sick." Let us not think these "shall receive anything from the Lord:" He is not in all their thoughts. Therefore it is that they thus "walk in a vain shadow, and disquiet themselves in vain." "And this shall ye have of mine hand," saith the Lord, "ye shall lie down in sorrow."
3. The mourners of whom our Lord here speaks, are those that mourn on quite another account: They that mourn after God; after Him in whom they did "rejoice with joy unspeakable," when he gave them to "taste the good," the pardoning, "word, and the powers of the world to come." But he now "hides his face, and they are troubled:" They cannot see him through the dark cloud. But they see temptation and sin, which they fondly supposed were gone never to return, arising again, following after them amain, and holding them in on every side. It is not strange if their soul is now disquieted within them, and trouble and heaviness take hold upon them. Nor will their great enemy fail to improve the occasion; to ask, "Where is now thy God? Where is now the blessedness whereof thou spakest? the beginning of the kingdom of heaven? Yea, hath God said, 'Thy sins are forgiven thee?' Surely God hath not said it. It was only a dream, a mere delusion, a creature of thy own imagination. If thy sins are forgiven, why art thou thus? Can a pardoned sinner be thus unholy?" -- And, if then, instead of immediately crying to God, they reason with him that is wiser than they, they will be in heaviness indeed, in sorrow of heart, in anguish not to be expressed. Nay even when God shines again upon the soul, and takes away all doubt of his past mercy, still he that is weak in faith may be tempted and troubled on account of what is to come; especially when inward sin revives, and thrusts sore at him that he may fall. Then may he again cry out,
I have a sin of fear, that when I've spun
My last thread, I shall perish on the shore! --
Lest I should make shipwreck of the faith, and my last state be worse than the first: --
Lest all my bread of life should fail,
And I sink down unchanged to hell!
4. Sure it is, that this "affliction," for the present, "is not joyous, but grievous; nevertheless afterward it bringeth forth peaceable fruit unto them that are exercised thereby." Blessed, therefore, are they that thus mourn, if they "tarry the Lord's leisure," and suffer not themselves to be turned out of the way, by the miserable comforters of the world; if they resolutely reject all the comforts of sin, of folly, and vanity; all the idle diversions and amusements of the world; all the pleasures which "perish in the using," and which only tend to benumb and stupefy the soul, that it may neither be sensible of itself nor God. Blessed are they who "follow on to know the Lord," and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit; by a fresh manifestation of his love; by such a witness of his accepting them in the Beloved, as shall never more be taken away from them. This "full assurance of faith" swallows up all doubt, as well as all tormenting fear; God now giving them a sure hope of an enduring substance, and "strong consolation through grace." Without disputing whether it be possible for any of those to "fall away, who were once enlightened and made partakers of the Holy Ghost," it suffices them to say, by the power now resting upon them, "Who shall separate us from the love of Christ? -- I am persuaded, that neither death nor life, nor things present nor things to come, nor height nor depth, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. 8:35-39.)
5. This whole process, both of mourning for an absent God, and recovering the joy of his countenance, seems to be shadowed out in what our Lord spoke to his Apostles, the night before his passion: "Do ye inquire of that I said, A little while, and ye shall not see me: And again, a little while, and ye shall see me? Verily, verily, I say unto you, that ye shall weep and lament;" namely, when ye do not see me; "but the world shall rejoice;" shall triumph over you, as though your hope were now come to an end. "And ye shall be sorrowful," through doubt, through fear, through temptation, through vehement desire; "but your sorrow shall be turned into joy," by the return of Him whom your soul loveth. "A woman when she is in travail hath sorrow, because her hour is come. But as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now have sorrow;" ye mourn and cannot be comforted; "but I will see you again; and your heart shall rejoice," with calm, inward joy, "and your joy no man taketh from you." (John 16:19-22.)
6. But although this mourning is at an end, is lost in holy joy, by the return of the Comforter, yet is there another, and a blessed mourning it is, which abides in the children of God. They still mourn for the sins and miseries of mankind: They "weep with them that weep." They weep for them that weep not for themselves, for the sinners against their own souls. They mourn for the weakness and unfaithfulness of those that are, in some measure, saved from their sins. "Who is weak, and they are not weak? Who is offended, and they burn not?" They are grieved for the dishonour continually done to the Majesty of heaven and earth. At all times they have an awful sense of this, which brings a deep seriousness upon their spirit; a seriousness which is not a little increased, since the eyes of their understanding were opened, by their continually seeing the vast ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain. They see here the house of God eternal in the heavens; there, hell and destruction without a covering; and thence feel the importance of every moment, which just appears, and is gone for ever!
7. But all this wisdom of God is foolishness with the world. The whole affair of mourning and poverty of spirit is with them stupidity and dulness. Nay, it is well if they pass so favourable a judgment upon it; if they do not vote it to be mere moping and melancholy, if not downright lunacy and distraction. And it is no wonder at all, that this judgment should be passed by those who know not God. Suppose, as two persons were walking together, one should suddenly stop, and with the strongest signs of fear and amazement, cry out, "On what a precipice do we stand! See, we are on the point of being dashed in pieces! Another step, and we fall into that huge abyss! Stop! I will not go on for all the world!" -- when the other, who seemed, to himself at least, equally sharp-sighted, looked forward and saw nothing of all this; what would he think of his companion, but that he was beside himself; that his head was out of order; that much religion (if he was not guilty of "much learning") had certainly made him mad!
8. But let not the children of God, "the mourners in Sion," be moved by any of these things. Ye, whose eyes are enlightened, be not troubled by those who walk on still in darkness. Ye do not walk on in a vain shadow: God and eternity are real things. Heaven and hell are in very deed open before you; and ye are on the edge of the great gulf. It has already swallowed up more than words can express, nations, and kindreds, and peoples, and tongues; and still yawns to devour, whether they see it or no, the giddy, miserable children of men. O cry aloud! Spare not! Lift up your voice to Him who grasps both time and eternity, both for yourselves and your brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! that ye may be brought safe through all the waves and storms into the haven where you would be! Weep for yourselves, till he wipes away the tears from your eyes. And even then, weep for the miseries that come upon the earth, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and "the knowledge of the Lord shall cover the earth, as the waters cover the sea."
Text Sermons : John Wesley : The Good Steward
"Give an account of thy stewardship; for thou mayest be no longer steward." Luke 16:2.
1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, he "took upon Him the form of a servant, being made in the likeness of men."
2. But no character more exactly agrees with the present state of man, than that of a steward. Our blessed Lord frequently represents him as such; and there is a peculiar propriety in the representation. It is only in one particular respect, namely, as he is a sinner, that he is styled a debtor; and when he is styled a servant, the appellation is general and indeterminate: But a steward is a servant of a particular kind; such a one as man is in all respects. This appellation is exactly expressive of his situation in the present world; specifying what kind of servant he is to God, and what kind of service his Divine Master expects from him.
It may be of use, then, to consider this point thoroughly, and to make our full improvement of it. In order to this, let us, First, inquire, in what respects we are now God's stewards. Let us, Secondly, observe, that when he requires our souls of us, we "can be no longer stewards." It will then only remain, as we may, in the third place, observe, to "give an account of our stewardship."
I. 1. And, first, we are to inquire, in what respects we are now God's stewards. We are now indebted to Him for all we have; but although a debtor is obliged to return what he has received, yet until the time of payment comes, he is at liberty to use it as he pleases. It is not so with a steward; he is not at liberty to use what is lodged in his hands as he pleases, but as his master pleases. He has no right to dispose of anything which is in his hands, but according to the will of his lord. For he is not the proprietor of any of these things, but barely entrusted with them by another; and entrusted on this express condition, -- that he shall dispose of all as his master orders. Now, this is exactly the case of every man, with relation to God. We are not at liberty to use what he has lodged in our hands as we please, but as he pleases, who alone is the possessor of heaven and earth, and the Lord of every creature. We have no right to dispose of anything we have, but according to His will, seeing we are not proprietors of any of these things; they are all, as our Lord speaks, _allotria_, belonging to another person; nor is anything properly our own, in the land of our pilgrimage. We shall not receive _ta idia_, our own things, till we come to our own country. Eternal things only are our own: With all these temporal things we are barely entrusted by another, the Disposer and Lord of all. And he entrusts us with them on this express condition, -- that we use them only as our Master's goods, and according to the particular directions which he has given us in his Word.
2. On this condition he hath entrusted us with our souls, our bodies, our goods, and whatever other talents we have received: But in order to impress this weighty truth on our hearts, it will be needful to come to particulars.
And, first, God has entrusted us with our soul, an immortal spirit, made in the image of God; together with all the powers and faculties thereof, understanding, imagination, memory, will, and a train of affections, either included in it or closely dependent upon it, -- love and hatred, joy and sorrow, respecting present good and evil; desire and aversion, hope and fear, respecting that which is to come. All these St. Paul seems to include in two words, when he says, "The peace of God shall keep your hearts and minds." Perhaps, indeed, the latter word, _noEmata_, might rather be rendered thoughts, provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive.
3. Now, of all these, it is certain, we are only stewards. God has entrusted us with these powers and faculties, not that we may employ them according to our own will, but according to the express orders which he has given us; although it is true that, in doing His will, we most effectually secure our own happiness; seeing it is herein only that we can be happy, either in time or in eternity. Thus we are to use our understanding, our imagination, our memory, wholly to the glory of Him that gave them. Thus our will is to be wholly given up to Him, and all our affections to be regulated as he directs. We are to love and hate, to rejoice and grieve, to desire and shun, to hope and fear, according to the rule which he prescribes whose we are, and whom we are to serve in all things. Even our thoughts are not our own, in this sense; they are not at our own disposal; but for every deliberate motion of our mind we are accountable to our great Master.
4. God has, Secondly, entrusted us with our bodies (those exquisitely wrought machines, so "fearfully and wonderfully made,") with all the powers and members thereof. He has entrusted us with the organs of sense; of sight, hearing, and the rest: But none of these are given us as our own, to be employed according to our own will. None of these are lent us in such a sense as to leave us at liberty to use them as we please for a season. No: We have received them on these very terms, -- that, as long as they abide with us, we should employ them all in that very manner, and no other, which he appoints.
5. It is on the same terms that he has imparted to us that most excellent talent of speech. "Thou hast given me a tongue," says the ancient writer, "that I may praise Thee therewith." For this purpose was it given to all the children of men, -- to be employed in glorifying God. Nothing, therefore, is more ungrateful or more absurd, than to think or say, "Our tongues are our own." That cannot be, unless we have created ourselves, and so are independent on the Most High. Nay, but "it is he that hath made us, and not we ourselves;" the manifest consequence is, that he is still Lord over us, in this as in all other respects. It follows, that there is not a word of our tongue for which we are not accountable to Him.
6. To Him we are equally accountable for the use of our hands and feet, and all the members of our body. These are so many talents which are committed to our trust, until the time appointed by the Father. Until then, we have the use of all these; but as stewards, not as proprietors; to the end we should "render them, not as instruments of unrighteousness unto sin, but as instruments of righteousness unto God."
7. God has entrusted us, Thirdly, with a portion of worldly goods; with food to eat, raiment to put on, and a place where to lay our head; with not only the necessaries, but the conveniences, of life. Above all, he has committed to our charge that precious talent which contains all the rest, -- money: Indeed it is unspeakably precious, if we are wise and faithful stewards of it; if we employ every part of it for such purposes as our blessed Lord has commanded us to do.
8. God has entrusted us, Fourthly, with several talents which do not properly come under any of these heads. Such is bodily strength; such are health, a pleasing person, an agreeable address; such are learning and knowledge, in their various degrees, with all the other advantages of education. Such is the influence which we have over others, whether by their love and esteem of us, or by power; power to do them good or hurt, to help or hinder them in the circumstances of life. Add to these, that invaluable talent of time, with which God entrusts us from moment to moment. Add, lastly, that on which all the rest depend, and without which they would all be curses, not blessings; namely, the grace of God, the power of his Holy Spirit, which alone worketh in us all that is acceptable in his sight.
II. 1. In so many respects are the children of men stewards of the Lord, the Possessor of heaven and earth: So large a portion of His goods, of various kinds, hath he committed to their charge. But it is not for ever, nor indeed for any considerable time: We have this trust reposed in us only during the short, uncertain space that we sojourn here below; only so long as we remain on earth, as this fleeting breath is in our nostrils. The hour is swiftly approaching, it is just at hand, when we "can be no longer stewards!" The moment the body "returns to the dust as it was, and the spirit to God that gave it," we bear that character no more; the time of our stewardship is at an end. Part of those goods wherewith we were before entrusted are now come to an end; at least, they are so with regard to us; nor are we longer entrusted with them: And that part which remains can no longer be employed or improved as it was before.
2. Part of what we were entrusted with before is at an end, at least with regard to us. What have we to do, after this life, with food, and raiment, and houses, and earthly possessions? The food of the dead is the dust of the earth; they are clothed only with worms and rottenness. They dwell in the house prepared for all flesh; their lands know them no more: All their worldly goods are delivered into other hands, and they have "no more portion under the sun."
3. The case is the same with regard to the body. The moment the spirit returns to God, we are no longer stewards of this machine, which is then sown in corruption and dishonour. All the parts and members of which it was composed lie mouldering in the clay. The hands have no longer power to move; the feet have forgot their office; the flesh, sinews, and bones, are all hastening to be dissolved into common dust.
4. Here end also the talents of a mixed nature; our strength, our health, our beauty, our eloquence, and address, our faculty of pleasing or persuading, or convincing others. Here end, likewise, all the honours we once enjoyed, all the power which was lodged in our hands, all the influence which we once had over others, either by the love or the esteem which they bore us. Our love, our hatred, our desire, is perished: None regard how we were once affected toward them. They look upon the dead as neither able to help nor hurt them; so that "a living dog is better than a dead lion."
5. Perhaps a doubt may remain concerning some of the other talents wherewith we are now entrusted, whether they will cease to exist when the body returns to dust or only cease to be improvable. Indeed, there is no doubt but the kind of speech which we now use, by means of these bodily organs, will then be entirely at an end, when those organs are destroyed. It is certain, the tongue will no more occasion any vibrations in the air; neither will the ear convey these tremulous motions to the common sensory. Even the _sonus exilis_, the low, shrill voice, which the poet supposes to belong to a separate spirit, we cannot allow to have a real being; it is a mere flight of imagination. Indeed, it cannot be questioned, but separate spirits have some way to communicate their sentiments to each other; but what inhabitant of flesh and blood can explain that way? What we term "speech," they cannot have: So that we can no longer be stewards of this talent when we are numbered with the dead.
6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease -- the feeling, the smell, the taste -- as they have a more immediate reference to the body, and are chiefly, if not wholly, intended for the preservation of it? But will not some kind of sight remain, although the eye be closed in death? And will there not be something in the soul equivalent to the present sense of hearing? Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner, than now, when the soul, disentangled from its clay, is no longer "a dying sparkle in a cloudy place;" when it no longer "looks through the windows of the eye and ear;" but rather is all eye, all ear, all sense, in a manner we cannot yet conceive? And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear? yea, and earnest of it continually? For does not the soul see, in the clearest manner, when the eye is of no use; namely, in dreams? Does she not then enjoy the faculty of hearing, without any help from the ear? But however this be, certain it is, that neither will our senses, any more than our speech, be entrusted to us in the manner they are now, when the body lies in the silent grave.
7. How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then; whether it be not a plain sober truth, not a mere poetical fiction, that
All these shadows which for things we take,
Are but the empty dreams, which in death's sleep we make;
only excepting those things which God Himself has been pleased to reveal to man. I will speak for one. After having sought for truth, with some diligence, for half a century, I am, at this day, hardly sure of anything but what I learn from the Bible. Nay, I positively affirm, I know nothing else so certainly, that I would dare to stake my salvation upon it.
So much, however, we may learn from Solomon's words, that "there is no" such "knowledge or wisdom in the grave," as will be of any use to an unhappy spirit; "there is no device" there, whereby he can now improve those talents with which he was once entrusted. For time is no more; the time of our trial for everlasting happiness or misery is past. Our day, the day of man, is over; the day of salvation is ended! Nothing now remains but the "day of the Lord," ushering in wide, unchangeable eternity!
8. But still, our souls, being incorruptible and immortal, of a nature "little lower than the angels" (even if we are to understand that phrase of our original nature, which may well admit of a doubt,) when our bodies are mouldered into earth, will remain with all their faculties. Our memory, our understanding, will be so far from being destroyed, yea, or impaired, by the dissolution of the body, that, on the contrary, we have reason to believe, they will be inconceivably strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects which now naturally result from the union of the soul with the corruptible body? It is highly probable, that, from the time these are disunited, our memory will let nothing slip; yea, that it will faithfully exhibit everything to our view which was ever committed to it. It is true, that the invisible world is, in Scripture, termed "the land of forgetfulness;" or, as it is still more strongly expressed in the old translation, "the land where all things are forgotten." They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is "the land of forgetfulness." All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget anything.
9. In like manner, the understanding will, doubtless, be freed from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, _Humanum est errare et nescire;_ -- ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true with regard to living men; and holds no longer than while "the corruptible body presses down the soul." Ignorance, indeed, belongs to every finite understanding (seeing there is none beside God that knoweth all things;) but not mistake: When the body is laid aside, this also is laid aside, for ever.
10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even sight or hearing,) but no memory or understanding; no thought or perception; not so much as a consciousness of their own existence! that they are in a dead sleep from death to the resurrection! _Consanguineus lethi sopor_ indeed! Such a sleep we may call "a near kinsman of death," if it be not the same thing. What can we say, but that ingenious men have strange dreams; and these they sometimes mistake for realities?
11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire, perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves we have no reason to believe that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.
12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropped off; yet, in this respect, they are as though they were not -- we are no longer stewards of them. The things continue, but our stewardship does not: We no more act in that capacity. Even the grace which was formerly entrusted with us, in order to enable us to be faithful and wise stewards, is now no longer entrusted for that purpose. The days of our stewardship are ended.
III. 1. It now remains, that, being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the Church of Rome does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment; as it is no longer possible to be deceived in the judgment which we pass upon ourselves. But the Scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God which affirms any such thing. That which has been frequently alleged for this purpose seems rather to prove the contrary; namely (Heb. 9:27,) "It is appointed for men once to die, and after this the judgment:" For, in all reason, the word "once" is here to be applied to judgment as well as death. So that the fair inference to be drawn from this very text is, not that there are two judgments, a particular and a general; but that we are to be judged, as well as to die, once only: Not once immediately after death, and again after the general resurrection; but then only "when the Son of man shall come in His glory, and all His holy angels with Him." The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written Word of God the whole and sole standard of their faith.
2. The time then when we are to give this account is, when the "great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." It is then "the dead, small and great, will stand before God; and the books will be opened:" -- The book of Scripture, to them who were entrusted therewith; the book of conscience to all mankind. The "book of remembrance," likewise (to use another scriptural expression,) which had been writing from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God the Judge of all, thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord's goods!
3. The Judge of all will then inquire, "How didst thou employ thy soul? I entrusted thee with an immortal spirit, endowed with various powers and faculties, with understanding, imagination, memory, will, affections. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy understanding, as far as it was capable, according to those directions; namely, in the knowledge of thyself and me -- my nature, my attributes? -- my works, whether of creation, of providence, or of grace? -- in acquainting thyself with my word? -- in using every means to increase thy knowledge thereof? -- in meditating thereon day and night? Didst thou employ thy memory, according to my will, in treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word; and whatever experience thou hadst gained of my wisdom, truth, power, and mercy? Was thy imagination employed, not in painting vain images, much less such as nourished "foolish and hurtful desires;" but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy will? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy affections placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing, but what grieved my spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy thoughts employed according to my will -- not in ranging to the ends of the earth, not on folly, or sin; but on `whatsoever things were pure, whatsoever things were holy;' on whatsoever was conducive to my glory, and to `peace and good-will among men?'"
4. Thy Lord will then inquire, "How didst thou employ the body wherewith I entrusted thee? I gave thee a tongue to praise me therewith: Didst thou use it to the end for which it was given? Didst thou employ it, not in evil speaking or idle speaking, not in uncharitable or unprofitable conversation; but in such as was good, as was necessary or useful either to thyself or others? such as always tended, directly or indirectly, to `minister grace to the hearers?' I gave thee, together with thy other senses, those grand avenues of knowledge, sight, and hearing: were these employed to those excellent purposes for which they were bestowed upon thee? in bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet, and various members, wherewith to perform the works which were prepared for thee: were they employed, not in doing `the will of the flesh,' of thy evil nature; or the will of the mind; (the things to which thy reason or fancy led thee;) but "the will of Him that sent" thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, `as instruments of righteousness?'"
5. The Lord of all will next inquire, "How didst thou employ the worldly goods which I lodged in thy hands? Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve thy body in health, in strength and vigour, a fit instrument for the soul? Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather? Didst thou prepare and use thy house, and all other conveniences, with a single eye to my glory -- in every point seeking not thy own honour, but mine; studying to please, not thyself, but me? Once more: in what manner didst thou employ that comprehensive talent, money? -- not in gratifying the desire of the flesh, the desire of the eye, or the pride of life; not squandering it away in vain expenses -- the same as throwing it into the sea; not hoarding it up to leave behind thee -- the same as burying it in the earth; but first supplying thy own reasonable wants, together with those of thy family; then restoring the remainder to me, through the poor, whom I had appointed to receive it; looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance which I had placed in thy hands for this purpose; leaving thee the right of being supplied first, and the blessedness of giving rather than receiving? Wast thou accordingly a general benefactor to mankind? feeding the hungry, clothing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities? Wast thou eyes to the blind, and feet to the lame, a father to the fatherless, and an husband to the widow? And didst thou labour to improve all outward works of mercy, as means of saving souls from death?"
6. Thy Lord will farther inquire, "Hast thou been a wise and faithful steward with regard to the talents of a mixed nature which I lent thee? Didst thou employ thy health and strength, not in folly or sin, not in the pleasures which perished in the using, `not in making provision for the flesh, to fulfil the desires thereof,' but in a vigorous pursuit of that better part which none could take away from thee? Didst thou employ whatever was pleasing in thy person or address, whatever advantages thou hadst by education, whatever share of learning, whatever knowledge of things or men, was committed thee, for the promoting of virtue in the world, for the enlargement of my kingdom? Didst thou employ whatever share of power thou hadst, whatever influence over others, by the love or esteem of thee which they had conceived, for the increase of their wisdom and holiness? Didst thou employ that inestimable talent of time, with wariness and circumspection, as duly weighing the value of every moment, and knowing that all were numbered in eternity? Above all, wast thou a good steward of my grace, preventing, accompanying, and following thee? Didst thou duly observe, and carefully improve, all the influences of my Spirit -- every good desire, every measure of light, all His sharp or gentle reproofs? How didst thou profit by `the Spirit of bondage and fear,' which was previous to `the Spirit of adoption?' And when thou wast made a partaker of this Spirit, crying in thy heart, "Abba, Father," didst thou stand fast in the glorious liberty wherewith I made thee free? Didst thou from thenceforth present thy soul and body, all thy thoughts, thy words, and actions, in one flame of love, as a holy sacrifice, glorifying me with thy body and thy spirit? Then `well done, good and faithful servant! Enter thou into the joy of thy Lord!'"
And what will remain, either to the faithful or unfaithful steward? Nothing but the execution of that sentence which has been passed by the righteous Judge; fixing thee in a state which admits of no change through everlasting ages! It remains only that thou be rewarded, to all eternity, according to thy works.
IV. 1. From these plain considerations we may learn, First, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it!
The least of these a serious care demands;
For though they're little, they are golden sands!
How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils!
2. We learn from hence, Secondly, that there is no employment of our time, no action or conversation, that is purely indifferent. All is good or bad, because all our time, as everything we have, is not our own. All these are, as our Lord speaks, _ta allotria_ -- the property of another; of God our Creator. Now, these either are or are not employed according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is His will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work, whereby this knowledge is increased, whereby we grow in grace, is good; and every one whereby this knowledge is not increased, is truly and properly evil.
3. We learn from hence, Thirdly, that there are no works of supererogation; that we can never do more than our duty; seeing all we have is not our own, but God's; all we can do is due to Him. We have not received this or that, or many things only, but everything from Him: therefore, everything is His due. He that gives us all, must needs have a right to all: so that if we pay Him anything less than all, we cannot be faithful stewards. And considering, "every man shall receive his own reward, according to his own labour," we cannot be wise stewards unless we labour to the uttermost of our power; not leaving anything undone which we possibly can do, but putting forth all our strength.
4. Brethren, "who is an understanding man and endued with knowledge among you?" Let him show the wisdom from above, by walking suitably to his character. If he so account of himself as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works, be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy; far more than ever you had by nature, but not more than you may have by grace. For His grace is sufficient for you; and "all things," you know, "are possible to him that believeth." By faith, then, "put on the Lord Jesus Christ;" "put on the whole armour of God;" and you shall be enabled to glorify Him in all your words and works; yea, to bring every thought into captivity to the obedience of Christ! Edinburgh, May 14, 1768
"Give an account of thy stewardship; for thou mayest be no longer steward." Luke 16:2.
1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, he "took upon Him the form of a servant, being made in the likeness of men."
2. But no character more exactly agrees with the present state of man, than that of a steward. Our blessed Lord frequently represents him as such; and there is a peculiar propriety in the representation. It is only in one particular respect, namely, as he is a sinner, that he is styled a debtor; and when he is styled a servant, the appellation is general and indeterminate: But a steward is a servant of a particular kind; such a one as man is in all respects. This appellation is exactly expressive of his situation in the present world; specifying what kind of servant he is to God, and what kind of service his Divine Master expects from him.
It may be of use, then, to consider this point thoroughly, and to make our full improvement of it. In order to this, let us, First, inquire, in what respects we are now God's stewards. Let us, Secondly, observe, that when he requires our souls of us, we "can be no longer stewards." It will then only remain, as we may, in the third place, observe, to "give an account of our stewardship."
I. 1. And, first, we are to inquire, in what respects we are now God's stewards. We are now indebted to Him for all we have; but although a debtor is obliged to return what he has received, yet until the time of payment comes, he is at liberty to use it as he pleases. It is not so with a steward; he is not at liberty to use what is lodged in his hands as he pleases, but as his master pleases. He has no right to dispose of anything which is in his hands, but according to the will of his lord. For he is not the proprietor of any of these things, but barely entrusted with them by another; and entrusted on this express condition, -- that he shall dispose of all as his master orders. Now, this is exactly the case of every man, with relation to God. We are not at liberty to use what he has lodged in our hands as we please, but as he pleases, who alone is the possessor of heaven and earth, and the Lord of every creature. We have no right to dispose of anything we have, but according to His will, seeing we are not proprietors of any of these things; they are all, as our Lord speaks, _allotria_, belonging to another person; nor is anything properly our own, in the land of our pilgrimage. We shall not receive _ta idia_, our own things, till we come to our own country. Eternal things only are our own: With all these temporal things we are barely entrusted by another, the Disposer and Lord of all. And he entrusts us with them on this express condition, -- that we use them only as our Master's goods, and according to the particular directions which he has given us in his Word.
2. On this condition he hath entrusted us with our souls, our bodies, our goods, and whatever other talents we have received: But in order to impress this weighty truth on our hearts, it will be needful to come to particulars.
And, first, God has entrusted us with our soul, an immortal spirit, made in the image of God; together with all the powers and faculties thereof, understanding, imagination, memory, will, and a train of affections, either included in it or closely dependent upon it, -- love and hatred, joy and sorrow, respecting present good and evil; desire and aversion, hope and fear, respecting that which is to come. All these St. Paul seems to include in two words, when he says, "The peace of God shall keep your hearts and minds." Perhaps, indeed, the latter word, _noEmata_, might rather be rendered thoughts, provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive.
3. Now, of all these, it is certain, we are only stewards. God has entrusted us with these powers and faculties, not that we may employ them according to our own will, but according to the express orders which he has given us; although it is true that, in doing His will, we most effectually secure our own happiness; seeing it is herein only that we can be happy, either in time or in eternity. Thus we are to use our understanding, our imagination, our memory, wholly to the glory of Him that gave them. Thus our will is to be wholly given up to Him, and all our affections to be regulated as he directs. We are to love and hate, to rejoice and grieve, to desire and shun, to hope and fear, according to the rule which he prescribes whose we are, and whom we are to serve in all things. Even our thoughts are not our own, in this sense; they are not at our own disposal; but for every deliberate motion of our mind we are accountable to our great Master.
4. God has, Secondly, entrusted us with our bodies (those exquisitely wrought machines, so "fearfully and wonderfully made,") with all the powers and members thereof. He has entrusted us with the organs of sense; of sight, hearing, and the rest: But none of these are given us as our own, to be employed according to our own will. None of these are lent us in such a sense as to leave us at liberty to use them as we please for a season. No: We have received them on these very terms, -- that, as long as they abide with us, we should employ them all in that very manner, and no other, which he appoints.
5. It is on the same terms that he has imparted to us that most excellent talent of speech. "Thou hast given me a tongue," says the ancient writer, "that I may praise Thee therewith." For this purpose was it given to all the children of men, -- to be employed in glorifying God. Nothing, therefore, is more ungrateful or more absurd, than to think or say, "Our tongues are our own." That cannot be, unless we have created ourselves, and so are independent on the Most High. Nay, but "it is he that hath made us, and not we ourselves;" the manifest consequence is, that he is still Lord over us, in this as in all other respects. It follows, that there is not a word of our tongue for which we are not accountable to Him.
6. To Him we are equally accountable for the use of our hands and feet, and all the members of our body. These are so many talents which are committed to our trust, until the time appointed by the Father. Until then, we have the use of all these; but as stewards, not as proprietors; to the end we should "render them, not as instruments of unrighteousness unto sin, but as instruments of righteousness unto God."
7. God has entrusted us, Thirdly, with a portion of worldly goods; with food to eat, raiment to put on, and a place where to lay our head; with not only the necessaries, but the conveniences, of life. Above all, he has committed to our charge that precious talent which contains all the rest, -- money: Indeed it is unspeakably precious, if we are wise and faithful stewards of it; if we employ every part of it for such purposes as our blessed Lord has commanded us to do.
8. God has entrusted us, Fourthly, with several talents which do not properly come under any of these heads. Such is bodily strength; such are health, a pleasing person, an agreeable address; such are learning and knowledge, in their various degrees, with all the other advantages of education. Such is the influence which we have over others, whether by their love and esteem of us, or by power; power to do them good or hurt, to help or hinder them in the circumstances of life. Add to these, that invaluable talent of time, with which God entrusts us from moment to moment. Add, lastly, that on which all the rest depend, and without which they would all be curses, not blessings; namely, the grace of God, the power of his Holy Spirit, which alone worketh in us all that is acceptable in his sight.
II. 1. In so many respects are the children of men stewards of the Lord, the Possessor of heaven and earth: So large a portion of His goods, of various kinds, hath he committed to their charge. But it is not for ever, nor indeed for any considerable time: We have this trust reposed in us only during the short, uncertain space that we sojourn here below; only so long as we remain on earth, as this fleeting breath is in our nostrils. The hour is swiftly approaching, it is just at hand, when we "can be no longer stewards!" The moment the body "returns to the dust as it was, and the spirit to God that gave it," we bear that character no more; the time of our stewardship is at an end. Part of those goods wherewith we were before entrusted are now come to an end; at least, they are so with regard to us; nor are we longer entrusted with them: And that part which remains can no longer be employed or improved as it was before.
2. Part of what we were entrusted with before is at an end, at least with regard to us. What have we to do, after this life, with food, and raiment, and houses, and earthly possessions? The food of the dead is the dust of the earth; they are clothed only with worms and rottenness. They dwell in the house prepared for all flesh; their lands know them no more: All their worldly goods are delivered into other hands, and they have "no more portion under the sun."
3. The case is the same with regard to the body. The moment the spirit returns to God, we are no longer stewards of this machine, which is then sown in corruption and dishonour. All the parts and members of which it was composed lie mouldering in the clay. The hands have no longer power to move; the feet have forgot their office; the flesh, sinews, and bones, are all hastening to be dissolved into common dust.
4. Here end also the talents of a mixed nature; our strength, our health, our beauty, our eloquence, and address, our faculty of pleasing or persuading, or convincing others. Here end, likewise, all the honours we once enjoyed, all the power which was lodged in our hands, all the influence which we once had over others, either by the love or the esteem which they bore us. Our love, our hatred, our desire, is perished: None regard how we were once affected toward them. They look upon the dead as neither able to help nor hurt them; so that "a living dog is better than a dead lion."
5. Perhaps a doubt may remain concerning some of the other talents wherewith we are now entrusted, whether they will cease to exist when the body returns to dust or only cease to be improvable. Indeed, there is no doubt but the kind of speech which we now use, by means of these bodily organs, will then be entirely at an end, when those organs are destroyed. It is certain, the tongue will no more occasion any vibrations in the air; neither will the ear convey these tremulous motions to the common sensory. Even the _sonus exilis_, the low, shrill voice, which the poet supposes to belong to a separate spirit, we cannot allow to have a real being; it is a mere flight of imagination. Indeed, it cannot be questioned, but separate spirits have some way to communicate their sentiments to each other; but what inhabitant of flesh and blood can explain that way? What we term "speech," they cannot have: So that we can no longer be stewards of this talent when we are numbered with the dead.
6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease -- the feeling, the smell, the taste -- as they have a more immediate reference to the body, and are chiefly, if not wholly, intended for the preservation of it? But will not some kind of sight remain, although the eye be closed in death? And will there not be something in the soul equivalent to the present sense of hearing? Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner, than now, when the soul, disentangled from its clay, is no longer "a dying sparkle in a cloudy place;" when it no longer "looks through the windows of the eye and ear;" but rather is all eye, all ear, all sense, in a manner we cannot yet conceive? And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear? yea, and earnest of it continually? For does not the soul see, in the clearest manner, when the eye is of no use; namely, in dreams? Does she not then enjoy the faculty of hearing, without any help from the ear? But however this be, certain it is, that neither will our senses, any more than our speech, be entrusted to us in the manner they are now, when the body lies in the silent grave.
7. How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then; whether it be not a plain sober truth, not a mere poetical fiction, that
All these shadows which for things we take,
Are but the empty dreams, which in death's sleep we make;
only excepting those things which God Himself has been pleased to reveal to man. I will speak for one. After having sought for truth, with some diligence, for half a century, I am, at this day, hardly sure of anything but what I learn from the Bible. Nay, I positively affirm, I know nothing else so certainly, that I would dare to stake my salvation upon it.
So much, however, we may learn from Solomon's words, that "there is no" such "knowledge or wisdom in the grave," as will be of any use to an unhappy spirit; "there is no device" there, whereby he can now improve those talents with which he was once entrusted. For time is no more; the time of our trial for everlasting happiness or misery is past. Our day, the day of man, is over; the day of salvation is ended! Nothing now remains but the "day of the Lord," ushering in wide, unchangeable eternity!
8. But still, our souls, being incorruptible and immortal, of a nature "little lower than the angels" (even if we are to understand that phrase of our original nature, which may well admit of a doubt,) when our bodies are mouldered into earth, will remain with all their faculties. Our memory, our understanding, will be so far from being destroyed, yea, or impaired, by the dissolution of the body, that, on the contrary, we have reason to believe, they will be inconceivably strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects which now naturally result from the union of the soul with the corruptible body? It is highly probable, that, from the time these are disunited, our memory will let nothing slip; yea, that it will faithfully exhibit everything to our view which was ever committed to it. It is true, that the invisible world is, in Scripture, termed "the land of forgetfulness;" or, as it is still more strongly expressed in the old translation, "the land where all things are forgotten." They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is "the land of forgetfulness." All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget anything.
9. In like manner, the understanding will, doubtless, be freed from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, _Humanum est errare et nescire;_ -- ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true with regard to living men; and holds no longer than while "the corruptible body presses down the soul." Ignorance, indeed, belongs to every finite understanding (seeing there is none beside God that knoweth all things;) but not mistake: When the body is laid aside, this also is laid aside, for ever.
10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even sight or hearing,) but no memory or understanding; no thought or perception; not so much as a consciousness of their own existence! that they are in a dead sleep from death to the resurrection! _Consanguineus lethi sopor_ indeed! Such a sleep we may call "a near kinsman of death," if it be not the same thing. What can we say, but that ingenious men have strange dreams; and these they sometimes mistake for realities?
11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire, perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves we have no reason to believe that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.
12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropped off; yet, in this respect, they are as though they were not -- we are no longer stewards of them. The things continue, but our stewardship does not: We no more act in that capacity. Even the grace which was formerly entrusted with us, in order to enable us to be faithful and wise stewards, is now no longer entrusted for that purpose. The days of our stewardship are ended.
III. 1. It now remains, that, being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the Church of Rome does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment; as it is no longer possible to be deceived in the judgment which we pass upon ourselves. But the Scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God which affirms any such thing. That which has been frequently alleged for this purpose seems rather to prove the contrary; namely (Heb. 9:27,) "It is appointed for men once to die, and after this the judgment:" For, in all reason, the word "once" is here to be applied to judgment as well as death. So that the fair inference to be drawn from this very text is, not that there are two judgments, a particular and a general; but that we are to be judged, as well as to die, once only: Not once immediately after death, and again after the general resurrection; but then only "when the Son of man shall come in His glory, and all His holy angels with Him." The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written Word of God the whole and sole standard of their faith.
2. The time then when we are to give this account is, when the "great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." It is then "the dead, small and great, will stand before God; and the books will be opened:" -- The book of Scripture, to them who were entrusted therewith; the book of conscience to all mankind. The "book of remembrance," likewise (to use another scriptural expression,) which had been writing from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God the Judge of all, thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord's goods!
3. The Judge of all will then inquire, "How didst thou employ thy soul? I entrusted thee with an immortal spirit, endowed with various powers and faculties, with understanding, imagination, memory, will, affections. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy understanding, as far as it was capable, according to those directions; namely, in the knowledge of thyself and me -- my nature, my attributes? -- my works, whether of creation, of providence, or of grace? -- in acquainting thyself with my word? -- in using every means to increase thy knowledge thereof? -- in meditating thereon day and night? Didst thou employ thy memory, according to my will, in treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word; and whatever experience thou hadst gained of my wisdom, truth, power, and mercy? Was thy imagination employed, not in painting vain images, much less such as nourished "foolish and hurtful desires;" but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy will? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy affections placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing, but what grieved my spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy thoughts employed according to my will -- not in ranging to the ends of the earth, not on folly, or sin; but on `whatsoever things were pure, whatsoever things were holy;' on whatsoever was conducive to my glory, and to `peace and good-will among men?'"
4. Thy Lord will then inquire, "How didst thou employ the body wherewith I entrusted thee? I gave thee a tongue to praise me therewith: Didst thou use it to the end for which it was given? Didst thou employ it, not in evil speaking or idle speaking, not in uncharitable or unprofitable conversation; but in such as was good, as was necessary or useful either to thyself or others? such as always tended, directly or indirectly, to `minister grace to the hearers?' I gave thee, together with thy other senses, those grand avenues of knowledge, sight, and hearing: were these employed to those excellent purposes for which they were bestowed upon thee? in bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet, and various members, wherewith to perform the works which were prepared for thee: were they employed, not in doing `the will of the flesh,' of thy evil nature; or the will of the mind; (the things to which thy reason or fancy led thee;) but "the will of Him that sent" thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, `as instruments of righteousness?'"
5. The Lord of all will next inquire, "How didst thou employ the worldly goods which I lodged in thy hands? Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve thy body in health, in strength and vigour, a fit instrument for the soul? Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather? Didst thou prepare and use thy house, and all other conveniences, with a single eye to my glory -- in every point seeking not thy own honour, but mine; studying to please, not thyself, but me? Once more: in what manner didst thou employ that comprehensive talent, money? -- not in gratifying the desire of the flesh, the desire of the eye, or the pride of life; not squandering it away in vain expenses -- the same as throwing it into the sea; not hoarding it up to leave behind thee -- the same as burying it in the earth; but first supplying thy own reasonable wants, together with those of thy family; then restoring the remainder to me, through the poor, whom I had appointed to receive it; looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance which I had placed in thy hands for this purpose; leaving thee the right of being supplied first, and the blessedness of giving rather than receiving? Wast thou accordingly a general benefactor to mankind? feeding the hungry, clothing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities? Wast thou eyes to the blind, and feet to the lame, a father to the fatherless, and an husband to the widow? And didst thou labour to improve all outward works of mercy, as means of saving souls from death?"
6. Thy Lord will farther inquire, "Hast thou been a wise and faithful steward with regard to the talents of a mixed nature which I lent thee? Didst thou employ thy health and strength, not in folly or sin, not in the pleasures which perished in the using, `not in making provision for the flesh, to fulfil the desires thereof,' but in a vigorous pursuit of that better part which none could take away from thee? Didst thou employ whatever was pleasing in thy person or address, whatever advantages thou hadst by education, whatever share of learning, whatever knowledge of things or men, was committed thee, for the promoting of virtue in the world, for the enlargement of my kingdom? Didst thou employ whatever share of power thou hadst, whatever influence over others, by the love or esteem of thee which they had conceived, for the increase of their wisdom and holiness? Didst thou employ that inestimable talent of time, with wariness and circumspection, as duly weighing the value of every moment, and knowing that all were numbered in eternity? Above all, wast thou a good steward of my grace, preventing, accompanying, and following thee? Didst thou duly observe, and carefully improve, all the influences of my Spirit -- every good desire, every measure of light, all His sharp or gentle reproofs? How didst thou profit by `the Spirit of bondage and fear,' which was previous to `the Spirit of adoption?' And when thou wast made a partaker of this Spirit, crying in thy heart, "Abba, Father," didst thou stand fast in the glorious liberty wherewith I made thee free? Didst thou from thenceforth present thy soul and body, all thy thoughts, thy words, and actions, in one flame of love, as a holy sacrifice, glorifying me with thy body and thy spirit? Then `well done, good and faithful servant! Enter thou into the joy of thy Lord!'"
And what will remain, either to the faithful or unfaithful steward? Nothing but the execution of that sentence which has been passed by the righteous Judge; fixing thee in a state which admits of no change through everlasting ages! It remains only that thou be rewarded, to all eternity, according to thy works.
IV. 1. From these plain considerations we may learn, First, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it!
The least of these a serious care demands;
For though they're little, they are golden sands!
How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils!
2. We learn from hence, Secondly, that there is no employment of our time, no action or conversation, that is purely indifferent. All is good or bad, because all our time, as everything we have, is not our own. All these are, as our Lord speaks, _ta allotria_ -- the property of another; of God our Creator. Now, these either are or are not employed according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is His will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work, whereby this knowledge is increased, whereby we grow in grace, is good; and every one whereby this knowledge is not increased, is truly and properly evil.
3. We learn from hence, Thirdly, that there are no works of supererogation; that we can never do more than our duty; seeing all we have is not our own, but God's; all we can do is due to Him. We have not received this or that, or many things only, but everything from Him: therefore, everything is His due. He that gives us all, must needs have a right to all: so that if we pay Him anything less than all, we cannot be faithful stewards. And considering, "every man shall receive his own reward, according to his own labour," we cannot be wise stewards unless we labour to the uttermost of our power; not leaving anything undone which we possibly can do, but putting forth all our strength.
4. Brethren, "who is an understanding man and endued with knowledge among you?" Let him show the wisdom from above, by walking suitably to his character. If he so account of himself as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works, be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy; far more than ever you had by nature, but not more than you may have by grace. For His grace is sufficient for you; and "all things," you know, "are possible to him that believeth." By faith, then, "put on the Lord Jesus Christ;" "put on the whole armour of God;" and you shall be enabled to glorify Him in all your words and works; yea, to bring every thought into captivity to the obedience of Christ! Edinburgh, May 14, 1768
Text Sermons : John Wesley : What is Man?
"When I consider thy heaven, the work of thy fingers, the moon and stars, which thou hast ordained; what is man?" Psalm 8:3, 4.
How often has it been observed, that the Book of Psalms is a rich treasury of devotion, which the wisdom of God has provided to supply the wants of his children in all generations! In all ages the Psalms have been of singular use to those that loved or feared God; not only to the pious Israelites, but to the children of God in all nations. And this book has been of sovereign use to the Church of God, not only while it was in its state of infancy, (so beautifully described by St. Paul in the former part to the fourth chapter to the Galatians,) but also since, in the fullness of time, "life and immortality were brought to the light by the gospel." The Christians in every age and nation have availed themselves of this divine treasure, which has richly supplied the wants, not only of the "babes in Christ," of those who were just setting out in the ways of God, but of those also who had made good progress therein; yea, of such as were swiftly advancing toward "the measure of the stature of the fullness of Christ."
The subject of this psalm is beautifully proposed in the beginning of it: "O Lord our Governor, how excellent is thy name in all the earth; who hast set thy glory above the heavens!" It celebrates the glorious wisdom and love of God, as the Creator and Governor of all things. It is not an improbable conjecture, that David wrote this psalm in a bright star-light night, while he observed the moon also "walking in her brightness;" that while he surveyed
This fair half-round, the ample azure sky,
Terribly large, and beautifully bright,
With stars unnumber'd, and unmeasured light, --
he broke out, from the fullness of his heart, into the natural exultation, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man?" How is it possible that the Creator of these, the innumerable armies of heaven and earth, should have any regard to this speck of creation, whose time "passeth away like a shadow?"
Thy frame but dust, thy stature but a span,
A moment thy duration, foolish man!
"What is man?" I would consider this, First, with regard to his magnitude; and, Secondly, with regard to his duration.
I. 1. Consider we, First, What is man, with regard to his magnitude? And, in this respect, what is any one individual, compared to all the inhabitants of Great Britain? He shrinks into nothing in the comparison. How inconceivably little is one compared to eight or ten millions of people! Is he not
Lost like a drop in the unbounded main?
2. But what are all the inhabitants of Great Britain, compared to all the inhabitants of the earth? These have frequently been supposed to amount to about four hundred millions. But will this computation be allowed to be just, by those who maintain China alone to contain fifty-eight millions? If it be true, that this one empire contains little less than sixty millions, we may easily suppose that the inhabitants of the whole terraqueous globe amount to four thousand millions of inhabitants, rather than four hundred. And what is any single individual, in comparison of this number?
3. But what is the magnitude of the earth itself, compared to that of the solar system? Including, beside that vast body, the sun, so immensely larger that the earth, the whole train of primary and secondary planets; several of which (I mean, of the secondary planets, suppose that satellites or moons of Jupiter and Saturn) are abundantly larger than the whole earth?
4. And yet, what is the whole quantity of matter contained in the sun, and all those primary and secondary planets, with all the spaces comprised in the solar system, in comparison of that which is pervaded by those amazing bodies, the comets? Who but the Creator himself can "tell the number of these, and call them all by their names?" Yet what is even the orbit of a comet, and the space contained therein, to the space which is occupied by the fixed stars; which are at so immense a distance from the earth, that they appear, when they are viewed through the largest telescope, just as they do to the naked eye?
5. Whether the bounds of the creation do or do not extend beyond the region of the fixed stars, who can tell? Only the morning-stars, who sang together when the foundations thereof were laid. But it is finite, that the bounds of it are fixed, we have no reason to doubt. We cannot doubt, but when the Son of God had finished all the work which he created and made, he said,
These be thy bounds,
This be thy just circumference, O world!
But what is man to this?
6. We may take one step, and only one step, farther still: What is the space of the whole creation, what is all finite space that is, or can be conceived, in comparison of infinite? What is it but a point, a cipher, compared to that which is filled by him that is All in all? Think of this, and then ask, "What is man?"
7. What is man, that the great God who filleth heaven and earth, "the high and lofty One that inhabiteth eternity," should stoop so inconceivably low as to "be mindful of him?" Would not reason suggest to us, that so diminutive a creature would be overlooked by him in immensity of his works? Especially when we consider,
II. Secondly, What is man, with regard to his duration?
1. The days of man, since the last reduction of human life, which seems to have taken place in the time of Moses, (and not improbably was revealed to the man of God at the time that he made this declaration,) "are threescore years and ten." This is the general standard which God hath now appointed. "And if men be so strong," perhaps one in a hundred, "that they come to fourscore years, yet then is their strength but labour and sorrow: So soon passeth it away, and we are gone!"
2. Now, what a poor pittance of duration is this, compared to the life of Methuselah! "And Methuselah lived nine hundred and sixty and nine years." But what are these nine hundred and sixty and nine years to the duration of an angel, which began "or ever the mountains were brought forth," or the foundations of the earth were laid? And what is the duration which has passed since the creation of angels, that which passed before they were created, to unbeginning eternity? -- to that half of eternity (if one may so speak) which had then elapsed? And what are threescore years and ten to this?
3. Indeed, what proportion can there possibly be between any finite and infinite duration? What proportion is there between a thousand or ten thousand years, or ten thousand time ten thousand ages, and eternity? I know not that the inexpressible disproportion between any conceivable part of time and eternity can be illustrated in a more striking manner than it is in the well-known passage of St. Cyprian: "Suppose there was a ball of sand as large as the globe of earth, and suppose one grain of this were to be annihilated in a thousand years; yet that whole space of time wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear less, yea, unspeakably, infinitely less, proportion to eternity, than a single grain of sand would bear to that whole mass." What, then, are the seventy years of human life, in comparison of eternity? In what terms can the proportion between these be expressed? It is nothing, yea, infinitely less than nothing!
4. If, then, we add to the littleness of man the inexpressible shortness of his duration, it is any wonder that a man of reflection should sometimes feel a kind of fear, lest the great, eternal, infinite Governor of the universe should disregard so diminutive a creature as man? -- a creature so every way inconsiderable, when compared either with immensity or eternity? Did not both these reflections glance through, if not dwell upon, the mind of the royal Psalmist? Thus, in contemplation of the former, he breaks out into the strong words of the text: "When I consider the heavens, the work of thy fingers, the moon and the stars which thou has ordained, What is man, that thou shouldest be mindful; or the son of man, that thou shouldest regard him?" He is, indeed, (to use St. Augustine's words,) _aliqua portio creaturÿ‘ú tucÿ‘ú_, "some portion of thy creation;" but _quantula portio_, "how amazingly small a portion!" How utterly beneath thy notice! It seems to be in contemplation of the latter, that he cries out in the hundred and forty-fourth Psalm, "Lord, what is man, that thou hast such respect unto him; or the son of man, that though shouldest so regard him?" "Man is like a thing of naught." Why? "His time passeth away like a shadow." In this, although in a very few places,) the new translation of the Psalms -- that bound up in our Bibles -- is perhaps more proper than the old, -- that which we have in the Common Prayer Book. It runs thus: "Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him?" According to the former translation, David seems to be amazed that the eternal God, considering the littleness of man, should have so much respect unto him, and should so much regard him: But in the latter, he seems to wonder, seeing the life of man "passeth away like a shadow," that God should take any knowledge of him at all, or make any account of him.
5. And it is natural for us to make the same reflection, and to entertain the same fear. But how may we prevent this uneasy reflection, and effectually cure this fear? First. By considering what David does not appear to have taken at all into his account; namely, that the body is not the man; that man is not only a house of clay, but an immortal spirit; a spirit made in the image of God; an incorruptible picture of the God of glory; a spirit that is of infinitely more value than the whole earth; of more value than the sun, moon, and stars, put together; yea, than the whole material creation. Consider that the spirit of man is not only of a higher order, of a more excellent nature, than any part of the visible world, but also more durable; not liable either to dissolution or decay. We know all the things "which are seen are temporal;" -- of a changing, transient nature; -- but "the things which are not seen" (such as is the soul of man in particular) "are eternal." "They shall perish," but the soul remaineth. "They all shall wax old as a garment;" but when heaven and earth shall pass away, the soul shall not pass away.
6. Consider, Secondly, that declaration which the Father of spirits hath made to us by the Prophet Hosea: "I am God, and not man: Therefore my compassions fail not." As if he had said, "If I were only a man, or an angel, or any finite being, my knowledge might admit of bounds, and my mercy might be limited. But `my thoughts are not as your thoughts,' and my mercy is not as your mercy. `As the heavens are higher than earth, so are my thoughts higher than your thoughts;' and `my mercy,' my compassion, my ways of showing it, `higher than your ways.'"
7. That no shadow of fear might remain, no possibility of doubting; to show what manner of regard the great eternal God bears to little, short-lived man, but especially to his immortal part; God gave his Son, "his only Son, to the end that whosoever believeth in him should not perish, but have everlasting life." See how God loved the world! The Son of God, that was "God of God, Light of Light, very God of very God," in glory equal with the Father, in majesty co-eternal, "emptied himself, took upon him the form of a servant; and, being found in fashion as a man, was obedient unto death, even the death of the cross." And all this he suffered not for himself, but "for us men and for our salvation." "He bore" all "our sins in his own body upon the tree," that "by his stripes we" might be "healed." After this demonstration of his love, is it possible to doubt any longer of God's tender regard for man; even though he was "dead in trespasses and sins?" Even when he saw us in our sins and in our blood, he said unto us. "Live!" Let us then fear no more! Let us doubt no more! "He that spared not his own Son, but delivered him up for us all, shall he not with freely give us all things?"
8. "Nay," says the philosopher, "if God so loved the world, did he not love a thousand other worlds, as well as he did this? It is now allowed that there are thousands, if not millions, of worlds, besides this in which we live. And can any reasonable man believe that the Creator of all these, many of which are probably as large, yea, far larger than ours, would show such astonishingly greater regard to one than to all the rest?" I answer, Suppose there were millions of worlds, yet God may see, in the abyss of his infinite wisdom, reasons that do not appear to us, why he saw good to show this mercy to ours, in preference to thousands or millions of other worlds.
9. I speak this even upon the common supposition of the plurality of worlds, -- a very favourite notion with all those who deny the Christian Revelation; and for this reason, because it affords them a foundation for so plausible an objection to it. But the more I consider that supposition, the more I doubt of it: Insomuch that, if it were allowed by all the philosophers in Europe, still I could not allow it without stronger proof than any I have met with yet.
10. "Nay, but is not the argument of the grey Huygens sufficient to put it beyond all doubt? -- `When we view,' says that able astronomer, `the moon through a good telescope, we clearly discover rivers and mountains on her spotted globe. Now, where rivers are, there are doubtless plants and vegetables of various kinds: And where vegetables are, there are undoubtedly animals; yea, rational ones, as on earth. It follows, then, that the moon has its inhabitants, we may easily suppose, so are all the secondary planets; and, in particular, all the satellites or moons of Jupiter and Saturn. And if the secondary planets are inhabited, why not the primary? Why should we doubt it of Jupiter and Saturn themselves, as well as Mars, Venus, and Mercury?'"
11. But do not you know, that Mr. Huygens himself, before he died, doubted of this whole hypotheses? For upon further observation he found reason to believe that the moon has no atmosphere. He observed, that in a total eclipse of the sun, on the removal of the shade from any part of the earth, the sun immediately shines bright upon it; whereas if the moon had atmosphere, would appear dim and dusky. Thus, after an eclipse of the moon, first a dusky light appears on that part of it from which the shadow of the earth removes, while that light passes that the moon has no atmosphere. Consequently, it has no clouds, no rain, no springs, no rivers; and therefore no plants or animals. But there is no proof or probability that the moon is inhabited; neither have we any proof that the other planets are. Consequently, the foundation being removed, the whole fabric falls to the ground.
12. But, you will say, "Suppose this argument fails, we may infer the same conclusion, the plurality of worlds, from the unbounded wisdom, and power, and goodness of the Creator. It was full as easy to him to create thousands or millions of worlds as one. Can any one then believe that he would exert all his power and wisdom in creating a single world? What proportion is there between this speck of creation, and the Great God that filleth the heaven and earth, while
"We know, the power of his almighty hand
Could form another world from every sand?"
13. To this boasted proof, this _argumentum palmarium_ of the learned infidels, I answer, Do you expect to find any proportion between finite and infinite? Suppose God had created a thousand more worlds than there are grains of sand in the universe; what proportion would all these together beat to the infinite Creator? Still, in comparison of Him, they would be, not a thousand times, but infinitely, less than a mite compared to the universe. Have done, then, with this childish prattle about the proportion of creatures to their Creator; and leave it to the all-wise God to create what and when he pleases. For who, besides himself, "hath known the mind of the Lord? or who hath been his counselor?"
14. Suffice it then for us to know this plain and comfortable truth, -- that the almighty Creator hath shown that regard to this poor little creature of a day, which he hath not shown even to the inhabitants of heaven "who kept not their first estate." He hath given us his Son, his only Son, both to live and to die for us! O let us live unto him, that we may die unto him, and live with him ever!
"When I consider thy heaven, the work of thy fingers, the moon and stars, which thou hast ordained; what is man?" Psalm 8:3, 4.
How often has it been observed, that the Book of Psalms is a rich treasury of devotion, which the wisdom of God has provided to supply the wants of his children in all generations! In all ages the Psalms have been of singular use to those that loved or feared God; not only to the pious Israelites, but to the children of God in all nations. And this book has been of sovereign use to the Church of God, not only while it was in its state of infancy, (so beautifully described by St. Paul in the former part to the fourth chapter to the Galatians,) but also since, in the fullness of time, "life and immortality were brought to the light by the gospel." The Christians in every age and nation have availed themselves of this divine treasure, which has richly supplied the wants, not only of the "babes in Christ," of those who were just setting out in the ways of God, but of those also who had made good progress therein; yea, of such as were swiftly advancing toward "the measure of the stature of the fullness of Christ."
The subject of this psalm is beautifully proposed in the beginning of it: "O Lord our Governor, how excellent is thy name in all the earth; who hast set thy glory above the heavens!" It celebrates the glorious wisdom and love of God, as the Creator and Governor of all things. It is not an improbable conjecture, that David wrote this psalm in a bright star-light night, while he observed the moon also "walking in her brightness;" that while he surveyed
This fair half-round, the ample azure sky,
Terribly large, and beautifully bright,
With stars unnumber'd, and unmeasured light, --
he broke out, from the fullness of his heart, into the natural exultation, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man?" How is it possible that the Creator of these, the innumerable armies of heaven and earth, should have any regard to this speck of creation, whose time "passeth away like a shadow?"
Thy frame but dust, thy stature but a span,
A moment thy duration, foolish man!
"What is man?" I would consider this, First, with regard to his magnitude; and, Secondly, with regard to his duration.
I. 1. Consider we, First, What is man, with regard to his magnitude? And, in this respect, what is any one individual, compared to all the inhabitants of Great Britain? He shrinks into nothing in the comparison. How inconceivably little is one compared to eight or ten millions of people! Is he not
Lost like a drop in the unbounded main?
2. But what are all the inhabitants of Great Britain, compared to all the inhabitants of the earth? These have frequently been supposed to amount to about four hundred millions. But will this computation be allowed to be just, by those who maintain China alone to contain fifty-eight millions? If it be true, that this one empire contains little less than sixty millions, we may easily suppose that the inhabitants of the whole terraqueous globe amount to four thousand millions of inhabitants, rather than four hundred. And what is any single individual, in comparison of this number?
3. But what is the magnitude of the earth itself, compared to that of the solar system? Including, beside that vast body, the sun, so immensely larger that the earth, the whole train of primary and secondary planets; several of which (I mean, of the secondary planets, suppose that satellites or moons of Jupiter and Saturn) are abundantly larger than the whole earth?
4. And yet, what is the whole quantity of matter contained in the sun, and all those primary and secondary planets, with all the spaces comprised in the solar system, in comparison of that which is pervaded by those amazing bodies, the comets? Who but the Creator himself can "tell the number of these, and call them all by their names?" Yet what is even the orbit of a comet, and the space contained therein, to the space which is occupied by the fixed stars; which are at so immense a distance from the earth, that they appear, when they are viewed through the largest telescope, just as they do to the naked eye?
5. Whether the bounds of the creation do or do not extend beyond the region of the fixed stars, who can tell? Only the morning-stars, who sang together when the foundations thereof were laid. But it is finite, that the bounds of it are fixed, we have no reason to doubt. We cannot doubt, but when the Son of God had finished all the work which he created and made, he said,
These be thy bounds,
This be thy just circumference, O world!
But what is man to this?
6. We may take one step, and only one step, farther still: What is the space of the whole creation, what is all finite space that is, or can be conceived, in comparison of infinite? What is it but a point, a cipher, compared to that which is filled by him that is All in all? Think of this, and then ask, "What is man?"
7. What is man, that the great God who filleth heaven and earth, "the high and lofty One that inhabiteth eternity," should stoop so inconceivably low as to "be mindful of him?" Would not reason suggest to us, that so diminutive a creature would be overlooked by him in immensity of his works? Especially when we consider,
II. Secondly, What is man, with regard to his duration?
1. The days of man, since the last reduction of human life, which seems to have taken place in the time of Moses, (and not improbably was revealed to the man of God at the time that he made this declaration,) "are threescore years and ten." This is the general standard which God hath now appointed. "And if men be so strong," perhaps one in a hundred, "that they come to fourscore years, yet then is their strength but labour and sorrow: So soon passeth it away, and we are gone!"
2. Now, what a poor pittance of duration is this, compared to the life of Methuselah! "And Methuselah lived nine hundred and sixty and nine years." But what are these nine hundred and sixty and nine years to the duration of an angel, which began "or ever the mountains were brought forth," or the foundations of the earth were laid? And what is the duration which has passed since the creation of angels, that which passed before they were created, to unbeginning eternity? -- to that half of eternity (if one may so speak) which had then elapsed? And what are threescore years and ten to this?
3. Indeed, what proportion can there possibly be between any finite and infinite duration? What proportion is there between a thousand or ten thousand years, or ten thousand time ten thousand ages, and eternity? I know not that the inexpressible disproportion between any conceivable part of time and eternity can be illustrated in a more striking manner than it is in the well-known passage of St. Cyprian: "Suppose there was a ball of sand as large as the globe of earth, and suppose one grain of this were to be annihilated in a thousand years; yet that whole space of time wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear less, yea, unspeakably, infinitely less, proportion to eternity, than a single grain of sand would bear to that whole mass." What, then, are the seventy years of human life, in comparison of eternity? In what terms can the proportion between these be expressed? It is nothing, yea, infinitely less than nothing!
4. If, then, we add to the littleness of man the inexpressible shortness of his duration, it is any wonder that a man of reflection should sometimes feel a kind of fear, lest the great, eternal, infinite Governor of the universe should disregard so diminutive a creature as man? -- a creature so every way inconsiderable, when compared either with immensity or eternity? Did not both these reflections glance through, if not dwell upon, the mind of the royal Psalmist? Thus, in contemplation of the former, he breaks out into the strong words of the text: "When I consider the heavens, the work of thy fingers, the moon and the stars which thou has ordained, What is man, that thou shouldest be mindful; or the son of man, that thou shouldest regard him?" He is, indeed, (to use St. Augustine's words,) _aliqua portio creaturÿ‘ú tucÿ‘ú_, "some portion of thy creation;" but _quantula portio_, "how amazingly small a portion!" How utterly beneath thy notice! It seems to be in contemplation of the latter, that he cries out in the hundred and forty-fourth Psalm, "Lord, what is man, that thou hast such respect unto him; or the son of man, that though shouldest so regard him?" "Man is like a thing of naught." Why? "His time passeth away like a shadow." In this, although in a very few places,) the new translation of the Psalms -- that bound up in our Bibles -- is perhaps more proper than the old, -- that which we have in the Common Prayer Book. It runs thus: "Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him?" According to the former translation, David seems to be amazed that the eternal God, considering the littleness of man, should have so much respect unto him, and should so much regard him: But in the latter, he seems to wonder, seeing the life of man "passeth away like a shadow," that God should take any knowledge of him at all, or make any account of him.
5. And it is natural for us to make the same reflection, and to entertain the same fear. But how may we prevent this uneasy reflection, and effectually cure this fear? First. By considering what David does not appear to have taken at all into his account; namely, that the body is not the man; that man is not only a house of clay, but an immortal spirit; a spirit made in the image of God; an incorruptible picture of the God of glory; a spirit that is of infinitely more value than the whole earth; of more value than the sun, moon, and stars, put together; yea, than the whole material creation. Consider that the spirit of man is not only of a higher order, of a more excellent nature, than any part of the visible world, but also more durable; not liable either to dissolution or decay. We know all the things "which are seen are temporal;" -- of a changing, transient nature; -- but "the things which are not seen" (such as is the soul of man in particular) "are eternal." "They shall perish," but the soul remaineth. "They all shall wax old as a garment;" but when heaven and earth shall pass away, the soul shall not pass away.
6. Consider, Secondly, that declaration which the Father of spirits hath made to us by the Prophet Hosea: "I am God, and not man: Therefore my compassions fail not." As if he had said, "If I were only a man, or an angel, or any finite being, my knowledge might admit of bounds, and my mercy might be limited. But `my thoughts are not as your thoughts,' and my mercy is not as your mercy. `As the heavens are higher than earth, so are my thoughts higher than your thoughts;' and `my mercy,' my compassion, my ways of showing it, `higher than your ways.'"
7. That no shadow of fear might remain, no possibility of doubting; to show what manner of regard the great eternal God bears to little, short-lived man, but especially to his immortal part; God gave his Son, "his only Son, to the end that whosoever believeth in him should not perish, but have everlasting life." See how God loved the world! The Son of God, that was "God of God, Light of Light, very God of very God," in glory equal with the Father, in majesty co-eternal, "emptied himself, took upon him the form of a servant; and, being found in fashion as a man, was obedient unto death, even the death of the cross." And all this he suffered not for himself, but "for us men and for our salvation." "He bore" all "our sins in his own body upon the tree," that "by his stripes we" might be "healed." After this demonstration of his love, is it possible to doubt any longer of God's tender regard for man; even though he was "dead in trespasses and sins?" Even when he saw us in our sins and in our blood, he said unto us. "Live!" Let us then fear no more! Let us doubt no more! "He that spared not his own Son, but delivered him up for us all, shall he not with freely give us all things?"
8. "Nay," says the philosopher, "if God so loved the world, did he not love a thousand other worlds, as well as he did this? It is now allowed that there are thousands, if not millions, of worlds, besides this in which we live. And can any reasonable man believe that the Creator of all these, many of which are probably as large, yea, far larger than ours, would show such astonishingly greater regard to one than to all the rest?" I answer, Suppose there were millions of worlds, yet God may see, in the abyss of his infinite wisdom, reasons that do not appear to us, why he saw good to show this mercy to ours, in preference to thousands or millions of other worlds.
9. I speak this even upon the common supposition of the plurality of worlds, -- a very favourite notion with all those who deny the Christian Revelation; and for this reason, because it affords them a foundation for so plausible an objection to it. But the more I consider that supposition, the more I doubt of it: Insomuch that, if it were allowed by all the philosophers in Europe, still I could not allow it without stronger proof than any I have met with yet.
10. "Nay, but is not the argument of the grey Huygens sufficient to put it beyond all doubt? -- `When we view,' says that able astronomer, `the moon through a good telescope, we clearly discover rivers and mountains on her spotted globe. Now, where rivers are, there are doubtless plants and vegetables of various kinds: And where vegetables are, there are undoubtedly animals; yea, rational ones, as on earth. It follows, then, that the moon has its inhabitants, we may easily suppose, so are all the secondary planets; and, in particular, all the satellites or moons of Jupiter and Saturn. And if the secondary planets are inhabited, why not the primary? Why should we doubt it of Jupiter and Saturn themselves, as well as Mars, Venus, and Mercury?'"
11. But do not you know, that Mr. Huygens himself, before he died, doubted of this whole hypotheses? For upon further observation he found reason to believe that the moon has no atmosphere. He observed, that in a total eclipse of the sun, on the removal of the shade from any part of the earth, the sun immediately shines bright upon it; whereas if the moon had atmosphere, would appear dim and dusky. Thus, after an eclipse of the moon, first a dusky light appears on that part of it from which the shadow of the earth removes, while that light passes that the moon has no atmosphere. Consequently, it has no clouds, no rain, no springs, no rivers; and therefore no plants or animals. But there is no proof or probability that the moon is inhabited; neither have we any proof that the other planets are. Consequently, the foundation being removed, the whole fabric falls to the ground.
12. But, you will say, "Suppose this argument fails, we may infer the same conclusion, the plurality of worlds, from the unbounded wisdom, and power, and goodness of the Creator. It was full as easy to him to create thousands or millions of worlds as one. Can any one then believe that he would exert all his power and wisdom in creating a single world? What proportion is there between this speck of creation, and the Great God that filleth the heaven and earth, while
"We know, the power of his almighty hand
Could form another world from every sand?"
13. To this boasted proof, this _argumentum palmarium_ of the learned infidels, I answer, Do you expect to find any proportion between finite and infinite? Suppose God had created a thousand more worlds than there are grains of sand in the universe; what proportion would all these together beat to the infinite Creator? Still, in comparison of Him, they would be, not a thousand times, but infinitely, less than a mite compared to the universe. Have done, then, with this childish prattle about the proportion of creatures to their Creator; and leave it to the all-wise God to create what and when he pleases. For who, besides himself, "hath known the mind of the Lord? or who hath been his counselor?"
14. Suffice it then for us to know this plain and comfortable truth, -- that the almighty Creator hath shown that regard to this poor little creature of a day, which he hath not shown even to the inhabitants of heaven "who kept not their first estate." He hath given us his Son, his only Son, both to live and to die for us! O let us live unto him, that we may die unto him, and live with him ever!
Text Sermons : John Wesley : The Marks of the New Birth
"So is every one that is born of the Spirit." John 3:8.
1. How is every one that is "born of the Spirit," -- that is, born again, -- born of God? What is meant by the being born again, the being born of God, or being born of the Spirit? What is implied in the being a son or a child of God, or having the Spirit of adoption? That these privileges, by the free mercy of God, are ordinarily annexed to baptism (which is thence termed by our Lord in a preceding verse, the being "born of water and of the Spirit") we know; but we would know what these privileges are: What is the new birth?
2. Perhaps it is not needful to give a definition of this, seeing the Scripture gives none. But as the question is of the deepest concern to every child of man; since, "except a man be born again," born of the Spirit, "he cannot see the kingdom of God;" I propose to lay down the marks of it in the plainest manner, just as I find them laid down in Scripture.
I. 1. The First of these, and the foundation of all the rest, is faith. So St. Paul, "Ye are all the children of God by faith in Christ Jesus." (Gal. 3:26.) So St. John, "To them gave he power" (_exousian_, 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." (John 1:12,13.) And again in his General Epistle, "Whosoever believeth that Jesus is the Christ is born of God." (1 John 5:1.)
2. But it is not a barely notional or speculative faith that is here spoken of by the Apostles. It is not a bare assent to this proposition, Jesus is the Christ; nor indeed to all the propositions contained in our creed, or in the Old and New Testament. It is not merely an assent to any or all these credible things, as credible. To say this, were to say (which who could hear?) that the devils were born of God; for they have this faith. They, trembling, believe, both that Jesus is the Christ, and that all Scripture, having been given by inspiration of God, is true as God is true. It is not only an assent to divine truth, upon the testimony of God, or upon the evidence of miracles; for they also heard the words of his mouth, and knew him to be 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 he "came forth from God." Yet, notwithstanding this faith, they are still "reserved in chains of darkness unto the judgment of the great day."
3. For all this is no more than a dead faith. The true, living, Christian faith, which whosoever hath, is born of God, is not only an assent, an act of the understanding; but a disposition, which God hath wrought in his heart; "a sure trust and confidence in God, that, through the merits of Christ, his sins are forgiven, and he reconciled to the favour of God." This implies, that a man first renounce himself; that, in order to be "found in Christ," to be accepted through him, he totally rejects all "confidence in the flesh;" that, "having nothing to pay," having no trust in his own works or 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 fulfilled the law of his life." This faith then, whereby we are born of God, is "not only a belief of all the articles of our faith, but also a true confidence of the mercy of God, through our Lord Jesus Christ."
4. An immediate and constant fruit of this faith whereby we are born of God, a fruit which can in no wise be separated from it, no, not for an hour, is power over sin; -- power over outward sin of every kind; over every evil word and work; for wheresoever the blood of Christ is thus applied, it "purgeth the conscience from dead works;" -- and over inward sin; for it purifieth the heart from every unholy desire and temper. This fruit of faith St. Paul has largely described, in the sixth chapter of his Epistle to the Romans. "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 be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is;" (1 John 3:1, &c.) -- 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." (1 John 3:9.) But some men will say, "True: Whosoever is born of God doth not commit sin habitually." Habitually! Whence is that? I read it not. It is not written in the Book. God plainly saith, "He doth not commit sin;" and thou addest, habitually! Who art thou that mendest the oracles of God? -- that "addest to the words of this book?" Beware, I beseech thee, lest God "add to thee all the plagues that are written therein!" especially when the comment thou addest is such as quite swallows up the text: So that by this _methodeia planEs_, artful method of deceiving, the precious promise is utterly lost; by this _kybeia anthrOpOn_, 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 be termed a dead letter, lest God take away thy part out of the book of life!
6. Suffer we the Apostle to interpret his own words, by the whole tenor of his discourse. In the fifth verse of this chapter, he had said, "Ye know that he," Christ, "was manifested to take away our sins; and in him is no sin." What is the inference he draws from this? "Whosoever abideth in him sinneth not. Whosoever sinneth hath not seen him, neither known him." (1 John 3:6.) To his enforcement of this important doctrine, he premises an highly necessary caution: "Little children, let no man deceive you;" (1 John 3:7;) for many will endeavor so to do; to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God! "He that doeth 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." (1 John 3:18.)
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 our Lord Jesus Christ." (Rom. 5:1.) This indeed our Lord himself, the night before his death, solemnly bequeathed to all his followers: "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." (John 14:27.) And again, "These things have I spoken unto you, that in me ye might have peace." (John 16:33.) This is that "peace of God which passeth all understanding," that serenity of soul which it hath not entered into the heart of a natural man to conceive, and which it is not possible for even the spiritual man to utter. And it is a peace which all the powers of earth and hell are unable to take from him. Waves and storms beat upon it, but they shake it not; for it is founded upon a rock. It keepeth the hearts and minds of the children of God, at all times and in all places. Whether they are in ease or in pain, in sickness or health, in abundance or want, they are happy in God. In every state they have learned to be content, yea, to give thanks unto God through Christ Jesus; being well assured that "whatsoever is, is best," 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 God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope." (1 Peter 1:3.) _elpida zOsan_, a lively or living hope, saith the Apostle; because there is also a dead hope, as well as a dead faith; a hope which is not from God, but from the enemy of God and man; -- as evidently appears by its fruits; for, as it is the offspring of pride, so it is the parent of every evil word and work; whereas, every man that hath in him this living hope, is "holy as He that calleth him is holy:" Every man that can truly say to his brethren in Christ, "Beloved, now are we the sons of God, and we shall see him as he is," "purifieth himself, even as He is pure."
2. This hope implies, First, the testimony of our own spirit or conscience, that we walk "in simplicity and godly sincerity;" Secondly, the testimony of the Spirit of God, "bearing witness with," or to, "our spirit, that we are the children of God," "and if children, then heirs, heirs of God, and joint-heirs with Christ."
3. Let us well observe what is here taught us by God himself, touching this 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;" (Rom. 8:16, 17;) "if so be that we suffer with him," if we deny ourselves, if we take up our cross daily, if we cheerfully 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; 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." (8:14-16.)
4. The variation of the phrase in the fifteenth 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 your and of our inheritance: The same Spirit bearing witness with your and with our spirit, "that we are the children of God." (Rom. 8:14-16).
5. And thus is the Scripture fulfilled, "Blessed are they that mourn, for they shall be comforted." For it is easy to believe, that though sorrow may precede this witness of God's Spirit with our spirit; (indeed must, in some degree, while we groan under fear, and a sense of the wrath of God abiding on us;) yet, as soon as any man feeleth it in himself, his "sorrow is turned into joy." Whatsoever his pain may have been before; yet, as soon as that "hour is come, he remembereth the anguish no more, for joy" that he is born of God. It may be, many of you have now sorrow, because you are "aliens from the commonwealth of Israel;" because you are conscious to yourselves that you have not this Spirit; that you are "without hope and without God in the world." But when the Comforter is come, "then your heart shall rejoice;" yea, "your joy shall be full," and "that joy no man taketh from you." (John 16:22.) "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, or reconciliation with God, "wherein we stand, and rejoice in hope of the glory of God." (Rom. 5:2.) "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 found unto praise, and honour, and glory, at the appearing of Jesus Christ: In whom, though now ye see him not, ye rejoice with joy unspeakable and full of glory." (1 Peter 1:5, &c.) Unspeakable indeed! It is not for the tongue of man to describe this joy in the Holy Ghost. It is "the hidden manna, which no man knoweth, save he that receiveth it." But this we know, it not only remains, but overflows, in the depth of affliction. "Are the consolations of God small" with his children, when all earthly comforts fail? Not so. But when sufferings most abound, the consolations of his Spirit do much more abound; insomuch that the sons of God "laugh at destruction when it cometh;" at want, pain, hell, and the grave; as knowing Him who "hath the keys of death and hell," and will shortly "cast them into the bottomless pit;" as hearing even now the great voice out of heaven, saying, "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." (Rev. 21:3, 4.)
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." (Rom. 5:5.) "Because they are sons, God hath sent forth the Spirit of his Son in their hearts, crying, Abba, Father!" (Gal. 4:6.) 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." (1 John 5:15.) 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." (Psalm 63:5.)
2. And, in this sense also, "every one who loveth him that begat, loveth him that is begotten of him." (1 John 5:1.) 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 chooseth Him as altogether lovely, "the chiefest among ten thousand." He knoweth, he feeleth what that means, "My Beloved is mine, and I am his." (Song 2:16.) "Thou art fairer than the children of men; full of grace are thy lips, because God hath anointed thee for ever!" (Psalm 45:2.)
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." (1 John 3:16.) "We ought," then, as the Apostle justly infers, "to lay down our lives for the 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 the brethren." (1 John 3:14.) "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." (1 John 4:13.) For "love is of God; and every one that" thus "loveth is born of God, and knoweth God." (1 John 4:7.)
4. But some may possibly ask, "Does not the Apostle say, 'This is the love of God, that we keep his commandments?'" (1 John 5:3.) Yea, and this is 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 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 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 recompence in this world, but only in the resurrection of the just.
IV. 1. Thus have I plainly laid down those marks of the new birth which I find laid down in Scripture. Thus doth God himself answer that weighty question, What is it to be born of God? Such, if the appeal be made to the oracles of God, is "every one that is born of the Spirit." This it is, in the judgment of the Spirit of God, to be a son or a child of God: It is, so to believe in God, through Christ, as "not to commit sin," and to enjoy at all times, and in all places, that "peace of God which passeth all understanding." It is, so to hope in God through the Son of his love, as to have not only the "testimony of a good conscience," but also the Spirit of God "bearing witness with your spirits, that ye are the children of God;" whence cannot but spring the rejoicing in Him, through whom ye "have received the atonement." It is, so to love God, who hath thus loved you, as you never did love any creature: So that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one "labour of love," one continued obedience to those commands, "Be ye merciful, as God is merciful;" "Be ye holy, as I the Lord am holy:" "Be ye perfect, as your Father which is in heaven is perfect."
2. Who then are ye that are thus born of God? Ye "know the things which are given to you of God." Ye well know that ye are the children of God, and "can assure your hearts before him." And every one of you who has observed these words cannot but feel, and know of a truth, whether at this hour, (answer to God, and not to man!) you are thus a child of God or no. The question is not, what you was made in baptism; (do not evade;) but, What are you now? Is the Spirit of adoption now in your heart? To your own heart let the appeal be made. I ask not, whether you was born of water and of the Spirit; but are you now the temple of the Holy Ghost which dwelleth in you? I allow you was "circumcised with the circumcision of Christ;" (as St. Paul emphatically terms baptism;) but does the Spirit of Christ and of glory now rest upon you? Else "your circumcision is become uncircumcision."
3 . Say not then in your heart, "I was once baptized, therefore I am now a child of God." Alas, that consequence will by no means hold. How many are the baptized gluttons and drunkards, the baptized liars and common swearers, the baptized railers and evil-speakers, the baptized whoremongers, thieves, extortioners? What think you? Are these now the children of God? Verily, I say unto you, whosoever you are, unto whom any one of the preceding characters belongs, "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 ye escape the damnation of hell?"
4. How, indeed, except ye be born again! For ye are now dead in trespasses and sins. To say, then, that ye cannot be born again, that there is no new birth but in baptism, is to seal you all under damnation, to consign you to hell, without help, without hope. And perhaps some may think this just and right. In their zeal for the Lord of hosts, they may say, "Yea, cut off the sinners, the Amalekites! Let these Gibeonites be utterly destroyed! They deserve no less." No; nor I, nor you. Mine and your desert, as well as theirs, is hell; and it is mere mercy, free, undeserved mercy, that we are not now in unquenchable fire. You will say, "But we are washed;" we were born again "of water and of the Spirit." So were they: This, therefore, hinders not at all, but that ye may now be even as they. Know ye not, that "what is highly esteemed of men is an abomination in the sight of God?" Come forth, ye "saints of the world," ye that are honoured of men, and see who will cast the first stone at them, at these wretches not fit to live upon the earth, these common harlots, adulterers, murderers. Only learn ye first what that meaneth, "He that hateth his brother is a murderer." (1 John 3:15.) "He that looketh on a woman, to lust after her, hath committed adultery with her already in his heart." (Matt. 5:28.) "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" (James 4:4.)
5. "Verily, verily, I say unto you, ye" also "must be born again." "Except ye" also "be born again, ye cannot see the kingdom of God." Lean no more on the staff of that broken reed, that ye were born again in baptism. Who denies that ye were then made children of God, and heirs of the kingdom of heaven? But, notwithstanding this, ye are now children of the devil. Therefore ye must be born again. And let not Satan put it into your heart to cavil at a word, when the thing is clear. Ye have heard what are the marks of the children of God: All ye who have them not on your souls, baptized or unbaptized, must needs receive them, or without doubt ye will perish everlastingly. And if ye have been baptized, your only hope is this, -- that those who were made the children of God by baptism, but are now the children of the devil, may yet again receive "power to become the sons of God;" that they may receive again what they have lost, even the "Spirit of adoption, crying in their hearts, Abba, Father!"
Amen, Lord Jesus! May every one who prepareth his heart yet again to seek thy face, receive again that Spirit of adoption, and cry out, "Abba, Father!" Let him now again have power so to believe in thy name as to become a 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!"
"So is every one that is born of the Spirit." John 3:8.
1. How is every one that is "born of the Spirit," -- that is, born again, -- born of God? What is meant by the being born again, the being born of God, or being born of the Spirit? What is implied in the being a son or a child of God, or having the Spirit of adoption? That these privileges, by the free mercy of God, are ordinarily annexed to baptism (which is thence termed by our Lord in a preceding verse, the being "born of water and of the Spirit") we know; but we would know what these privileges are: What is the new birth?
2. Perhaps it is not needful to give a definition of this, seeing the Scripture gives none. But as the question is of the deepest concern to every child of man; since, "except a man be born again," born of the Spirit, "he cannot see the kingdom of God;" I propose to lay down the marks of it in the plainest manner, just as I find them laid down in Scripture.
I. 1. The First of these, and the foundation of all the rest, is faith. So St. Paul, "Ye are all the children of God by faith in Christ Jesus." (Gal. 3:26.) So St. John, "To them gave he power" (_exousian_, 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." (John 1:12,13.) And again in his General Epistle, "Whosoever believeth that Jesus is the Christ is born of God." (1 John 5:1.)
2. But it is not a barely notional or speculative faith that is here spoken of by the Apostles. It is not a bare assent to this proposition, Jesus is the Christ; nor indeed to all the propositions contained in our creed, or in the Old and New Testament. It is not merely an assent to any or all these credible things, as credible. To say this, were to say (which who could hear?) that the devils were born of God; for they have this faith. They, trembling, believe, both that Jesus is the Christ, and that all Scripture, having been given by inspiration of God, is true as God is true. It is not only an assent to divine truth, upon the testimony of God, or upon the evidence of miracles; for they also heard the words of his mouth, and knew him to be 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 he "came forth from God." Yet, notwithstanding this faith, they are still "reserved in chains of darkness unto the judgment of the great day."
3. For all this is no more than a dead faith. The true, living, Christian faith, which whosoever hath, is born of God, is not only an assent, an act of the understanding; but a disposition, which God hath wrought in his heart; "a sure trust and confidence in God, that, through the merits of Christ, his sins are forgiven, and he reconciled to the favour of God." This implies, that a man first renounce himself; that, in order to be "found in Christ," to be accepted through him, he totally rejects all "confidence in the flesh;" that, "having nothing to pay," having no trust in his own works or 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 fulfilled the law of his life." This faith then, whereby we are born of God, is "not only a belief of all the articles of our faith, but also a true confidence of the mercy of God, through our Lord Jesus Christ."
4. An immediate and constant fruit of this faith whereby we are born of God, a fruit which can in no wise be separated from it, no, not for an hour, is power over sin; -- power over outward sin of every kind; over every evil word and work; for wheresoever the blood of Christ is thus applied, it "purgeth the conscience from dead works;" -- and over inward sin; for it purifieth the heart from every unholy desire and temper. This fruit of faith St. Paul has largely described, in the sixth chapter of his Epistle to the Romans. "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 be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is;" (1 John 3:1, &c.) -- 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." (1 John 3:9.) But some men will say, "True: Whosoever is born of God doth not commit sin habitually." Habitually! Whence is that? I read it not. It is not written in the Book. God plainly saith, "He doth not commit sin;" and thou addest, habitually! Who art thou that mendest the oracles of God? -- that "addest to the words of this book?" Beware, I beseech thee, lest God "add to thee all the plagues that are written therein!" especially when the comment thou addest is such as quite swallows up the text: So that by this _methodeia planEs_, artful method of deceiving, the precious promise is utterly lost; by this _kybeia anthrOpOn_, 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 be termed a dead letter, lest God take away thy part out of the book of life!
6. Suffer we the Apostle to interpret his own words, by the whole tenor of his discourse. In the fifth verse of this chapter, he had said, "Ye know that he," Christ, "was manifested to take away our sins; and in him is no sin." What is the inference he draws from this? "Whosoever abideth in him sinneth not. Whosoever sinneth hath not seen him, neither known him." (1 John 3:6.) To his enforcement of this important doctrine, he premises an highly necessary caution: "Little children, let no man deceive you;" (1 John 3:7;) for many will endeavor so to do; to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God! "He that doeth 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." (1 John 3:18.)
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 our Lord Jesus Christ." (Rom. 5:1.) This indeed our Lord himself, the night before his death, solemnly bequeathed to all his followers: "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." (John 14:27.) And again, "These things have I spoken unto you, that in me ye might have peace." (John 16:33.) This is that "peace of God which passeth all understanding," that serenity of soul which it hath not entered into the heart of a natural man to conceive, and which it is not possible for even the spiritual man to utter. And it is a peace which all the powers of earth and hell are unable to take from him. Waves and storms beat upon it, but they shake it not; for it is founded upon a rock. It keepeth the hearts and minds of the children of God, at all times and in all places. Whether they are in ease or in pain, in sickness or health, in abundance or want, they are happy in God. In every state they have learned to be content, yea, to give thanks unto God through Christ Jesus; being well assured that "whatsoever is, is best," 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 God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope." (1 Peter 1:3.) _elpida zOsan_, a lively or living hope, saith the Apostle; because there is also a dead hope, as well as a dead faith; a hope which is not from God, but from the enemy of God and man; -- as evidently appears by its fruits; for, as it is the offspring of pride, so it is the parent of every evil word and work; whereas, every man that hath in him this living hope, is "holy as He that calleth him is holy:" Every man that can truly say to his brethren in Christ, "Beloved, now are we the sons of God, and we shall see him as he is," "purifieth himself, even as He is pure."
2. This hope implies, First, the testimony of our own spirit or conscience, that we walk "in simplicity and godly sincerity;" Secondly, the testimony of the Spirit of God, "bearing witness with," or to, "our spirit, that we are the children of God," "and if children, then heirs, heirs of God, and joint-heirs with Christ."
3. Let us well observe what is here taught us by God himself, touching this 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;" (Rom. 8:16, 17;) "if so be that we suffer with him," if we deny ourselves, if we take up our cross daily, if we cheerfully 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; 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." (8:14-16.)
4. The variation of the phrase in the fifteenth 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 your and of our inheritance: The same Spirit bearing witness with your and with our spirit, "that we are the children of God." (Rom. 8:14-16).
5. And thus is the Scripture fulfilled, "Blessed are they that mourn, for they shall be comforted." For it is easy to believe, that though sorrow may precede this witness of God's Spirit with our spirit; (indeed must, in some degree, while we groan under fear, and a sense of the wrath of God abiding on us;) yet, as soon as any man feeleth it in himself, his "sorrow is turned into joy." Whatsoever his pain may have been before; yet, as soon as that "hour is come, he remembereth the anguish no more, for joy" that he is born of God. It may be, many of you have now sorrow, because you are "aliens from the commonwealth of Israel;" because you are conscious to yourselves that you have not this Spirit; that you are "without hope and without God in the world." But when the Comforter is come, "then your heart shall rejoice;" yea, "your joy shall be full," and "that joy no man taketh from you." (John 16:22.) "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, or reconciliation with God, "wherein we stand, and rejoice in hope of the glory of God." (Rom. 5:2.) "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 found unto praise, and honour, and glory, at the appearing of Jesus Christ: In whom, though now ye see him not, ye rejoice with joy unspeakable and full of glory." (1 Peter 1:5, &c.) Unspeakable indeed! It is not for the tongue of man to describe this joy in the Holy Ghost. It is "the hidden manna, which no man knoweth, save he that receiveth it." But this we know, it not only remains, but overflows, in the depth of affliction. "Are the consolations of God small" with his children, when all earthly comforts fail? Not so. But when sufferings most abound, the consolations of his Spirit do much more abound; insomuch that the sons of God "laugh at destruction when it cometh;" at want, pain, hell, and the grave; as knowing Him who "hath the keys of death and hell," and will shortly "cast them into the bottomless pit;" as hearing even now the great voice out of heaven, saying, "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." (Rev. 21:3, 4.)
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." (Rom. 5:5.) "Because they are sons, God hath sent forth the Spirit of his Son in their hearts, crying, Abba, Father!" (Gal. 4:6.) 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." (1 John 5:15.) 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." (Psalm 63:5.)
2. And, in this sense also, "every one who loveth him that begat, loveth him that is begotten of him." (1 John 5:1.) 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 chooseth Him as altogether lovely, "the chiefest among ten thousand." He knoweth, he feeleth what that means, "My Beloved is mine, and I am his." (Song 2:16.) "Thou art fairer than the children of men; full of grace are thy lips, because God hath anointed thee for ever!" (Psalm 45:2.)
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." (1 John 3:16.) "We ought," then, as the Apostle justly infers, "to lay down our lives for the 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 the brethren." (1 John 3:14.) "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." (1 John 4:13.) For "love is of God; and every one that" thus "loveth is born of God, and knoweth God." (1 John 4:7.)
4. But some may possibly ask, "Does not the Apostle say, 'This is the love of God, that we keep his commandments?'" (1 John 5:3.) Yea, and this is 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 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 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 recompence in this world, but only in the resurrection of the just.
IV. 1. Thus have I plainly laid down those marks of the new birth which I find laid down in Scripture. Thus doth God himself answer that weighty question, What is it to be born of God? Such, if the appeal be made to the oracles of God, is "every one that is born of the Spirit." This it is, in the judgment of the Spirit of God, to be a son or a child of God: It is, so to believe in God, through Christ, as "not to commit sin," and to enjoy at all times, and in all places, that "peace of God which passeth all understanding." It is, so to hope in God through the Son of his love, as to have not only the "testimony of a good conscience," but also the Spirit of God "bearing witness with your spirits, that ye are the children of God;" whence cannot but spring the rejoicing in Him, through whom ye "have received the atonement." It is, so to love God, who hath thus loved you, as you never did love any creature: So that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one "labour of love," one continued obedience to those commands, "Be ye merciful, as God is merciful;" "Be ye holy, as I the Lord am holy:" "Be ye perfect, as your Father which is in heaven is perfect."
2. Who then are ye that are thus born of God? Ye "know the things which are given to you of God." Ye well know that ye are the children of God, and "can assure your hearts before him." And every one of you who has observed these words cannot but feel, and know of a truth, whether at this hour, (answer to God, and not to man!) you are thus a child of God or no. The question is not, what you was made in baptism; (do not evade;) but, What are you now? Is the Spirit of adoption now in your heart? To your own heart let the appeal be made. I ask not, whether you was born of water and of the Spirit; but are you now the temple of the Holy Ghost which dwelleth in you? I allow you was "circumcised with the circumcision of Christ;" (as St. Paul emphatically terms baptism;) but does the Spirit of Christ and of glory now rest upon you? Else "your circumcision is become uncircumcision."
3 . Say not then in your heart, "I was once baptized, therefore I am now a child of God." Alas, that consequence will by no means hold. How many are the baptized gluttons and drunkards, the baptized liars and common swearers, the baptized railers and evil-speakers, the baptized whoremongers, thieves, extortioners? What think you? Are these now the children of God? Verily, I say unto you, whosoever you are, unto whom any one of the preceding characters belongs, "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 ye escape the damnation of hell?"
4. How, indeed, except ye be born again! For ye are now dead in trespasses and sins. To say, then, that ye cannot be born again, that there is no new birth but in baptism, is to seal you all under damnation, to consign you to hell, without help, without hope. And perhaps some may think this just and right. In their zeal for the Lord of hosts, they may say, "Yea, cut off the sinners, the Amalekites! Let these Gibeonites be utterly destroyed! They deserve no less." No; nor I, nor you. Mine and your desert, as well as theirs, is hell; and it is mere mercy, free, undeserved mercy, that we are not now in unquenchable fire. You will say, "But we are washed;" we were born again "of water and of the Spirit." So were they: This, therefore, hinders not at all, but that ye may now be even as they. Know ye not, that "what is highly esteemed of men is an abomination in the sight of God?" Come forth, ye "saints of the world," ye that are honoured of men, and see who will cast the first stone at them, at these wretches not fit to live upon the earth, these common harlots, adulterers, murderers. Only learn ye first what that meaneth, "He that hateth his brother is a murderer." (1 John 3:15.) "He that looketh on a woman, to lust after her, hath committed adultery with her already in his heart." (Matt. 5:28.) "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" (James 4:4.)
5. "Verily, verily, I say unto you, ye" also "must be born again." "Except ye" also "be born again, ye cannot see the kingdom of God." Lean no more on the staff of that broken reed, that ye were born again in baptism. Who denies that ye were then made children of God, and heirs of the kingdom of heaven? But, notwithstanding this, ye are now children of the devil. Therefore ye must be born again. And let not Satan put it into your heart to cavil at a word, when the thing is clear. Ye have heard what are the marks of the children of God: All ye who have them not on your souls, baptized or unbaptized, must needs receive them, or without doubt ye will perish everlastingly. And if ye have been baptized, your only hope is this, -- that those who were made the children of God by baptism, but are now the children of the devil, may yet again receive "power to become the sons of God;" that they may receive again what they have lost, even the "Spirit of adoption, crying in their hearts, Abba, Father!"
Amen, Lord Jesus! May every one who prepareth his heart yet again to seek thy face, receive again that Spirit of adoption, and cry out, "Abba, Father!" Let him now again have power so to believe in thy name as to become a 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!"
Text Sermons : John Wesley : Signs of the Times
"Ye can discern the face of the sky; but can ye not discern the signs of the times?" Matthew 16:3.
1. The entire passage runs thus: "The Pharisees also, with the Sadducees, came, and tempting, desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" [Matt. 16:1-3]
2. "The Pharisees also with the Sadducees came." In general, these were quite opposite to each other: but it is no uncommon thing for the children of the world to lay aside their opposition to each other, (at least for a season) and cordially to unite in opposing the children of God "And tempting;" that is, making a trial whether he was indeed sent of God; "desired him that he would show them a sign from heaven;" which they believed no false prophet was able to do. It is not improbable, they imagined, this would convince them, that he was really sent from God. "He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today, for the sky is red and lowering." Probably there were more certain signs of fair and foul weather in their climate than there are in ours. "O ye hypocrites;" making profession of love, while you have enmity in your hearts; "ye can discern the face of the sky," and judge thereby what the weather will be; "but can ye not discern the signs of the times," when God brings his first begotten Son into the world?
3. Let us more particularly inquire, First, What were the times, whereof our Lord here speaks; and what were the signs, whereby those times were to be distinguished from all others? We may then inquire, Secondly, What are the times which we have reason to believe are now at hand; and how is it, that all who are called Christians, do not discern the signs of these times?
I. 1. Let us, in the First place, inquire, What times were those concerning which our Lord is here speaking? It is easy to answer; the times of the Messiah; the times ordained before the foundation of the world, wherein it pleased God to give his only begotten Son, to take our nature upon him, to be "found in fashion as a man," to live a life of sorrow and pain, and, at length, to be "obedient unto death, even the death of the cross," to the end that whosoever believeth on him should not perish, but have everlasting life." This was the important time the signs whereof the Pharisees and Sadducees could not discern. Clear as they were in themselves, yet so thick a veil was upon the heart of these men, that they did not discern the tokens of his coming, though foretold so long before.
2. But what were those signs of the coming of that Just One, which had been so long and so clearly foretold, and whereby they might easily have discerned those times, had not the veil been on their heart? They are many in number; but it may suffice to mention a few of them. One of the first is that pointed out in the solemn words, spoken by Jacob a little before his death: (Gen. 49:10:) "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." All, both ancient and modern Jews, agree, that by Shiloh we are to understand the Messiah; who was therefore to come, according to the prophecy, "before the sceptre," that is, the sovereignty, "departed from Judah." But it did, without controversy, depart from Judah at this very time; -- an infallible sign, that at this very time Shiloh, that is, the Messiah, came.
3. A Second eminent sign of those times, the times of the coming of the Messiah, is given us in the third chapter of the prophecy of Malachi: "Behold, I send my messenger, and he shall prepare my way before me: and the Lord, whom ye seek, shall suddenly come to his temple." (Mal. 3:1). How manifestly was this fulfilled, first, by the coming of John the Baptist; and then by our blessed Lord himself, "coming suddenly to his temple!" And what sign could be clearer to those that impartially considered the words of the prophet Isaiah (Isa. 40:3:) "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make his paths straight!"
4. But yet clearer signs than these, (if any could be clearer,) were the mighty works that he wrought. Accordingly, he himself declares, "The works which I do, they testify of me." And to these he explicitly appeals in his answer to the question of John the Baptist; (not proposed, as some have strangely imagined, from any doubt which he had himself; but from a desire of confirming his disciples, who might possibly waver, when their Master was taken from their head: "Art thou he that should come," the Messiah? "Or look we for another?" No bare verbal answer could have been so convincing, as what they saw with their own eyes. Jesus therefore referred them to this testimony: "He answered and said unto them, Go and show John the things which ye hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them." (Matt. 11:4, 5.)
5. But how then came it to pass, that those who were so sharp-sighted in other things, who could "discern the face of the sky," were not able to discern those signs which indicated the coming of the Messiah They could not discern them, not for want of evidence -- this was full and clear, -- but for want of integrity in themselves; because they were a "wicked and adulterous generation;" because the perverseness of their hearts spread a cloud over their understanding. Therefore, although the Sun of Righteousness shone bright, yet they were insensible of it. They were not willing to be convinced: Therefore they remained in ignorance. The light was sufficient; but they shut their eyes, that they might not see it: so that they were without excuse, till vengeance came upon them to the uttermost.
II. 1. We are in the Second place, to consider what are the times which we have reason to believe are now at hand? And how is it that all who are called Christians, do not discern the signs of these times?
The times which we have reason to believe are at hand, (if they are not already begun,) are what many pious men have termed, the time of "the latter-day glory;" -- meaning the time wherein God would gloriously display his power and love, in the fulfilment of his gracious promise that "the knowledge of the Lord shall cover the earth, as the waters cover the sea."
2. "But are there in England, or in any part of the world, any signs of such a time approaching?" It is not many years since, that a person of considerable learning, as well as eminence in the Church, (then Bishop of London,) in his pastoral letter, made this observation: "I cannot imagine what persons mean, by talking of a great work of God at this time. I do not see any work of God now, more than has been at any other time." I believe: I believe that great man did not see any extraordinary work of God. Neither he, nor the generality of Christians, so called, saw any signs of the glorious day that is approaching. But how is this to be accounted for? How is it that those who can now "discern the face of the sky," who are not only great philosophers, but great divines, as eminent as ever the Sadducees, yea, or the Pharisees were, do not discern the signs of those glorious times, which, if not begun, are nigh even at the door?
3. We allow, indeed, that in every age of the Church, "the kingdom of God came not with observation," not with splendour and pomp, or with any of those outward circumstances which usually attend the kingdoms of this world. We allow this "kingdom of God is within us;" and that consequently, when it begins either in an individual or in a nation, it "is like a grain of mustard seed," which at first "is the least of all seeds," but nevertheless, gradually increases, till "it becomes a great tree." Or, to use the other comparison of our Lord, it is like "a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened."
4. But may it not be asked, "Are there now any signs that the day of God's power is approaching?" I appeal to every candid, unprejudiced person, whether we may not, at this day, discern all those signs, (understanding the words in a spiritual sense,) to which our Lord referred to John's disciples? "The blind receive their sight:" Those who were blind from their birth, unable to see their own deplorable state, and much more to see God, and the remedy he has prepared for them in the Son of his love, now see themselves, yea, and "the light of the glory of God in the face of Jesus Christ. "The eyes of their understanding being now opened, they see all things clearly. -- "The deaf hear:" Those that were before utterly deaf, to all the outward and inward calls of God, now hear, not only his providential calls, but also the whispers of his grace. -- "The lame walk:" Those who never before arose from the earth, or moved one step toward heaven, are now walking in all the ways of God; yea, "running the race that is set before them." -- "The lepers are cleansed:" The deadly leprosy of sin, which they brought with them into the world, and which no art of man could ever cure, is now clean departed from them. And surely never in any age or nation, since the apostles, have those words been so eminently fulfilled, "The poor have the gospel preached unto them," as it is at this day. At this day the gospel leaven, faith working by love, -- inward and outward holiness, -- or, (to use the terms of St. Paul,) "righteousness, and peace, and joy in the Holy Ghost" -- hath so spread in various parts of Europe, particularly in England, Scotland, Ireland, in the islands, in the north and south, from Georgia to New-England and Newfoundland, that sinners have been truly converted to God, throughly changed both in heart and in life; not by tens, or by hundreds only, but by thousands, yea, by myriads! The fact cannot be denied: we can point out the persons, with their names and places of abode. And yet the wise men of the world, the men of eminence, the men of learning and renown, "cannot imagine what we mean by talking of any extraordinary work of God!" They cannot discern the signs of these times! They can see no sign at all of God's arising to maintain his own cause, and set up his kingdom over the earth!
5. But how may this be accounted for? How is it, that they cannot discern the signs of these times? We may account for their want of discernment on the same principle we accounted for that of the Pharisees and Sadducees; namely, that they likewise are, what those were, an "adulterous and sinful generation." If their eye was single, their whole body would be full of light: but suppose their eye be evil, their whole body must be full of darkness. Every evil temper darkens the soul; every evil passion clouds the understanding. How then can we expect, that those should be able to discern the signs of the times who are full of all disorderly passions, and slaves to every evil temper? But this is really the case. They are full of pride: They think of themselves far more highly than they ought to think. They are vain: They "seek honour one of another, and not the honour that cometh of God only." They cherish hatred and malice in their hearts: they give place to anger, to envy, to revenge: They return evil for evil, and railing for railing. Instead of overcoming evil with good, they make no scruple of demanding an eye for an eye, and a tooth for a tooth. They "savour not the things that are of God, but the things that are of men." They set their affections, not on things above, but on things that are of the earth. They "love the creature more than the Creator:" They are "lovers of pleasure more than lovers of God." How then should they discern the signs of the times? The god of this world, whom they serve, has blinded their hearts, and covered their minds with a veil of thick darkness. Alas, what have these "souls of flesh and blood," (as one speaks) to do with God, or the things of God?
6. St. John assigns this very reason for the Jews not understanding the things of God; namely, that in consequence of their preceding sins, and wilful rejecting the light, God had now delivered them up to Satan, who blinded them past recovery. Over and over, when they might have seen, they would not; they shut their eyes against the light: And now they can not see, God having given them up to an undiscerning mind : Therefore they do not believe, because that Isaiah said, (that is, because of the reason given in that saying of Isaiah,) "He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." The plain meaning is, not that God did this by his own immediate power; it would be flat blasphemy to say, that God, in this sense, hardens any man; but his Spirit strives with them no longer, and then Satan hardens them effectually.
7. And as it was with them in ancient times, so it is with the present generation. Thousands of those who bear the name of Christ are now given up to an undiscerning mind. The god of this world hath so blinded their eyes, that the light cannot shine upon them; so that they can no more discern the signs of the times, than the Pharisees and Sadducees could of old. A wonderful instance of this spiritual blindness, this total inability to discern the signs of the times mentioned in Scripture, is given us in the very celebrated work of a late eminent writer; who supposes, the New Jerusalem came down from heaven, when Constantine the Great called himself a Christian. I say, called himself a Christian; for I dare not affirm that he was one, any more than Peter the Great. I cannot but believe, he would have come nearer the mark, if he had said, that it was the time when a huge cloud of infernal brimstone and smoke came up from the bottomless pit! For surely there never was a time wherein Satan gained so fatal an advantage over the Church of Christ, as when such a flood of riches, and honour, and power broke in upon it, particularly on the Clergy!
8. By the same rule, what signs would this writer have expected of the approaching conversion of the Heathens? He would doubtless, have expected a hero, like Charles of Sweden, or Frederick of Prussia, to carry fire, and sword, and Christianity, through whole nations at once! And it cannot be denied, that since the time of Constantine, many nations have been converted in this way. But could it be said concerning such conversions as these; "The kingdom of heaven cometh not with observation?" Surely every one must observe a warrior rushing through the land, at the head of fifty or sixty thousand men! But is this the way of spreading Christianity, which the author of it, the Prince of Peace, has chosen? Nay, it is not in this manner that a grain of mustard seed grows up into a great tree. It is not thus that a little leaven leavens the whole lump. Rather, it spreads by degrees farther and farther, till the whole is leavened. We may form a judgment of what will be hereafter, by what we have seen already. And this is the way wherein true Christian religion, the faith that worketh by love, has been spreading, particularly through Great Britain and its dependencies, for half a century.
9. In the same manner it continues to spread at the present time also, as may easily appear to all those whose eyes are not blinded. All those that experience in their own hearts the power of God unto salvation will readily perceive how the same religion which they enjoy, is still spreading from heart to heart. They take knowledge of the same grace of God, strongly and sweetly working on every side; and rejoice to find another and another sinner, first inquiring, "What must I do to be saved?" -- and then testifying, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour." Upon a fair and candid inquiry, they find more and more, not only of those who had some form of religion, but of those who had no form at all, who were profligate, abandoned sinners, now entirely changed, truly fearing God and working righteousness. They observe more and more, even of these poor outcasts of men, who are inwardly and outwardly changed; loving God and their neighbour; living in the uniform practice of justice, mercy, and truth; as they have time, doing good to all men; easy and happy in their lives, and triumphant in their death.
10. What excuse, then, have any that believe the Scriptures to be the Word of God, for not discerning the signs of these times, as preparatory to the general call of the Heathens? What could God have done which he hath not done, to convince you that the day is coming, that the time is at hand, when he will fulfil his glorious promises; when he will arise to maintain his own cause, and to set up his kingdom over all the earth? What, indeed, unless he had forced you to believe? And this he could not do, without destroying the nature which he had given you: For he made you free agents; having an inward power of self-determination, which is essential to your nature. And he deals with you as free agents from first to last. As such, you may shut or open your eyes, as you please. You have sufficient light shining all around you; yet you need not see it unless you will. But be assured God is not well pleased with your shutting your eyes and then saying, "I cannot see." I counsel you to bestow an impartial examination upon the whole affair. After a candid inquiry into matter of fact, consider deeply, "What hath God wrought?" "Who hath seen such a thing? Who hath heard such a thing?" Hath not a nation, as it were, been "born in a day?" How swift, as well as how deep, and how extensive a work has been wrought in the present age! And certainly, "not by might, neither by power, but by the Spirit of the Lord." For how utterly inadequate were the means! how insufficient were the instruments to work any such effect; -- at least, those of which it has pleased God to make use of in the British dominions and in America! By how unlikely instruments has God been pleased to work from the beginning! "A few young raw heads," said the bishop of London, "what can they pretend to do?" They pretended to be that in the hand of God, that a pen is in the hand of a man. They pretended, (and do so at this day,) to do the work whereunto they are sent; to do just what the Lord pleases. And if it be his pleasure, to throw down the walls of Jericho, the strong-holds of Satan, not by the engines of war, but by the blasts of rams' horns, who shall say unto him, "What dost thou!"
11. Meantime, "blessed are your eyes, for they see: many prophets and righteous men have desired to see the things you see, and have not seen them, and to hear the things that you hear, and have not heard them." You see and acknowledge the day of your visitation; such a visitation as neither you nor your fathers had known. You may well say, "This is the day which the Lord hath made; we will rejoice and be glad therein." You see the dawn of that glorious day, whereof all the prophets have spoken. And how shall you most effectually improve this day of your visitation?
12. The first point is, see that you yourselves receive not the blessing of God in vain. Begin at the root, if you have not already. Now repent and believe the gospel! If you have believed, "look to yourselves, that ye lose not what you have wrought, but that ye receive a full reward!" Stir up the gift of God that is in you! Walk in the light, as he is in the light. And while you "hold fast that which you have attained, go on unto perfection." Yea, and when you are "made perfect in love," still, "forgetting the that are behind, press on to the mark, for the prize of the high calling of God in Christ Jesus."
13. It behoves you, in the next place to help your neighbours. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." As you have time, do good unto all men, but especially unto them that are of the household of faith. Proclaim the glad tidings of salvation ready to be revealed, not only to those of your own household, not only to your relations, friends, and acquaintance, but to all whom God providentially delivers into your hands! "Ye," who already know in whom you have believed, "are the salt of the earth." Labour to season, with the knowledge and love of God, all that you have any intercourse with! "Ye are as a city set upon a hill;" ye cannot, ye ought not to be hid. "Ye are the light of the world: men do not light a candle, and put it under a bushel;" how much less the all wise God! No; let it shine to all that are in the house; all that are witnesses of your life and conversation. Above all, continue instant in prayer, both for yourselves, for all the Church of God, and for all the children of men, that they may remember themselves, and be turned unto our God, that they likewise may enjoy the gospel blessing on earth, and the glory of God in heaven!
"Ye can discern the face of the sky; but can ye not discern the signs of the times?" Matthew 16:3.
1. The entire passage runs thus: "The Pharisees also, with the Sadducees, came, and tempting, desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" [Matt. 16:1-3]
2. "The Pharisees also with the Sadducees came." In general, these were quite opposite to each other: but it is no uncommon thing for the children of the world to lay aside their opposition to each other, (at least for a season) and cordially to unite in opposing the children of God "And tempting;" that is, making a trial whether he was indeed sent of God; "desired him that he would show them a sign from heaven;" which they believed no false prophet was able to do. It is not improbable, they imagined, this would convince them, that he was really sent from God. "He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today, for the sky is red and lowering." Probably there were more certain signs of fair and foul weather in their climate than there are in ours. "O ye hypocrites;" making profession of love, while you have enmity in your hearts; "ye can discern the face of the sky," and judge thereby what the weather will be; "but can ye not discern the signs of the times," when God brings his first begotten Son into the world?
3. Let us more particularly inquire, First, What were the times, whereof our Lord here speaks; and what were the signs, whereby those times were to be distinguished from all others? We may then inquire, Secondly, What are the times which we have reason to believe are now at hand; and how is it, that all who are called Christians, do not discern the signs of these times?
I. 1. Let us, in the First place, inquire, What times were those concerning which our Lord is here speaking? It is easy to answer; the times of the Messiah; the times ordained before the foundation of the world, wherein it pleased God to give his only begotten Son, to take our nature upon him, to be "found in fashion as a man," to live a life of sorrow and pain, and, at length, to be "obedient unto death, even the death of the cross," to the end that whosoever believeth on him should not perish, but have everlasting life." This was the important time the signs whereof the Pharisees and Sadducees could not discern. Clear as they were in themselves, yet so thick a veil was upon the heart of these men, that they did not discern the tokens of his coming, though foretold so long before.
2. But what were those signs of the coming of that Just One, which had been so long and so clearly foretold, and whereby they might easily have discerned those times, had not the veil been on their heart? They are many in number; but it may suffice to mention a few of them. One of the first is that pointed out in the solemn words, spoken by Jacob a little before his death: (Gen. 49:10:) "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." All, both ancient and modern Jews, agree, that by Shiloh we are to understand the Messiah; who was therefore to come, according to the prophecy, "before the sceptre," that is, the sovereignty, "departed from Judah." But it did, without controversy, depart from Judah at this very time; -- an infallible sign, that at this very time Shiloh, that is, the Messiah, came.
3. A Second eminent sign of those times, the times of the coming of the Messiah, is given us in the third chapter of the prophecy of Malachi: "Behold, I send my messenger, and he shall prepare my way before me: and the Lord, whom ye seek, shall suddenly come to his temple." (Mal. 3:1). How manifestly was this fulfilled, first, by the coming of John the Baptist; and then by our blessed Lord himself, "coming suddenly to his temple!" And what sign could be clearer to those that impartially considered the words of the prophet Isaiah (Isa. 40:3:) "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make his paths straight!"
4. But yet clearer signs than these, (if any could be clearer,) were the mighty works that he wrought. Accordingly, he himself declares, "The works which I do, they testify of me." And to these he explicitly appeals in his answer to the question of John the Baptist; (not proposed, as some have strangely imagined, from any doubt which he had himself; but from a desire of confirming his disciples, who might possibly waver, when their Master was taken from their head: "Art thou he that should come," the Messiah? "Or look we for another?" No bare verbal answer could have been so convincing, as what they saw with their own eyes. Jesus therefore referred them to this testimony: "He answered and said unto them, Go and show John the things which ye hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them." (Matt. 11:4, 5.)
5. But how then came it to pass, that those who were so sharp-sighted in other things, who could "discern the face of the sky," were not able to discern those signs which indicated the coming of the Messiah They could not discern them, not for want of evidence -- this was full and clear, -- but for want of integrity in themselves; because they were a "wicked and adulterous generation;" because the perverseness of their hearts spread a cloud over their understanding. Therefore, although the Sun of Righteousness shone bright, yet they were insensible of it. They were not willing to be convinced: Therefore they remained in ignorance. The light was sufficient; but they shut their eyes, that they might not see it: so that they were without excuse, till vengeance came upon them to the uttermost.
II. 1. We are in the Second place, to consider what are the times which we have reason to believe are now at hand? And how is it that all who are called Christians, do not discern the signs of these times?
The times which we have reason to believe are at hand, (if they are not already begun,) are what many pious men have termed, the time of "the latter-day glory;" -- meaning the time wherein God would gloriously display his power and love, in the fulfilment of his gracious promise that "the knowledge of the Lord shall cover the earth, as the waters cover the sea."
2. "But are there in England, or in any part of the world, any signs of such a time approaching?" It is not many years since, that a person of considerable learning, as well as eminence in the Church, (then Bishop of London,) in his pastoral letter, made this observation: "I cannot imagine what persons mean, by talking of a great work of God at this time. I do not see any work of God now, more than has been at any other time." I believe: I believe that great man did not see any extraordinary work of God. Neither he, nor the generality of Christians, so called, saw any signs of the glorious day that is approaching. But how is this to be accounted for? How is it that those who can now "discern the face of the sky," who are not only great philosophers, but great divines, as eminent as ever the Sadducees, yea, or the Pharisees were, do not discern the signs of those glorious times, which, if not begun, are nigh even at the door?
3. We allow, indeed, that in every age of the Church, "the kingdom of God came not with observation," not with splendour and pomp, or with any of those outward circumstances which usually attend the kingdoms of this world. We allow this "kingdom of God is within us;" and that consequently, when it begins either in an individual or in a nation, it "is like a grain of mustard seed," which at first "is the least of all seeds," but nevertheless, gradually increases, till "it becomes a great tree." Or, to use the other comparison of our Lord, it is like "a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened."
4. But may it not be asked, "Are there now any signs that the day of God's power is approaching?" I appeal to every candid, unprejudiced person, whether we may not, at this day, discern all those signs, (understanding the words in a spiritual sense,) to which our Lord referred to John's disciples? "The blind receive their sight:" Those who were blind from their birth, unable to see their own deplorable state, and much more to see God, and the remedy he has prepared for them in the Son of his love, now see themselves, yea, and "the light of the glory of God in the face of Jesus Christ. "The eyes of their understanding being now opened, they see all things clearly. -- "The deaf hear:" Those that were before utterly deaf, to all the outward and inward calls of God, now hear, not only his providential calls, but also the whispers of his grace. -- "The lame walk:" Those who never before arose from the earth, or moved one step toward heaven, are now walking in all the ways of God; yea, "running the race that is set before them." -- "The lepers are cleansed:" The deadly leprosy of sin, which they brought with them into the world, and which no art of man could ever cure, is now clean departed from them. And surely never in any age or nation, since the apostles, have those words been so eminently fulfilled, "The poor have the gospel preached unto them," as it is at this day. At this day the gospel leaven, faith working by love, -- inward and outward holiness, -- or, (to use the terms of St. Paul,) "righteousness, and peace, and joy in the Holy Ghost" -- hath so spread in various parts of Europe, particularly in England, Scotland, Ireland, in the islands, in the north and south, from Georgia to New-England and Newfoundland, that sinners have been truly converted to God, throughly changed both in heart and in life; not by tens, or by hundreds only, but by thousands, yea, by myriads! The fact cannot be denied: we can point out the persons, with their names and places of abode. And yet the wise men of the world, the men of eminence, the men of learning and renown, "cannot imagine what we mean by talking of any extraordinary work of God!" They cannot discern the signs of these times! They can see no sign at all of God's arising to maintain his own cause, and set up his kingdom over the earth!
5. But how may this be accounted for? How is it, that they cannot discern the signs of these times? We may account for their want of discernment on the same principle we accounted for that of the Pharisees and Sadducees; namely, that they likewise are, what those were, an "adulterous and sinful generation." If their eye was single, their whole body would be full of light: but suppose their eye be evil, their whole body must be full of darkness. Every evil temper darkens the soul; every evil passion clouds the understanding. How then can we expect, that those should be able to discern the signs of the times who are full of all disorderly passions, and slaves to every evil temper? But this is really the case. They are full of pride: They think of themselves far more highly than they ought to think. They are vain: They "seek honour one of another, and not the honour that cometh of God only." They cherish hatred and malice in their hearts: they give place to anger, to envy, to revenge: They return evil for evil, and railing for railing. Instead of overcoming evil with good, they make no scruple of demanding an eye for an eye, and a tooth for a tooth. They "savour not the things that are of God, but the things that are of men." They set their affections, not on things above, but on things that are of the earth. They "love the creature more than the Creator:" They are "lovers of pleasure more than lovers of God." How then should they discern the signs of the times? The god of this world, whom they serve, has blinded their hearts, and covered their minds with a veil of thick darkness. Alas, what have these "souls of flesh and blood," (as one speaks) to do with God, or the things of God?
6. St. John assigns this very reason for the Jews not understanding the things of God; namely, that in consequence of their preceding sins, and wilful rejecting the light, God had now delivered them up to Satan, who blinded them past recovery. Over and over, when they might have seen, they would not; they shut their eyes against the light: And now they can not see, God having given them up to an undiscerning mind : Therefore they do not believe, because that Isaiah said, (that is, because of the reason given in that saying of Isaiah,) "He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." The plain meaning is, not that God did this by his own immediate power; it would be flat blasphemy to say, that God, in this sense, hardens any man; but his Spirit strives with them no longer, and then Satan hardens them effectually.
7. And as it was with them in ancient times, so it is with the present generation. Thousands of those who bear the name of Christ are now given up to an undiscerning mind. The god of this world hath so blinded their eyes, that the light cannot shine upon them; so that they can no more discern the signs of the times, than the Pharisees and Sadducees could of old. A wonderful instance of this spiritual blindness, this total inability to discern the signs of the times mentioned in Scripture, is given us in the very celebrated work of a late eminent writer; who supposes, the New Jerusalem came down from heaven, when Constantine the Great called himself a Christian. I say, called himself a Christian; for I dare not affirm that he was one, any more than Peter the Great. I cannot but believe, he would have come nearer the mark, if he had said, that it was the time when a huge cloud of infernal brimstone and smoke came up from the bottomless pit! For surely there never was a time wherein Satan gained so fatal an advantage over the Church of Christ, as when such a flood of riches, and honour, and power broke in upon it, particularly on the Clergy!
8. By the same rule, what signs would this writer have expected of the approaching conversion of the Heathens? He would doubtless, have expected a hero, like Charles of Sweden, or Frederick of Prussia, to carry fire, and sword, and Christianity, through whole nations at once! And it cannot be denied, that since the time of Constantine, many nations have been converted in this way. But could it be said concerning such conversions as these; "The kingdom of heaven cometh not with observation?" Surely every one must observe a warrior rushing through the land, at the head of fifty or sixty thousand men! But is this the way of spreading Christianity, which the author of it, the Prince of Peace, has chosen? Nay, it is not in this manner that a grain of mustard seed grows up into a great tree. It is not thus that a little leaven leavens the whole lump. Rather, it spreads by degrees farther and farther, till the whole is leavened. We may form a judgment of what will be hereafter, by what we have seen already. And this is the way wherein true Christian religion, the faith that worketh by love, has been spreading, particularly through Great Britain and its dependencies, for half a century.
9. In the same manner it continues to spread at the present time also, as may easily appear to all those whose eyes are not blinded. All those that experience in their own hearts the power of God unto salvation will readily perceive how the same religion which they enjoy, is still spreading from heart to heart. They take knowledge of the same grace of God, strongly and sweetly working on every side; and rejoice to find another and another sinner, first inquiring, "What must I do to be saved?" -- and then testifying, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour." Upon a fair and candid inquiry, they find more and more, not only of those who had some form of religion, but of those who had no form at all, who were profligate, abandoned sinners, now entirely changed, truly fearing God and working righteousness. They observe more and more, even of these poor outcasts of men, who are inwardly and outwardly changed; loving God and their neighbour; living in the uniform practice of justice, mercy, and truth; as they have time, doing good to all men; easy and happy in their lives, and triumphant in their death.
10. What excuse, then, have any that believe the Scriptures to be the Word of God, for not discerning the signs of these times, as preparatory to the general call of the Heathens? What could God have done which he hath not done, to convince you that the day is coming, that the time is at hand, when he will fulfil his glorious promises; when he will arise to maintain his own cause, and to set up his kingdom over all the earth? What, indeed, unless he had forced you to believe? And this he could not do, without destroying the nature which he had given you: For he made you free agents; having an inward power of self-determination, which is essential to your nature. And he deals with you as free agents from first to last. As such, you may shut or open your eyes, as you please. You have sufficient light shining all around you; yet you need not see it unless you will. But be assured God is not well pleased with your shutting your eyes and then saying, "I cannot see." I counsel you to bestow an impartial examination upon the whole affair. After a candid inquiry into matter of fact, consider deeply, "What hath God wrought?" "Who hath seen such a thing? Who hath heard such a thing?" Hath not a nation, as it were, been "born in a day?" How swift, as well as how deep, and how extensive a work has been wrought in the present age! And certainly, "not by might, neither by power, but by the Spirit of the Lord." For how utterly inadequate were the means! how insufficient were the instruments to work any such effect; -- at least, those of which it has pleased God to make use of in the British dominions and in America! By how unlikely instruments has God been pleased to work from the beginning! "A few young raw heads," said the bishop of London, "what can they pretend to do?" They pretended to be that in the hand of God, that a pen is in the hand of a man. They pretended, (and do so at this day,) to do the work whereunto they are sent; to do just what the Lord pleases. And if it be his pleasure, to throw down the walls of Jericho, the strong-holds of Satan, not by the engines of war, but by the blasts of rams' horns, who shall say unto him, "What dost thou!"
11. Meantime, "blessed are your eyes, for they see: many prophets and righteous men have desired to see the things you see, and have not seen them, and to hear the things that you hear, and have not heard them." You see and acknowledge the day of your visitation; such a visitation as neither you nor your fathers had known. You may well say, "This is the day which the Lord hath made; we will rejoice and be glad therein." You see the dawn of that glorious day, whereof all the prophets have spoken. And how shall you most effectually improve this day of your visitation?
12. The first point is, see that you yourselves receive not the blessing of God in vain. Begin at the root, if you have not already. Now repent and believe the gospel! If you have believed, "look to yourselves, that ye lose not what you have wrought, but that ye receive a full reward!" Stir up the gift of God that is in you! Walk in the light, as he is in the light. And while you "hold fast that which you have attained, go on unto perfection." Yea, and when you are "made perfect in love," still, "forgetting the that are behind, press on to the mark, for the prize of the high calling of God in Christ Jesus."
13. It behoves you, in the next place to help your neighbours. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." As you have time, do good unto all men, but especially unto them that are of the household of faith. Proclaim the glad tidings of salvation ready to be revealed, not only to those of your own household, not only to your relations, friends, and acquaintance, but to all whom God providentially delivers into your hands! "Ye," who already know in whom you have believed, "are the salt of the earth." Labour to season, with the knowledge and love of God, all that you have any intercourse with! "Ye are as a city set upon a hill;" ye cannot, ye ought not to be hid. "Ye are the light of the world: men do not light a candle, and put it under a bushel;" how much less the all wise God! No; let it shine to all that are in the house; all that are witnesses of your life and conversation. Above all, continue instant in prayer, both for yourselves, for all the Church of God, and for all the children of men, that they may remember themselves, and be turned unto our God, that they likewise may enjoy the gospel blessing on earth, and the glory of God in heaven!
Text Sermons : John Wesley : On Riches
"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Matthew 19:24.
1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal sense; yet he still loved the world. And He who knew what was in man knew that, in this particular case, (for this is by no means a general rule,) he could not be healed of that desperate disease, but by a desperate remedy. Therefore he answered, "Go and sell all that thou hast, and give it to the poor; and come and follow me. But when he heard this, he went away sorrowful, for he had great possessions. So all the fair blossoms withered away! For he would not lay up treasure in heaven at so high a price! Jesus, observing this, "looked round about, and said unto his disciples," (Mark 10:23, &c.,) "How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God! And they were astonished out of measure, and said among themselves, Who then can be saved?"--if it be so difficult for rich men to be saved, who have so many and so great advantages, who are frees from the cares of this world, and a thousand difficulties to which the poor are continually exposed?
2. It has indeed been supposed, he partly retracts what he had said concerning the difficulty of rich men's being saved, by what is added in the tenth chapter of St. Mark. For after he had said, (verse 23,) "How hardly shall they that have riches enter into the kingdom of God!" when "the disciples were astonished at his words, Jesus answered again," and said unto them, "How hard is it for them that trust in riches to enter into the kingdom of God!" (Verse 24.) But observe, (1.) Our Lord did not mean hereby to retract what he had said before. So far from it, that he immediately confirms it by that awful declaration, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Observe, (2.) Both one of these sentences and the other assert the very same thing. For it is easier for a camel to go through the eye of a needle, than for those that have riches not to trust in them.
3. Perceiving their astonishment at this hard saying, "Jesus, looking upon them," (undoubtedly with an air of inexpressible tenderness, to prevent their thinking the case of the rich desperate,) "saith, With men it is impossible, but not with God: For with God all things are possible."
4. I apprehend, by a rich man here is meant, not only a man that has immense treasures, one that has heaped up gold as dust, and silver as the sand of the sea; but anyone that possesses more than the necessaries and conveniences of life. One that has food and raiment sufficient for himself and his family, and something over, is rich. By the kingdom of God, or of heaven, (exactly equivalent terms,) I believe is meant, not the kingdom of glory, (although that will, without question, follow,) but the kingdom of heaven, that is, true religion, upon earth. The meaning then of our Lord's assertion is this,--that it is absolutely impossible, unless by that power to which all things are possible, that a rich man should be a Christian; to have the mind that was in Christ, and to walk as Christ walked: Such are the hinderances to holiness, as well as the temptations to sin, which surround him on every side.
I. First. Such are the hinderances to holiness which surround him on every side. To enumerate all these would require a large volume: I would only touch upon a few of them.
1. The root of all religion is faith, without which it is impossible to please God. Now, whether you take this in its general acceptation, for an "evidence of things not seen," of the invisible and the eternal world, of God and the things of God, how natural a tendency have riches to darken this evidence, to prevent your attention to God and the things of God, and to things invisible and eternal! And if you take it in another sense, for a confidence; what a tendency have riches to destroy this; to make you trust, either for happiness or defence, in them, not "in the living God!" Or if you take faith, in the proper Christian sense, as a divine confidence in a pardoning God; what a deadly, what an almost insuperable, hinderance to this faith are riches! What! Can a wealthy, and consequently an honourable, man come to God as having nothing to pay? Can he lay all his greatness by, and come as a sinner, a mere sinner, the vilest of sinners; as on a level with those that feed the dogs of his flock; with that "beggar who lies at his gate full of sores?" Impossible; unless by the same power that made the heavens and the earth. Yet without doing this, he cannot, in any sense, "enter into the kingdom of God."
2. What a hinderance are riches to the very first fruit of faith,--namely, the love of God! "If any man love the world," says the Apostle, "the love of the Father is not in him." But how is it possible for a man not to love the world who is surrounded with all its allurements? How can it be that he should then hear the still small voice which says, "My son, give me thy heart?" What power, less than almighty, can send the rich man an answer to that prayer,--
Keep me dead to all below,
Only Christ resolved to know;
Firm, and disengaged, and free,
Seeking all my bliss in Thee!
3. Riches are equally a hinderance to the loving our neighbour as ourselves; that is, to the loving all mankind as Christ loved us. A rich man may indeed love them that are of his own party, or his own opinion. He may love them that love him: "Do not even Heathens," baptized or unbaptized, "the same?" But he cannot have pure, disinterested good-will to every child of man. This can only spring from the love of God, which his great possessions expelled from his soul.
4. From the love of God, and from no other fountain, true humility likewise flows. Therefore, so far as they hinder the love of God, riches must hinder humility likewise. They hinder this also in the rich, by cutting them off from that freedom of conversation whereby they might be made sensible of their defects, and come to a true knowledge of themselves. But how seldom do they meet with a faithful friend; with one that can and will deal plainly with them! And without this we are likely to grow grey in our faults; yea, to die "with all our imperfections on our head."
5. Neither can meekness subsist without humility; for "of pride" naturally "cometh contention." Our Lord accordingly directs us to learn of Him at the same time "to be meek and lowly in heart" Riches therefore are as great a hinderance to meekness as they are to humility. In preventing lowliness of mind, they of consequence prevent meekness; which increases in the same proportion as we sink in our own esteem; and, on the contrary, necessarily decreases as we think more highly of ourselves.
6. There is another Christian temper which is nearly allied to meekness and humility; but it has hardly a name. St. Paul terms it _epieikeia_. Perhaps, till we find a better name, we may call it yieldingness; a readiness to submit to others, to give up our own will. This seems to be the quality which St. James ascribes to "the wisdom from above," when he styles it *,-- which we render, _easy to be entreated; easy to be convinced_ of what is true; _easy to be persuaded_. But how rarely is this amiable temper to be found in a wealthy man! I do not know that I have found such a prodigy ten times in above threescore and ten years!
7. And how uncommon a thing is it to find patience in those that have large possessions! unless when there is a counterbalance of long and severe affliction, with which God is frequently pleased to visit those he loves, as an antidote to their riches. This is not uncommon: He often sends pain, and sickness, and great crosses, to them that have great possessions. By these means, "patience has its perfect work," till they are "perfect and entire, lacking nothing,"
II. Such are some of the hinderances to holiness which surround the rich on every side. We may now observe, on the other side, what a temptation riches are to all unholy tempers.
1. And, First, how great is the temptation to Atheism which naturally flows from riches; even to an entire forgetfulness of God, as if there was no such Being in the universe. This is at present usually termed dissipation,--a pretty name, affixed by the great vulgar to an utter disregard for God, and indeed for the whole invisible world. And how is the rich man surrounded with all manner of temptations to continual dissipation! Yes, how is the art of dissipation studied among the rich and great! As Prior keenly says,--
Cards are dealt, and dice are brought,
Happy effects of human wit,
That Alma may herself forget.
Say rather, that mortals may their God forget; that they may keep Him utterly out of their thoughts, who, though he sitteth on the circle of the heavens, yet is "about their bed, and about their path, and spieth out all their ways." Call this wit, if you please; but is it wisdom? O no! It is far, very far from it. Thou fool! Dost thou imagine, because thou dost not see God, that God doth not see thee? Laugh on; play on; sing on; dance on: But "for all these things God will bring thee to judgment!"
2. From Atheism there is an easy transition to idolatry; from the worship of no God to the worship of false gods: And, in fact, he that does not love God (which is his proper, and his only proper worship) will surely love some of the works of his hands; will love the creature, if not the Creator. But to how many species of idolatry is every rich man exposed! What continual and almost insuperable temptations is he under to "love the world!" and that in all its branches,--"the desire of the flesh, the desire of the eyes, and the pride of life." What innumerable temptations will he find to gratify the "desire of the flesh!" Understand this right. It does not refer to one only, but all the outward senses. It is equal idolatry to seek our happiness in gratifying any or all of these. But there is the greatest danger lest men should seek it in gratifying their taste; in a moderate sensuality; in a regular kind of Epicurism; not in gluttony or drunkenness: Far be that from them! They do not disorder the body; they only keep the soul dead,--dead to God and all true religion.
3. The rich are equally surrounded with temptations from the "desire of the eyes;" that is, the seeking happiness in gratifying the imagination, the pleasures of which the eyes chiefly minister. The objects that give pleasure to the imagination are grand, or beautiful, or new. Indeed, all rich men have not a taste for grand objects; but they have for new and beautiful things, especially for new; the desire of novelty being as natural to men as the desire of meat and drink. Now, how numerous are the temptations to this kind of idolatry, which naturally springs from riches! How strongly and continually are they solicited to seek happiness (if not in grand, yet) in beautiful houses, in elegant furniture, in curious pictures, in delightful gardens! perhaps in that trifle of all trifles,--rich or gay apparel! Yea, in every new thing, little or great, which fashion, the mistress of fools, recommends. How are rich men, of a more elevated turn of mind, tempted to seek happiness, as their various tastes lead, in poetry, history, music, philosophy, or curious arts and sciences! Now, although it is certain all these have their use, and therefore may be innocently pursued, yet the seeking happiness in any of them, instead of God, is manifest idolatry; and therefore, were it only on this account, that riches furnish him with the means of indulging all these desires, it might well be asked, "Is not the life of a rich man, above all others, a temptation upon earth?"
4. What temptation, likewise, must every rich man have to seek happiness in "the pride of life!" I do not conceive the Apostle to mean thereby pomp, or state, or equipage; so much as "the honour that cometh of men," whether it be deserved or not. A rich man is sure to meet with this: It is a snare he cannot escape. The whole city of London uses the words rich and good as equivalent terms. "Yes," say they, "he is a good man; he is worth a hundred thousand pounds." And indeed everywhere, "if thou doest well unto thyself," if thou increasest in goods, "men will speak well of thee." All the world is agreed,
A thousand pound supplies
The want of twenty thousand qualities.
And who can bear general applause without being puffed up,-- without being insensibly induced to think of himself "more highly than he ought to think?"
5. How is it possible that a rich man should escape pride, were it only on this account,--that his situation necessarily occasions praise to flow in upon him from every quarter? For praise is generally poison to the soul; and the more pleasing, the more fatal; particularly when it is undeserved. So that well might our Poet say,--
Parent of evil, bane of honest deeds,
Pernicious flattery! thy destructive seeds,
In an ill hour, and by a fatal hand,
Sadly diffused o'er virtue's gleby land,
With rising pride amid the corn appear,
And check the hope and promise of the year!
And not only praise, whether deserved or undeserved, but every thing about him tends to inspire and increase pride. His noble house, his elegant furniture, his well-chosen pictures, his fine horses, his equipage, his very dress, yea, even "the embroidery plastered on his tail,"--all these will be matter of commendation to some or other of his guests, and so have an almost irresistible tendency to make him think himself a better man than those who have not these advantages.
6. How naturally, likewise, do riches feed and increase the self-will which is born in every child of man! as not only his domestic servants and immediate dependants are governed implicitly by his will, finding their account therein; but also most of his neighbours and acquaintance study to oblige him in all things: So his will being continually indulged, will of course be continually strengthened; till at length he will be ill able to submit to the will either of God or men.
7. Such a tendency have riches to beget and nourish every temper that is contrary to the love of God. And they have equal tendency to feed every passion and temper that is contrary to the love of our neighbour: Contempt, for instance, particularly of inferiors, than which nothing is more contrary to love:-- Resentment of any real or supposed offence; perhaps even revenge, although God claims this as his own peculiar prerogative:--At least anger; for it immediately rises in the mind of a rich man, "What! to use me thus! Nay, but he shall soon know better: I am now able to do myself justice!"
8. Nearly related to anger, if not rather a species of it, are fretfulness and peevishness. But are the rich more assaulted by these than the poor? All experience shows that they are. One remarkable instance I was a witness of many years ago:--A gentleman of large fortune, while we were seriously conversing, ordered a servant to throw some coals on the fire: A puff of smoke came out: He threw himself back in his chair, and cried out, "O Mr. Wesley, these are the crosses which I meet with every day!" I could not help asking, "Pray, Sir John, are these the heaviest crosses you meet with?" Surely these crosses would not have fretted him so much, if he had had fifty, instead of five thousand, pounds a year!
9. But it would not be strange, if rich men were in general void of all good dispositions, and an easy prey to all evil ones; since so few of them pay any regard to that solemn declaration of our Lord, without observing which we cannot be his disciples: "And he said unto them all,"--the whole multitude, not unto his Apostles only,--"If any man will come after me,"--will be a real Christian,--"let him deny himself, and take up his cross daily, and follow me." (Luke 9:23.) O how hard a saying is this to those that are "at ease in the midst of their possessions!" Yet the Scripture cannot be broken. Therefore, unless a man do "deny himself" every pleasure which does not prepare him for taking pleasure in God, "and take up his cross daily,"--obey every command of God, however grievous to flesh and blood,--he cannot be a disciple of Christ; he cannot "enter into the kingdom of God."
10. Touching this important point, of denying ourselves, and taking up our cross daily, let us appeal to matter of fact; let us appeal to every man's conscience in the sight of God. How many rich men are there among the Methodists (observe, there was not one, when they were first joined together) who actually do "deny themselves and take up their cross daily?" who resolutely abstain from every pleasure, either of sense or imagination, unless they know by experience that it prepares them for taking pleasure in God? Who declines no cross, no labour or pain, which lies in the way of his duty? Who of you that are now rich, deny yourselves just as you did when you were poor? Who as willingly endure labour or pain now, as you did when you were not worth five pounds? Come to particulars. Do you fast now as often as you did then? Do you rise as early in the morning? Do you endure cold or heat, wind or rain, as cheerfully as ever? See one reason among many, why so few increase in goods, without decreasing in grace! Because they no longer deny themselves and take up their daily cross. They no longer, alas! endure hardship, as good soldiers of Jesus Christ!
11. "Go to now, ye rich men! Weep and howl for the miseries that are coming upon you;" that must come upon you in a few days, unless prevented by a deep and entire change! "The canker of your gold and silver" will be "a testimony against you," and will "eat your flesh as fire!" O how pitiable is your condition! And who is able to help you? You need more plain dealing than any men in the world, and you meet with less. For how few dare speak as plain to you, as they would do to one of your servants! No man living, that either hopes to gain anything by your favour, or fears to lose anything by your displeasure. O that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well nigh from your infancy: You have frequently helped me, when I stood in need. May I not say, you loved me? But now the time of our parting is at hand: My feet are just stumbling upon the dark mountains. I would leave one word with you before I go hence; and you may remember it when I am no more seen.
12. O let your heart be whole with God! Seek your happiness in him and him alone. Beware that you cleave not to the dust! "This earth is not your place." See that you use this world as not abusing it; use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that when you are called to give an account of your stewardship, he may say, "Well done, good and faithful servant, enter thou into the joy of thy Lord!"
Text Sermons : John Wesley : On the Fall of Man
"Dust thou are, and unto dust shalt thou return." Gen. 3:19.
1. Why is there pain in the world; seeing God is "loving to every man, and his mercy is over all his works?" Because there is sin: Had there been no sin, there would have been no pain. But pain (supposing God to be just) is the necessary effect of sin. But why is there sill in the world? Because man was created in the image of God: Because he is not mere matter, a clod of earth, a lump of clay, without sense or understanding; but a spirit like his Creator, a being endued not only with sense and understanding, but also with a will exerting itself in various affections. To crown all the rest, he was endued with liberty; a power of directing his own affections and actions; a capacity of determining himself, or of choosing good or evil. Indeed, had not man been endued with this, all the rest would have been of no use: Had he not been a free as well as an intelligent being, his understanding would have been as incapable of holiness, or any kind of virtue, as a tree or a block of marble. And having this power, a power of choosing good or evil, he chose the latter: He chose evil. Thus "sin entered into the world," and pain of every kind, preparatory to death.
2. But this plain, simple account of the origin of evil, whether natural or moral, all the wisdom of man could not discover till it pleased God to reveal it to the world. Till then man was a mere enigma to himself; a riddle which none but God could solve. And in how full and satisfactory a manner has he solved it in this chapter! In such a manner, as does not indeed serve to gratify vain curiosity, but as is abundantly sufficient to answer a nobler end; to
Justify the ways of God with men.
To this great end I would, First, briefly consider the preceding part of this chapter; and then, Secondly, more particularly weigh the solemn words which have been already recited.
I. 1. In the First place let us briefly consider the preceding part of this chapter. "Now the serpent was more subtil," or intelligent, "than any beast of the field which the Lord God had made;" (Gen. 3:1;) -- endued with more understanding than any other animal in the brute creation. Indeed, there is no improbability in the conjecture of an ingenious man, [The late Dr. Nicholas Robinson.] that the serpent was endued with reason, which is now the property of man. And this accounts for a circumstance which, on any other supposition, would be utterly unintelligible. How comes Eve not to be surprised, yea, startled and affrighted, at hearing the serpent speak and reason; unless she knew that reason, and speech in consequence of it, were the original properties of the serpent? Hence, without showing any surprise, she immediately enters into conversation with him. "And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?" See how he, who was a liar from the beginning, mixes truth and falsehood together! Perhaps on purpose, that she might be the more inclined to speak, in order to clear God of the unjust charge. Accordingly, the woman said unto the serpent, (Gen. 3:2,) "We may eat of the fruit of the trees of the garden: But of the tree in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." Thus far she appears to have been clear of blame. But how long did she continue so? "And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Gen. 3:4, 5.) Here sin began; namely, unbelief. "The woman was deceived," says the Apostle. She believed a lie: She gave more credit to the word of the devil, than to the word of God. And unbelief brought forth actual sin: "When the woman saw that the tree was good for food, and pleasant to the eyes, and to be desired to make one wise, she took of the fruit, and did eat;" and so completed her sin. But "the man," as the Apostle observes, "was not deceived." How then came he to join in the transgression? "She gave unto her husband, and he did eat." He sinned with his eyes open. He rebelled against his Creator, as is highly probable,
Not by stronger reason moved,
But fondly overcome with female charms.
And if this was the case, there is no absurdity in the assertion of a great man, "That Adam sinned in his heart before he sinned outwardly; before he ate of the forbidden fruit;" namely, by inward idolatry, by loving the creature more than the Creator.
2. Immediately pain followed sin. When he lost his innocence he lost his happiness. He painfully feared that God, in the love of whom his supreme happiness before consisted. "He said," (Gen. 3:10,) "I heard thy voice in the garden, and I was afraid." He fled from Him who was, till then, his desire and glory and joy. He "hid himself from the presence of the Lord God among the trees of the garden." Hid himself! What, from the all-seeing eye? the eye which, with one glance, pervades heaven and earth? See how his understanding likewise was impaired! What amazing folly was this! such as one would imagine very few, even of his posterity, could have fallen into. So dreadfully was his "foolish heart darkened" by sin, and guilt, and sorrow, and fear. His innocence was lost, and, at the same time, his happiness and his wisdom. Here is the clear, intelligible answer to that question, "How came evil into the world?"
3. One cannot but observe, throughout this whole narration, the inexpressible tenderness and lenity of the almighty Creator, from whom they had revolted, the Sovereign against whom they had rebelled. "And the Lord God called unto Adam, and said unto him, Where art thou?" -- thus graciously calling him to return, who would otherwise have eternally fled from God. "And he said, I heard thy voice in the garden, and I was afraid, because I was naked." Still here is no acknowledgment of his fault, no humiliation for it. But with what astonishing tenderness does God lead him to make that acknowledgment! "And he said, Who told thee that thou wast naked?" How camest thou to make this discovery? "Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?" "And the man said," still unhumbled, yea, indirectly throwing the blame upon GOd himself, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." "And the Lord God," still in order to bring them to repentance, "said unto the woman, What is this that thou hast done?" (Gen. 3:13.) "And the woman said," nakedly declaring the thing as it was, "The serpent beguiled me, and I did eat." "And the Lord God said unto the serpent," to testify his utter abhorrence of sin, by a lasting monument of his displeasure, in punishing the creature that had been barely the instrument of it, "Thou art cursed above the cattle, and above every beast of the field. -- And I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel." Thus, in the midst of judgment hath God remembered mercy, from the beginning of the world; connecting the grand promise of salvation with the very sentence of condemnation!
4. "Unto the woman he said, I will greatly multiply thy sorrow and," or in, "thy conception: In sorrow" or pain "thou shalt bring forth children;" -- yea, above any other creature under heaven; which original curse we see is entailed on her latest posterity. "And thy desire shall be to thy husband, and he shall rule over thee." It seems, the latter part of this sentence is explanatory of the former. Was there, till now, any other inferiority of the woman to the man than that which we may conceive in one angel to another? "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake. -- Thorns and thistles shall it bring forth unto thee:" -- Useless, yea, and hurtful productions; whereas nothing calculated to hurt or give pain had at first any place in the creation. "And thou shalt eat the herb of the field:" -- Coarse and vile, compared to the delicious fruits of paradise! "In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken: For dust thou art, and unto dust shalt thou return."
II. 1. Let us now, in the Second place, weigh these solemn words in a more particular manner. "Dust thou art:" But how fearfully and wonderfully wrought into innumerable fibres, nerves, membranes, muscles, arteries. veins, vessels of various kinds! And how amazingly is this dust connected with water, with inclosed, circulating fluids, diversified a thousand ways by a thousand tubes and strainers! Yea, and how wonderfully is air impacted into every part, solid, or fluid, of the animal machine; air not elastic, which would tear the machine in pieces, but as fixed as water under the pole! But all this would not avail, were not ethereal fire intimately mixed both with this earth, air, and water. And all these elements are mingled together in the most exact proportion; so that while the body is in health, no one of them predominates, in the least degree, over the others.
II. 2. Such was man, with regard to his corporeal part, as he came out of the hands of his Maker. But since he sinned, he is not only dust, but mortal, corruptible dust. And by sad experience we find, that this "corruptible body presses down the soul." It very frequently hinders the soul in its operations; and, at best, serves it very imperfectly. Yet the soul cannot dispense with its service, imperfect as it is: For an embodied spirit cannot form one thought but by the mediation of its bodily organs. For thinking is not, as many suppose, the act of a pure spirit; but the act of a spirit connected with a body, and playing upon a set of material keys. It cannot possibly, therefore, make any better music than the nature and state of its instruments allow it. Hence every disorder of the body, especially of the parts more immediately subservient to thinking, lay an almost insuperable bar in the way of its thinking justly. Hence the maxim received in all ages, _Humanum est errare et nescire,_ -- "Not ignorance alone,' (that belongs, more or less, to every creature in heaven and earth; seeing none is omniscient, none knoweth all things, save the Creator,) "but error, is entailed on every child of man." Mistake, as well as ignorance, is, in our present state, inseparable from humanity. Every child of man is in a thousand mistakes, and is liable to fresh mistakes every moment. And a mistake in judgment may occasion a mistake in practice; yea, naturally leads thereto. I mistake, and possibly cannot avoid mistaking the character of this or that man. I suppose him to be what be is not; to be better or worse than he really is. Upon this wrong supposition I behave wrong to him; that is, more or less affectionately than he deserves. And by the mistake which is occasioned by the defect of my bodily organs I am naturally led so to do. Such is the present condition of human nature; of a mind dependent on a mortal body. Such is the state entailed on all human spirits, while connected with flesh and blood!
3. "And unto dust thou shalt return." How admirably well has the wise Creator secured the execution of this sentence on all the offspring of Adam! It is true He was pleased to make one exception from this general rule, in a very early age of the world, in favour of an eminently righteous man. So we read, Gen. 5:23, 24, after Enoch had "walked with God" three hundred sixty and five years, "he was not; for God took him:' He exempted him from the sentence passed upon all flesh, and took him alive into heaven. Many ages after, he was pleased to make a second exception; ordering the Prophet Elijah to be taken up into heaven, in a chariot of fire, -- very probably by a convoy of angels, assuming that appearance. And it is not unlikely that he saw good to make a third exception in the person of the beloved disciple. There is transmitted to us a particular account of the Apostle John's old age; but we have not any account of his death, and not the least intimation concerning it. Hence we may reasonably suppose that he did not die, but that, after he had finished his course, and "walked with God" for about a hundred years, the Lord took him, as he did Enoch; not in so open and conspicuous a manner as he did the Prophet Elijah.
4. But setting these two or three instances aside, who has been able, in the course of near six thousand years, to evade the execution of this sentence, passed on Adam and all his posterity? Be men ever so great masters of the art of healing, can they prevent or heal the gradual decays of nature? Can all their boasted skill heal old age, or hinder dust from returning to dust? Nay, who among the greatest in masters of medicine has been able to add a century to his own years? yea, or to protract his own life any considerable space beyond the common period? The days of man, for above three thousand years, (from the time of Moses at least,) have been fixed, by a middling computation at threescore years and ten. How few are there that attain to fourscore years! Perhaps hardly one in five hundred. So little does the art of man avail against the appointment of God!
5. God has indeed provided for the execution of his own decree in the very principles of our nature. It is well known, the human body, when it comes into the world, consists of innumerable membranes exquisitely thin, that are filled with circulating fluid, to which the solid parts bear a very small proportion. Into the tubes composed of these membranes, nourishment must be continually infused; otherwise life cannot continue, but will come to an end almost as soon as it is begun. And suppose this nourishment to be liquid, which, as it flows through those fine canals, continually enlarges them in all their dimensions; yet it contains innumerable solid particles, which continually adhere to the inner surface of the vessels through which they flow; so that in the same proportion as any vessel is enlarged, it is stiffened also. Thus the body grows firmer as it grows larger, from infancy to manhood. In twenty, five-and-twenty, or thirty years, it attains its full measure of firmness. Every part of the body is then stiffened to its full degree; as much earth adhering to all the vessels, as gives the solidity they severally need to the nerves, arteries, veins, muscles, in order to exercise their functions in the most perfect manner. For twenty, or, it may be, thirty years following, although more and more particles of earth continually adhere to the inner surface of every vessel in the body, yet the stiffness caused thereby is hardly observable, and occasions little inconvenience. But after sixty years (more or less, according to the natural constitution, and a thousand accidental circumstances) the change is easily perceived, even at the surface of the body. Wrinkles show the proportion of the fluids to be lessened, as does also the dryness of the skin, through a diminution of the blood and juices, which before moistened and kept it smooth and soft. The extremities of the body grow cold, not only as they are remote from the centre of motion, but as the smaller vessels are filled up, and can no longer admit the circulating fluid. As age increases, fewer and fewer of the vessels are pervious, and capable of transmitting the vital stream; except the larger ones, most of which are lodged within the trunk of the body. In extreme old age, the arteries themselves, the grand instruments of circulation, by the continual apposition of earth, become hard, and, as it were, bony, till, having lost the power of contracting themselves, they can no longer propel the blood, even through the largest channels; in consequence of which, death naturally ensues. Thus are the seeds of death sown in our very nature! Thus from the very hour when we first appear on the stage of life, we are travelling toward death: We are preparing, whether we will or no, to return to the dust from whence we came!
6. Let us now take a short review of the whole, as it is delivered with inimitable simplicity; what an unprejudiced person might, even from hence, infer to be the word of God. In that period of duration which He saw to be most proper, (of which He alone could be the judge, whose eye views the whole possibility of things from everlasting to everlasting,) the Almighty, rising in the greatness of his strength, went forth to create the universe. "In the beginning he created," made out of nothing, "the matter of the heavens and the earth:" (So, Mr. Hutchinson observes, the original words properly signify:) Then "the Spirit" or breath "from the Lord," that is, the air, "moved upon the face of the waters." Here were earth, water, air; three of the elements, or component parts of the lower world. "And God said, Let there be light: And there was light." By his omnific word, light, that is, fire, the fourth element, sprang into being. Out of these, variously modified and proportioned to each other, he composed the whole. "The earth brought forth grass, and herb yielding seed, and the tree yielding fruit after his kind;" and then the various tribes of animals, to inhabit the waters, the air, and the earth. But the very Heathen could observe,
_Sanctius his animal, mentisque capacius aluae
Deerat adhuc!_
There was still wanting a creature of a higher rank, capable of wisdom and holiness. _Natus homo est._ So "God created man in his own image; in the image of God created he him!" Mark the emphatical repetition. God did not make him mere matter, a piece of senseless, unintelligent clay; but a spirit, like himself, although clothed with a material vehicle. As such he was endued with understanding; with a will including various affections; and with liberty, a power of using them in a right or wrong manner, of choosing good or evil. Otherwise neither his understanding nor his will would have been to any purpose; for he must have been as incapable of virtue or holiness as the stock of a tree. Adam, in whom all mankind were then contained, freely preferred evil to good. He chose to do his own will, rather than the will of his Creator. He "was not deceived," but knowingly and deliberately rebelled against his Father and his King. In that moment he lost the moral image of God, and, in part, the natural: He commenced unholy, foolish, and unhappy. And "in Adam all died:" He entitled all his posterity to error, guilt, sorrow, fear, pain, diseases, and death.
7. How exactly does matter of fact, do all things round us, even the face of the whole world, agree with this account! Open your eyes! Look round you! See darkness that may be felt; see ignorance and error; see vice in ten thousand forms; see consciousness of guilt, fear, sorrow, shame, remorse, covering the face of the earth! See misery, the daughter of sin. See, on every side, sickness and pain, inhabitants of every nation under heaven; driving on the poor, helpless sons of men, in every age, to the gates of death! So they have done well nigh from the beginning of the world. So they will do, till the consummation of all things.
8. But can the Creator despise the work of his own hands? Surely that is impossible! Hath he not then, seeing he alone is able, provided a remedy for all these evils? Yea, verily he bath! And a sufficient remedy; every way adequate to the disease. He hath fulfilled his word: He bath given "the seed of the woman to bruise the serpent's head." -- "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Here is a remedy provided for all our guilt: He "bore all our sins in his body on the tree." And "if any one have sinned, we have an Advocate with the Father, Jesus Christ the righteous." And here is a remedy for all our disease, all the corruption of our nature. For God hath also, through the intercession of his Son, given us his Holy Spirit, to renew us both "in knowledge," in his natural image; -- opening the eyes of our understanding, and enlightening us with all such knowledge as is requisite to our pleasing God; -- and also in his moral image, namely, "righteousness and true holiness." And supposing this is done, we know that "all things" will "work together for our good." We know by happy experience, that all natural evils change their nature and turn to good; that sorrow, sickness, pain, will all prove medicines, to heal our spiritual sickness. They will all be to our profit; will all tend to our unspeakable advantage; making us more largely "partakers of his holiness," while we remain on earth; adding so many stars to that crown which is reserved in heaven for us.
9. Behold then both the justice and mercy of God! -- his justice in punishing sin, the sin of him in whose loins we were then all contained, on Adam and his whole posterity; -- and his mercy in providing an universal remedy for an universal evil; in appointing the Second Adam to die for all who had died in the first; that, "as in Adam all died, so in Christ all" might "be made alive;" that, "as by one man's offence, judgment came upon all men to condemnation, so by the righteousness of one, the free gift" might "come upon all unto justification of life," -- "justification of _life_," as being connected with the new birth, the beginning of spiritual life, which leads us, through the life of holiness, to life eternal, to glory.
10. And it should be particularly observed, that "where sin abounded, grace does much more abound." For not as the condemnation, so is the free gift; but we may gain infinitely more than we have lost. We may now attain both higher degrees of holiness, and higher degrees of glory, than it would have been possible for us to attain. If Adam had not sinned, the Son of God had not died: Consequently that amazing instance of the love of God to man had never existed, which has, in all ages, excited the highest joy, and love, and gratitude from his children. We might have loved God the Creator, God the Preserver, God the Governor; but there would have been no place for love to God the Redeemer. This could have had no being. The highest glory and joy of saints on earth, and saints in heaven, Christ crucified, had been wanting. We could not then have praised him that, thinking it no robbery to be equal with God, yet emptied himself, took upon him the form of a servant, and was obedient to death, even the death of the cross! This is now the noblest theme of all the children of God on earth; yea, we need not scruple to affirm, even of angels, and archangels, and all the company of heaven.
"Hallelujah," they cry,
"To the King of the sky,
To the great everlasting I AM;
To the Lamb that was slain,
And liveth again,
Hallelujah to God and the Lamb!"
"Dust thou are, and unto dust shalt thou return." Gen. 3:19.
1. Why is there pain in the world; seeing God is "loving to every man, and his mercy is over all his works?" Because there is sin: Had there been no sin, there would have been no pain. But pain (supposing God to be just) is the necessary effect of sin. But why is there sill in the world? Because man was created in the image of God: Because he is not mere matter, a clod of earth, a lump of clay, without sense or understanding; but a spirit like his Creator, a being endued not only with sense and understanding, but also with a will exerting itself in various affections. To crown all the rest, he was endued with liberty; a power of directing his own affections and actions; a capacity of determining himself, or of choosing good or evil. Indeed, had not man been endued with this, all the rest would have been of no use: Had he not been a free as well as an intelligent being, his understanding would have been as incapable of holiness, or any kind of virtue, as a tree or a block of marble. And having this power, a power of choosing good or evil, he chose the latter: He chose evil. Thus "sin entered into the world," and pain of every kind, preparatory to death.
2. But this plain, simple account of the origin of evil, whether natural or moral, all the wisdom of man could not discover till it pleased God to reveal it to the world. Till then man was a mere enigma to himself; a riddle which none but God could solve. And in how full and satisfactory a manner has he solved it in this chapter! In such a manner, as does not indeed serve to gratify vain curiosity, but as is abundantly sufficient to answer a nobler end; to
Justify the ways of God with men.
To this great end I would, First, briefly consider the preceding part of this chapter; and then, Secondly, more particularly weigh the solemn words which have been already recited.
I. 1. In the First place let us briefly consider the preceding part of this chapter. "Now the serpent was more subtil," or intelligent, "than any beast of the field which the Lord God had made;" (Gen. 3:1;) -- endued with more understanding than any other animal in the brute creation. Indeed, there is no improbability in the conjecture of an ingenious man, [The late Dr. Nicholas Robinson.] that the serpent was endued with reason, which is now the property of man. And this accounts for a circumstance which, on any other supposition, would be utterly unintelligible. How comes Eve not to be surprised, yea, startled and affrighted, at hearing the serpent speak and reason; unless she knew that reason, and speech in consequence of it, were the original properties of the serpent? Hence, without showing any surprise, she immediately enters into conversation with him. "And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?" See how he, who was a liar from the beginning, mixes truth and falsehood together! Perhaps on purpose, that she might be the more inclined to speak, in order to clear God of the unjust charge. Accordingly, the woman said unto the serpent, (Gen. 3:2,) "We may eat of the fruit of the trees of the garden: But of the tree in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." Thus far she appears to have been clear of blame. But how long did she continue so? "And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Gen. 3:4, 5.) Here sin began; namely, unbelief. "The woman was deceived," says the Apostle. She believed a lie: She gave more credit to the word of the devil, than to the word of God. And unbelief brought forth actual sin: "When the woman saw that the tree was good for food, and pleasant to the eyes, and to be desired to make one wise, she took of the fruit, and did eat;" and so completed her sin. But "the man," as the Apostle observes, "was not deceived." How then came he to join in the transgression? "She gave unto her husband, and he did eat." He sinned with his eyes open. He rebelled against his Creator, as is highly probable,
Not by stronger reason moved,
But fondly overcome with female charms.
And if this was the case, there is no absurdity in the assertion of a great man, "That Adam sinned in his heart before he sinned outwardly; before he ate of the forbidden fruit;" namely, by inward idolatry, by loving the creature more than the Creator.
2. Immediately pain followed sin. When he lost his innocence he lost his happiness. He painfully feared that God, in the love of whom his supreme happiness before consisted. "He said," (Gen. 3:10,) "I heard thy voice in the garden, and I was afraid." He fled from Him who was, till then, his desire and glory and joy. He "hid himself from the presence of the Lord God among the trees of the garden." Hid himself! What, from the all-seeing eye? the eye which, with one glance, pervades heaven and earth? See how his understanding likewise was impaired! What amazing folly was this! such as one would imagine very few, even of his posterity, could have fallen into. So dreadfully was his "foolish heart darkened" by sin, and guilt, and sorrow, and fear. His innocence was lost, and, at the same time, his happiness and his wisdom. Here is the clear, intelligible answer to that question, "How came evil into the world?"
3. One cannot but observe, throughout this whole narration, the inexpressible tenderness and lenity of the almighty Creator, from whom they had revolted, the Sovereign against whom they had rebelled. "And the Lord God called unto Adam, and said unto him, Where art thou?" -- thus graciously calling him to return, who would otherwise have eternally fled from God. "And he said, I heard thy voice in the garden, and I was afraid, because I was naked." Still here is no acknowledgment of his fault, no humiliation for it. But with what astonishing tenderness does God lead him to make that acknowledgment! "And he said, Who told thee that thou wast naked?" How camest thou to make this discovery? "Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?" "And the man said," still unhumbled, yea, indirectly throwing the blame upon GOd himself, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." "And the Lord God," still in order to bring them to repentance, "said unto the woman, What is this that thou hast done?" (Gen. 3:13.) "And the woman said," nakedly declaring the thing as it was, "The serpent beguiled me, and I did eat." "And the Lord God said unto the serpent," to testify his utter abhorrence of sin, by a lasting monument of his displeasure, in punishing the creature that had been barely the instrument of it, "Thou art cursed above the cattle, and above every beast of the field. -- And I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel." Thus, in the midst of judgment hath God remembered mercy, from the beginning of the world; connecting the grand promise of salvation with the very sentence of condemnation!
4. "Unto the woman he said, I will greatly multiply thy sorrow and," or in, "thy conception: In sorrow" or pain "thou shalt bring forth children;" -- yea, above any other creature under heaven; which original curse we see is entailed on her latest posterity. "And thy desire shall be to thy husband, and he shall rule over thee." It seems, the latter part of this sentence is explanatory of the former. Was there, till now, any other inferiority of the woman to the man than that which we may conceive in one angel to another? "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake. -- Thorns and thistles shall it bring forth unto thee:" -- Useless, yea, and hurtful productions; whereas nothing calculated to hurt or give pain had at first any place in the creation. "And thou shalt eat the herb of the field:" -- Coarse and vile, compared to the delicious fruits of paradise! "In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken: For dust thou art, and unto dust shalt thou return."
II. 1. Let us now, in the Second place, weigh these solemn words in a more particular manner. "Dust thou art:" But how fearfully and wonderfully wrought into innumerable fibres, nerves, membranes, muscles, arteries. veins, vessels of various kinds! And how amazingly is this dust connected with water, with inclosed, circulating fluids, diversified a thousand ways by a thousand tubes and strainers! Yea, and how wonderfully is air impacted into every part, solid, or fluid, of the animal machine; air not elastic, which would tear the machine in pieces, but as fixed as water under the pole! But all this would not avail, were not ethereal fire intimately mixed both with this earth, air, and water. And all these elements are mingled together in the most exact proportion; so that while the body is in health, no one of them predominates, in the least degree, over the others.
II. 2. Such was man, with regard to his corporeal part, as he came out of the hands of his Maker. But since he sinned, he is not only dust, but mortal, corruptible dust. And by sad experience we find, that this "corruptible body presses down the soul." It very frequently hinders the soul in its operations; and, at best, serves it very imperfectly. Yet the soul cannot dispense with its service, imperfect as it is: For an embodied spirit cannot form one thought but by the mediation of its bodily organs. For thinking is not, as many suppose, the act of a pure spirit; but the act of a spirit connected with a body, and playing upon a set of material keys. It cannot possibly, therefore, make any better music than the nature and state of its instruments allow it. Hence every disorder of the body, especially of the parts more immediately subservient to thinking, lay an almost insuperable bar in the way of its thinking justly. Hence the maxim received in all ages, _Humanum est errare et nescire,_ -- "Not ignorance alone,' (that belongs, more or less, to every creature in heaven and earth; seeing none is omniscient, none knoweth all things, save the Creator,) "but error, is entailed on every child of man." Mistake, as well as ignorance, is, in our present state, inseparable from humanity. Every child of man is in a thousand mistakes, and is liable to fresh mistakes every moment. And a mistake in judgment may occasion a mistake in practice; yea, naturally leads thereto. I mistake, and possibly cannot avoid mistaking the character of this or that man. I suppose him to be what be is not; to be better or worse than he really is. Upon this wrong supposition I behave wrong to him; that is, more or less affectionately than he deserves. And by the mistake which is occasioned by the defect of my bodily organs I am naturally led so to do. Such is the present condition of human nature; of a mind dependent on a mortal body. Such is the state entailed on all human spirits, while connected with flesh and blood!
3. "And unto dust thou shalt return." How admirably well has the wise Creator secured the execution of this sentence on all the offspring of Adam! It is true He was pleased to make one exception from this general rule, in a very early age of the world, in favour of an eminently righteous man. So we read, Gen. 5:23, 24, after Enoch had "walked with God" three hundred sixty and five years, "he was not; for God took him:' He exempted him from the sentence passed upon all flesh, and took him alive into heaven. Many ages after, he was pleased to make a second exception; ordering the Prophet Elijah to be taken up into heaven, in a chariot of fire, -- very probably by a convoy of angels, assuming that appearance. And it is not unlikely that he saw good to make a third exception in the person of the beloved disciple. There is transmitted to us a particular account of the Apostle John's old age; but we have not any account of his death, and not the least intimation concerning it. Hence we may reasonably suppose that he did not die, but that, after he had finished his course, and "walked with God" for about a hundred years, the Lord took him, as he did Enoch; not in so open and conspicuous a manner as he did the Prophet Elijah.
4. But setting these two or three instances aside, who has been able, in the course of near six thousand years, to evade the execution of this sentence, passed on Adam and all his posterity? Be men ever so great masters of the art of healing, can they prevent or heal the gradual decays of nature? Can all their boasted skill heal old age, or hinder dust from returning to dust? Nay, who among the greatest in masters of medicine has been able to add a century to his own years? yea, or to protract his own life any considerable space beyond the common period? The days of man, for above three thousand years, (from the time of Moses at least,) have been fixed, by a middling computation at threescore years and ten. How few are there that attain to fourscore years! Perhaps hardly one in five hundred. So little does the art of man avail against the appointment of God!
5. God has indeed provided for the execution of his own decree in the very principles of our nature. It is well known, the human body, when it comes into the world, consists of innumerable membranes exquisitely thin, that are filled with circulating fluid, to which the solid parts bear a very small proportion. Into the tubes composed of these membranes, nourishment must be continually infused; otherwise life cannot continue, but will come to an end almost as soon as it is begun. And suppose this nourishment to be liquid, which, as it flows through those fine canals, continually enlarges them in all their dimensions; yet it contains innumerable solid particles, which continually adhere to the inner surface of the vessels through which they flow; so that in the same proportion as any vessel is enlarged, it is stiffened also. Thus the body grows firmer as it grows larger, from infancy to manhood. In twenty, five-and-twenty, or thirty years, it attains its full measure of firmness. Every part of the body is then stiffened to its full degree; as much earth adhering to all the vessels, as gives the solidity they severally need to the nerves, arteries, veins, muscles, in order to exercise their functions in the most perfect manner. For twenty, or, it may be, thirty years following, although more and more particles of earth continually adhere to the inner surface of every vessel in the body, yet the stiffness caused thereby is hardly observable, and occasions little inconvenience. But after sixty years (more or less, according to the natural constitution, and a thousand accidental circumstances) the change is easily perceived, even at the surface of the body. Wrinkles show the proportion of the fluids to be lessened, as does also the dryness of the skin, through a diminution of the blood and juices, which before moistened and kept it smooth and soft. The extremities of the body grow cold, not only as they are remote from the centre of motion, but as the smaller vessels are filled up, and can no longer admit the circulating fluid. As age increases, fewer and fewer of the vessels are pervious, and capable of transmitting the vital stream; except the larger ones, most of which are lodged within the trunk of the body. In extreme old age, the arteries themselves, the grand instruments of circulation, by the continual apposition of earth, become hard, and, as it were, bony, till, having lost the power of contracting themselves, they can no longer propel the blood, even through the largest channels; in consequence of which, death naturally ensues. Thus are the seeds of death sown in our very nature! Thus from the very hour when we first appear on the stage of life, we are travelling toward death: We are preparing, whether we will or no, to return to the dust from whence we came!
6. Let us now take a short review of the whole, as it is delivered with inimitable simplicity; what an unprejudiced person might, even from hence, infer to be the word of God. In that period of duration which He saw to be most proper, (of which He alone could be the judge, whose eye views the whole possibility of things from everlasting to everlasting,) the Almighty, rising in the greatness of his strength, went forth to create the universe. "In the beginning he created," made out of nothing, "the matter of the heavens and the earth:" (So, Mr. Hutchinson observes, the original words properly signify:) Then "the Spirit" or breath "from the Lord," that is, the air, "moved upon the face of the waters." Here were earth, water, air; three of the elements, or component parts of the lower world. "And God said, Let there be light: And there was light." By his omnific word, light, that is, fire, the fourth element, sprang into being. Out of these, variously modified and proportioned to each other, he composed the whole. "The earth brought forth grass, and herb yielding seed, and the tree yielding fruit after his kind;" and then the various tribes of animals, to inhabit the waters, the air, and the earth. But the very Heathen could observe,
_Sanctius his animal, mentisque capacius aluae
Deerat adhuc!_
There was still wanting a creature of a higher rank, capable of wisdom and holiness. _Natus homo est._ So "God created man in his own image; in the image of God created he him!" Mark the emphatical repetition. God did not make him mere matter, a piece of senseless, unintelligent clay; but a spirit, like himself, although clothed with a material vehicle. As such he was endued with understanding; with a will including various affections; and with liberty, a power of using them in a right or wrong manner, of choosing good or evil. Otherwise neither his understanding nor his will would have been to any purpose; for he must have been as incapable of virtue or holiness as the stock of a tree. Adam, in whom all mankind were then contained, freely preferred evil to good. He chose to do his own will, rather than the will of his Creator. He "was not deceived," but knowingly and deliberately rebelled against his Father and his King. In that moment he lost the moral image of God, and, in part, the natural: He commenced unholy, foolish, and unhappy. And "in Adam all died:" He entitled all his posterity to error, guilt, sorrow, fear, pain, diseases, and death.
7. How exactly does matter of fact, do all things round us, even the face of the whole world, agree with this account! Open your eyes! Look round you! See darkness that may be felt; see ignorance and error; see vice in ten thousand forms; see consciousness of guilt, fear, sorrow, shame, remorse, covering the face of the earth! See misery, the daughter of sin. See, on every side, sickness and pain, inhabitants of every nation under heaven; driving on the poor, helpless sons of men, in every age, to the gates of death! So they have done well nigh from the beginning of the world. So they will do, till the consummation of all things.
8. But can the Creator despise the work of his own hands? Surely that is impossible! Hath he not then, seeing he alone is able, provided a remedy for all these evils? Yea, verily he bath! And a sufficient remedy; every way adequate to the disease. He hath fulfilled his word: He bath given "the seed of the woman to bruise the serpent's head." -- "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Here is a remedy provided for all our guilt: He "bore all our sins in his body on the tree." And "if any one have sinned, we have an Advocate with the Father, Jesus Christ the righteous." And here is a remedy for all our disease, all the corruption of our nature. For God hath also, through the intercession of his Son, given us his Holy Spirit, to renew us both "in knowledge," in his natural image; -- opening the eyes of our understanding, and enlightening us with all such knowledge as is requisite to our pleasing God; -- and also in his moral image, namely, "righteousness and true holiness." And supposing this is done, we know that "all things" will "work together for our good." We know by happy experience, that all natural evils change their nature and turn to good; that sorrow, sickness, pain, will all prove medicines, to heal our spiritual sickness. They will all be to our profit; will all tend to our unspeakable advantage; making us more largely "partakers of his holiness," while we remain on earth; adding so many stars to that crown which is reserved in heaven for us.
9. Behold then both the justice and mercy of God! -- his justice in punishing sin, the sin of him in whose loins we were then all contained, on Adam and his whole posterity; -- and his mercy in providing an universal remedy for an universal evil; in appointing the Second Adam to die for all who had died in the first; that, "as in Adam all died, so in Christ all" might "be made alive;" that, "as by one man's offence, judgment came upon all men to condemnation, so by the righteousness of one, the free gift" might "come upon all unto justification of life," -- "justification of _life_," as being connected with the new birth, the beginning of spiritual life, which leads us, through the life of holiness, to life eternal, to glory.
10. And it should be particularly observed, that "where sin abounded, grace does much more abound." For not as the condemnation, so is the free gift; but we may gain infinitely more than we have lost. We may now attain both higher degrees of holiness, and higher degrees of glory, than it would have been possible for us to attain. If Adam had not sinned, the Son of God had not died: Consequently that amazing instance of the love of God to man had never existed, which has, in all ages, excited the highest joy, and love, and gratitude from his children. We might have loved God the Creator, God the Preserver, God the Governor; but there would have been no place for love to God the Redeemer. This could have had no being. The highest glory and joy of saints on earth, and saints in heaven, Christ crucified, had been wanting. We could not then have praised him that, thinking it no robbery to be equal with God, yet emptied himself, took upon him the form of a servant, and was obedient to death, even the death of the cross! This is now the noblest theme of all the children of God on earth; yea, we need not scruple to affirm, even of angels, and archangels, and all the company of heaven.
"Hallelujah," they cry,
"To the King of the sky,
To the great everlasting I AM;
To the Lamb that was slain,
And liveth again,
Hallelujah to God and the Lamb!"
Text Sermons : John Wesley : On Love
Preached at Savannah, February 20, 1736
"Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." 1 Cor. 13:3.
[1.] There is great reason to fear that it will hereafter be said of most of you who are here present, that this scripture, as well as all those you have heard before, profited you nothing. Some, perhaps, are not serious enough to attend to it; some who do attend, will not believe it; some who do believe it, will yet think it a hard saying, and so forget it as soon as they can; and, of those few who receive it gladly for a time, some, having no root of humility, or self-denial, when persecution ariseth because of the word, will, rather than suffer for it, fall away. Nay, even of those who attend to it, who believe, remember, yea, and receive it so deeply into their hearts, that it both takes root there, endures the heat of temptation, and begins to bring forth fruit, yet will not all bring forth fruit unto perfection. The cares or pleasures of the world, and the desire of other things, (perhaps not felt till then,) will grow up with the word, and choke it.
[2.] Nor am I that speak the word of God any more secure from these dangers than you that hear it. I, too, have to bewail "an evil heart of unbelief." And whenever God shall suffer persecution to arise, yea, were it only the slight one of reproach, I may be the first that is offended. Or, if I be enabled to sustain this, yet, should he let loose the cares of the world upon me, or should he cease to guard me against those pleasures that do not lead to him, and the desire of other things [than knowing and loving him], I should surely be overwhelmed, and, having preached to others, be myself a castaway.
[3.] Why then do I speak this word at all? Why? Because a dispensation of the gospel is committed to me: And, though what I shall do to-morrow I know not, to-day I will preach the gospel. And with regard to you, my commission runs thus: "Son of man, I do send thee to them; and thou shalt say unto them, Thus saith the Lord God; -- whether they will hear, or whether they will forbear."
[4.] Thus saith the Lord God, "Whosoever thou art who wilt enter into life, keep the commandments." (In order to this, "believe in the Lord Jesus Christ, and thou shalt be saved.") "Forsake not the assembling together, as the manner of some is." In secret, likewise, "pray to thy Father who seeth in secret," and "pour out thy heart before him." Make my word "a lantern to thy feet, and a light unto thy paths." Keep it "in thy heart, and in thy mouth, when thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up." "Turn unto me with fasting," as well as prayer; and, in obedience to thy dying Redeemer, by eating that bread and drinking that cup, "show ye forth the Lord's death till he comes." By the power thou shalt through these means receive from on high, do all the things which are enjoined in the Law, and avoid all those things which are forbidden therein, knowing that if ye offend in one point, ye are guilty of all." "To do good also, and to distribute, forget not;" -- yea, while you have time, do all the good you can unto all men. Then "deny thyself, take up thy cross daily;" and, if called thereto, "resist unto blood." And when each of you can say, "All this have I done," then let him say to himself farther, (words at which not only such as Felix alone, but the holiest soul upon earth might tremble,) "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing."
It concerns us all, therefore, in the highest degree, to know,
I. The full sense of those words, "Though I bestow all my goods to feed the poor, and though I give my body to be burned;"
II. The true meaning of the word love; and,
III. In what sense it can be said, that without love all this profiteth us nothing.
I. As to the First: It must be observed that the word used by St. Paul properly signifies, To divide into small pieces, and then to distribute what has been so divided; and, consequently, it implies, not only divesting ourselves at once of all the worldly goods we enjoy, either from a fit of distaste to the world, or a sudden start of devotion, but an act of choice, and that choice coolly and steadily executed. It may imply, too, that this be done not out of vanity, but in part from a right principle; namely, from a design to perform the command of God, and a desire to obtain his kingdom. It must be farther observed, that the word give signifies, actually to deliver a thing according to agreement; and, accordingly, it implies, like the word preceding, not a hasty, inconsiderate action, but one performed with open eyes and a determined heart, pursuant to a resolution before taken. The full sense of the words, therefore, is this; which he that hath cars to hear, let him hear: "Though I should give all the substance of my house to feed the poor; though I should do so upon mature choice and deliberation; though I should spend my life in dealing it out to them with my own hands, yea, and that from a principle of obedience; though I should suffer, from the same view, not only reproach and shame, not only bonds and imprisonment, and all this by my own continued act and deed, not accepting deliverance, but, moreover, death itself, -- yea, death inflicted in a manner the most terrible to nature; yet all this, if I have not love, (the love of God, and the love of all mankind, `shed abroad in my heart by the Hold Ghost given unto me,') it profiteth me nothing."
II. Let us inquire what this love is, -- what is the true meaning of the word? We may consider it either as to its properties or effects: And that we may be under no possibility of mistake, we will not at all regard the judgment of men, but go to our Lord himself for an account of the nature of love; and, for the effects of it, to his inspired Apostle.
The love which our Lord requires in all his followers, is the love of God and man; -- of God, for his own, and of man, for God's sake. Now, what is it to love God, but to delight in him, to rejoice in his will, to desire continually to please him, to seek and find our happiness in him, and to thirst day and night for a fuller enjoyment of him?
As to the measure of this love, our Lord hath clearly told us, "Thou shalt love the Lord thy God with all thy heart." Not that we are to love or delight in none but him: For he hath commanded us, not only to love our neighbour, that is, all men, as ourselves; -- to desire and pursue their happiness as sincerely and steadily as our own, -- but also to love many of his creatures in the strictest sense; to delight in them, to enjoy them: Only in such a manner and measure as we know and feel, not to indispose but to prepare us for the enjoyment of Him. Thus, then, we are called to love God with all our heart.
The effects or properties of this love, the Apostle describes in the chapter before us. And all these being infallible marks whereby any man may judge of himself, whether he hath this love or hath it not, they deserve our deepest consideration.
"Love suffereth long," or is longsuffering. If thou love thy neighbour for God's sake, thou wilt bear long with his infirmities: If he want wisdom, thou wilt pity and not despise him: If he be in error, thou wilt mildly endeavour to recover him, without any sharpness or reproach: If he be overtaken in a fault, thou wilt labour to restore him in the spirit of meekness: And if, haply, that cannot be done soon, thou wilt have patience with him; if God, peradventure, may bring him, at length to the knowledge and love of the truth. In all provocations, either from the weakness or malice of men, thou wilt show thyself a pattern of gentleness and meekness; and, be they ever so often repeated, wilt not be overcome of evil, but overcome evil with good. Let no man deceive you with vain words: He who is not thus long-suffering, hath not love.
Again: "Love is kind." Whosoever feels the love of God and man shed abroad in his heart, feels an ardent and uninterrupted thirst after the happiness of all his fellow-creatures. His soul melts away with the very fervent desire which he hath continually to promote it; and out of the abundance of the heart his mouth speaketh. In his tongue is the law of kindness. The same is impressed on all his actions. The flame within is continually working itself away, and spreading abroad more and more, in every instance of good-will to all with whom he hath to do. So that whether he thinks or speaks, or whatever he does, it all points to the same end, -- the advancing, by every possible way, the happiness of all his fellow-creatures. Deceive not, therefore, your own souls: He who is not thus kind, hath not love.
Farther: "Love envieth not." This, indeed, is implied, when it is said, "Love is kind." For kindness and envy are inconsistent: They can no more abide together than light and darkness. If we earnestly desire all happiness to all,+ we cannot be grieved at the happiness of any. The fulfilling of our desire will be sweet to our soul; so far shall we be from being pained at it. If we are always doing what good we can for our neighbour, and wishing we could do more, it is impossible that we should repine at an good he receives: Indeed, it will be the very joy of our heart. However, then, we may flatter ourselves, or one another, he that envieth hath not love.
It follows, "Love vaunteth not itself;" or rather, is not rash or hasty in judging: For this is indeed the true meaning of the word. As many as love their neighbour for God's sake, will not easily receive an ill opinion of any to whom they wish all good, spiritual as well as temporal. They cannot condemn him even in their heart without evidence; nor upon slight evidence neither; nor, indeed upon any, without first, if it be possible, having him and his accuser face to face, or at the least acquainting him with the accusation, and letting him speak for himself. Every one of you feels that he cannot but act thus, with regard to one whom he tenderly loves. Why, then, he who doth not act thus hath not love.
I only mention one more of the properties of this love: "Love is not puffed up." You cannot wrong one you love: Therefore, if you love God with all your heart, you cannot so wrong him as to rob him of his glory, by taking to yourself what is due to him only. You will own that all you are, and all you have, is his; that without him you can do nothing; that he is your light and your life, your strength and your all; and that you are nothing, yea, less than nothing, before him. And if you love your neighbour as yourself, you will not be able to prefer yourself before him. Nay, you will not be able to despise any one, any more than to hate him. [Nay, you will think every man better than yourself.] As the wax melteth away before the fire, so doth pride melt away before love. All haughtiness, whether of heart, speech, or behaviour, vanishes away where love prevails. It bringeth down the high looks of him who boasted in his strength, and maketh him as a little child; diffident of himself, willing to hear, glad to learn, easily convinced, easily persuaded. And whosoever is otherwise minded, let him give up all vain hope: He is puffed up, and so hath not love.
III. It remains to inquire, in what sense it can be said that "though I bestow all my goods to feed the poor, yea, though I give my body to be burned, and have not love, it profiteth me nothing."
The chief sense of the words is, doubtless, this: That whatsoever we do, and whatsoever we suffer, if we are not renewed in the spirit of our mind, by "the love of God shed abroad in our hearts by the Holy Ghost given unto us," we cannot enter into life eternal. None can enter there, unless in virtue of covenant which God hath given unto man in the Son of his love.
But, because general truths are less apt to affect us, let consider one or two particulars, with regard to which all we can do or suffer, if we have not love, profiteth us nothing. And, First, all without this profiteth not, so as to make life happy; nor, Secondly, so as to make death comfortable.
And, First, without love nothing can so profit us as to make our lives happy. By happiness I mean, not a slight, trilling pleasure, that perhaps begins and ends in the same hour; but such a state of well-being as contents the soul, and gives it a stead, lasting satisfaction. But that nothing without love can profit us, as to our present happiness, will appear from this single consideration: You cannot want it, in any one single instance, without pain; and the more you depart from it, the pain is the greater. Are you wanting in longsuffering? Then, so far as you fall short of this, you fall short of happiness. The more the opposite tempers -- anger, fretfulness, revenge -- prevail, the more unhappy you are. You know it; you feel it; nor can the storm be allayed, or peace ever return to your soul, unless meekness, gentleness, patience, or, in one word, love, take possession of it. Does any man find in himself ill-will, malice, envy, or any other temper opposite to kindness? Then is misery there; and the stronger the temper, the more miserable he is. If the slothful man may be said to eat his own flesh, much more the malicious, or envious. His soul is the very type of hell; -- full of torment as well as wickedness. He hath already the worm that never dieth, and he is hastening to the fire that never can be quenched. Only as yet the great gulf is not fixed between him and heaven. As yet there is a Spirit ready to help his infirmities; who is still willing, if he stretch out his hands to heaven, and bewail his ignorance and misery, to purify his heart from vile affections, and to renew it in the love of God, and so lead him by present, up to eternal, happiness.
Secondly. Without love, nothing can make death comfortable.
By comfortable I do not mean stupid, or senseless. I would not say, he died comfortably who died by an apoplexy, or by the shot of a cannon, any more than he who, having his conscience seared, died as unconcerned as the beasts that beasts that perish. Neither do I believe you would envy any one the comfort of dying raving mad. But, by a comfortable death, I mean, a calm passage out of life, full of even, rational peace and joy. And such a death, all the acting and all the suffering in the world cannot give, without love.
To make this still more evident, I cannot appeal to your own experience; but I may to what we have seen, and to the experience of others. And two I have myself seen going out of this life in what I call a comfortable manner, though not with equal comfort. One had evidently more comfort than the other, because he had more love.
I attended the first during a great part of his last trial, as well as when he yielded up his soul to God. He cried out, "God doth chasten me with strong pain; but I thank him for all; I bless him for all; I love him for all!" When asked, not long before his release, "Are the consolations of God small with you?" he replied aloud, "No, no, no!" Calling all that were near him by their names, he said, "Think of heaven, talk of heaven: All the time is lost when we are not thinking of heaven." Now, this was the voice of love; and, so far as that prevailed, all was comfort, peace, and joy. But as his love was not perfect, so neither was his comfort. He intervals of [anger or] fretfulness, and therein of misery; giving by both an incontestable proof that love can sweeten both life and death. So when that is either absent from, or obscured in, the soul, there is no peace or comfort there.
It was in this place that I saw the other good soldier of Jesus Christ grappling with his last enemy, death. And it was, indeed, a spectacle worthy to be seen, of God, and angels, and men. Some of his last breath was spent in a psalm of praise to Him who was then giving him the victory; in assurance whereof be began triumph even in the heat of the battle. When he was asked, "Hast thou the love of God in thy heart?" he lifted up his eyes and hands, and answered, "Yes, yes!" with the whole strength he had left. To one who inquired if he was afraid of the devil, whom he had just mentioned as making his last attack upon him, he replied, "No, no: My loving Saviour hath conquered every enemy: He is with me. I fear nothing." Soon after, he said, "The way to our loving Saviour is sharp, but it is short." Nor was it long before he fell into a sort of slumber, wherein his soul sweetly returned to God that gave it.
Here, we may observe, was no mixture of any passion or temper contrary to love; therefore, there was no misery; perfect love casting out whatever might have occasioned torment. And whosoever thou art who hast the like measure of love, thy last end shall be like his. [Section numbers in brackets follow the Bicentennial Edition.]
Preached at Savannah, February 20, 1736
"Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." 1 Cor. 13:3.
[1.] There is great reason to fear that it will hereafter be said of most of you who are here present, that this scripture, as well as all those you have heard before, profited you nothing. Some, perhaps, are not serious enough to attend to it; some who do attend, will not believe it; some who do believe it, will yet think it a hard saying, and so forget it as soon as they can; and, of those few who receive it gladly for a time, some, having no root of humility, or self-denial, when persecution ariseth because of the word, will, rather than suffer for it, fall away. Nay, even of those who attend to it, who believe, remember, yea, and receive it so deeply into their hearts, that it both takes root there, endures the heat of temptation, and begins to bring forth fruit, yet will not all bring forth fruit unto perfection. The cares or pleasures of the world, and the desire of other things, (perhaps not felt till then,) will grow up with the word, and choke it.
[2.] Nor am I that speak the word of God any more secure from these dangers than you that hear it. I, too, have to bewail "an evil heart of unbelief." And whenever God shall suffer persecution to arise, yea, were it only the slight one of reproach, I may be the first that is offended. Or, if I be enabled to sustain this, yet, should he let loose the cares of the world upon me, or should he cease to guard me against those pleasures that do not lead to him, and the desire of other things [than knowing and loving him], I should surely be overwhelmed, and, having preached to others, be myself a castaway.
[3.] Why then do I speak this word at all? Why? Because a dispensation of the gospel is committed to me: And, though what I shall do to-morrow I know not, to-day I will preach the gospel. And with regard to you, my commission runs thus: "Son of man, I do send thee to them; and thou shalt say unto them, Thus saith the Lord God; -- whether they will hear, or whether they will forbear."
[4.] Thus saith the Lord God, "Whosoever thou art who wilt enter into life, keep the commandments." (In order to this, "believe in the Lord Jesus Christ, and thou shalt be saved.") "Forsake not the assembling together, as the manner of some is." In secret, likewise, "pray to thy Father who seeth in secret," and "pour out thy heart before him." Make my word "a lantern to thy feet, and a light unto thy paths." Keep it "in thy heart, and in thy mouth, when thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up." "Turn unto me with fasting," as well as prayer; and, in obedience to thy dying Redeemer, by eating that bread and drinking that cup, "show ye forth the Lord's death till he comes." By the power thou shalt through these means receive from on high, do all the things which are enjoined in the Law, and avoid all those things which are forbidden therein, knowing that if ye offend in one point, ye are guilty of all." "To do good also, and to distribute, forget not;" -- yea, while you have time, do all the good you can unto all men. Then "deny thyself, take up thy cross daily;" and, if called thereto, "resist unto blood." And when each of you can say, "All this have I done," then let him say to himself farther, (words at which not only such as Felix alone, but the holiest soul upon earth might tremble,) "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing."
It concerns us all, therefore, in the highest degree, to know,
I. The full sense of those words, "Though I bestow all my goods to feed the poor, and though I give my body to be burned;"
II. The true meaning of the word love; and,
III. In what sense it can be said, that without love all this profiteth us nothing.
I. As to the First: It must be observed that the word used by St. Paul properly signifies, To divide into small pieces, and then to distribute what has been so divided; and, consequently, it implies, not only divesting ourselves at once of all the worldly goods we enjoy, either from a fit of distaste to the world, or a sudden start of devotion, but an act of choice, and that choice coolly and steadily executed. It may imply, too, that this be done not out of vanity, but in part from a right principle; namely, from a design to perform the command of God, and a desire to obtain his kingdom. It must be farther observed, that the word give signifies, actually to deliver a thing according to agreement; and, accordingly, it implies, like the word preceding, not a hasty, inconsiderate action, but one performed with open eyes and a determined heart, pursuant to a resolution before taken. The full sense of the words, therefore, is this; which he that hath cars to hear, let him hear: "Though I should give all the substance of my house to feed the poor; though I should do so upon mature choice and deliberation; though I should spend my life in dealing it out to them with my own hands, yea, and that from a principle of obedience; though I should suffer, from the same view, not only reproach and shame, not only bonds and imprisonment, and all this by my own continued act and deed, not accepting deliverance, but, moreover, death itself, -- yea, death inflicted in a manner the most terrible to nature; yet all this, if I have not love, (the love of God, and the love of all mankind, `shed abroad in my heart by the Hold Ghost given unto me,') it profiteth me nothing."
II. Let us inquire what this love is, -- what is the true meaning of the word? We may consider it either as to its properties or effects: And that we may be under no possibility of mistake, we will not at all regard the judgment of men, but go to our Lord himself for an account of the nature of love; and, for the effects of it, to his inspired Apostle.
The love which our Lord requires in all his followers, is the love of God and man; -- of God, for his own, and of man, for God's sake. Now, what is it to love God, but to delight in him, to rejoice in his will, to desire continually to please him, to seek and find our happiness in him, and to thirst day and night for a fuller enjoyment of him?
As to the measure of this love, our Lord hath clearly told us, "Thou shalt love the Lord thy God with all thy heart." Not that we are to love or delight in none but him: For he hath commanded us, not only to love our neighbour, that is, all men, as ourselves; -- to desire and pursue their happiness as sincerely and steadily as our own, -- but also to love many of his creatures in the strictest sense; to delight in them, to enjoy them: Only in such a manner and measure as we know and feel, not to indispose but to prepare us for the enjoyment of Him. Thus, then, we are called to love God with all our heart.
The effects or properties of this love, the Apostle describes in the chapter before us. And all these being infallible marks whereby any man may judge of himself, whether he hath this love or hath it not, they deserve our deepest consideration.
"Love suffereth long," or is longsuffering. If thou love thy neighbour for God's sake, thou wilt bear long with his infirmities: If he want wisdom, thou wilt pity and not despise him: If he be in error, thou wilt mildly endeavour to recover him, without any sharpness or reproach: If he be overtaken in a fault, thou wilt labour to restore him in the spirit of meekness: And if, haply, that cannot be done soon, thou wilt have patience with him; if God, peradventure, may bring him, at length to the knowledge and love of the truth. In all provocations, either from the weakness or malice of men, thou wilt show thyself a pattern of gentleness and meekness; and, be they ever so often repeated, wilt not be overcome of evil, but overcome evil with good. Let no man deceive you with vain words: He who is not thus long-suffering, hath not love.
Again: "Love is kind." Whosoever feels the love of God and man shed abroad in his heart, feels an ardent and uninterrupted thirst after the happiness of all his fellow-creatures. His soul melts away with the very fervent desire which he hath continually to promote it; and out of the abundance of the heart his mouth speaketh. In his tongue is the law of kindness. The same is impressed on all his actions. The flame within is continually working itself away, and spreading abroad more and more, in every instance of good-will to all with whom he hath to do. So that whether he thinks or speaks, or whatever he does, it all points to the same end, -- the advancing, by every possible way, the happiness of all his fellow-creatures. Deceive not, therefore, your own souls: He who is not thus kind, hath not love.
Farther: "Love envieth not." This, indeed, is implied, when it is said, "Love is kind." For kindness and envy are inconsistent: They can no more abide together than light and darkness. If we earnestly desire all happiness to all,+ we cannot be grieved at the happiness of any. The fulfilling of our desire will be sweet to our soul; so far shall we be from being pained at it. If we are always doing what good we can for our neighbour, and wishing we could do more, it is impossible that we should repine at an good he receives: Indeed, it will be the very joy of our heart. However, then, we may flatter ourselves, or one another, he that envieth hath not love.
It follows, "Love vaunteth not itself;" or rather, is not rash or hasty in judging: For this is indeed the true meaning of the word. As many as love their neighbour for God's sake, will not easily receive an ill opinion of any to whom they wish all good, spiritual as well as temporal. They cannot condemn him even in their heart without evidence; nor upon slight evidence neither; nor, indeed upon any, without first, if it be possible, having him and his accuser face to face, or at the least acquainting him with the accusation, and letting him speak for himself. Every one of you feels that he cannot but act thus, with regard to one whom he tenderly loves. Why, then, he who doth not act thus hath not love.
I only mention one more of the properties of this love: "Love is not puffed up." You cannot wrong one you love: Therefore, if you love God with all your heart, you cannot so wrong him as to rob him of his glory, by taking to yourself what is due to him only. You will own that all you are, and all you have, is his; that without him you can do nothing; that he is your light and your life, your strength and your all; and that you are nothing, yea, less than nothing, before him. And if you love your neighbour as yourself, you will not be able to prefer yourself before him. Nay, you will not be able to despise any one, any more than to hate him. [Nay, you will think every man better than yourself.] As the wax melteth away before the fire, so doth pride melt away before love. All haughtiness, whether of heart, speech, or behaviour, vanishes away where love prevails. It bringeth down the high looks of him who boasted in his strength, and maketh him as a little child; diffident of himself, willing to hear, glad to learn, easily convinced, easily persuaded. And whosoever is otherwise minded, let him give up all vain hope: He is puffed up, and so hath not love.
III. It remains to inquire, in what sense it can be said that "though I bestow all my goods to feed the poor, yea, though I give my body to be burned, and have not love, it profiteth me nothing."
The chief sense of the words is, doubtless, this: That whatsoever we do, and whatsoever we suffer, if we are not renewed in the spirit of our mind, by "the love of God shed abroad in our hearts by the Holy Ghost given unto us," we cannot enter into life eternal. None can enter there, unless in virtue of covenant which God hath given unto man in the Son of his love.
But, because general truths are less apt to affect us, let consider one or two particulars, with regard to which all we can do or suffer, if we have not love, profiteth us nothing. And, First, all without this profiteth not, so as to make life happy; nor, Secondly, so as to make death comfortable.
And, First, without love nothing can so profit us as to make our lives happy. By happiness I mean, not a slight, trilling pleasure, that perhaps begins and ends in the same hour; but such a state of well-being as contents the soul, and gives it a stead, lasting satisfaction. But that nothing without love can profit us, as to our present happiness, will appear from this single consideration: You cannot want it, in any one single instance, without pain; and the more you depart from it, the pain is the greater. Are you wanting in longsuffering? Then, so far as you fall short of this, you fall short of happiness. The more the opposite tempers -- anger, fretfulness, revenge -- prevail, the more unhappy you are. You know it; you feel it; nor can the storm be allayed, or peace ever return to your soul, unless meekness, gentleness, patience, or, in one word, love, take possession of it. Does any man find in himself ill-will, malice, envy, or any other temper opposite to kindness? Then is misery there; and the stronger the temper, the more miserable he is. If the slothful man may be said to eat his own flesh, much more the malicious, or envious. His soul is the very type of hell; -- full of torment as well as wickedness. He hath already the worm that never dieth, and he is hastening to the fire that never can be quenched. Only as yet the great gulf is not fixed between him and heaven. As yet there is a Spirit ready to help his infirmities; who is still willing, if he stretch out his hands to heaven, and bewail his ignorance and misery, to purify his heart from vile affections, and to renew it in the love of God, and so lead him by present, up to eternal, happiness.
Secondly. Without love, nothing can make death comfortable.
By comfortable I do not mean stupid, or senseless. I would not say, he died comfortably who died by an apoplexy, or by the shot of a cannon, any more than he who, having his conscience seared, died as unconcerned as the beasts that beasts that perish. Neither do I believe you would envy any one the comfort of dying raving mad. But, by a comfortable death, I mean, a calm passage out of life, full of even, rational peace and joy. And such a death, all the acting and all the suffering in the world cannot give, without love.
To make this still more evident, I cannot appeal to your own experience; but I may to what we have seen, and to the experience of others. And two I have myself seen going out of this life in what I call a comfortable manner, though not with equal comfort. One had evidently more comfort than the other, because he had more love.
I attended the first during a great part of his last trial, as well as when he yielded up his soul to God. He cried out, "God doth chasten me with strong pain; but I thank him for all; I bless him for all; I love him for all!" When asked, not long before his release, "Are the consolations of God small with you?" he replied aloud, "No, no, no!" Calling all that were near him by their names, he said, "Think of heaven, talk of heaven: All the time is lost when we are not thinking of heaven." Now, this was the voice of love; and, so far as that prevailed, all was comfort, peace, and joy. But as his love was not perfect, so neither was his comfort. He intervals of [anger or] fretfulness, and therein of misery; giving by both an incontestable proof that love can sweeten both life and death. So when that is either absent from, or obscured in, the soul, there is no peace or comfort there.
It was in this place that I saw the other good soldier of Jesus Christ grappling with his last enemy, death. And it was, indeed, a spectacle worthy to be seen, of God, and angels, and men. Some of his last breath was spent in a psalm of praise to Him who was then giving him the victory; in assurance whereof be began triumph even in the heat of the battle. When he was asked, "Hast thou the love of God in thy heart?" he lifted up his eyes and hands, and answered, "Yes, yes!" with the whole strength he had left. To one who inquired if he was afraid of the devil, whom he had just mentioned as making his last attack upon him, he replied, "No, no: My loving Saviour hath conquered every enemy: He is with me. I fear nothing." Soon after, he said, "The way to our loving Saviour is sharp, but it is short." Nor was it long before he fell into a sort of slumber, wherein his soul sweetly returned to God that gave it.
Here, we may observe, was no mixture of any passion or temper contrary to love; therefore, there was no misery; perfect love casting out whatever might have occasioned torment. And whosoever thou art who hast the like measure of love, thy last end shall be like his. [Section numbers in brackets follow the Bicentennial Edition.]
Text Sermons : John Wesley : On Temptation
"There hath no temptation taken you but such as is common to man: And God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10:13.
1. In the foregoing part of the chapter, the Apostle has been reciting, on the one hand, the unparalleled mercies of God to the Israelites; and, on the other, the unparalleled ingratitude of that disobedient and gainsaying people. [1 Cor. 10:1-10] And all these things, as the Apostle observes, "were written for our ensample;" [1 Cor. 10:11] that we might take warning from them, so as to avoid their grievous sins, and escape their terrible punishment. He then adds that solemn and important caution, "Let him that thinketh he standeth, take heed lest he fall." [1 Cor. 10:12]
2. But if we observe these words attentively, will there not appear a considerable difficulty in them? "Let him that thinketh he standeth take heed lest he fall." If a man only thinks he stands, he is in no danger of falling. It is not possible that any one should fall, if he only thinks he stands. The same difficulty occurs, according to our translation, in those well-known words of our Lord, (the importance of which we may easily learn from their being repeated in the Gospel no less than eight times,) "To him that hath shall be given; but from that hath not, shall be taken away even what he seemeth to have." "That which he seemeth to have!" Nay, if he only seems to have it, it is impossible it should taken away. None can take away from another what he only seems to have. What a man only seems to have, he cannot possibly lose. This difficulty may, at first, appear impossible to be surmounted. It is really so: It cannot be surmounted, if the common translation be allowed. But if we observe the proper meaning of the original word, the difficulty vanishes away. It may be allowed that the word _dokei_ does (sometimes at least, in some authors) mean no more than to seem. But I much doubt whether it ever bears that meaning in any part of the inspired writings. By a careful consideration of every text in the New Testament wherein this word occurs, I am fully convinced, that it nowhere lessens, but every where strengthens, the sense of the word to which it is annexed. Accordingly _ho dokei echein_, does not mean, what he seems to have, but, on the contrary, what he assuredly hath. And so _ho dokOn estanai_, not he that seemeth to stand, or he that thinketh he standeth, but he that assuredly standeth; he who standeth so fast, that he does not appear to be in any danger of falling; he that saith, like David, "I shall never be moved: Thou, Lord, hast made my hill so strong." [Ps. 30:6, 7] Yet at that very time, thus saith the Lord, "Be not high-minded, but fear. Else shalt thou be cut off:" [Rom. 11:20, 21] Else shalt thou also be moved from thy steadfastness. The strength which thou assuredly hast, shall be taken away. As firmly as thou didst really stand, thou wilt fall into sin, if not into hell.
3. But lest any should be discouraged by the consideration of those who once ran well, and were afterwards overcome by temptation; lest the fearful of heart should be utterly cast down, supposing it impossible for them to stand; the Apostle subjoins to that serious exhortation, these comfortable words: "There hath no temptation taken you but such as is common to man: But God is faithful, who will not suffer you to be tempted above that ye are able; but will the temptation also make a way to escape, that ye may be able to bear it." [1 Cor. 10:13]
I. 1. Let us begin with the observation which ushers in this comfortable promise: "There hath no temptation taken you but such as is common to man." Our translators seem to have been sensible that this expression, common to man, does by means reach the force of the original word. Hence they substitute another in the margin, moderate. But this seems to be less significant than the other, and farther from the meaning of it. Indeed it is not easy to find any word in the English tongue, which answers the word _anthrOpinos_. I believe the sense of it can only be expressed by some such circumlocution as this: "Such as is suited to the nature and circumstances of man; such as every man may reasonably expect, if he considers the nature of his body and his soul, and his situation in the present world." If we duly consider these, we shall not be surprised at any temptation that hath befallen us; seeing it is no other than such a creature, in such a situation, has all reason to expect.
2. Consider, First, the nature of that body with which your soul is connected. How many are the evils which it is every day, every hour, liable to! Weakness, sickness and disorders of a thousand kinds are its natural attendants. Consider the inconceivably minute fibres, threads, abundantly finer than hair, (called from thence capillary vessels,) whereof every part of it is composed; consider the innumerable multitude of equally fine pipes and strainers, all filled with circulating juice! And will not the breach of a few of these fibres, or the obstruction of a few of these tubes, particularly in the brain, or heart, or lungs, destroy our ease, health, strength, if not life itself? Now, if we observe that all pain implies temptation, how numberless must the temptations be which will beset every man, more or less, sooner or later, while he dwells in this corruptible body!
3. Consider, Secondly, the present state of the soul, as long as it inhabits the house of clay. I do not mean in its unregenerate state; while it lies in darkness and the shadow of death; under the dominion of the prince of darkness, without hope and without God in the world: No; look upon men who are raised above that deplorable state. See those who have tasted that the Lord is gracious. Yet still how weak is their understanding! How limited its extent! How confused, how inaccurate, are our apprehensions of even the things that are round about us. How liable are the wisest of men to mistake! to inform false judgments; -- to take falsehood for truth, and truth for falsehood; evil for good, and good for evil! What starts, what wanderings of imagination, are we continually subject to! And how many are the temptations which we have to expect even from these innocent infirmities!
4. Consider, Thirdly, what is the present situation of even those that fear God. They dwell in the ruins of a disordered world, among men that know not God, that care not for him, and whose heart is fully set in them to do evil. How many are forced to cry out, "Woe is me, that I am constrained to dwell with Mesech; to have my habitations among the tents of Kedar!" among the enemies of God and man. How immensely out-numbered are those that would do well, by them that neither fear God nor regard man! And how striking is Cowley's observation: "If a man that was armed cap-a-pie was closed in by a thousand naked Indians, their number would have them such advantage over him that it would be scarce possible for him to escape. What hope then would there be for a naked, unarmed man to escape, who was surrounded by a thousand armed men?" Now, this is the case of every good man. He is not armed either with force or fraud, and is turned out, naked as he is, among thousands that are armed with the whole armour of Satan, and provided with all the weapons which the prince of this world can supply out of the armory of hell. If then he is not destroyed, yet how must a good man be tempted in the midst of this evil world!
5. But is it only from wicked men that temptations arise to them that fear God? It is very natural to imagine this; and almost every one thinks so. Hence how many of us have said in our hearts, "O if my lot were but cast among good men, among those that loved or even feared God, I should be free from all these temptations!" Perhaps you would: Probably you would not find the same sort of temptations which you have now to encounter. But you would surely meet with temptations of some other kind, which you would find equally hard to bear. For even good men, in general, though sin has not dominion over the, yet are not freed from the remains of it. They have still the remains of an evil heart, ever prone to "depart from the living God." They have the seeds of pride, of anger, of foolish desire; indeed, of every unholy temper. And any of these, if they do not continually watch and pray, may, and naturally will, spring up, and trouble, not themselves only, but all that are round about them. We must not therefore depend upon finding no temptation from those that fear, yea, in a measure love, God. Much less must we be surprised, if some of those who once loved God in sincerity, should lay greater temptations in our way than many of those that never knew him.
6. "But can we expect to find any temptation from those that are perfected in love?" This is an important question, and deserves a particular consideration. I answer, First, You may find every kind of temptation from those who suppose they are perfected when indeed they are not: And so you may, Secondly, from those who once really were so, but are now moved from their steadfastness. And if you are not aware of this, if you think they are still what they were once, the temptation will be harder to bear. Nay, Thirdly, even those who "stand fast in liberty wherewith Christ has made them free," [Gal. 5:1] who are now really perfect in love, may still be an occasion of temptation to you; for they are still encompassed with infirmities. They may be dull of apprehension; they may have natural heedlessness, or a treacherous memory; they may have too lively an imagination: And any of these may cause little improprieties, either in speech or behaviour, which, though not sinful in themselves, may try all the grace you have: Especially if you impute to perverseness of will (as it is very natural to do) what is really owing to defect of memory, or weakness of understanding; -- if these appear to you to be voluntary mistakes, which are really involuntary. So proper was the answer which a saint of God (now in Abraham's bosom) gave me some years ago, when I said, "Jenny, surely now your mistress and you can neither of you of you be a trial to the other, as God has saved you both from sin!" "O, Sir," said she, "if we are saved from sin, we still have infirmities enough to try all the grace that God has given us!"
7. But besides evil men, do not evil spirits also continually surround us on every side? Do not Satan and his angels continually go about seeking whom they may devour? Who is out of reach of their malice and subtlety? Not the wisest or the best of the children of men. "The servant is not above his Master." If then they tempted him, will not they tempt us also? Yea, it may be, should God see good to permit, more or less, to the end of our lives. "No temptation," therefore, "hath taken us," which we had not reason to expect, either from our body or soul; either from evil spirits or evil men; yea, or even from good men, till our spirits return to God that gave them.
II. 1. Meantime, what a comfort it is to know, with the utmost certainty, that "God is faithful, who will not suffer us to be tempted above what we are able." He knoweth what our ability is, and cannot be mistaken. "He knoweth" precisely "whereof we are made: He remembereth that we are but dust." [Ps. 103:14] And we will suffer no temptation to befal us but such as is proportioned to our strength. Not only his justice requires this, which could not punish us for not resisting any temptation if it were so disproportioned to our strength that it was impossible for us to resist it; not only his mercy, -- that tender mercy which is over us, as well as over all his works, -- but, above all, his faithfulness: Seeing all his words are faithful and true: and the whole tenor of his promises altogether agrees with that declaration, "As thy days, so thy strength shall be." [Deut. 33:25]
2. In that execrable slaughter-house, the Romish Inquisition, (most unfortunately called, The House of Mercy!) it is the custom of those holy butchers, while they are tearing a man's sinews upon the rack, to have the physician of the house standing by. His business is, from time to time, to observe the eyes, the pulse, and other circumstances of the sufferer, and to give notice when the torture has continued so long as it can without putting an end to his life; that it may be preserved long enough for him to undergo the residue of their tortures. But notwithstanding all the physician's care, he is sometimes mistaken; and death puts a period to the sufferings of the patient before his tormentors are aware. We may observe something like this in our own case. In whatever sufferings or temptations we are, our great Physician never departs from us. He is about our bed, and about our path. He observes every symptom of our distress, that it may not rise above our strength. And he cannot be mistaken concerning us. He sees exactly how much we can endure with our present degree of strength. And if this is not sufficient, he can increase it to whatever degree it pleases him. Nothing, therefore, is more certain, than that, in consequence of his wisdom, as well as his justice, mercy, and faithfulness, he never will, he never can, suffer us to be tempted above that we are able: Above the strength which he either hath given already, or will give as soon as we need it.
III. 1. "He will with the temptation also" (this is the Third point we are to consider) "make a way to escape, that we may be able to bear it."
The word _ekbasin_, which we render a way of to escape, is extremely significant. The meaning of it is nearly expressed by the English word out-let; but more exact by the old word out-gate, still frequently used by the Scottish writers. It literally means a way out. And this God will either find our make; which He that hath all wisdom, as well as all power in heaven and earth, can never be at a loss how to do.
2. Either he makes a way to escape out of the temptation, by removing the occasion of it, or in the temptation; that is, the occasion remaining as it was, it is a temptation no longer. First, He makes a way to escape out of the temptation, by removing the occasion of it. The histories of mankind, of the Church in particular, afford us numberless instances of this. And many have occurred in our own memory, and within the little circle of our acquaintance. One of many I think it worth while to relate, as a memorable instance of the faithfulness of God, in making a way to escape out of temptation: -- Elizabeth Chadsey, then living in London, (whose daughter is living at this day, and is no dishonour to her parent,) was advised to administer to her husband, who was supposed to leave much substance behind him. But when a full inquiry into his circumstances was made, it appeared that this supposition was utterly destitute of foundation; and that he not only left nothing at all behind him, but also was very considerably in debt. It was not long after his burial, that a person came to her house, and said, "Mrs. Chadsey, you are much indebted to your landlord, and he has sent me to demand the rent that is due to him." She answered, "Sir, I have not so much money in the world: Indeed I have none at all!" "But," said he, "have you nothing that will fetch money?" She replied, "Sir, you see all that I have. I have nothing in the house by these six little children." "Then," said he, "I must execute my writ, and carry you to Newgate. But it is a hard case. I will leave you here till to-morrow, and will go and try if I cannot persuade your landlord to give you time." He returned the next morning, and said, "I have done all I can, I have used all the arguments I could think of, but your landlord is not to be moved. He vows, if I do not carry you to prison without delay, I shall go thither myself." She answered, "You have done your part. The will of the Lord be done!" He said, "I will venture to make one trial more, and will come again in the morning." He came in the morning, and said, "Mrs. Chadsey, God has undertaken your cause. None can give you any trouble now; for your landlord died last night. But he has left no will; and no one knows who is heir to the estate."
3. Thus God is able to deliver out of temptations, by removing the occasion of them. But are there not temptations, the occasions of which cannot be taken away? Is it not a striking instance of this kind, which we have in a late publication? "I was walking," says the writer of the letter, "over Dover cliffs, in a calm, pleasant evening with a person whom I tenderly loved, and to whom I was to be married in a few days. While we were engaged in earnest conversation, her foot slipped, she fell down, and I saw her dashed to pieces of the beach. I lifted up my hands, and cried out. `This evil admits of no remedy. I must now go mourning all my days! My wound is incurable. It is impossible I should ever find such another woman! One so every way fitted for me.' I added in an agony, `This is such an affliction as even God himself cannot redress!' And just as I uttered the words, I awoke: For it was a dream!" Just so can God remove any possible temptation; making it like a dream when one waketh!
4. Thus is God able to deliver out of temptation, by taking away the very ground of it. And he is equally able to deliver in the temptation; which, perhaps, is the greatest deliverance of all. I mean, suffering the occasion to remain as it was, he will take away the bitterness of it; so that it shall not be a temptation at all, but only an occasion of thanksgiving. How many proofs of this have the children of God, even in their daily experience! How frequently are they encompassed with trouble, or visited with pain or sickness! And when they cry unto the Lord, at some times he takes away the cup from them: He removes the trouble, or sickness, or pain; and it is as though it never had been: At other times he does not make any outward change; outward trouble, or pain, or sickness continues; but the consolations of the Holy One so increase, as to over-balance them all; and they can boldly declare,
Labour is rest, and pain is sweet,
When thou, my God, art near.
5. An eminent instance of this kind of deliverance is that which occurs in the Life of that excellent man, the Marquis de Renty. When he was in a violent fit of the rheumatism, a friend asked him, "Sir, are you in much pain?" He answered, "My pains are extreme: But through the mercy of God, I give myself up, not to them, but to him." It was in the same spirit that my own father answered, though exhausted with a severe illness, (an ulcer in the bowels, which had given him little rest day or night, for upwards of seven months.) when I asked, "Sir, are you in pain now?" He answered, with a strong and loud voice, "God does indeed chasten me with pain; yea, all my bones with strong pain. But I thank him for all; I bless him for all; I love him for all."
6. We may observe one more instance of a somewhat similar kind, in the Life of the Marquis de Renty. When his wife, whom he very tenderly loved, was exceeding ill, and supposed to be near death, a friend took the liberty to inquire how he felt himself on the occasion. He replied, "I cannot but say, that this trial affects me in the most tender part. I am exquisitely sensible of my loss. I feel more than it is possible to express. And yet I am so satisfied, that the will of God is done, and not the will of a vile sinner, that, were it not for fear of giving offence to others, I could dance and sing!" Thus the merciful, the just, the faithful God, will, in one way or other, "in every temptation make a way to escape, that we may be able to bear it."
7. This whole passage is fruitful of instruction. Some of the lessons which we may learn from it are,
First, "Let him that most assuredly standeth, take heed lest he fall" into murmuring; lest he say in his hear, "Surely no one's case is like mine; no one was ever tried like me." Yea, ten thousand. "There was no temptation taken you," but such as is "common to man;" such as you might reasonably expect, if you considered what you are; a sinner born to die; a sinful inhabitant of a mortal body, liable to numberless inward and outward sufferings; -- and where you are; in a shattered, disordered world. surrounded by evil men, and evil spirits. Consider this, and you will not repine at the common lot, the general condition of humanity.
8. Secondly. "Let him that standeth, take heed lest he fall;" lest he tempt God, by thinking or saying, "This is insupportable; this is too hard; I can never get through it; my burden is heavier that I can bear." Not so; unless something is too hard for God. He will not suffer you to be "tempted above that ye are able." He proportions the burden to your strength. If you want more strength, "ask, and it shall be given you."
9. Thirdly. "Let him that standeth, take heed lest he fall;" lest he tempt God by unbelief; by distrusting his faithfulness. Hath he said, "in every temptation he will make a way to escape?" And shall he not do it? Yea, verily;
And far above thy thought
His counsel shall appear,
When fully he the work hath wrought
That caused they needless fear.
10. Let us then receive every trial with calm resignation, and with humble confidence that He who hath all power, all wisdom, all mercy, and all faithfulness, will first support us in every temptation, and then deliver us out of all: So that in the end all things shall work together for good, and we shall happily experience, that all these things were for our profit, that we "might be partakers of his holiness."
"There hath no temptation taken you but such as is common to man: And God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10:13.
1. In the foregoing part of the chapter, the Apostle has been reciting, on the one hand, the unparalleled mercies of God to the Israelites; and, on the other, the unparalleled ingratitude of that disobedient and gainsaying people. [1 Cor. 10:1-10] And all these things, as the Apostle observes, "were written for our ensample;" [1 Cor. 10:11] that we might take warning from them, so as to avoid their grievous sins, and escape their terrible punishment. He then adds that solemn and important caution, "Let him that thinketh he standeth, take heed lest he fall." [1 Cor. 10:12]
2. But if we observe these words attentively, will there not appear a considerable difficulty in them? "Let him that thinketh he standeth take heed lest he fall." If a man only thinks he stands, he is in no danger of falling. It is not possible that any one should fall, if he only thinks he stands. The same difficulty occurs, according to our translation, in those well-known words of our Lord, (the importance of which we may easily learn from their being repeated in the Gospel no less than eight times,) "To him that hath shall be given; but from that hath not, shall be taken away even what he seemeth to have." "That which he seemeth to have!" Nay, if he only seems to have it, it is impossible it should taken away. None can take away from another what he only seems to have. What a man only seems to have, he cannot possibly lose. This difficulty may, at first, appear impossible to be surmounted. It is really so: It cannot be surmounted, if the common translation be allowed. But if we observe the proper meaning of the original word, the difficulty vanishes away. It may be allowed that the word _dokei_ does (sometimes at least, in some authors) mean no more than to seem. But I much doubt whether it ever bears that meaning in any part of the inspired writings. By a careful consideration of every text in the New Testament wherein this word occurs, I am fully convinced, that it nowhere lessens, but every where strengthens, the sense of the word to which it is annexed. Accordingly _ho dokei echein_, does not mean, what he seems to have, but, on the contrary, what he assuredly hath. And so _ho dokOn estanai_, not he that seemeth to stand, or he that thinketh he standeth, but he that assuredly standeth; he who standeth so fast, that he does not appear to be in any danger of falling; he that saith, like David, "I shall never be moved: Thou, Lord, hast made my hill so strong." [Ps. 30:6, 7] Yet at that very time, thus saith the Lord, "Be not high-minded, but fear. Else shalt thou be cut off:" [Rom. 11:20, 21] Else shalt thou also be moved from thy steadfastness. The strength which thou assuredly hast, shall be taken away. As firmly as thou didst really stand, thou wilt fall into sin, if not into hell.
3. But lest any should be discouraged by the consideration of those who once ran well, and were afterwards overcome by temptation; lest the fearful of heart should be utterly cast down, supposing it impossible for them to stand; the Apostle subjoins to that serious exhortation, these comfortable words: "There hath no temptation taken you but such as is common to man: But God is faithful, who will not suffer you to be tempted above that ye are able; but will the temptation also make a way to escape, that ye may be able to bear it." [1 Cor. 10:13]
I. 1. Let us begin with the observation which ushers in this comfortable promise: "There hath no temptation taken you but such as is common to man." Our translators seem to have been sensible that this expression, common to man, does by means reach the force of the original word. Hence they substitute another in the margin, moderate. But this seems to be less significant than the other, and farther from the meaning of it. Indeed it is not easy to find any word in the English tongue, which answers the word _anthrOpinos_. I believe the sense of it can only be expressed by some such circumlocution as this: "Such as is suited to the nature and circumstances of man; such as every man may reasonably expect, if he considers the nature of his body and his soul, and his situation in the present world." If we duly consider these, we shall not be surprised at any temptation that hath befallen us; seeing it is no other than such a creature, in such a situation, has all reason to expect.
2. Consider, First, the nature of that body with which your soul is connected. How many are the evils which it is every day, every hour, liable to! Weakness, sickness and disorders of a thousand kinds are its natural attendants. Consider the inconceivably minute fibres, threads, abundantly finer than hair, (called from thence capillary vessels,) whereof every part of it is composed; consider the innumerable multitude of equally fine pipes and strainers, all filled with circulating juice! And will not the breach of a few of these fibres, or the obstruction of a few of these tubes, particularly in the brain, or heart, or lungs, destroy our ease, health, strength, if not life itself? Now, if we observe that all pain implies temptation, how numberless must the temptations be which will beset every man, more or less, sooner or later, while he dwells in this corruptible body!
3. Consider, Secondly, the present state of the soul, as long as it inhabits the house of clay. I do not mean in its unregenerate state; while it lies in darkness and the shadow of death; under the dominion of the prince of darkness, without hope and without God in the world: No; look upon men who are raised above that deplorable state. See those who have tasted that the Lord is gracious. Yet still how weak is their understanding! How limited its extent! How confused, how inaccurate, are our apprehensions of even the things that are round about us. How liable are the wisest of men to mistake! to inform false judgments; -- to take falsehood for truth, and truth for falsehood; evil for good, and good for evil! What starts, what wanderings of imagination, are we continually subject to! And how many are the temptations which we have to expect even from these innocent infirmities!
4. Consider, Thirdly, what is the present situation of even those that fear God. They dwell in the ruins of a disordered world, among men that know not God, that care not for him, and whose heart is fully set in them to do evil. How many are forced to cry out, "Woe is me, that I am constrained to dwell with Mesech; to have my habitations among the tents of Kedar!" among the enemies of God and man. How immensely out-numbered are those that would do well, by them that neither fear God nor regard man! And how striking is Cowley's observation: "If a man that was armed cap-a-pie was closed in by a thousand naked Indians, their number would have them such advantage over him that it would be scarce possible for him to escape. What hope then would there be for a naked, unarmed man to escape, who was surrounded by a thousand armed men?" Now, this is the case of every good man. He is not armed either with force or fraud, and is turned out, naked as he is, among thousands that are armed with the whole armour of Satan, and provided with all the weapons which the prince of this world can supply out of the armory of hell. If then he is not destroyed, yet how must a good man be tempted in the midst of this evil world!
5. But is it only from wicked men that temptations arise to them that fear God? It is very natural to imagine this; and almost every one thinks so. Hence how many of us have said in our hearts, "O if my lot were but cast among good men, among those that loved or even feared God, I should be free from all these temptations!" Perhaps you would: Probably you would not find the same sort of temptations which you have now to encounter. But you would surely meet with temptations of some other kind, which you would find equally hard to bear. For even good men, in general, though sin has not dominion over the, yet are not freed from the remains of it. They have still the remains of an evil heart, ever prone to "depart from the living God." They have the seeds of pride, of anger, of foolish desire; indeed, of every unholy temper. And any of these, if they do not continually watch and pray, may, and naturally will, spring up, and trouble, not themselves only, but all that are round about them. We must not therefore depend upon finding no temptation from those that fear, yea, in a measure love, God. Much less must we be surprised, if some of those who once loved God in sincerity, should lay greater temptations in our way than many of those that never knew him.
6. "But can we expect to find any temptation from those that are perfected in love?" This is an important question, and deserves a particular consideration. I answer, First, You may find every kind of temptation from those who suppose they are perfected when indeed they are not: And so you may, Secondly, from those who once really were so, but are now moved from their steadfastness. And if you are not aware of this, if you think they are still what they were once, the temptation will be harder to bear. Nay, Thirdly, even those who "stand fast in liberty wherewith Christ has made them free," [Gal. 5:1] who are now really perfect in love, may still be an occasion of temptation to you; for they are still encompassed with infirmities. They may be dull of apprehension; they may have natural heedlessness, or a treacherous memory; they may have too lively an imagination: And any of these may cause little improprieties, either in speech or behaviour, which, though not sinful in themselves, may try all the grace you have: Especially if you impute to perverseness of will (as it is very natural to do) what is really owing to defect of memory, or weakness of understanding; -- if these appear to you to be voluntary mistakes, which are really involuntary. So proper was the answer which a saint of God (now in Abraham's bosom) gave me some years ago, when I said, "Jenny, surely now your mistress and you can neither of you of you be a trial to the other, as God has saved you both from sin!" "O, Sir," said she, "if we are saved from sin, we still have infirmities enough to try all the grace that God has given us!"
7. But besides evil men, do not evil spirits also continually surround us on every side? Do not Satan and his angels continually go about seeking whom they may devour? Who is out of reach of their malice and subtlety? Not the wisest or the best of the children of men. "The servant is not above his Master." If then they tempted him, will not they tempt us also? Yea, it may be, should God see good to permit, more or less, to the end of our lives. "No temptation," therefore, "hath taken us," which we had not reason to expect, either from our body or soul; either from evil spirits or evil men; yea, or even from good men, till our spirits return to God that gave them.
II. 1. Meantime, what a comfort it is to know, with the utmost certainty, that "God is faithful, who will not suffer us to be tempted above what we are able." He knoweth what our ability is, and cannot be mistaken. "He knoweth" precisely "whereof we are made: He remembereth that we are but dust." [Ps. 103:14] And we will suffer no temptation to befal us but such as is proportioned to our strength. Not only his justice requires this, which could not punish us for not resisting any temptation if it were so disproportioned to our strength that it was impossible for us to resist it; not only his mercy, -- that tender mercy which is over us, as well as over all his works, -- but, above all, his faithfulness: Seeing all his words are faithful and true: and the whole tenor of his promises altogether agrees with that declaration, "As thy days, so thy strength shall be." [Deut. 33:25]
2. In that execrable slaughter-house, the Romish Inquisition, (most unfortunately called, The House of Mercy!) it is the custom of those holy butchers, while they are tearing a man's sinews upon the rack, to have the physician of the house standing by. His business is, from time to time, to observe the eyes, the pulse, and other circumstances of the sufferer, and to give notice when the torture has continued so long as it can without putting an end to his life; that it may be preserved long enough for him to undergo the residue of their tortures. But notwithstanding all the physician's care, he is sometimes mistaken; and death puts a period to the sufferings of the patient before his tormentors are aware. We may observe something like this in our own case. In whatever sufferings or temptations we are, our great Physician never departs from us. He is about our bed, and about our path. He observes every symptom of our distress, that it may not rise above our strength. And he cannot be mistaken concerning us. He sees exactly how much we can endure with our present degree of strength. And if this is not sufficient, he can increase it to whatever degree it pleases him. Nothing, therefore, is more certain, than that, in consequence of his wisdom, as well as his justice, mercy, and faithfulness, he never will, he never can, suffer us to be tempted above that we are able: Above the strength which he either hath given already, or will give as soon as we need it.
III. 1. "He will with the temptation also" (this is the Third point we are to consider) "make a way to escape, that we may be able to bear it."
The word _ekbasin_, which we render a way of to escape, is extremely significant. The meaning of it is nearly expressed by the English word out-let; but more exact by the old word out-gate, still frequently used by the Scottish writers. It literally means a way out. And this God will either find our make; which He that hath all wisdom, as well as all power in heaven and earth, can never be at a loss how to do.
2. Either he makes a way to escape out of the temptation, by removing the occasion of it, or in the temptation; that is, the occasion remaining as it was, it is a temptation no longer. First, He makes a way to escape out of the temptation, by removing the occasion of it. The histories of mankind, of the Church in particular, afford us numberless instances of this. And many have occurred in our own memory, and within the little circle of our acquaintance. One of many I think it worth while to relate, as a memorable instance of the faithfulness of God, in making a way to escape out of temptation: -- Elizabeth Chadsey, then living in London, (whose daughter is living at this day, and is no dishonour to her parent,) was advised to administer to her husband, who was supposed to leave much substance behind him. But when a full inquiry into his circumstances was made, it appeared that this supposition was utterly destitute of foundation; and that he not only left nothing at all behind him, but also was very considerably in debt. It was not long after his burial, that a person came to her house, and said, "Mrs. Chadsey, you are much indebted to your landlord, and he has sent me to demand the rent that is due to him." She answered, "Sir, I have not so much money in the world: Indeed I have none at all!" "But," said he, "have you nothing that will fetch money?" She replied, "Sir, you see all that I have. I have nothing in the house by these six little children." "Then," said he, "I must execute my writ, and carry you to Newgate. But it is a hard case. I will leave you here till to-morrow, and will go and try if I cannot persuade your landlord to give you time." He returned the next morning, and said, "I have done all I can, I have used all the arguments I could think of, but your landlord is not to be moved. He vows, if I do not carry you to prison without delay, I shall go thither myself." She answered, "You have done your part. The will of the Lord be done!" He said, "I will venture to make one trial more, and will come again in the morning." He came in the morning, and said, "Mrs. Chadsey, God has undertaken your cause. None can give you any trouble now; for your landlord died last night. But he has left no will; and no one knows who is heir to the estate."
3. Thus God is able to deliver out of temptations, by removing the occasion of them. But are there not temptations, the occasions of which cannot be taken away? Is it not a striking instance of this kind, which we have in a late publication? "I was walking," says the writer of the letter, "over Dover cliffs, in a calm, pleasant evening with a person whom I tenderly loved, and to whom I was to be married in a few days. While we were engaged in earnest conversation, her foot slipped, she fell down, and I saw her dashed to pieces of the beach. I lifted up my hands, and cried out. `This evil admits of no remedy. I must now go mourning all my days! My wound is incurable. It is impossible I should ever find such another woman! One so every way fitted for me.' I added in an agony, `This is such an affliction as even God himself cannot redress!' And just as I uttered the words, I awoke: For it was a dream!" Just so can God remove any possible temptation; making it like a dream when one waketh!
4. Thus is God able to deliver out of temptation, by taking away the very ground of it. And he is equally able to deliver in the temptation; which, perhaps, is the greatest deliverance of all. I mean, suffering the occasion to remain as it was, he will take away the bitterness of it; so that it shall not be a temptation at all, but only an occasion of thanksgiving. How many proofs of this have the children of God, even in their daily experience! How frequently are they encompassed with trouble, or visited with pain or sickness! And when they cry unto the Lord, at some times he takes away the cup from them: He removes the trouble, or sickness, or pain; and it is as though it never had been: At other times he does not make any outward change; outward trouble, or pain, or sickness continues; but the consolations of the Holy One so increase, as to over-balance them all; and they can boldly declare,
Labour is rest, and pain is sweet,
When thou, my God, art near.
5. An eminent instance of this kind of deliverance is that which occurs in the Life of that excellent man, the Marquis de Renty. When he was in a violent fit of the rheumatism, a friend asked him, "Sir, are you in much pain?" He answered, "My pains are extreme: But through the mercy of God, I give myself up, not to them, but to him." It was in the same spirit that my own father answered, though exhausted with a severe illness, (an ulcer in the bowels, which had given him little rest day or night, for upwards of seven months.) when I asked, "Sir, are you in pain now?" He answered, with a strong and loud voice, "God does indeed chasten me with pain; yea, all my bones with strong pain. But I thank him for all; I bless him for all; I love him for all."
6. We may observe one more instance of a somewhat similar kind, in the Life of the Marquis de Renty. When his wife, whom he very tenderly loved, was exceeding ill, and supposed to be near death, a friend took the liberty to inquire how he felt himself on the occasion. He replied, "I cannot but say, that this trial affects me in the most tender part. I am exquisitely sensible of my loss. I feel more than it is possible to express. And yet I am so satisfied, that the will of God is done, and not the will of a vile sinner, that, were it not for fear of giving offence to others, I could dance and sing!" Thus the merciful, the just, the faithful God, will, in one way or other, "in every temptation make a way to escape, that we may be able to bear it."
7. This whole passage is fruitful of instruction. Some of the lessons which we may learn from it are,
First, "Let him that most assuredly standeth, take heed lest he fall" into murmuring; lest he say in his hear, "Surely no one's case is like mine; no one was ever tried like me." Yea, ten thousand. "There was no temptation taken you," but such as is "common to man;" such as you might reasonably expect, if you considered what you are; a sinner born to die; a sinful inhabitant of a mortal body, liable to numberless inward and outward sufferings; -- and where you are; in a shattered, disordered world. surrounded by evil men, and evil spirits. Consider this, and you will not repine at the common lot, the general condition of humanity.
8. Secondly. "Let him that standeth, take heed lest he fall;" lest he tempt God, by thinking or saying, "This is insupportable; this is too hard; I can never get through it; my burden is heavier that I can bear." Not so; unless something is too hard for God. He will not suffer you to be "tempted above that ye are able." He proportions the burden to your strength. If you want more strength, "ask, and it shall be given you."
9. Thirdly. "Let him that standeth, take heed lest he fall;" lest he tempt God by unbelief; by distrusting his faithfulness. Hath he said, "in every temptation he will make a way to escape?" And shall he not do it? Yea, verily;
And far above thy thought
His counsel shall appear,
When fully he the work hath wrought
That caused they needless fear.
10. Let us then receive every trial with calm resignation, and with humble confidence that He who hath all power, all wisdom, all mercy, and all faithfulness, will first support us in every temptation, and then deliver us out of all: So that in the end all things shall work together for good, and we shall happily experience, that all these things were for our profit, that we "might be partakers of his holiness."
Text Sermons : John Wesley : You Have Great Power At Hand
“Do you think I cannot call on my Father, and he will
at once put at my disposal more than twelve legions
of angels?” Matthew 26:53
It is the night on which Jesus is being betrayed, and He has been praying in the Garden of
Gethsemane. Judas arrives with a crowd armed with swords and clubs and kisses Jesus.
A number of events follows: some of the men with Judas step forward and arrest Jesus;
one of Jesus companion's steps forward, draws his sword and chops off the high priest’s
servant’s ear; and Jesus calls for calm. Each of these is doing what they think is right, but
only one is exhibiting meekness. The people with Judas are probably just doing the job
they have been given by the high priest, namely to seize Jesus and bring him to trial. The
companion of Jesus (in John's Gospel he is named as Peter) who draws his sword and
chops off the high priest’s servant’s ear probably thinks he is acting the way any friend
should towards another person who is being treated unjustly. Perhaps you can identify
with one of these responses.
And then there is the response of Jesus. In commenting on this verse, Wesley says of the
angels that Jesus could call on: “twelve legions of angels - The least of whom, it is
probable, could overturn the earth and destroy all the inhabitants of it.” A legion was a
regiment of the Roman army, the number of men composing which differed at different
times. It originally consisted of three thousand men, but in the time of Christ consisted of
six thousand, exclusive of horsemen, who were in number a tenth of the foot-men. That
is a vast amount of power to have at your disposal and the temptation to use it for His
own protection must have been great to Jesus the man. One marvels not only at His
restraint, but at the restraint and obedience of the angels. Imagine how much they wanted
to help Jesus, and imagine how they were just waiting to hear the command which would
set them off in His defense. No such request from Jesus or command from God was
forthcoming. Meekness balanced all the divine emotions and proved itself to be the real
power that day.
We all have great power at our disposal. Sometimes it is power bestowed upon us
because of our position or privilege in the workplace, in the home, or in society. As
born-again Christians, we all have the power of the Holy Spirit bestowed upon us as well.
Using the power we have to the glory of God and in obedience to Him, and resisting the
temptation to use the power we have as the world would have us use it requires
meekness. Pray for this meekness and then look for opportunities to be meek today.
The modest and meek The earth shall possess;
The kingdom who seek Of Jesus's grace,
The power of his Spirit Shall joyfully own,
And all things inherit In virtue of one.
“Do you think I cannot call on my Father, and he will
at once put at my disposal more than twelve legions
of angels?” Matthew 26:53
It is the night on which Jesus is being betrayed, and He has been praying in the Garden of
Gethsemane. Judas arrives with a crowd armed with swords and clubs and kisses Jesus.
A number of events follows: some of the men with Judas step forward and arrest Jesus;
one of Jesus companion's steps forward, draws his sword and chops off the high priest’s
servant’s ear; and Jesus calls for calm. Each of these is doing what they think is right, but
only one is exhibiting meekness. The people with Judas are probably just doing the job
they have been given by the high priest, namely to seize Jesus and bring him to trial. The
companion of Jesus (in John's Gospel he is named as Peter) who draws his sword and
chops off the high priest’s servant’s ear probably thinks he is acting the way any friend
should towards another person who is being treated unjustly. Perhaps you can identify
with one of these responses.
And then there is the response of Jesus. In commenting on this verse, Wesley says of the
angels that Jesus could call on: “twelve legions of angels - The least of whom, it is
probable, could overturn the earth and destroy all the inhabitants of it.” A legion was a
regiment of the Roman army, the number of men composing which differed at different
times. It originally consisted of three thousand men, but in the time of Christ consisted of
six thousand, exclusive of horsemen, who were in number a tenth of the foot-men. That
is a vast amount of power to have at your disposal and the temptation to use it for His
own protection must have been great to Jesus the man. One marvels not only at His
restraint, but at the restraint and obedience of the angels. Imagine how much they wanted
to help Jesus, and imagine how they were just waiting to hear the command which would
set them off in His defense. No such request from Jesus or command from God was
forthcoming. Meekness balanced all the divine emotions and proved itself to be the real
power that day.
We all have great power at our disposal. Sometimes it is power bestowed upon us
because of our position or privilege in the workplace, in the home, or in society. As
born-again Christians, we all have the power of the Holy Spirit bestowed upon us as well.
Using the power we have to the glory of God and in obedience to Him, and resisting the
temptation to use the power we have as the world would have us use it requires
meekness. Pray for this meekness and then look for opportunities to be meek today.
The modest and meek The earth shall possess;
The kingdom who seek Of Jesus's grace,
The power of his Spirit Shall joyfully own,
And all things inherit In virtue of one.
Text Sermons : John Wesley : You Have a Helper
I lift up my eyes to the hills--
where does my help come from? Psalm 121:1
This is one of the Psalms that was used by pilgrims as they travelled to Jerusalem for the
religious festivals. The journey was long and dangerous with thieves and hijackers a
constant danger, especially at night. Sentries were placed on surrounding hills at night
and the picture we have here is of a pilgrim looking up to the hills before going to bed
and meditating on the thought : “Where does my help really come from?”
In a reference to this verse in his sermon The Reformation of Manners, John Wesley
suggests the following : “Deeply conscious therefore should every member of this society
be of his own foolishness, weakness, helplessness; continually hanging with his whole
soul upon Him who alone has wisdom and strength, with an unspeakable conviction that
‘the help which is done upon the earth, God doth it Himself.’ ”
We need help with everything, from keeping our cars going to filling in our income tax
returns, from doing our job properly to conducting our personal relationships. We need
help in our spiritual life, which can not only be difficult but dangerous! We need help,
and in every area sentries (i.e. others) are useful but like the Psalmist we must look
beyond them to the real source of strength: the loving, protecting, always awake Lord
who made the hills. We all need help and acknowledging this is not weakness, but
strength, and looking to God for that strength is the beginning (and the continuance) of
faith. Looking to God for strength in small things stands us in good stead for when the
big things come.
How good are you at asking for help, particularly in your spiritual pilgrimage? While
looking to the Lord for help, how do you feel about asking someone to watch over you
and hold you accountable to a ‘Sermon on the Mount lifestyle’? As you look to the Lord
for help ask Him who He wants you to help today.
Lo! To the hills I lift mine eye,
Thy promised aid I claim;
Father of mercies, glorify
Thy favourite Jesu’s name!
I lift up my eyes to the hills--
where does my help come from? Psalm 121:1
This is one of the Psalms that was used by pilgrims as they travelled to Jerusalem for the
religious festivals. The journey was long and dangerous with thieves and hijackers a
constant danger, especially at night. Sentries were placed on surrounding hills at night
and the picture we have here is of a pilgrim looking up to the hills before going to bed
and meditating on the thought : “Where does my help really come from?”
In a reference to this verse in his sermon The Reformation of Manners, John Wesley
suggests the following : “Deeply conscious therefore should every member of this society
be of his own foolishness, weakness, helplessness; continually hanging with his whole
soul upon Him who alone has wisdom and strength, with an unspeakable conviction that
‘the help which is done upon the earth, God doth it Himself.’ ”
We need help with everything, from keeping our cars going to filling in our income tax
returns, from doing our job properly to conducting our personal relationships. We need
help in our spiritual life, which can not only be difficult but dangerous! We need help,
and in every area sentries (i.e. others) are useful but like the Psalmist we must look
beyond them to the real source of strength: the loving, protecting, always awake Lord
who made the hills. We all need help and acknowledging this is not weakness, but
strength, and looking to God for that strength is the beginning (and the continuance) of
faith. Looking to God for strength in small things stands us in good stead for when the
big things come.
How good are you at asking for help, particularly in your spiritual pilgrimage? While
looking to the Lord for help, how do you feel about asking someone to watch over you
and hold you accountable to a ‘Sermon on the Mount lifestyle’? As you look to the Lord
for help ask Him who He wants you to help today.
Lo! To the hills I lift mine eye,
Thy promised aid I claim;
Father of mercies, glorify
Thy favourite Jesu’s name!
Text Sermons : John Wesley : The End of Christ's Coming
"For this purpose was the Son of God manifested, that he might destroy the works of the devil." 1 John 3:8.
1. Many eminent writers, heathen as well as Christian, both in earlier and later ages, have employed their utmost labour and art in painting the beauty of virtue. And the same pains they have taken to describe, in the liveliest colours, the deformity of vice; both of vice in general, and of those particular vices which were most prevalent in their respective ages and countries. With equal care they have placed in a strong light the happiness that attends virtue, and the misery which usually accompanies vice, and always follows it. And it may be acknowledged, that treatises of this kind are not wholly without their use. Probably hereby some, on the one hand, have been stirred up to desire and follow after virtue; and some, on the other hand, checked in their career of vice, -- perhaps reclaimed from it, at least for a season. But the change effected in men by these means is seldom either deep or universal: Much less is it durable; in a little space it vanishes away as the morning cloud. Such motives are far too feeble to overcome the numberless temptations that surround us. All that can be said of the beauty and advantage of virtue, and the deformity and ill effects of vice, cannot resist, and much less overcome and heal, one irregular appetite or passion.
^All these fences and their whole array,
One cunning bosom-sin sweeps quite away.^
2. There is, therefore, an absolute necessity, if ever we would conquer vice, or steadily persevere in the practice of virtue, to have arms of a better kind than these; otherwise, we may see what is right, but we cannot attain it. Many of the men of reflection among the very Heathens were deeply sensible of this. The language of their heart was that of Medea: --
_Video meliora, proboque;
Detertiora sequor:_
How exactly agreeing with the words of the Apostle: (Personating a man convinced of sin, but not yet conquering it:) "The good that I would, I do not; but the evil I would not, that I do!" The impotence of the human mind, even the Roman philosopher could discover: "There is in every man," says he, "this weakness;" (he might have said, this sore disease;) "_gloriae sitis_, -- thirst for glory. Nature points out the disease; but nature shows us no remedy."
3. Nor is it strange, that though they sought for a remedy, yet they found none. For they sought it where it never was and never will be found, namely, in themselves; in reason, in philosophy: Broken reeds, bubbles, smoke! They did not seek it in God, in whom alone it is possible to find it. In God! No; they totally disclaim this; and that in the strongest terms. For although Cicero, one of their oracles, once stumbled upon that strange truth, _Nemo unquam vir magnus sine afflatu divino fuit_, -- "There never was any great man who was not divinely inspired;" yet in the very same tract he contradicts himself, and totally overthrows his own assertion, by asking, _Quis pro virtute aut sapientia gratias dedit Deis unquam_? -- "Who ever returned thanks to God for his virtue or wisdom?" The Roman poet is, if possible, more express still; who, after mentioning several outward blessings, honestly adds, --
_Haec satis est orare Jovem, qui donat et aufert;
Det vitam, det opes: aequum mi animum ipse parabo._
We ask of God, what he can give or take, --
Life, wealth; but virtuous I myself will make.
4. The best of them either sought virtue partly from God and partly from themselves, or sought it from those gods who were indeed but devils, and so not likely to make their votaries better than themselves. So dim was the light of the wisest of men, till "life and immortality were brought to light by the gospel;" till "the Son of God was manifested to destroy the works of the devil!"
But what are "the works of the devil," here mentioned? How was "the Son of God manifested" to destroy them? And how, in what manner, and by what steps, does he actually "destroy" them? These three very important points we may consider in their order.
I. 1. And, First, what these works of the devil are, we learn from the words preceding and following the text: "We know that he was manifested to take away our sins." (1 John 3:5.) "Whosoever abideth in him, sinneth not: Whosoever sinneth, seeth him not, neither knoweth him." (1 John 3:6.) "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose was the Son of God manifested, that he might destroy the works of the devil." (1 John 3:8.) "Whosoever is born of God doth not commit sin." (1 John 3:9.) From the whole of this it appears, that "the works of the devil," here spoken of, are sin, and the fruits of sin.
2. But since the wisdom of God has now dissipated the clouds which so long covered the earth, and put an end to the childish conjectures of men concerning these things, it may be of use to take a more distinct view of these "works of the devil," so far as the oracles of God instruct us. It is true, the design of the Holy Spirit was to assist our faith, not gratify our curiosity; and therefore the account he has given in the first chapters of Genesis is exceeding short. Nevertheless, it is so clear that we may learn therefrom whatsoever it concerns us to know.
3. To take the matter from the beginning: "The Lord God" (literally, JEHOVAH, the GODS; that is, One and Three) "created man in his own image;" -- in his own natural image, as to his better part; that is, a spirit, as God is a spirit; endued with understanding; which, if not the essence, seems to be the most essential property, of a spirit. And probably the human spirit, like the angelical, then discerned truth by intuition. Hence he named every creature, as soon as he saw it, according to its inmost nature. Yet his knowledge was limited, as he was a creature: Ignorance, therefore, was inseparable from him; but error was not; it does not appear that he was mistaken in any thing. But he was capable of mistaking, of being deceived, although not necessitated to it.
4. He was endued also with a will, with various affections; (which are only the will exerting itself various ways;) that he might love, desire, and delight in that which is good: Otherwise his understanding had been to no purpose. He was likewise endued with liberty; a power of choosing what was good, and refusing what was not so. Without this, both the will and the understanding would have been utterly useless. Indeed, without liberty, man had been so far from being a free agent, that he could have been no agent at all. For every unfree being is purely passive; not active in any degree. Have you a sword in your hand? Does a man, stronger than you, seize your hand, and force you to wound a third person? In this you are no agent, any more than the sword: The hand is as passive as the steel. So in every possible case. He that is not free is not an agent, but a patient.
5. It seems, therefore, that every spirit in the universe, as such, is endued with understanding, and, in consequence, with a will, and with a measure of liberty; and that these three are inseparably united in every intelligent nature. And observe: Liberty necessitated, or over-ruled, is really no liberty at all. It is a contradiction in terms. It is the same as unfree freedom; that is, downright nonsense.
6. It may be farther observed, (and it is an important observation,) that where there is no liberty, there can be no moral good or evil, no virtue or vice. The fire warms us; yet it is not capable of virtue: It burns us; yet this is no vice. There is no virtue, but where an intelligent being knows, loves, and chooses what is good; nor is there any vice, but where such a being knows, loves, and chooses what is evil.
7. And God created man, not only in his natural, but likewise in his own moral, image. He created him not only "in knowledge," but also in righteousness and true holiness. As his understanding was without blemish, perfect in its kind; so were all his affections. They were all set right, and duly exercised on their proper objects. And as a free agent, he steadily chose whatever was good, according to the direction of his understanding. In so doing, he was unspeakably happy; dwelling in God, and God in him; having an uninterrupted fellowship with the Father and the Son, through the eternal Spirit; and the continual testimony of his conscience, that all his ways were good and acceptable to God.
8. Yet his liberty (as was observed before) necessarily included a power of choosing or refusing either good or evil. Indeed it has been doubted whether man could then choose evil, knowing it to be such. But it cannot be doubted, he might mistake evil for good. He was not infallible; therefore not impeccable. And this unravels the whole difficulty of the grand question, _Unde malum?_ "How came evil into the world?" It came from "Lucifer, son of the morning." It was the work of the devil. "For the devil," saith the Apostle, "sinneth from the beginning;" that is, was the first sinner in the universe, the author of sin, the first being who, by the abuse of his liberty, introduced evil into the creation. He,
-- Of the first,
If not the first archangel,
was self-tempted to think too highly of himself. He freely yielded to the temptation; and gave way, first to pride, then to self-will. He said, "I will sit upon the sides of the north: I will be like the Most High." He did not fall alone, but soon drew after him a third part of the stars of heaven; in consequence of which they lost their glory and happiness, and were driven from their former habitation.
9. "Having great wrath," and perhaps envy, at the happiness of the creatures whom God had newly created, it is not strange that he should desire and endeavour to deprive them of it. In order to this, he concealed himself in the serpent, who was the most subtle, or intelligent, of all the brute creatures; and, on that account, the least liable to raise suspicion. Indeed, some have (not improbably) supposed that the serpent was then endued with reason and speech. Had not Eve known he was so, would she have admitted any parley with him? Would she not have been frightened rather than deceived? as the Apostle observes she was. To deceive her, Satan mingled truth with falsehood: -- "Hath God said, Ye may not eat of every tree of the garden?" -- and soon after persuaded her to disbelieve God, to suppose his threatening should not be fulfilled. She then lay open to the whole temptation: -- To "the desire of the flesh;" for the tree was "good for food:" To "the desire of the eyes;" for it was "pleasant to the eyes:" And to "the pride of life;" for it was "to be desired to make one wise," and consequently honoured. So unbelief begot pride: She thought herself wiser than God; capable of finding a better way to happiness than God had taught her. It begot self-will: She was determined to do her own will, not the will of Him that made her. It begot foolish desires; and completed all by outward sin: "She took of the fruit, and did eat."
10. She then "gave to her husband, and he did eat." And in that day, yea, that moment, he died! The life of God was extinguished in his soul. The glory departed from him. He lost the whole moral image of God, -- righteousness and true holiness. He was unholy; he was unhappy; he was full of sin; full of guilt and tormenting fears. Being broke off from God, and looking upon him now as an angry Judge, "he was afraid." But how was his understanding darkened, to think he could "hide himself from the presence of the Lord among the trees of the garden!" Thus was his soul utterly dead to God! And in that day his body likewise began to die, -- became obnoxious to weakness, sickness, pain; all preparatory to the death of the body, which naturally led to eternal death.
II. Such are "the works of the devil;" sin and its fruits; considered in their order and connexion. We are, in the Second place, to consider how the Son of God was manifested in order to destroy them.
1. He was manifested as the only-begotten Son of God, in glory equal with the Father, to the inhabitants of heaven before and at the foundation of the world. These "morning stars sang together," all these "sons of God shouted for joy," when they heard him pronounce, "Let there be light; and there was light;" -- when he "spread the north over the empty space," and "stretched out the heavens as a curtain." Indeed, it was the universal belief of the ancient Church, that God the Father none hath seen, nor can see; that from all eternity He hath dwelt in light unapproachable; and it is only in and by the Son of his love that he hath, at any time, revealed himself to his creatures.
2. How the Son of God was manifested to our first parents in paradise it is not easy to determine. It is generally, and not improbably, supposed that he appeared to them in the form of a man, and conversed with them face to face. Not that I can at all believe the ingenious dream of Dr. Watts concerning "the glorious humanity of Christ," which he supposes to have existed before the world began, and to have been endued with I know not what astonishing powers. Nay, I look upon this to be an exceeding dangerous, yea, mischievous hypothesis; as it quite excludes the force of very many scriptures which have been hitherto thought to prove the Godhead of the Son. And I am afraid it was the grand means of turning that great man aside from the faith once delivered to the saints; -- that is, if he was turned aside; if that beautiful soliloquy be genuine which is printed among his Posthumous Works, wherein he so earnestly beseeches the Son of God not to be displeased because he cannot believe him to be co-equal and co-eternal with the Father.
3. May we not reasonably believe it was by similar appearances that He was manifested, in succeeding ages, to Enoch, while he "walked with God;" to Noah, before and after the deluge; to Abraham, Isaac, and Jacob, on various occasions; and, to mention no more, to Moses? This seems to be the natural meaning of the word: "My servant Moses is faithful in all my house. -- With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Jehovah shall he behold;" namely, the Son of God.
4. But all these were only types of his grand manifestation. It was in the fulness of time (in just the middle age of the world, as a great man largely proves) that God "brought his first-begotten into the world, made of a woman," by the power of the Highest overshadowing her. He was afterwards manifested to the shepherds; to devout Simeon; to Anna, the Prophetess; and to "all that waited for redemption in Jerusalem."
5. When he was of due age for executing his priestly office, he was manifested to Israel; preaching the gospel of the kingdom of God in every town and in every city. And for a time he was glorified by all, who acknowledged that he "spake as never man spake;" that "he spake as one having authority," with all the wisdom of God and the power of God. He was manifested by numberless "signs, and wonders, and mighty works which he did," as well as by his whole life; being the only one born of a woman "who knew no sin," who, from his birth to his death, did "all things well;" doing continually "not his own will, but the will of Him that sent him."
6. After all, "behold the Lamb of God, taking away the sin of the world!" This was a more glorious manifestation of himself than any he had made before. How wonderfully was he manifested to angels and men, when he "was wounded for our transgressions;" when he "bore all our sins in his own body on the tree;" when, having "by that one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," he cried out, "It is finished; and bowed his head, and gave up the ghost!" We need but just mention those farther manifestations, -- his resurrection from the dead; his ascension into heaven, into the glory which he had before the world began; and his pouring out the Holy Ghost on the day of Pentecost; both of which are beautifully described in those well-known words of the Psalmist: "Thou art gone up on high, thou hast led captivity captive, and hast received gifts for men; yea, even for thine enemies, that the Lord God might dwell among" or in "them."
7. "That the Lord God might dwell in them:" This refers to a yet farther manifestation of the Son of God; even his inward manifestation of himself. When he spoke of this to his Apostles but a little before his death, one of them immediately asked, "Lord, how is it that thou wilt manifest thyself to us, and not unto the world?" By enabling us to believe in his name. For he is then inwardly manifested to us when we are enabled to say with confidence, "My Lord, and my God!" Then each of us can boldly say, "The life which I now live, I live by faith in the Son of God, who loved me and gave himself for me." [Gal. 2:20] And it is by thus manifesting himself in our hearts that he effectually "destroys the works of the devil."
III. 1. How he does this, in what manner, and by what steps, he does actually destroy them, we are now to consider. And, First, as Satan began his work in Eve by tainting her with unbelief, so the Son of God begins his work in man by enabling us to believe in him. He both opens and enlightens the eyes of our understanding. Out of darkness he commands light to shine, and takes away the veil which the "god of this world" had spread over our hearts. And we then see not by a chain of reasoning, but by a kind of intuition, by a direct view, that "God was in Christ, reconciling the world to himself, not imputing to them their former trespasses;" not imputing them to me. In that day "we know that we are of God," children of God by faith; "having redemption through the blood of Christ, even the forgiveness of sin." "Being justified by faith, we have peace with God, through our Lord Jesus Christ;" -- that peace which enables us in every state therewith to be content; which delivers us from all perplexing doubts, from all tormenting fears; and in particular, from that "fear of death whereby we were all our life-time subject to bondage."
2. At the same time the Son of God strikes at the root of that grand work of the devil, -- pride; causing the sinner to humble himself before the Lord, to abhor himself, as it were, in dust and ashes. He strikes at the root of self-will; enabling the humbled sinner to say in all things, "Not as I will, but as thou wilt." He destroys the love of the world; delivering them that believe in him from "every foolish and hurtful desire;" from the "desire of the flesh, the desire of the eyes, and the pride of life." He saves them from seeking, or expecting to find, happiness in any creature. As Satan turned the heart of man from the Creator to the creature; so the Son of God turns his heart back again from the creature to the Creator. Thus it is, by manifesting himself, he destroys the works of the devil; restoring the guilty outcast from God, to his favour, to pardon and peace; the sinner in whom dwelleth no good thing, to love and holiness; the burdened, miserable sinner, to joy unspeakable, to real, substantial happiness.
3. But it may be observed, that the Son of God does not destroy the whole work of the devil in man, as long as he remains in this life. He does not yet destroy bodily weakness, sickness, pain, and a thousand infirmities incident to flesh and blood. He does not destroy all that weakness of understanding, which is the natural consequence of the soul's dwelling in a corruptible body; so that still,
_Humanum est errare et nescire:_
"Both ignorance and error belong to humanity." He entrusts us with only an exceeding small share of knowledge, in our present state; lest our knowledge should interfere with our humility, and we should again affect to be as gods. It is to remove from us all temptation to pride, and all thought of independency, (which is the very thing that men in general so earnestly covet under the name of liberty.) that he leaves us encompassed with all these infirmities, particularly weakness of understanding; till the sentence takes place, "Dust thou art, and unto dust thou shalt return!"
4. Then error, pain, and all bodily infirmities cease: All these are destroyed by death. And death itself, "the last enemy" of man, shall be destroyed at the resurrection. The moment that we hear the voice of the archangel and the trump of God, "then shall be fulfilled the saying that is written, Death is swallowed up in victory." "This corruptible" body "shall put on incorruption; this mortal" body "shall put on immortality;" and the Son of God, manifested in the clouds of heaven, shall destroy this last work of the devil!
5. Here then we see in the clearest, strongest light, what is real religion: A restoration of man by Him that bruises the serpent's head [Gen. 3:15], to all that the old serpent deprived him of; a restoration not only to the favour but likewise to the image of God, implying not barely deliverance from sin, but the being filled with the fullness of God. It is plain, if we attend to the preceding considerations, that nothing short of this is Christian religion. Every thing else, whether negative or external, is utterly wide of the mark. But what a paradox is this! How little is it understood in the Christian world; yea, in this enlightened age, wherein it is taken for granted, the world is wiser than ever it was from the beginning! Among all our discoveries, who has discovered this? How few either among the learned or unlearned! And yet, if we believe the Bible, who can deny it? Who can doubt of it? It runs through the Bible from the beginning to the end, in one connected chain; and the agreement of every part of it, with every other, is, properly, the analogy of faith. Beware of taking any thing else, or anything less than this, for religion! Not any thing else: Do not imagine an outward form, a round of duties, both in public and private, is religion! Do not suppose that honesty, justice, and whatever is called morality, (though excellent in its place,) is religion! And least of all dream that orthodoxy, right opinion, (vulgarly called faith,) is religion. Of all religious dreams, this is the vainest; which takes hay and stubble for gold tried in the fire!
6. O do not take any thing less than this for the religion of Jesus Christ! Do not take part of it for the whole! What God hath joined together, put not asunder! Take no less for his religion, than the "faith that worketh by love;" all inward and outward holiness. Be not content with any religion which does not imply the destruction of all the works of the devil; that is, of all sin. We know, weakness of understanding, and a thousand infirmities, will remain, while this corruptible body remains; but sin need not remain: This is that work of the devil, eminently so called, which the Son of God was manifested to destroy in this present life. He is able, he is willing, to destroy it now, in all that believe in him. Only be not straitened in your own bowels! Do not distrust his power, or his love! Put his promise to the proof! He hath spoken: And is he not ready likewise to perform? Only "come boldly to the throne of grace," trusting in his mercy; and you shall find, "He saveth to the uttermost all those that come to God through him!"
"For this purpose was the Son of God manifested, that he might destroy the works of the devil." 1 John 3:8.
1. Many eminent writers, heathen as well as Christian, both in earlier and later ages, have employed their utmost labour and art in painting the beauty of virtue. And the same pains they have taken to describe, in the liveliest colours, the deformity of vice; both of vice in general, and of those particular vices which were most prevalent in their respective ages and countries. With equal care they have placed in a strong light the happiness that attends virtue, and the misery which usually accompanies vice, and always follows it. And it may be acknowledged, that treatises of this kind are not wholly without their use. Probably hereby some, on the one hand, have been stirred up to desire and follow after virtue; and some, on the other hand, checked in their career of vice, -- perhaps reclaimed from it, at least for a season. But the change effected in men by these means is seldom either deep or universal: Much less is it durable; in a little space it vanishes away as the morning cloud. Such motives are far too feeble to overcome the numberless temptations that surround us. All that can be said of the beauty and advantage of virtue, and the deformity and ill effects of vice, cannot resist, and much less overcome and heal, one irregular appetite or passion.
^All these fences and their whole array,
One cunning bosom-sin sweeps quite away.^
2. There is, therefore, an absolute necessity, if ever we would conquer vice, or steadily persevere in the practice of virtue, to have arms of a better kind than these; otherwise, we may see what is right, but we cannot attain it. Many of the men of reflection among the very Heathens were deeply sensible of this. The language of their heart was that of Medea: --
_Video meliora, proboque;
Detertiora sequor:_
How exactly agreeing with the words of the Apostle: (Personating a man convinced of sin, but not yet conquering it:) "The good that I would, I do not; but the evil I would not, that I do!" The impotence of the human mind, even the Roman philosopher could discover: "There is in every man," says he, "this weakness;" (he might have said, this sore disease;) "_gloriae sitis_, -- thirst for glory. Nature points out the disease; but nature shows us no remedy."
3. Nor is it strange, that though they sought for a remedy, yet they found none. For they sought it where it never was and never will be found, namely, in themselves; in reason, in philosophy: Broken reeds, bubbles, smoke! They did not seek it in God, in whom alone it is possible to find it. In God! No; they totally disclaim this; and that in the strongest terms. For although Cicero, one of their oracles, once stumbled upon that strange truth, _Nemo unquam vir magnus sine afflatu divino fuit_, -- "There never was any great man who was not divinely inspired;" yet in the very same tract he contradicts himself, and totally overthrows his own assertion, by asking, _Quis pro virtute aut sapientia gratias dedit Deis unquam_? -- "Who ever returned thanks to God for his virtue or wisdom?" The Roman poet is, if possible, more express still; who, after mentioning several outward blessings, honestly adds, --
_Haec satis est orare Jovem, qui donat et aufert;
Det vitam, det opes: aequum mi animum ipse parabo._
We ask of God, what he can give or take, --
Life, wealth; but virtuous I myself will make.
4. The best of them either sought virtue partly from God and partly from themselves, or sought it from those gods who were indeed but devils, and so not likely to make their votaries better than themselves. So dim was the light of the wisest of men, till "life and immortality were brought to light by the gospel;" till "the Son of God was manifested to destroy the works of the devil!"
But what are "the works of the devil," here mentioned? How was "the Son of God manifested" to destroy them? And how, in what manner, and by what steps, does he actually "destroy" them? These three very important points we may consider in their order.
I. 1. And, First, what these works of the devil are, we learn from the words preceding and following the text: "We know that he was manifested to take away our sins." (1 John 3:5.) "Whosoever abideth in him, sinneth not: Whosoever sinneth, seeth him not, neither knoweth him." (1 John 3:6.) "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose was the Son of God manifested, that he might destroy the works of the devil." (1 John 3:8.) "Whosoever is born of God doth not commit sin." (1 John 3:9.) From the whole of this it appears, that "the works of the devil," here spoken of, are sin, and the fruits of sin.
2. But since the wisdom of God has now dissipated the clouds which so long covered the earth, and put an end to the childish conjectures of men concerning these things, it may be of use to take a more distinct view of these "works of the devil," so far as the oracles of God instruct us. It is true, the design of the Holy Spirit was to assist our faith, not gratify our curiosity; and therefore the account he has given in the first chapters of Genesis is exceeding short. Nevertheless, it is so clear that we may learn therefrom whatsoever it concerns us to know.
3. To take the matter from the beginning: "The Lord God" (literally, JEHOVAH, the GODS; that is, One and Three) "created man in his own image;" -- in his own natural image, as to his better part; that is, a spirit, as God is a spirit; endued with understanding; which, if not the essence, seems to be the most essential property, of a spirit. And probably the human spirit, like the angelical, then discerned truth by intuition. Hence he named every creature, as soon as he saw it, according to its inmost nature. Yet his knowledge was limited, as he was a creature: Ignorance, therefore, was inseparable from him; but error was not; it does not appear that he was mistaken in any thing. But he was capable of mistaking, of being deceived, although not necessitated to it.
4. He was endued also with a will, with various affections; (which are only the will exerting itself various ways;) that he might love, desire, and delight in that which is good: Otherwise his understanding had been to no purpose. He was likewise endued with liberty; a power of choosing what was good, and refusing what was not so. Without this, both the will and the understanding would have been utterly useless. Indeed, without liberty, man had been so far from being a free agent, that he could have been no agent at all. For every unfree being is purely passive; not active in any degree. Have you a sword in your hand? Does a man, stronger than you, seize your hand, and force you to wound a third person? In this you are no agent, any more than the sword: The hand is as passive as the steel. So in every possible case. He that is not free is not an agent, but a patient.
5. It seems, therefore, that every spirit in the universe, as such, is endued with understanding, and, in consequence, with a will, and with a measure of liberty; and that these three are inseparably united in every intelligent nature. And observe: Liberty necessitated, or over-ruled, is really no liberty at all. It is a contradiction in terms. It is the same as unfree freedom; that is, downright nonsense.
6. It may be farther observed, (and it is an important observation,) that where there is no liberty, there can be no moral good or evil, no virtue or vice. The fire warms us; yet it is not capable of virtue: It burns us; yet this is no vice. There is no virtue, but where an intelligent being knows, loves, and chooses what is good; nor is there any vice, but where such a being knows, loves, and chooses what is evil.
7. And God created man, not only in his natural, but likewise in his own moral, image. He created him not only "in knowledge," but also in righteousness and true holiness. As his understanding was without blemish, perfect in its kind; so were all his affections. They were all set right, and duly exercised on their proper objects. And as a free agent, he steadily chose whatever was good, according to the direction of his understanding. In so doing, he was unspeakably happy; dwelling in God, and God in him; having an uninterrupted fellowship with the Father and the Son, through the eternal Spirit; and the continual testimony of his conscience, that all his ways were good and acceptable to God.
8. Yet his liberty (as was observed before) necessarily included a power of choosing or refusing either good or evil. Indeed it has been doubted whether man could then choose evil, knowing it to be such. But it cannot be doubted, he might mistake evil for good. He was not infallible; therefore not impeccable. And this unravels the whole difficulty of the grand question, _Unde malum?_ "How came evil into the world?" It came from "Lucifer, son of the morning." It was the work of the devil. "For the devil," saith the Apostle, "sinneth from the beginning;" that is, was the first sinner in the universe, the author of sin, the first being who, by the abuse of his liberty, introduced evil into the creation. He,
-- Of the first,
If not the first archangel,
was self-tempted to think too highly of himself. He freely yielded to the temptation; and gave way, first to pride, then to self-will. He said, "I will sit upon the sides of the north: I will be like the Most High." He did not fall alone, but soon drew after him a third part of the stars of heaven; in consequence of which they lost their glory and happiness, and were driven from their former habitation.
9. "Having great wrath," and perhaps envy, at the happiness of the creatures whom God had newly created, it is not strange that he should desire and endeavour to deprive them of it. In order to this, he concealed himself in the serpent, who was the most subtle, or intelligent, of all the brute creatures; and, on that account, the least liable to raise suspicion. Indeed, some have (not improbably) supposed that the serpent was then endued with reason and speech. Had not Eve known he was so, would she have admitted any parley with him? Would she not have been frightened rather than deceived? as the Apostle observes she was. To deceive her, Satan mingled truth with falsehood: -- "Hath God said, Ye may not eat of every tree of the garden?" -- and soon after persuaded her to disbelieve God, to suppose his threatening should not be fulfilled. She then lay open to the whole temptation: -- To "the desire of the flesh;" for the tree was "good for food:" To "the desire of the eyes;" for it was "pleasant to the eyes:" And to "the pride of life;" for it was "to be desired to make one wise," and consequently honoured. So unbelief begot pride: She thought herself wiser than God; capable of finding a better way to happiness than God had taught her. It begot self-will: She was determined to do her own will, not the will of Him that made her. It begot foolish desires; and completed all by outward sin: "She took of the fruit, and did eat."
10. She then "gave to her husband, and he did eat." And in that day, yea, that moment, he died! The life of God was extinguished in his soul. The glory departed from him. He lost the whole moral image of God, -- righteousness and true holiness. He was unholy; he was unhappy; he was full of sin; full of guilt and tormenting fears. Being broke off from God, and looking upon him now as an angry Judge, "he was afraid." But how was his understanding darkened, to think he could "hide himself from the presence of the Lord among the trees of the garden!" Thus was his soul utterly dead to God! And in that day his body likewise began to die, -- became obnoxious to weakness, sickness, pain; all preparatory to the death of the body, which naturally led to eternal death.
II. Such are "the works of the devil;" sin and its fruits; considered in their order and connexion. We are, in the Second place, to consider how the Son of God was manifested in order to destroy them.
1. He was manifested as the only-begotten Son of God, in glory equal with the Father, to the inhabitants of heaven before and at the foundation of the world. These "morning stars sang together," all these "sons of God shouted for joy," when they heard him pronounce, "Let there be light; and there was light;" -- when he "spread the north over the empty space," and "stretched out the heavens as a curtain." Indeed, it was the universal belief of the ancient Church, that God the Father none hath seen, nor can see; that from all eternity He hath dwelt in light unapproachable; and it is only in and by the Son of his love that he hath, at any time, revealed himself to his creatures.
2. How the Son of God was manifested to our first parents in paradise it is not easy to determine. It is generally, and not improbably, supposed that he appeared to them in the form of a man, and conversed with them face to face. Not that I can at all believe the ingenious dream of Dr. Watts concerning "the glorious humanity of Christ," which he supposes to have existed before the world began, and to have been endued with I know not what astonishing powers. Nay, I look upon this to be an exceeding dangerous, yea, mischievous hypothesis; as it quite excludes the force of very many scriptures which have been hitherto thought to prove the Godhead of the Son. And I am afraid it was the grand means of turning that great man aside from the faith once delivered to the saints; -- that is, if he was turned aside; if that beautiful soliloquy be genuine which is printed among his Posthumous Works, wherein he so earnestly beseeches the Son of God not to be displeased because he cannot believe him to be co-equal and co-eternal with the Father.
3. May we not reasonably believe it was by similar appearances that He was manifested, in succeeding ages, to Enoch, while he "walked with God;" to Noah, before and after the deluge; to Abraham, Isaac, and Jacob, on various occasions; and, to mention no more, to Moses? This seems to be the natural meaning of the word: "My servant Moses is faithful in all my house. -- With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Jehovah shall he behold;" namely, the Son of God.
4. But all these were only types of his grand manifestation. It was in the fulness of time (in just the middle age of the world, as a great man largely proves) that God "brought his first-begotten into the world, made of a woman," by the power of the Highest overshadowing her. He was afterwards manifested to the shepherds; to devout Simeon; to Anna, the Prophetess; and to "all that waited for redemption in Jerusalem."
5. When he was of due age for executing his priestly office, he was manifested to Israel; preaching the gospel of the kingdom of God in every town and in every city. And for a time he was glorified by all, who acknowledged that he "spake as never man spake;" that "he spake as one having authority," with all the wisdom of God and the power of God. He was manifested by numberless "signs, and wonders, and mighty works which he did," as well as by his whole life; being the only one born of a woman "who knew no sin," who, from his birth to his death, did "all things well;" doing continually "not his own will, but the will of Him that sent him."
6. After all, "behold the Lamb of God, taking away the sin of the world!" This was a more glorious manifestation of himself than any he had made before. How wonderfully was he manifested to angels and men, when he "was wounded for our transgressions;" when he "bore all our sins in his own body on the tree;" when, having "by that one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," he cried out, "It is finished; and bowed his head, and gave up the ghost!" We need but just mention those farther manifestations, -- his resurrection from the dead; his ascension into heaven, into the glory which he had before the world began; and his pouring out the Holy Ghost on the day of Pentecost; both of which are beautifully described in those well-known words of the Psalmist: "Thou art gone up on high, thou hast led captivity captive, and hast received gifts for men; yea, even for thine enemies, that the Lord God might dwell among" or in "them."
7. "That the Lord God might dwell in them:" This refers to a yet farther manifestation of the Son of God; even his inward manifestation of himself. When he spoke of this to his Apostles but a little before his death, one of them immediately asked, "Lord, how is it that thou wilt manifest thyself to us, and not unto the world?" By enabling us to believe in his name. For he is then inwardly manifested to us when we are enabled to say with confidence, "My Lord, and my God!" Then each of us can boldly say, "The life which I now live, I live by faith in the Son of God, who loved me and gave himself for me." [Gal. 2:20] And it is by thus manifesting himself in our hearts that he effectually "destroys the works of the devil."
III. 1. How he does this, in what manner, and by what steps, he does actually destroy them, we are now to consider. And, First, as Satan began his work in Eve by tainting her with unbelief, so the Son of God begins his work in man by enabling us to believe in him. He both opens and enlightens the eyes of our understanding. Out of darkness he commands light to shine, and takes away the veil which the "god of this world" had spread over our hearts. And we then see not by a chain of reasoning, but by a kind of intuition, by a direct view, that "God was in Christ, reconciling the world to himself, not imputing to them their former trespasses;" not imputing them to me. In that day "we know that we are of God," children of God by faith; "having redemption through the blood of Christ, even the forgiveness of sin." "Being justified by faith, we have peace with God, through our Lord Jesus Christ;" -- that peace which enables us in every state therewith to be content; which delivers us from all perplexing doubts, from all tormenting fears; and in particular, from that "fear of death whereby we were all our life-time subject to bondage."
2. At the same time the Son of God strikes at the root of that grand work of the devil, -- pride; causing the sinner to humble himself before the Lord, to abhor himself, as it were, in dust and ashes. He strikes at the root of self-will; enabling the humbled sinner to say in all things, "Not as I will, but as thou wilt." He destroys the love of the world; delivering them that believe in him from "every foolish and hurtful desire;" from the "desire of the flesh, the desire of the eyes, and the pride of life." He saves them from seeking, or expecting to find, happiness in any creature. As Satan turned the heart of man from the Creator to the creature; so the Son of God turns his heart back again from the creature to the Creator. Thus it is, by manifesting himself, he destroys the works of the devil; restoring the guilty outcast from God, to his favour, to pardon and peace; the sinner in whom dwelleth no good thing, to love and holiness; the burdened, miserable sinner, to joy unspeakable, to real, substantial happiness.
3. But it may be observed, that the Son of God does not destroy the whole work of the devil in man, as long as he remains in this life. He does not yet destroy bodily weakness, sickness, pain, and a thousand infirmities incident to flesh and blood. He does not destroy all that weakness of understanding, which is the natural consequence of the soul's dwelling in a corruptible body; so that still,
_Humanum est errare et nescire:_
"Both ignorance and error belong to humanity." He entrusts us with only an exceeding small share of knowledge, in our present state; lest our knowledge should interfere with our humility, and we should again affect to be as gods. It is to remove from us all temptation to pride, and all thought of independency, (which is the very thing that men in general so earnestly covet under the name of liberty.) that he leaves us encompassed with all these infirmities, particularly weakness of understanding; till the sentence takes place, "Dust thou art, and unto dust thou shalt return!"
4. Then error, pain, and all bodily infirmities cease: All these are destroyed by death. And death itself, "the last enemy" of man, shall be destroyed at the resurrection. The moment that we hear the voice of the archangel and the trump of God, "then shall be fulfilled the saying that is written, Death is swallowed up in victory." "This corruptible" body "shall put on incorruption; this mortal" body "shall put on immortality;" and the Son of God, manifested in the clouds of heaven, shall destroy this last work of the devil!
5. Here then we see in the clearest, strongest light, what is real religion: A restoration of man by Him that bruises the serpent's head [Gen. 3:15], to all that the old serpent deprived him of; a restoration not only to the favour but likewise to the image of God, implying not barely deliverance from sin, but the being filled with the fullness of God. It is plain, if we attend to the preceding considerations, that nothing short of this is Christian religion. Every thing else, whether negative or external, is utterly wide of the mark. But what a paradox is this! How little is it understood in the Christian world; yea, in this enlightened age, wherein it is taken for granted, the world is wiser than ever it was from the beginning! Among all our discoveries, who has discovered this? How few either among the learned or unlearned! And yet, if we believe the Bible, who can deny it? Who can doubt of it? It runs through the Bible from the beginning to the end, in one connected chain; and the agreement of every part of it, with every other, is, properly, the analogy of faith. Beware of taking any thing else, or anything less than this, for religion! Not any thing else: Do not imagine an outward form, a round of duties, both in public and private, is religion! Do not suppose that honesty, justice, and whatever is called morality, (though excellent in its place,) is religion! And least of all dream that orthodoxy, right opinion, (vulgarly called faith,) is religion. Of all religious dreams, this is the vainest; which takes hay and stubble for gold tried in the fire!
6. O do not take any thing less than this for the religion of Jesus Christ! Do not take part of it for the whole! What God hath joined together, put not asunder! Take no less for his religion, than the "faith that worketh by love;" all inward and outward holiness. Be not content with any religion which does not imply the destruction of all the works of the devil; that is, of all sin. We know, weakness of understanding, and a thousand infirmities, will remain, while this corruptible body remains; but sin need not remain: This is that work of the devil, eminently so called, which the Son of God was manifested to destroy in this present life. He is able, he is willing, to destroy it now, in all that believe in him. Only be not straitened in your own bowels! Do not distrust his power, or his love! Put his promise to the proof! He hath spoken: And is he not ready likewise to perform? Only "come boldly to the throne of grace," trusting in his mercy; and you shall find, "He saveth to the uttermost all those that come to God through him!"
Text Sermons : John Wesley : On Dress
"Whose adorning let it not be that outward adorning of -- wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4.
1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2] Indeed this exhortation relates more directly to the wisdom of the world, which is totally opposite to his "good and acceptable and perfect will." But it likewise has a reference even to the manners and customs of the world, which naturally flow from its wisdom and spirit, and are exactly suitable thereto. And it was not beneath the wisdom of God to give us punctual directions in this respect also.
2. Some of these, particularly that in the text, descend even to the apparel of Christians. And both this text, and the parallel one of St. Paul, are as express as possible. St. Paul's words are, (1 Tim. 2:9, 10,) "I will that women adorn themselves in modest apparel; not -- with gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."
3. "But is it not strange," say some, "that the all-wise Spirit of God should condescend to take notice of such trifles as these? to take notice of such insignificant trifles, things of so little moment, or rather of none at all? For what does it signify, provided we take care of the soul, what the body is covered with, whether with silk or sackcloth? What harm can there be in the wearing of gold, or silver, or precious stones, or any other of those beautiful things with which God has so amply provided us? May we not apply to this what St. Paul has observed on another occasion, that 'every creature of God is good, and nothing to be rejected?'"
4. It is certain, that many who sincerely fear God have cordially embraced this opinion. And their practice is suitable thereto: They make no scruple of conformity to the world, by putting on, as often occasion offers, either gold, or pearls, or costly apparel. And indeed they are not well pleased with those that think it their duty to reject them; the using of which they apprehend to be one branch of Christian liberty. Yea, some have gone considerably farther; even so far as to make it a point to bring those who had refrained from them for some time to make use of them again, assuring them that it was mere superstition to think there was any harm in them. Nay, farther still: A very respectable person has said, in express terms, "I do not desire that any who dress plain should be in our society." It is, therefore, certainly worth our while to consider this matter thoroughly; seriously to inquire whether there is any harm in the putting on of gold, or jewels, or costly apparel.
5. But, before we enter on the subject, let it be observed, that slovenliness is no part of religion; that neither this, nor any text of Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin. "Cleanliness is, indeed, next to godliness." Agreeably to this, good Mr. Herbert advises every one that fears God: --
Let thy mind's sweetness have its operation
Upon thy person, clothes, and habitation.
And surely every one should attend to this, if he would not have the good that is in him evil spoken of.
6. Another mistake, with regard to apparel, has been common in the religious world. It has been supposed by some, that there ought to be no difference at all in the apparel of Christians. But neither these texts, nor any other in the book of God, teach any such thing, or direct that the dress of the master or the mistress should be nothing different from that of their servants. There may, undoubtedly, be a moderate difference of apparel between persons of different stations. And where the eye is single, this will easily be adjusted by the rules of Christian prudence.
7. Yea, it may be doubted, whether any part of Scripture forbids (at least I know not any) those in any nation that are invested with supreme authority, to be arrayed in gold and costly apparel; or to adorn their immediate attendants, or magistrates, or officers, with the same. It is not improbable, that our blessed Lord intended to give countenance to this custom when he said, without the least mark of censure or disapprobation, "Behold, those that wear gorgeous," splendid, "apparel are in kings' courts." (Luke 7:25.)
8. What is then the meaning of these scriptures? What is it which they forbid? They manifestly forbid ordinary Christians, those in the lower or middle ranks of life, to be adorned with gold, or pearls, or costly apparel. But why? What harm is there therein? This deserves our serious consideration. But it is highly expedient, or rather absolutely necessary, for all who would consider it to any purpose, as far as is possible to divest themselves of all prejudice, and to stand open to conviction: Is it not necessary, likewise, in the highest degree, that they should earnestly beseech the Father of Lights, that, "by his holy inspiration, they may think the things that are right, and, by his merciful guidance, perform the same?" Then they will not say, no, not in their hearts, (as I fear too many have done.) what the famous Jew said to the Christian, "Thou shalt not persuade me, though thou hast persuaded me."
9. The question is, What harm does it do, to adorn ourselves with gold, or pearls, or costly array, suppose you can afford it; that is, suppose it does not hurt or impoverish your family? The first harm it does, is, it engenders pride, and, where it is already, increases it. Whoever narrowly observes what passes in his own heart will easily discern this. Nothing is more natural than to think ourselves better because we are dressed in better clothes; and it is scarce possible for a man to wear costly apparel, without, in some measure, valuing himself upon it. One of the old Heathens was so well apprized of this, that, when he had a spite to a poor man, and had a mind to turn his head, he made him a present of a suit of fine clothes.
_Eutrapelus, cuicunque nocere voiebat,
Vestimenta dabat pretiosa._
[The following is Boscawen's translation of this quotation from Horace: --
Eutrapelus, whome'er he chose
To ruin, deck'd in costly clothes." -- EDIT.]
He could not then but imagine himself to be as much better as he was finer than his neighbour. And how many thousands, not only lords and gentlemen, in England, but honest tradesmen, argue the same way! inferring the superior value of their persons from the value of their clothes!
10. "But may not one man be as proud, though clad in sackcloth, as another is, though clad in cloth of gold?" As this argument meets us at every turn, and is supposed to be unanswerable, it will be worth while to answer it once for all, and to show the utter emptiness of it. "May not, then, one clad in sackcloth," you ask, "be as proud as he that is clad in cloth of gold?" I answer, Certainly he may: I suppose no one doubts of it. And what inference can you draw from this? Take a parallel case. One man that drinks a cup of wholesome wine, may be as sick as another that drinks poison: But does this prove that the poison has no more tendency to hurt a man than the wine? Or does it excuse any man for taking what has a natural tendency to make him sick? Now, to apply: Experience shows that fine clothes have a natural tendency to make a man sick of pride; plain clothes have not. Although it is true, you may be sick of pride in these also, yet they have no natural tendency either to cause or increase this sickness. Therefore, all that desire to be clothed with humility, abstain from that poison.
11. Secondly. The wearing gay or costly apparel naturally tends to breed and to increase vanity. By vanity I here mean, the love and desire of being admired and praised. Every one of you that is fond of dress has a witness of this in your own bosom. Whether you will confess it before man or no, you are convinced of this before God. You know in your hearts, it is with a view to be admired that you thus adorn yourselves; and that you would not be at the pains were none to see you but God and his holy angels. Now, the more you indulge this foolish desire, the more it grows upon you. You have vanity enough by nature; but by thus indulging it, you increase it a hundred-fold. O stop! Aim at pleasing God alone, and all these ornaments will drop off.
12. Thirdly. The wearing of gay and costly apparel naturally tends to beget anger, and every turbulent and uneasy passion. And it is on this very account that the Apostle places this "outward adorning" in direct opposition to the "ornament of a meek and quiet spirit." How remarkably does he add, "which is in the sight of God of great price!"
Than gold or pearls more precious far,
And brighter than the morning star.
None can easily conceive, unless himself were to make the sad experiment, the contrariety there is between the "outward adorning," and this inward "quietness of spirit." You never can thoroughly enjoy this, while you are fond of the other. It is only while you sit loose to that "outward adorning," that you can in "patience possess your soul." Then only when you have cast off your fondness for dress, will the peace of God reign in your hearts.
13. Fourthly. Gay and costly apparel directly tends to create and inflame lust. I was in doubt whether to name this brutal appetite; or, in order to spare delicate ears, to express it by some gentle circumlocution. (Like the Dean, who, some years ago, told his audience at Whitehall, "If you do not repent, you will go to a place which I have too much manners to name before this good company.") But I think it best to speak out; since the more the word shocks your ears, the more it may arm your heart. The fact is plain and undeniable; it has this effect both on the wearer and the beholder. To the former, our elegant poet, Cowley, addresses those fine lines: --
The' adorning thee with so much art
Is but a barbarous skill;
'Tis like the poisoning of a dart,
Too apt before to kill.
That is, (to express the matter in plain terms, without any colouring,) "You poison the beholder with far more of this base appetite than otherwise he would feel." Did you not know this would be the natural consequence of your elegant adorning? To push the question home, Did you not desire, did you not design it should? And yet, all the time, how did you
Set to public view
A specious face of innocence and virtue!
Meanwhile you do not yourself escape the snare which you spread for others. The dart recoils, and you are infected with the same poison with which you infected them. You kindle a flame which, at the same time, consumes both yourself and your admirers. And it is well, if it does not plunge both you and them into the flames of hell!
14. Fifthly. The wearing costly array is directly opposite to the being adorned with good works. Nothing can be more evident than this; for the more you lay out on your own apparel, the less you have left to clothe the naked, to feed the hungry, to lodge the strangers, to relieve those that are sick and in prison, and to lessen the numberless afflictions to which we are exposed in this vale of tears. And here is no room for the evasion used before: "I may be as humble in cloth of gold, as in sackcloth." If you could be as humble when you choose costly as when you choose plain apparel, (which I flatly deny,) yet you could not be as beneficent, -- as plenteous in good works. Every shilling which you save from your own apparel, you may expend in clothing the naked, and relieving the various necessities of the poor, whom ye "have always with you." Therefore, every shilling which you needlessly spend on your apparel is, in effect, stolen from God and the poor! And how many precious opportunities of doing good have you defrauded yourself of! How often have you disabled yourself from doing good by purchasing what you did not want! For what end did you buy these ornaments? To please God? No; but to please your own fancy, or to gain the admiration and applause of those that were no wiser than yourself. How much good might you have done with that money! and what an irreparable loss have you sustained by not doing it, if it be true that the day is at hand when "every man shall receive his own reward, according to his own labour!"
15. I pray consider this well. Perhaps you have not seen it in this light before. When you are laying out that money in costly apparel which you could have otherwise spared for the poor, you thereby deprive them of what God, the proprietor of all, had lodged in your hands for their use. If so, what you put upon yourself, you are, in effect, tearing from the back of the naked; as the costly and delicate food which you eat, you are snatching from the mouth of the hungry. For mercy, for pity, for Christ's sake, for the honour of his gospel, stay your hand! Do not throw this money away! Do not lay out on nothing, yea, worse than nothing, what may clothe your poor, naked, shivering fellow-creature!
16. Many years ago, when I was at Oxford, in a cold winter's day, a young maid (one of those we kept at school) called upon me. I said, "You seem half-starved. Have you nothing to cover you but that thin linen gown?" She said, "Sir, this is all I have!" I put my hand in my pocket; but found I had scarce any money left, having just paid away what I had. It immediately struck me, "Will thy Master say, `Well done, good and faithful steward?' Thou hast adorned thy walls with the money which might have screened this poor creature from the cold! O justice! O mercy! Are not these pictures the blood of this poor maid?" See thy expensive apparel in the same light; thy gown, hat, head-dress! Everything about thee which cost more than Christian duty required thee to lay out is the blood of the poor! O be wise for the time to come! Be more merciful! more faithful to God and man! more abundantly adorned (like men and women professing godliness) with good works!
17. It is true, great allowance is to be made for those who have never been warned of these things, and perhaps do not know that there is a word in the Bible which forbids costly apparel. But what is that to you? You have been warned over and over, yea, in the plainest manner possible. And what have you profited thereby? Do not you still dress like other people of the same fortune? Is not your dress as gay, as expensive as theirs who never had any such warning? as expensive as it would have been, if you had never heard a word said about it? O how will you answer this, when you and I stand together at the judgment-seat of Christ? Nay, have not many of you grown finer as fast as you have grown richer? As you increased in substance, have you not increased in dress? Witness the profusion of ribands, gauze, or linen about your heads! What have you profited then by bearing the reproach of Christ? by being called Methodists? Are you not as fashionably dressed as others of your rank that are no Methodists? Do you ask, "But may we not as well buy fashionable things as unfashionable?" I answer, Not if they give you a bold, immodest look, as those huge hats, bonnets, head-dresses do. And not if they cost more. "But I can afford it." O lay aside for ever that idle, nonsensical word! No Christian can afford to waste any part of the substance which God has entrusted him with. How long are you to stay here? May not you to-morrow, perhaps to-night, be summoned to arise and go hence, in order to give an account of this and all your talents to the Judge of quick and dead?
18. How then can it be, that, after so many warnings, you persist in the same folly? Is it not hence? There are still among you, some that neither profit themselves by all they hear, nor are willing that others should: And these, if any of you are almost persuaded to dress as Christians, reason, and rally, and laugh you out of it. O ye pretty triflers, I entreat you not to do the devil's work any longer! Whatever ye do yourselves, do not harden the hearts of others. And you that are of a better mind, avoid these tempters with all possible care; and if you come where any of them are, either beg them to be silent on the head, or quit the room.
19. Sixthly. The putting on of costly apparel is directly opposite to what the Apostle terms, "the hidden man of the heart;" that is, to the whole "image of God" wherein we were created, and which is stamped anew upon the heart of every Christian believer; -- opposite to "the mind which was in Christ Jesus," and the whole nature of inward holiness. All the time you are studying this outward adorning, the whole inward work of the Spirit stands still; or, rather, goes back, though by very gentle and almost imperceptible degrees. Instead of growing more heavenly-minded, you are more and more earthly-minded. If you once had fellowship with the Father and the Son, it now gradually declines; and you insensibly sink deeper and deeper into the spirit of the world, -- into foolish and hurtful desires, and grovelling appetites. All these evils, and a thousand more, spring from that one root -- indulging yourself in costly apparel.
20. Why then does not everyone that either loves or fears God, flee from it, as from the face of a serpent? Why are you still so conformable to the irrational, sinful customs of a frantic world? Why do you still despise the express commandment of God uttered in the plainest terms? You see the light: Why do not you follow the light of your own mind? Your conscience tells you the truth: Why do you not obey the dictates of your own conscience?
21. You answer, "Why, universal custom is against me; and I know not how to stem the mighty torrent." Not only the profane, but the religious world, run violently the other way. Look into, I do not say, the theatres, but the churches, nay, and the meetings of every denomination; (except a few old-fashioned Quakers, or the people called Moravians;) look into the congregations, in London or elsewhere, of those that are styled Gospel Ministers; look into Northampton-Chapel; yea, into the Tabernacle, or the chapel in Tottenham-Court Road; nay, look into the chapel in West-Street, or that in the City-Road; look at the very people that sit under the pulpit, or by the side of it; and are not those that can afford it, (I can hardly refrain from doing them the honour of naming their names,) as fashionably adorned, as those of the same rank in other places?
22. This is a melancholy truth. I am ashamed of it: But I know not how to help it. I call heaven and earth to witness this day, that it is not my fault! The trumpet has not "given an uncertain sound," for near fifty years last past. O God! thou knowest I have borne a clear and faithful testimony. In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am therefore clear of the blood of those that will not hear. It lies upon their own head.
23. I warn you once more, in the name, and in the presence of God, that the number of those that rebel against God is no excuse for their rebellion. He hath expressly told us, "Thou shalt not follow the multitude to do evil." It was said of a great, good man, he
Fear'd not, had Heaven decreed it, to have stood
Adverse against a world, and singly good.
Who of you desire to share in that glorious character? to stand adverse against a world? If millions condemn you, it will be enough that you are acquitted by God and your own conscience.
24. "Nay, I think," say some, "I could bear the contempt or reproach of all the world beside. I regard none but my own relations, those especially that are of my own household. My father, my mother, my brothers and sisters, (and perhaps one that is nearer than them all,) are teasing me continually." This is a trial indeed; such as very few can judge of, but those that bear it. "I have not strength to bear it." No, not of your own: Certainly you have not. But there is strength laid up for you on "One that is mighty!" His grace is sufficient for you; and he now sees your case, and is just ready to give it you. Meantime, remember his awful declaration, touching them that regard man more than God: "He that loveth father or mother, brother or sister, husband or wife, more than me, is not worthy of me."
25. But are there not some among you that did once renounce this conformity to the world, and dress, in every point, neat and plain, suitable to your profession? Why then did you not persevere therein? Why did you turn back from the good way? Did you contract an acquaintance, perhaps a friendship, with some that were still fond of dress? It is no wonder then that you was, sooner or later, moved to "measure back your steps to earth again." No less was to be expected, than that one sin would lead you on to another. It was one sin to contract a friendship with any that knew not God: For "know ye not that friendship with the world is enmity with God?" And this led you back into another, into that conformity to the world from which ye had clean escaped. But what are you to do now? Why, if you are wise, escape for your life: No delay: Look not behind you! Without loss of time, renounce the cause and the effect together! Now, to-day, before the heart is hardened by the deceitfulness of sin, cut off, at one stroke, that sinful friendship with the ungodly, and that sinful conformity to the world! Determine this day! Do not delay till to-morrow, lest you delay for ever. For God's sake, for your own soul's sake, fix your resolution now!
26. I conjure you all who have any regard for me, show me before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise you do but trifle with God, and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no Quaker-linen, -- proverbially so called, for their exquisite fineness; no Brussels lace, no elephantine hats or bonnets, -- those scandals of female modesty. Be all of a piece, dressed from head to foot as persons professing godliness; professing to do every thing, small and great, with the single view of pleasing God.
27. Let not any of you who are rich in this world endeavour to excuse yourselves from this by talking nonsense. It is stark, staring nonsense to say, "Oh, I can afford this or that." If you have regard to common sense, let that silly word never come out of your mouth. No man living can afford to waste any part of what God has committed to his trust. None can afford to throw any part of that food and raiment into the sea, which was lodged with him on purpose to feed the hungry, and clothe the naked. And it is far worse than simple waste, to spend any part of it in gay or costly apparel. For this is no less than to turn wholesome food into deadly poison. It is giving so much money to poison both yourself and others, as far as your example spreads, with pride, vanity, anger, lust, love of the world, and a thousand "foolish and hurtful desires," which tend to "pierce them through with many sorrows." And is there no harm in all this? O God, arise and maintain thy own cause! Let not men or devils any longer put out our eyes, and lead us blindfold into the pit of destruction!
28. I beseech you, every man that is here present before God, every woman, young or old, married or single, yea, every child that knows good from evil, take this to yourself. Each of you, for one, take the Apostle's advice; at least, hinder not others from taking it. I beseech you, O ye parents, do not hinder your children from following their own convictions, even though you might think they would look prettier if they were adorned with such gewgaws as other children wear! I beseech you, O ye husbands, do not hinder your wives! You, O ye wives, do not hinder your husbands, either by word or deed, from acting just as they are persuaded in their own minds! Above all, I conjure you, ye half-Methodists, you that trim between us and the world, you that frequently, perhaps constantly, hear our preaching, but are in no farther connexion with us; yea, and all you that were once in full connexion with us, but are not so now; whatever ye do yourselves, do not say one word to hinder others from receiving and practising the advice which has been now given! Yet a little while, and we shall not need these poor coverings; for this corruptible body shall put on incorruption. Yet a few days hence, and this mortal body shall put on immortality. In the mean time, let this be our only care, "to put off the old man," -- our old nature, -- "which is corrupt," -- which is altogether evil, -- and to "put on the new man, which after God is created in righteousness and true holiness." In particular, "put on, as the elect of God, bowels of mercies, kindness, gentleness, longsuffering." Yea, to sum up all in one word, "put on Christ;" that "when he shall appear, ye may appear with him in glory."
"Whose adorning let it not be that outward adorning of -- wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4.
1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2] Indeed this exhortation relates more directly to the wisdom of the world, which is totally opposite to his "good and acceptable and perfect will." But it likewise has a reference even to the manners and customs of the world, which naturally flow from its wisdom and spirit, and are exactly suitable thereto. And it was not beneath the wisdom of God to give us punctual directions in this respect also.
2. Some of these, particularly that in the text, descend even to the apparel of Christians. And both this text, and the parallel one of St. Paul, are as express as possible. St. Paul's words are, (1 Tim. 2:9, 10,) "I will that women adorn themselves in modest apparel; not -- with gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."
3. "But is it not strange," say some, "that the all-wise Spirit of God should condescend to take notice of such trifles as these? to take notice of such insignificant trifles, things of so little moment, or rather of none at all? For what does it signify, provided we take care of the soul, what the body is covered with, whether with silk or sackcloth? What harm can there be in the wearing of gold, or silver, or precious stones, or any other of those beautiful things with which God has so amply provided us? May we not apply to this what St. Paul has observed on another occasion, that 'every creature of God is good, and nothing to be rejected?'"
4. It is certain, that many who sincerely fear God have cordially embraced this opinion. And their practice is suitable thereto: They make no scruple of conformity to the world, by putting on, as often occasion offers, either gold, or pearls, or costly apparel. And indeed they are not well pleased with those that think it their duty to reject them; the using of which they apprehend to be one branch of Christian liberty. Yea, some have gone considerably farther; even so far as to make it a point to bring those who had refrained from them for some time to make use of them again, assuring them that it was mere superstition to think there was any harm in them. Nay, farther still: A very respectable person has said, in express terms, "I do not desire that any who dress plain should be in our society." It is, therefore, certainly worth our while to consider this matter thoroughly; seriously to inquire whether there is any harm in the putting on of gold, or jewels, or costly apparel.
5. But, before we enter on the subject, let it be observed, that slovenliness is no part of religion; that neither this, nor any text of Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin. "Cleanliness is, indeed, next to godliness." Agreeably to this, good Mr. Herbert advises every one that fears God: --
Let thy mind's sweetness have its operation
Upon thy person, clothes, and habitation.
And surely every one should attend to this, if he would not have the good that is in him evil spoken of.
6. Another mistake, with regard to apparel, has been common in the religious world. It has been supposed by some, that there ought to be no difference at all in the apparel of Christians. But neither these texts, nor any other in the book of God, teach any such thing, or direct that the dress of the master or the mistress should be nothing different from that of their servants. There may, undoubtedly, be a moderate difference of apparel between persons of different stations. And where the eye is single, this will easily be adjusted by the rules of Christian prudence.
7. Yea, it may be doubted, whether any part of Scripture forbids (at least I know not any) those in any nation that are invested with supreme authority, to be arrayed in gold and costly apparel; or to adorn their immediate attendants, or magistrates, or officers, with the same. It is not improbable, that our blessed Lord intended to give countenance to this custom when he said, without the least mark of censure or disapprobation, "Behold, those that wear gorgeous," splendid, "apparel are in kings' courts." (Luke 7:25.)
8. What is then the meaning of these scriptures? What is it which they forbid? They manifestly forbid ordinary Christians, those in the lower or middle ranks of life, to be adorned with gold, or pearls, or costly apparel. But why? What harm is there therein? This deserves our serious consideration. But it is highly expedient, or rather absolutely necessary, for all who would consider it to any purpose, as far as is possible to divest themselves of all prejudice, and to stand open to conviction: Is it not necessary, likewise, in the highest degree, that they should earnestly beseech the Father of Lights, that, "by his holy inspiration, they may think the things that are right, and, by his merciful guidance, perform the same?" Then they will not say, no, not in their hearts, (as I fear too many have done.) what the famous Jew said to the Christian, "Thou shalt not persuade me, though thou hast persuaded me."
9. The question is, What harm does it do, to adorn ourselves with gold, or pearls, or costly array, suppose you can afford it; that is, suppose it does not hurt or impoverish your family? The first harm it does, is, it engenders pride, and, where it is already, increases it. Whoever narrowly observes what passes in his own heart will easily discern this. Nothing is more natural than to think ourselves better because we are dressed in better clothes; and it is scarce possible for a man to wear costly apparel, without, in some measure, valuing himself upon it. One of the old Heathens was so well apprized of this, that, when he had a spite to a poor man, and had a mind to turn his head, he made him a present of a suit of fine clothes.
_Eutrapelus, cuicunque nocere voiebat,
Vestimenta dabat pretiosa._
[The following is Boscawen's translation of this quotation from Horace: --
Eutrapelus, whome'er he chose
To ruin, deck'd in costly clothes." -- EDIT.]
He could not then but imagine himself to be as much better as he was finer than his neighbour. And how many thousands, not only lords and gentlemen, in England, but honest tradesmen, argue the same way! inferring the superior value of their persons from the value of their clothes!
10. "But may not one man be as proud, though clad in sackcloth, as another is, though clad in cloth of gold?" As this argument meets us at every turn, and is supposed to be unanswerable, it will be worth while to answer it once for all, and to show the utter emptiness of it. "May not, then, one clad in sackcloth," you ask, "be as proud as he that is clad in cloth of gold?" I answer, Certainly he may: I suppose no one doubts of it. And what inference can you draw from this? Take a parallel case. One man that drinks a cup of wholesome wine, may be as sick as another that drinks poison: But does this prove that the poison has no more tendency to hurt a man than the wine? Or does it excuse any man for taking what has a natural tendency to make him sick? Now, to apply: Experience shows that fine clothes have a natural tendency to make a man sick of pride; plain clothes have not. Although it is true, you may be sick of pride in these also, yet they have no natural tendency either to cause or increase this sickness. Therefore, all that desire to be clothed with humility, abstain from that poison.
11. Secondly. The wearing gay or costly apparel naturally tends to breed and to increase vanity. By vanity I here mean, the love and desire of being admired and praised. Every one of you that is fond of dress has a witness of this in your own bosom. Whether you will confess it before man or no, you are convinced of this before God. You know in your hearts, it is with a view to be admired that you thus adorn yourselves; and that you would not be at the pains were none to see you but God and his holy angels. Now, the more you indulge this foolish desire, the more it grows upon you. You have vanity enough by nature; but by thus indulging it, you increase it a hundred-fold. O stop! Aim at pleasing God alone, and all these ornaments will drop off.
12. Thirdly. The wearing of gay and costly apparel naturally tends to beget anger, and every turbulent and uneasy passion. And it is on this very account that the Apostle places this "outward adorning" in direct opposition to the "ornament of a meek and quiet spirit." How remarkably does he add, "which is in the sight of God of great price!"
Than gold or pearls more precious far,
And brighter than the morning star.
None can easily conceive, unless himself were to make the sad experiment, the contrariety there is between the "outward adorning," and this inward "quietness of spirit." You never can thoroughly enjoy this, while you are fond of the other. It is only while you sit loose to that "outward adorning," that you can in "patience possess your soul." Then only when you have cast off your fondness for dress, will the peace of God reign in your hearts.
13. Fourthly. Gay and costly apparel directly tends to create and inflame lust. I was in doubt whether to name this brutal appetite; or, in order to spare delicate ears, to express it by some gentle circumlocution. (Like the Dean, who, some years ago, told his audience at Whitehall, "If you do not repent, you will go to a place which I have too much manners to name before this good company.") But I think it best to speak out; since the more the word shocks your ears, the more it may arm your heart. The fact is plain and undeniable; it has this effect both on the wearer and the beholder. To the former, our elegant poet, Cowley, addresses those fine lines: --
The' adorning thee with so much art
Is but a barbarous skill;
'Tis like the poisoning of a dart,
Too apt before to kill.
That is, (to express the matter in plain terms, without any colouring,) "You poison the beholder with far more of this base appetite than otherwise he would feel." Did you not know this would be the natural consequence of your elegant adorning? To push the question home, Did you not desire, did you not design it should? And yet, all the time, how did you
Set to public view
A specious face of innocence and virtue!
Meanwhile you do not yourself escape the snare which you spread for others. The dart recoils, and you are infected with the same poison with which you infected them. You kindle a flame which, at the same time, consumes both yourself and your admirers. And it is well, if it does not plunge both you and them into the flames of hell!
14. Fifthly. The wearing costly array is directly opposite to the being adorned with good works. Nothing can be more evident than this; for the more you lay out on your own apparel, the less you have left to clothe the naked, to feed the hungry, to lodge the strangers, to relieve those that are sick and in prison, and to lessen the numberless afflictions to which we are exposed in this vale of tears. And here is no room for the evasion used before: "I may be as humble in cloth of gold, as in sackcloth." If you could be as humble when you choose costly as when you choose plain apparel, (which I flatly deny,) yet you could not be as beneficent, -- as plenteous in good works. Every shilling which you save from your own apparel, you may expend in clothing the naked, and relieving the various necessities of the poor, whom ye "have always with you." Therefore, every shilling which you needlessly spend on your apparel is, in effect, stolen from God and the poor! And how many precious opportunities of doing good have you defrauded yourself of! How often have you disabled yourself from doing good by purchasing what you did not want! For what end did you buy these ornaments? To please God? No; but to please your own fancy, or to gain the admiration and applause of those that were no wiser than yourself. How much good might you have done with that money! and what an irreparable loss have you sustained by not doing it, if it be true that the day is at hand when "every man shall receive his own reward, according to his own labour!"
15. I pray consider this well. Perhaps you have not seen it in this light before. When you are laying out that money in costly apparel which you could have otherwise spared for the poor, you thereby deprive them of what God, the proprietor of all, had lodged in your hands for their use. If so, what you put upon yourself, you are, in effect, tearing from the back of the naked; as the costly and delicate food which you eat, you are snatching from the mouth of the hungry. For mercy, for pity, for Christ's sake, for the honour of his gospel, stay your hand! Do not throw this money away! Do not lay out on nothing, yea, worse than nothing, what may clothe your poor, naked, shivering fellow-creature!
16. Many years ago, when I was at Oxford, in a cold winter's day, a young maid (one of those we kept at school) called upon me. I said, "You seem half-starved. Have you nothing to cover you but that thin linen gown?" She said, "Sir, this is all I have!" I put my hand in my pocket; but found I had scarce any money left, having just paid away what I had. It immediately struck me, "Will thy Master say, `Well done, good and faithful steward?' Thou hast adorned thy walls with the money which might have screened this poor creature from the cold! O justice! O mercy! Are not these pictures the blood of this poor maid?" See thy expensive apparel in the same light; thy gown, hat, head-dress! Everything about thee which cost more than Christian duty required thee to lay out is the blood of the poor! O be wise for the time to come! Be more merciful! more faithful to God and man! more abundantly adorned (like men and women professing godliness) with good works!
17. It is true, great allowance is to be made for those who have never been warned of these things, and perhaps do not know that there is a word in the Bible which forbids costly apparel. But what is that to you? You have been warned over and over, yea, in the plainest manner possible. And what have you profited thereby? Do not you still dress like other people of the same fortune? Is not your dress as gay, as expensive as theirs who never had any such warning? as expensive as it would have been, if you had never heard a word said about it? O how will you answer this, when you and I stand together at the judgment-seat of Christ? Nay, have not many of you grown finer as fast as you have grown richer? As you increased in substance, have you not increased in dress? Witness the profusion of ribands, gauze, or linen about your heads! What have you profited then by bearing the reproach of Christ? by being called Methodists? Are you not as fashionably dressed as others of your rank that are no Methodists? Do you ask, "But may we not as well buy fashionable things as unfashionable?" I answer, Not if they give you a bold, immodest look, as those huge hats, bonnets, head-dresses do. And not if they cost more. "But I can afford it." O lay aside for ever that idle, nonsensical word! No Christian can afford to waste any part of the substance which God has entrusted him with. How long are you to stay here? May not you to-morrow, perhaps to-night, be summoned to arise and go hence, in order to give an account of this and all your talents to the Judge of quick and dead?
18. How then can it be, that, after so many warnings, you persist in the same folly? Is it not hence? There are still among you, some that neither profit themselves by all they hear, nor are willing that others should: And these, if any of you are almost persuaded to dress as Christians, reason, and rally, and laugh you out of it. O ye pretty triflers, I entreat you not to do the devil's work any longer! Whatever ye do yourselves, do not harden the hearts of others. And you that are of a better mind, avoid these tempters with all possible care; and if you come where any of them are, either beg them to be silent on the head, or quit the room.
19. Sixthly. The putting on of costly apparel is directly opposite to what the Apostle terms, "the hidden man of the heart;" that is, to the whole "image of God" wherein we were created, and which is stamped anew upon the heart of every Christian believer; -- opposite to "the mind which was in Christ Jesus," and the whole nature of inward holiness. All the time you are studying this outward adorning, the whole inward work of the Spirit stands still; or, rather, goes back, though by very gentle and almost imperceptible degrees. Instead of growing more heavenly-minded, you are more and more earthly-minded. If you once had fellowship with the Father and the Son, it now gradually declines; and you insensibly sink deeper and deeper into the spirit of the world, -- into foolish and hurtful desires, and grovelling appetites. All these evils, and a thousand more, spring from that one root -- indulging yourself in costly apparel.
20. Why then does not everyone that either loves or fears God, flee from it, as from the face of a serpent? Why are you still so conformable to the irrational, sinful customs of a frantic world? Why do you still despise the express commandment of God uttered in the plainest terms? You see the light: Why do not you follow the light of your own mind? Your conscience tells you the truth: Why do you not obey the dictates of your own conscience?
21. You answer, "Why, universal custom is against me; and I know not how to stem the mighty torrent." Not only the profane, but the religious world, run violently the other way. Look into, I do not say, the theatres, but the churches, nay, and the meetings of every denomination; (except a few old-fashioned Quakers, or the people called Moravians;) look into the congregations, in London or elsewhere, of those that are styled Gospel Ministers; look into Northampton-Chapel; yea, into the Tabernacle, or the chapel in Tottenham-Court Road; nay, look into the chapel in West-Street, or that in the City-Road; look at the very people that sit under the pulpit, or by the side of it; and are not those that can afford it, (I can hardly refrain from doing them the honour of naming their names,) as fashionably adorned, as those of the same rank in other places?
22. This is a melancholy truth. I am ashamed of it: But I know not how to help it. I call heaven and earth to witness this day, that it is not my fault! The trumpet has not "given an uncertain sound," for near fifty years last past. O God! thou knowest I have borne a clear and faithful testimony. In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am therefore clear of the blood of those that will not hear. It lies upon their own head.
23. I warn you once more, in the name, and in the presence of God, that the number of those that rebel against God is no excuse for their rebellion. He hath expressly told us, "Thou shalt not follow the multitude to do evil." It was said of a great, good man, he
Fear'd not, had Heaven decreed it, to have stood
Adverse against a world, and singly good.
Who of you desire to share in that glorious character? to stand adverse against a world? If millions condemn you, it will be enough that you are acquitted by God and your own conscience.
24. "Nay, I think," say some, "I could bear the contempt or reproach of all the world beside. I regard none but my own relations, those especially that are of my own household. My father, my mother, my brothers and sisters, (and perhaps one that is nearer than them all,) are teasing me continually." This is a trial indeed; such as very few can judge of, but those that bear it. "I have not strength to bear it." No, not of your own: Certainly you have not. But there is strength laid up for you on "One that is mighty!" His grace is sufficient for you; and he now sees your case, and is just ready to give it you. Meantime, remember his awful declaration, touching them that regard man more than God: "He that loveth father or mother, brother or sister, husband or wife, more than me, is not worthy of me."
25. But are there not some among you that did once renounce this conformity to the world, and dress, in every point, neat and plain, suitable to your profession? Why then did you not persevere therein? Why did you turn back from the good way? Did you contract an acquaintance, perhaps a friendship, with some that were still fond of dress? It is no wonder then that you was, sooner or later, moved to "measure back your steps to earth again." No less was to be expected, than that one sin would lead you on to another. It was one sin to contract a friendship with any that knew not God: For "know ye not that friendship with the world is enmity with God?" And this led you back into another, into that conformity to the world from which ye had clean escaped. But what are you to do now? Why, if you are wise, escape for your life: No delay: Look not behind you! Without loss of time, renounce the cause and the effect together! Now, to-day, before the heart is hardened by the deceitfulness of sin, cut off, at one stroke, that sinful friendship with the ungodly, and that sinful conformity to the world! Determine this day! Do not delay till to-morrow, lest you delay for ever. For God's sake, for your own soul's sake, fix your resolution now!
26. I conjure you all who have any regard for me, show me before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise you do but trifle with God, and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no Quaker-linen, -- proverbially so called, for their exquisite fineness; no Brussels lace, no elephantine hats or bonnets, -- those scandals of female modesty. Be all of a piece, dressed from head to foot as persons professing godliness; professing to do every thing, small and great, with the single view of pleasing God.
27. Let not any of you who are rich in this world endeavour to excuse yourselves from this by talking nonsense. It is stark, staring nonsense to say, "Oh, I can afford this or that." If you have regard to common sense, let that silly word never come out of your mouth. No man living can afford to waste any part of what God has committed to his trust. None can afford to throw any part of that food and raiment into the sea, which was lodged with him on purpose to feed the hungry, and clothe the naked. And it is far worse than simple waste, to spend any part of it in gay or costly apparel. For this is no less than to turn wholesome food into deadly poison. It is giving so much money to poison both yourself and others, as far as your example spreads, with pride, vanity, anger, lust, love of the world, and a thousand "foolish and hurtful desires," which tend to "pierce them through with many sorrows." And is there no harm in all this? O God, arise and maintain thy own cause! Let not men or devils any longer put out our eyes, and lead us blindfold into the pit of destruction!
28. I beseech you, every man that is here present before God, every woman, young or old, married or single, yea, every child that knows good from evil, take this to yourself. Each of you, for one, take the Apostle's advice; at least, hinder not others from taking it. I beseech you, O ye parents, do not hinder your children from following their own convictions, even though you might think they would look prettier if they were adorned with such gewgaws as other children wear! I beseech you, O ye husbands, do not hinder your wives! You, O ye wives, do not hinder your husbands, either by word or deed, from acting just as they are persuaded in their own minds! Above all, I conjure you, ye half-Methodists, you that trim between us and the world, you that frequently, perhaps constantly, hear our preaching, but are in no farther connexion with us; yea, and all you that were once in full connexion with us, but are not so now; whatever ye do yourselves, do not say one word to hinder others from receiving and practising the advice which has been now given! Yet a little while, and we shall not need these poor coverings; for this corruptible body shall put on incorruption. Yet a few days hence, and this mortal body shall put on immortality. In the mean time, let this be our only care, "to put off the old man," -- our old nature, -- "which is corrupt," -- which is altogether evil, -- and to "put on the new man, which after God is created in righteousness and true holiness." In particular, "put on, as the elect of God, bowels of mercies, kindness, gentleness, longsuffering." Yea, to sum up all in one word, "put on Christ;" that "when he shall appear, ye may appear with him in glory."
Text Sermons : John Wesley : On Mourning the Dead
Preached at Epworth, January 11, 1726, at the Funeral of John Griffith: A Hopeful Young Man.
"Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. 12:23.
The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."
"To what end," saith the resigned mourner, "should I fast, now the child is dead? Why should I add grief to grief; which, being a volunteer, increases the affliction I already sustain? Would it not be equally useless to him and me? Have my tears or complaints the power to refix his soul in her decayed and forsaken mansion? Or, indeed, would he wish to change, though the power were in his hands, the happy regions of which lie is now possessed, for this land of care, pain, and misery? O vain thought! Never can he, never will he, return to me: Be it my comfort, my constant comfort, when my sorrows bear hard upon me, that I shall shortly, very shortly, go to him! that I shall soon awake from this tedious dream of life, which will soon be at an end; and then shall I gaze upon him; then shall I behold him again, and behold him with that perfect love, that sincere and elevated affection, to which even the heart of a parent is here a stranger! when the Lord God shall wipe away all tears from my eyes; and the least part of my happiness shall be that the sorrow of absence shall flee away!"
The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection; in the latter, we have the strongest motives to enforce our striving against it, -- a remedy exactly suited to the disease, -- a consideration which, duly applied, will not fail, either to prevent this sorrow, or rescue us from this real misfortune.
Grief, in general, is the parent of so much evil, and the occasion of so little good to mankind, that it may be justly wondered how it found a place in our nature. It was, indeed, of man's own, not of God's creation; who may permit, but never was the author of, evil. The same hour gave birth to grief and sin, as the same moment will deliver us from both. For neither did exist before human nature was corrupted, nor will it continue when that is restored to its ancient perfection.
Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends.
From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils? So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad."
But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.
If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are.
As it is an indifferent proof of our wisdom, it is still a worse of our affection for the dead. It is the property of envy, not of love, to repine at another's happiness; to weep, because all tears are wiped from their eyes. Shall it disturb us, who call ourselves his friends, that a weary wanderer has at length come to his wished-for home? Nay, weep we rather for ourselves, who still want that happiness; even to whom that rest appeareth yet in prospect.
Gracious is our God and merciful, who, knowing what is in man, that passion, when it has conquered reason, always takes the appearance of it, lest we should be misled by this appearance, adds the sanction of his unerring commands to the natural dictates of our own understanding. The judgment, perhaps, might be so clouded by passion, as to think it reasonable to be profuse in our sorrow at parting from a beloved object; but Revelation tells us, that all occurrences of life must be borne with patience and moderation, -- otherwise we lay a greater weight on our own souls than external accidents can do without our concurrence, with humility, -- because from the offended justice of God we might well have expected he would have inflicted much worse, and with resignation, -- because we know, whatsoever happens is for our good; and although it were not, we are not able to contend with, and should not therefore provoke, Him that is stronger than we.
Against this fault, which is inconsistent with those virtues, and, therefore, tacitly forbidden in the precepts that enjoin them, St. Paul warns us in express words: "I would not have you to be ignorant, brethren, concerning them which are asleep; that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with him: -- Wherefore, comfort one another with these words." (1 Thess. 4:13, 14, 18.) And these, indeed, are the only words which can give lasting comfort to a spirit whom such an occasion hath wounded. Why should I be so unreasonable, so unkind, as to desire the return of a soul now in happiness to me, -- to this habitation of sin and misery; since I know that the time will come, yea, is now at hand, when, in spite of the great gulf fixed between us, I shall shake off these chains and go to him?
What he was, I am both unable to paint in suitable colours, and unwilling to attempt it. Although the chief; at least the most common, argument for those laboured encomiums on the dead, which for many years have so much prevailed among us, is, that there can be no suspicion of flattery; yet we all know, that the pulpit, on those occasions, has been so frequently prostituted to those servile ends, that it is now no longer capable of serving them. Men take it for granted, that what is there said are words of course; that the business of the speaker is to describe the beauty, not the likeness, of the picture; and, so it be only well drawn, he cares not whom it resembles: In a word, that his business is to show his own wit, not the generosity of his friend, by giving him all the virtues he can think on.
This, indeed, is an end that is visibly served in those ill-timed commendations; of what other use they are, it is hard to say. It is of no service to the dead to celebrate his actions; since he has the applause of God and his holy angels, and also that of his own conscience. And it is of very little use to the living; since he who desires a pattern may find enough proposed as such in the sacred writings. What! must one be raised from the dead to instruct him, whilst Moses, the Prophets, and the blessed Jesus are still presented to his view in those everlasting tables? Certain it is, that he who will not imitate these, would not be converted, though one literally rose from the dead.
Let it suffice to have paid my last duty to him, (whether he is now hovering over these lower regions, or retired already to the mansions of eternal glory,) by saying, in a few plain words, such as were his own, and were always agreeable to him, that he was to his parents an affectionate, dutiful son; to his acquaintance, an ingenuous, cheerful, good-natured companion; and to me, a well-tried, sincere friend.
At such a loss, if considered without the alleviating circumstances, who can blame him that drops a tear? The tender meltings of a heart dissolved with fondness, when it reflects on the several agreeable moments which have now taken their flight never to return, give an authority to some degree of sorrow. Nor will human frailty permit an ordinary acquaintance to take his last leave of them without it. Who then can conceive, much less describe, the strong emotion, the secret workings of soul which a parent feels on such an occasion? None, surely, but those who are parents themselves; unless those few who have experienced the power of friendship; than which human nature, on this side of the grave, knows no closer, no softer, no stronger tie!
At the tearing asunder of these sacred bands, well may we allow, without blame, some parting pangs; but the difficulty is, to put as speedy a period to them as reason and religion command us. What can give us sufficient ease after that rupture, which has left such an aching void in our breasts? What, indeed, but the reflection already mentioned, which can never be inculcated too often, -- that we are hastening to him ourselves; that, pass but a few years, perhaps hours, which will soon be over, and not only this, but all other desires will be satisfied; when we shall exchange the gaudy shadow of pleasure we have enjoyed, for sincere, substantial, untransitory happiness?
With this consideration well imprinted in our minds, it is far better, as Solomon observes, to go to the house of mourning, than to the house of feasting The one embraces the soul, disarms our resolution, and lays us open to an attack: The other cautions us to recollect our reason, and stand upon our guard and infuses that noble steadiness, and seriousness of temper, which it is not in the power of an ordinary stroke to discompose. Such objects naturally induce us to lay it to heart, that the next summons may be our own; and that since death is the end of all men without exception, it is high time for the living to lay it to heart.
If we are, at any time, in danger of being overcome by dwelling too long on the gloomy side of this prospect, to the giving us pain, the making us unfit for the duties and offices of life, impairing our faculties of body or mind, -- which proceedings, as has been already shown, are both absurd, unprofitable, and sinful; let us immediately recur to the bright side, and reflect, with gratitude as well as humility, that our time passeth away like a shadow; and that, when we awake from this momentary dream, we shall then have a clearer view of that latter day in which our Redeemer shall stand upon the earth; when this corruptible shall put on incorruption, and this mortal shall be clothed with immortality; and when we shall sing, with the united choirs of men and angels, "O death, where is thy sting? O grave, where is thy victory?"
Preached at Epworth, January 11, 1726, at the Funeral of John Griffith: A Hopeful Young Man.
"Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. 12:23.
The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."
"To what end," saith the resigned mourner, "should I fast, now the child is dead? Why should I add grief to grief; which, being a volunteer, increases the affliction I already sustain? Would it not be equally useless to him and me? Have my tears or complaints the power to refix his soul in her decayed and forsaken mansion? Or, indeed, would he wish to change, though the power were in his hands, the happy regions of which lie is now possessed, for this land of care, pain, and misery? O vain thought! Never can he, never will he, return to me: Be it my comfort, my constant comfort, when my sorrows bear hard upon me, that I shall shortly, very shortly, go to him! that I shall soon awake from this tedious dream of life, which will soon be at an end; and then shall I gaze upon him; then shall I behold him again, and behold him with that perfect love, that sincere and elevated affection, to which even the heart of a parent is here a stranger! when the Lord God shall wipe away all tears from my eyes; and the least part of my happiness shall be that the sorrow of absence shall flee away!"
The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection; in the latter, we have the strongest motives to enforce our striving against it, -- a remedy exactly suited to the disease, -- a consideration which, duly applied, will not fail, either to prevent this sorrow, or rescue us from this real misfortune.
Grief, in general, is the parent of so much evil, and the occasion of so little good to mankind, that it may be justly wondered how it found a place in our nature. It was, indeed, of man's own, not of God's creation; who may permit, but never was the author of, evil. The same hour gave birth to grief and sin, as the same moment will deliver us from both. For neither did exist before human nature was corrupted, nor will it continue when that is restored to its ancient perfection.
Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends.
From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils? So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad."
But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.
If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are.
As it is an indifferent proof of our wisdom, it is still a worse of our affection for the dead. It is the property of envy, not of love, to repine at another's happiness; to weep, because all tears are wiped from their eyes. Shall it disturb us, who call ourselves his friends, that a weary wanderer has at length come to his wished-for home? Nay, weep we rather for ourselves, who still want that happiness; even to whom that rest appeareth yet in prospect.
Gracious is our God and merciful, who, knowing what is in man, that passion, when it has conquered reason, always takes the appearance of it, lest we should be misled by this appearance, adds the sanction of his unerring commands to the natural dictates of our own understanding. The judgment, perhaps, might be so clouded by passion, as to think it reasonable to be profuse in our sorrow at parting from a beloved object; but Revelation tells us, that all occurrences of life must be borne with patience and moderation, -- otherwise we lay a greater weight on our own souls than external accidents can do without our concurrence, with humility, -- because from the offended justice of God we might well have expected he would have inflicted much worse, and with resignation, -- because we know, whatsoever happens is for our good; and although it were not, we are not able to contend with, and should not therefore provoke, Him that is stronger than we.
Against this fault, which is inconsistent with those virtues, and, therefore, tacitly forbidden in the precepts that enjoin them, St. Paul warns us in express words: "I would not have you to be ignorant, brethren, concerning them which are asleep; that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with him: -- Wherefore, comfort one another with these words." (1 Thess. 4:13, 14, 18.) And these, indeed, are the only words which can give lasting comfort to a spirit whom such an occasion hath wounded. Why should I be so unreasonable, so unkind, as to desire the return of a soul now in happiness to me, -- to this habitation of sin and misery; since I know that the time will come, yea, is now at hand, when, in spite of the great gulf fixed between us, I shall shake off these chains and go to him?
What he was, I am both unable to paint in suitable colours, and unwilling to attempt it. Although the chief; at least the most common, argument for those laboured encomiums on the dead, which for many years have so much prevailed among us, is, that there can be no suspicion of flattery; yet we all know, that the pulpit, on those occasions, has been so frequently prostituted to those servile ends, that it is now no longer capable of serving them. Men take it for granted, that what is there said are words of course; that the business of the speaker is to describe the beauty, not the likeness, of the picture; and, so it be only well drawn, he cares not whom it resembles: In a word, that his business is to show his own wit, not the generosity of his friend, by giving him all the virtues he can think on.
This, indeed, is an end that is visibly served in those ill-timed commendations; of what other use they are, it is hard to say. It is of no service to the dead to celebrate his actions; since he has the applause of God and his holy angels, and also that of his own conscience. And it is of very little use to the living; since he who desires a pattern may find enough proposed as such in the sacred writings. What! must one be raised from the dead to instruct him, whilst Moses, the Prophets, and the blessed Jesus are still presented to his view in those everlasting tables? Certain it is, that he who will not imitate these, would not be converted, though one literally rose from the dead.
Let it suffice to have paid my last duty to him, (whether he is now hovering over these lower regions, or retired already to the mansions of eternal glory,) by saying, in a few plain words, such as were his own, and were always agreeable to him, that he was to his parents an affectionate, dutiful son; to his acquaintance, an ingenuous, cheerful, good-natured companion; and to me, a well-tried, sincere friend.
At such a loss, if considered without the alleviating circumstances, who can blame him that drops a tear? The tender meltings of a heart dissolved with fondness, when it reflects on the several agreeable moments which have now taken their flight never to return, give an authority to some degree of sorrow. Nor will human frailty permit an ordinary acquaintance to take his last leave of them without it. Who then can conceive, much less describe, the strong emotion, the secret workings of soul which a parent feels on such an occasion? None, surely, but those who are parents themselves; unless those few who have experienced the power of friendship; than which human nature, on this side of the grave, knows no closer, no softer, no stronger tie!
At the tearing asunder of these sacred bands, well may we allow, without blame, some parting pangs; but the difficulty is, to put as speedy a period to them as reason and religion command us. What can give us sufficient ease after that rupture, which has left such an aching void in our breasts? What, indeed, but the reflection already mentioned, which can never be inculcated too often, -- that we are hastening to him ourselves; that, pass but a few years, perhaps hours, which will soon be over, and not only this, but all other desires will be satisfied; when we shall exchange the gaudy shadow of pleasure we have enjoyed, for sincere, substantial, untransitory happiness?
With this consideration well imprinted in our minds, it is far better, as Solomon observes, to go to the house of mourning, than to the house of feasting The one embraces the soul, disarms our resolution, and lays us open to an attack: The other cautions us to recollect our reason, and stand upon our guard and infuses that noble steadiness, and seriousness of temper, which it is not in the power of an ordinary stroke to discompose. Such objects naturally induce us to lay it to heart, that the next summons may be our own; and that since death is the end of all men without exception, it is high time for the living to lay it to heart.
If we are, at any time, in danger of being overcome by dwelling too long on the gloomy side of this prospect, to the giving us pain, the making us unfit for the duties and offices of life, impairing our faculties of body or mind, -- which proceedings, as has been already shown, are both absurd, unprofitable, and sinful; let us immediately recur to the bright side, and reflect, with gratitude as well as humility, that our time passeth away like a shadow; and that, when we awake from this momentary dream, we shall then have a clearer view of that latter day in which our Redeemer shall stand upon the earth; when this corruptible shall put on incorruption, and this mortal shall be clothed with immortality; and when we shall sing, with the united choirs of men and angels, "O death, where is thy sting? O grave, where is thy victory?"
Text Sermons : John Wesley : Of Evil Angels
"We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places." Eph. 6:12.
1. It has been frequently observed that there are no gaps or chasms in the creation of God, but that all the parts of it are admirably connected together, to make up one universal whole. Accordingly there is one chain of beings, from the lowest to the highest point, from an unorganized particle of earth or water to Michael the archangel. And the scale of creatures does not advance _per saltum_, by leaps, but by smooth and gentle degrees; although it is true, these are frequently imperceptible to our imperfect faculties. We cannot accurately trace many of the intermediate links of this amazing chain, which are abundantly too fine to be discerned either by our senses or understanding.
2. We can only observe, in a gross and general manner, rising one above another, first, inorganical earth, then minerals and vegetables in their several orders; afterwards insects, reptiles, fishes, beasts, men, and angels. Of angels indeed we know nothing with any certainty but by revelation. The accounts which are left by the wisest of the ancients, or given by the modern heathens, being no better than silly, self-inconsistent fables, too gross to be imposed even upon children. But by divine revelation we are informed that they were all created holy and happy; yet they did not all continue as they were created: Some kept, but some left, their first estate. The former of these are now good angels; the latter, evil angels. Of the former I have spoke in the preceding discourse: I purpose now to speak of the latter. And highly necessary it is that we should well understand what God has revealed concerning them, that they may gain no advantage over us by our ignorance; that we may know how to wrestle against them effectually. For "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places."
3. This single passage seems to contain the whole scriptural doctrine concerning evil angels. I apprehend the plain meaning of it, literally translated, is this: "Our wrestling," the wrestling of real Christians, "is not" only, or chiefly, "against flesh and blood," weak men, or fleshly appetites and passions, "but against principalities, against powers," -- the mighty princes of all the infernal regions, with their combined forces: And great is their power, as is also the power of the legions they command, -- "against the rulers of the world." (This is the literal meaning of the word.) Perhaps these principalities and powers remain chiefly in the citadel of their kingdom. But there are other evil spirits that range abroad, to whom the provinces of the world are committed, "of the darkness," chiefly the spiritual darkness, "of this age," which prevails during this present state of things, -- "against wicked spirits" -- eminently such; who mortally hate and continually oppose holiness, and labour to infuse unbelief, pride, evil desire, malice, anger, hatred, envy, or revenge -- "in heavenly places;" which were once their abode, and which they still aspire after.
In prosecuting this important subject, I will endeavour to explain,
I. The nature and properties of evil angels; and,
II. Their employment.
I. 1. With regard to the First, we cannot doubt but all the angels of God were originally of the same nature. Unquestionably they were the highest order of created beings. They were spirits, pure ethereal creatures, simple and incorruptible; if not wholly immaterial, yet certainly not incumbered with gross, earthly flesh and blood. As spirits, they were endued with understanding, with affections, and with liberty, or a power of self-determination; so that it lay in themselves, either to continue in their allegiance to God, or to rebel against him.
2. And their original properties were, doubtless, the same with those of the holy angels. There is no absurdity in supposing Satan their chief, otherwise styled, "Lucifer, son of the morning," to have been at least one "of the first, if not the first Archangel." Like the other sons of the morning, they had a height and depth of understanding quite incomprehensible to us. In consequence of this they had such knowledge and wisdom, that the wisest of the children of men (had men then existed) would have been mere idiots in comparison of them. Their strength was equal to their knowledge; such as it cannot enter into our heart to conceive; neither can we conceive to how wide a sphere of action either their strength or their knowledge extended. Their number God alone can tell: Doubtless it was only less than infinite. And a third part of these stars of heaven the arch-rebel drew after him.
3. We do not exactly know, (because it is not revealed in the oracles of God,) either what was the occasion of their apostasy, or what effect it immediately produced upon them. Some have, not improbably, supposed, that when God published "the decree" (mentioned Ps. 2:6-7) concerning the kingdom of his only-begotten Son to be over all creatures, these first-born of creatures gave place to pride, comparing themselves to him; -- possibly intimated by the very name of Satan, Lucifer, or Michael, which means, Who is like God? It may be, Satan, then first giving way to temptation, said in his heart, "I too will have my throne. 'I will sit upon the sides of the north! I will be like the Most High.'" But how did the mighty then fall! What an amazing loss did they sustain! If we allow of them all what our poet supposes concerning their chief in particular, --
His form had not yet lost
All its original brightness, nor appear'd
Less than archangel ruin'd, and the excess
Of glory obscured;
if we suppose their outward form was not entirely changed (though it must have been in a great degree; because the evil disposition of the mind must dim the lustre of the visage,) yet what an astonishing change was wrought within when angels became devils! when the holiest of all the creatures of God became the most unholy!
4. From the time that they shook off their allegiance to God, they shook off all goodness, and contracted all those tempers which are most hateful to him, and most opposite to his nature. And ever since they are full of pride, arrogance, haughtiness, exalting themselves above measure; and although so deeply depraved through their inmost frame, yet admiring their own perfections. They are full of envy, if not against God himself, (and even that is not impossible, seeing they formerly aspired after his throne,) yet against all their fellow-creatures; against the angels of God, who now enjoy the heaven from which they fell; and much more against those worms of the earth who are now called to "inherit the kingdom." They are full of cruelty, of rage against all the children of men, whom they long to inspire with the same wickedness with themselves, and to involve in the same misery.
5. In the prosecution of this infernal design, they are diligent in the highest degree. To find out the most effectual means of putting it into execution, they apply to this end the whole force of their angelical understanding; and they second it with their whole strength, so far as God is pleased to permit. But it is well for mankind that God hath set them bounds which they cannot pass. He hath said to the fiercest and strongest of the apostate spirits, "Hitherto shalt thou come, and no farther." Otherwise, how easily and how quickly might one of them overturn the whole frame of nature! How soon would they involve all in one common ruin, or, at least, destroy man from the face of the earth! And they are indefatigable in their bad work: They never are faint or weary. Indeed, it seems no spirits are capable of weariness but those that inhabit flesh and blood.
6. One circumstance more we may learn from the Scripture concerning the evil angels: They do not wander at large, but are all united under one common head. It is he that is styled by our blessed Lord, "the prince of this world:" Yea, the Apostle does not scruple to call him, "the god of this world." He is frequently styled Satan, the adversary; being the great adversary both of God and man. He is termed "the devil," by way of eminence; -- "Apollyon," or the destroyer; -- "the old serpent," from his beguiling Eve under that form; -- and, "the angel of the bottomless pit." We have reason to believe that the other evil angels are under his command; that they are ranged by him according to their several orders; that they are appointed to their several stations, and have, from time to time, their several works and offices assigned them. And, undoubtedly, they are connected (though we know not how; certainly not by love) both to him and to each other.
II. But what is the employment of evil angels? This is the Second point to be considered.
1. They are (remember, so far as God permits!) _kosmokratores_, -- governors of the world! So that there may be more ground than we are apt to imagine for that strange expression of Satan, (Matt. 4:8-9,) when he showed our Lord "all the kingdoms of the world, and the glory of them," "All these things will I give thee, if thou wilt fall down and worship me." It is a little more particularly expressed in the fourth chapter of St. Luke: "The devil showed unto him all the kingdoms of the world in a moment of time." (Such an astonishing measure of power is still left in the prince of darkness!) "And the devil said, All this power will I give thee, and the glory of them: For that is delivered unto me; and to whomsoever I will, I give it." (Matt. 4:5, 6,) They are "the rulers of the darkness of this age;" (so the words are literally translated;) of the present state of things, during which "the whole world lieth in the wicked one." He is the element of the children of men; only those who fear God being excepted. He and his angels, in connexion with, and in subordination to him, dispose all the ignorance, all the error, all the folly, and particularly all the wickedness of men, in such a manner as may most hinder the kingdom of God, and most advance the kingdom of darkness.
2. "But has every man a particular evil angel, as well as a good one attending him?" This has been an exceeding ancient opinion, both among the Christians, and the Jews before them: But it is much doubted whether it can be sufficiently proved from Scripture. Indeed it would not be improbable that there is a particular evil angel with every man, if we were assured there is a good one. But this cannot be inferred from those words of our Lord concerning little children: "In heaven their angels do continually see the face of their Father which is in heaven." This only proves that there are angels who are appointed to take care of little children: It does not prove that a particular angel is allotted to every child. Neither is it proved by the words of Rhoda, who, hearing the voice of Peter, said, "It is his angel." We cannot infer any more from this, even suppose his angel means his guardian angel, than that Rhoda believed the doctrine of guardian angels, which was then common among the Jews. But still it will remain a disputable point, (seeing revelation determines nothing concerning it,) whether every man is attended either by a particular good or a particular evil angel.
3. But whether or no particular men are attended by particular evil spirits, we know that Satan and all his angels are continually warring against us, and watching over every child of man. They are ever watching to see whose outward or inward circumstances, whose prosperity or adversity, whose health or sickness, whose friends or enemies, whose youth or age, whose knowledge or ignorance, whose blindness or idleness, whose joy or sorrow, may lay them open to temptation. And they are perpetually ready to make the utmost advantage of every circumstance. These skilful wrestlers espy the smallest slip we make, and avail themselves of it immediately; as they also are "about our bed, and about our path, and spy out all our ways." Indeed each of them "walketh about as a roaring lion, seeking whom he may devour," or whom he may "beguile through his subtlety, as the serpent beguiled Eve." Yea, and in order to do this the more effectually, they transform themselves into angels of light. Thus,
With rage that never ends,
Their hellish arts they try;
Legions of dire, malicious fiends,
And spirits enthroned on high.
4. It is by these instruments chiefly that the "foolish hearts" of those that know not God "are darkened:" Yea, they frequently darken, in a measure, the hearts of them that do know God. The "god of this world" knows how to blind our hearts, to spread a cloud over our understanding, and to obscure the light of those truths which, at other times, shine as bright as the noonday sun. By this means he assaults our faith, our evidence of things unseen. He endeavours to weaken that hope full of immortality to which God had begotten us; and thereby to lessen, if he cannot destroy, our joy in God our Saviour. But, above all he strives to damp our love of God, as he knows this is the spring of all our religion, and that, as this rises or falls, the work of God flourishes or decays in the soul.
5. Next to the love of God, there is nothing which Satan so cordially abhors as the love of our neighbour. He uses, therefore, every possible means to prevent or destroy this; to excite either private or public suspicions, animosities, resentment, quarrels; to destroy the peace of families or of nations; and to banish unity and concord from the earth. And this, indeed, is the triumph of his art; to embitter the poor, miserable children of men against each other, and at length urge them to do his own work, to plunge one another into the pit of destruction.
6. This enemy of all righteousness is equally diligent to hinder every good word and work. If he cannot prevail upon us to do evil, he will, if possible, prevent our doing good. He is peculiarly diligent to hinder the work of God from spreading in the hearts of men. What pains does he take to prevent or obstruct the general work of God! And how many are his devices to stop its progress in particular souls! To hinder their continuing or growing in grace, in the knowledge of our Lord Jesus Christ! To lessen, if not destroy, that love, joy, peace, -- that long-suffering, gentleness, goodness, -- that fidelity, meekness, temperance, -- which our Lord works by his loving Spirit in them that believe, and wherein the very essence of religion consists.
7. To effect these ends, he is continually labouring, with all his skill and power, to infuse evil thoughts of every kind into the hearts of men. And certainly it is as easy for a spirit to speak to our heart, as for a man to speak to our ears. But sometimes it is exceeding difficult to distinguish these from our own thoughts; those which he injects so exactly resembling those which naturally arise in our own minds. Sometimes, indeed, we may distinguish one from the other by this circumstance: -- The thoughts which naturally arise in our minds are generally, if not always, occasioned by, or at least connected with, some inward or outward circumstance that went before. But those that are preternaturally suggested have frequently no relation to or connexion (at least, none that we are able to discern) with anything which preceded. On the contrary, they shoot in, as it were, across, and thereby show that they are of a different growth.
8. He likewise labours to awaken evil passions or tempers in our souls. He endeavours to inspire those passions and tempers which are directly opposite to "the fruit of the Spirit." He strives to instil unbelief, atheism, ill-will, bitterness, hatred, malice, envy, -- opposite to faith and love; fear, sorrow, anxiety, worldly care, -- opposite to peace and joy; impatience, ill nature, anger, resentment, -- opposite to long-suffering, gentleness, meekness; fraud, guile, dissimulation, -- contrary to fidelity; love of the world, inordinate affection, foolish desires, -- opposite to the love of God. One sort of evil desires he may probably raise or inflame by touching the springs of this animal machine. Endeavouring thus, by means of the body, to disturb or sully the soul.
9. And, in general, we may observe that as no good is done, or spoken, or thought, by any man, without the assistance of God, working together in and with those that believe in him; so there is no evil done, or spoke, or thought, without the assistance of the devil, "who worketh with energy," with strong, though secret power, "in the children of unbelief." Thus he "entered into Judas," and confirmed him in the design of betraying his Master; thus he "put it into the heart" of Ananias and Sapphira "to lie unto the Holy Ghost;" and, in like manner, he has a share in all the actions and words and designs of evil men. As the children of God "are workers together with God," in every good thought, or word, or action; so the children of the devil are workers together with him in every evil thought, or word, or work. So that as all good tempers, and remotely all good words and actions, are the fruit of the good Spirit; in like manner, all evil tempers, with all the words and works which spring from them, are the fruit of the evil spirit: Insomuch that all the "works of the flesh," of our evil nature, are likewise the "works of the devil."
10. On this account, because he is continually inciting men to evil, he is emphatically called "the tempter." Nor is it only with regard to his own children that he is thus employed: He is continually tempting the children of God also, and those that are labouring so to be.
A constant watch he keeps;
He eyes them night and day;
He never slumbers, never sleeps,
Lest he should lose his prey.
Indeed, the holiest of men, as long as they remain upon earth, are not exempt from his temptations. They cannot expect it; seeing "it is enough for the disciple to be as his Master:" And we know he was tempted to evil till he said, "Father, into thy hands I commend my spirit."
11. For such is the malice of the wicked one, that he will torment whom he cannot destroy. If he cannot entice men to sin, he will, so far as he is permitted, put them to pain. There is no doubt but he is the occasion, directly or indirectly, of many of the pains of mankind, which those who can no otherwise account for them lightly pass over as nervous. And innumerable accidents, as they are called, are undoubtedly owing to his agency; such as the unaccountable fright or falling of horses; the overturning of carriages; the breaking or dislocating of bones; the hurt done by the falling or burning of houses, -- by storms of wind, snow, rain, or hail, -- by lightning or earthquakes. But to all these, and a thousand more, this subtle spirit can give the appearance of accidents, for fear the sufferers, if they knew the real agent, should call for help on One that is stronger than him.
12. There is little reason to doubt but many diseases likewise, both of the acute and chronical kind, are either occasioned or increased by diabolical agency; particularly those that begin in an instant, without any discernible cause; as well as those that continue, and perhaps gradually increase, in spite of all the power of medicine. Here, indeed, "vain men" that "would be wise" again call in the nerves to their assistance. But is not this explaining _ignotum per ignotius_? "a thing unknown by what is more unknown?" For what do we know of the nerves themselves? Not even whether they are solid or hollow!
13. Many years ago I was asking an experienced physician, and one particularly eminent for curing lunacy, "Sir, have you not seen reason to believe that some lunatics are really demoniacs?" He answered, "Sir, I have been often inclined to think that most lunatics are demoniacs. Nor is there any weight in that objection, that they are frequently cured by medicine: For so might any other disease occasioned by an evil spirit, if God did not suffer him to repeat the stroke by which that disease is occasioned."
14. This thought opens to us a wider scene. Who can tell how many of those diseases which we impute altogether to natural causes may be really preternatural? What disorder is there in the human frame which an evil angel may not inflict? Cannot he smite us, as he did Job, and that in a moment, with boils from the crown of the head to the sole of the foot? Cannot he with equal ease inflict any other, either external or internal malady? Could not he in a moment, by divine permission, cast the strongest man down to the ground, and make him "wallow, foaming," with all the symptoms either of an epilepsy or apoplexy? In like manner, it is easy for him to smite any one man, or every one in a city or nation, with a malignant fever, or with the plague itself, so that vain would be the help of man.
15. But that malice blinds the eyes of the wise, one would imagine so intelligent a being would not stoop so low, as it seems the devil sometimes does, to torment the poor children of men! For to him we may reasonably impute many little inconveniences which we suffer. "I believe" (said that excellent man, the Marquis de Renty, when the bench on which he sat snapped in sunder without any visible cause) "that Satan had a hand in it, making me to fall untowardly." I know not whether he may not have a hand in that unaccountable horror with which many have been seized in the dead of night, even to such a degree that all their bones have shook. Perhaps he has a hand also in those terrifying dreams which many have, even while they are in perfect health.
It may be observed, in all these instances, we usually say, "The devil;" as if there was one only; because these spirits, innumerable as they are, do all act in concert; and because we know not whether one or more are concerned in this or that work of darkness.
It remains only to draw a few plain inferences from the doctrine which has been delivered.
1. And, First, as a general preservative against all the rage, the power, and subtlety of your great adversary, put on the panoply, "the whole armour of God," universal holiness. See that "the mind be in you which was also in Christ Jesus," and that ye "walk as Christ also walked;" that ye have a "conscience void of offence toward God and toward men." So shall ye be "able to withstand" all the force and all the stratagems of the enemy: So shall ye be able to "withstand in the evil day," in the day of sore temptation, and "having done all to stand," to remain in the posture of victory and triumph.
2. To his "fiery darts," -- his evil suggestions of every kind, blasphemous or unclean, though numberless as the stars of heaven, -- oppose "the shield of faith." A consciousness of the love of Christ Jesus will effectually quench them all.
Jesus hath died for you!
What can your faith withstand?
Believe, hold fast your shield! and who
Shall pluck you from his hand?
3. If he inject doubts whether you are a child of God, or fears lest you should not endure to the end; "take to you for a helmet the hope of salvation." Hold fast that glad word, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a living hope of an inheritance incorruptible, undefiled, and that fadeth not away." You will never be overthrown, you will never be staggered by your adversary, if you "hold fast the beginning of" this "confidence steadfast unto the end."
4. Whenever the "roaring lion, walking about and seeking whom he may devour," assaults you with all his malice, and rage, and strength, "resist" him, "steadfast in the faith." Then is the time, having cried to the Strong for strength, to "stir up the gift of God that is in you;" to summon all your faith, and hope, and love; to turn the attack in the name of the Lord, and in the power of his might; and "he will" soon "flee from you."
5. But "there is no temptation," says one, "greater than the being without temptation." When, therefore, this is the case, when Satan seems to be withdrawn, then beware lest he hurt you more as a crooked serpent, than he could do as a roaring lion. Then take care you are not lulled into a pleasing slumber; lest he should beguile you as he did Eve, even in innocence, and insensibly draw you from your simplicity toward Christ, from seeking all your happiness in Him.
6. Lastly. If he "transform himself into an angel of light," then are you in the greatest danger of all. Then have you need to beware, lest you also fall, where many mightier have been slain; then have you the greatest need to "watch and pray, that ye enter not into temptation." And if you continue so to do, the God whom you love and serve will deliver you. "The anointing of the Holy One shall abide with you, and teach you of all things." Your eye will pierce through snares, you shall "know what that holy and acceptable and perfect will of God is," and shall hold on your way, till you "grow up in all things into him that is our Head, even Christ Jesus."
"We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places." Eph. 6:12.
1. It has been frequently observed that there are no gaps or chasms in the creation of God, but that all the parts of it are admirably connected together, to make up one universal whole. Accordingly there is one chain of beings, from the lowest to the highest point, from an unorganized particle of earth or water to Michael the archangel. And the scale of creatures does not advance _per saltum_, by leaps, but by smooth and gentle degrees; although it is true, these are frequently imperceptible to our imperfect faculties. We cannot accurately trace many of the intermediate links of this amazing chain, which are abundantly too fine to be discerned either by our senses or understanding.
2. We can only observe, in a gross and general manner, rising one above another, first, inorganical earth, then minerals and vegetables in their several orders; afterwards insects, reptiles, fishes, beasts, men, and angels. Of angels indeed we know nothing with any certainty but by revelation. The accounts which are left by the wisest of the ancients, or given by the modern heathens, being no better than silly, self-inconsistent fables, too gross to be imposed even upon children. But by divine revelation we are informed that they were all created holy and happy; yet they did not all continue as they were created: Some kept, but some left, their first estate. The former of these are now good angels; the latter, evil angels. Of the former I have spoke in the preceding discourse: I purpose now to speak of the latter. And highly necessary it is that we should well understand what God has revealed concerning them, that they may gain no advantage over us by our ignorance; that we may know how to wrestle against them effectually. For "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places."
3. This single passage seems to contain the whole scriptural doctrine concerning evil angels. I apprehend the plain meaning of it, literally translated, is this: "Our wrestling," the wrestling of real Christians, "is not" only, or chiefly, "against flesh and blood," weak men, or fleshly appetites and passions, "but against principalities, against powers," -- the mighty princes of all the infernal regions, with their combined forces: And great is their power, as is also the power of the legions they command, -- "against the rulers of the world." (This is the literal meaning of the word.) Perhaps these principalities and powers remain chiefly in the citadel of their kingdom. But there are other evil spirits that range abroad, to whom the provinces of the world are committed, "of the darkness," chiefly the spiritual darkness, "of this age," which prevails during this present state of things, -- "against wicked spirits" -- eminently such; who mortally hate and continually oppose holiness, and labour to infuse unbelief, pride, evil desire, malice, anger, hatred, envy, or revenge -- "in heavenly places;" which were once their abode, and which they still aspire after.
In prosecuting this important subject, I will endeavour to explain,
I. The nature and properties of evil angels; and,
II. Their employment.
I. 1. With regard to the First, we cannot doubt but all the angels of God were originally of the same nature. Unquestionably they were the highest order of created beings. They were spirits, pure ethereal creatures, simple and incorruptible; if not wholly immaterial, yet certainly not incumbered with gross, earthly flesh and blood. As spirits, they were endued with understanding, with affections, and with liberty, or a power of self-determination; so that it lay in themselves, either to continue in their allegiance to God, or to rebel against him.
2. And their original properties were, doubtless, the same with those of the holy angels. There is no absurdity in supposing Satan their chief, otherwise styled, "Lucifer, son of the morning," to have been at least one "of the first, if not the first Archangel." Like the other sons of the morning, they had a height and depth of understanding quite incomprehensible to us. In consequence of this they had such knowledge and wisdom, that the wisest of the children of men (had men then existed) would have been mere idiots in comparison of them. Their strength was equal to their knowledge; such as it cannot enter into our heart to conceive; neither can we conceive to how wide a sphere of action either their strength or their knowledge extended. Their number God alone can tell: Doubtless it was only less than infinite. And a third part of these stars of heaven the arch-rebel drew after him.
3. We do not exactly know, (because it is not revealed in the oracles of God,) either what was the occasion of their apostasy, or what effect it immediately produced upon them. Some have, not improbably, supposed, that when God published "the decree" (mentioned Ps. 2:6-7) concerning the kingdom of his only-begotten Son to be over all creatures, these first-born of creatures gave place to pride, comparing themselves to him; -- possibly intimated by the very name of Satan, Lucifer, or Michael, which means, Who is like God? It may be, Satan, then first giving way to temptation, said in his heart, "I too will have my throne. 'I will sit upon the sides of the north! I will be like the Most High.'" But how did the mighty then fall! What an amazing loss did they sustain! If we allow of them all what our poet supposes concerning their chief in particular, --
His form had not yet lost
All its original brightness, nor appear'd
Less than archangel ruin'd, and the excess
Of glory obscured;
if we suppose their outward form was not entirely changed (though it must have been in a great degree; because the evil disposition of the mind must dim the lustre of the visage,) yet what an astonishing change was wrought within when angels became devils! when the holiest of all the creatures of God became the most unholy!
4. From the time that they shook off their allegiance to God, they shook off all goodness, and contracted all those tempers which are most hateful to him, and most opposite to his nature. And ever since they are full of pride, arrogance, haughtiness, exalting themselves above measure; and although so deeply depraved through their inmost frame, yet admiring their own perfections. They are full of envy, if not against God himself, (and even that is not impossible, seeing they formerly aspired after his throne,) yet against all their fellow-creatures; against the angels of God, who now enjoy the heaven from which they fell; and much more against those worms of the earth who are now called to "inherit the kingdom." They are full of cruelty, of rage against all the children of men, whom they long to inspire with the same wickedness with themselves, and to involve in the same misery.
5. In the prosecution of this infernal design, they are diligent in the highest degree. To find out the most effectual means of putting it into execution, they apply to this end the whole force of their angelical understanding; and they second it with their whole strength, so far as God is pleased to permit. But it is well for mankind that God hath set them bounds which they cannot pass. He hath said to the fiercest and strongest of the apostate spirits, "Hitherto shalt thou come, and no farther." Otherwise, how easily and how quickly might one of them overturn the whole frame of nature! How soon would they involve all in one common ruin, or, at least, destroy man from the face of the earth! And they are indefatigable in their bad work: They never are faint or weary. Indeed, it seems no spirits are capable of weariness but those that inhabit flesh and blood.
6. One circumstance more we may learn from the Scripture concerning the evil angels: They do not wander at large, but are all united under one common head. It is he that is styled by our blessed Lord, "the prince of this world:" Yea, the Apostle does not scruple to call him, "the god of this world." He is frequently styled Satan, the adversary; being the great adversary both of God and man. He is termed "the devil," by way of eminence; -- "Apollyon," or the destroyer; -- "the old serpent," from his beguiling Eve under that form; -- and, "the angel of the bottomless pit." We have reason to believe that the other evil angels are under his command; that they are ranged by him according to their several orders; that they are appointed to their several stations, and have, from time to time, their several works and offices assigned them. And, undoubtedly, they are connected (though we know not how; certainly not by love) both to him and to each other.
II. But what is the employment of evil angels? This is the Second point to be considered.
1. They are (remember, so far as God permits!) _kosmokratores_, -- governors of the world! So that there may be more ground than we are apt to imagine for that strange expression of Satan, (Matt. 4:8-9,) when he showed our Lord "all the kingdoms of the world, and the glory of them," "All these things will I give thee, if thou wilt fall down and worship me." It is a little more particularly expressed in the fourth chapter of St. Luke: "The devil showed unto him all the kingdoms of the world in a moment of time." (Such an astonishing measure of power is still left in the prince of darkness!) "And the devil said, All this power will I give thee, and the glory of them: For that is delivered unto me; and to whomsoever I will, I give it." (Matt. 4:5, 6,) They are "the rulers of the darkness of this age;" (so the words are literally translated;) of the present state of things, during which "the whole world lieth in the wicked one." He is the element of the children of men; only those who fear God being excepted. He and his angels, in connexion with, and in subordination to him, dispose all the ignorance, all the error, all the folly, and particularly all the wickedness of men, in such a manner as may most hinder the kingdom of God, and most advance the kingdom of darkness.
2. "But has every man a particular evil angel, as well as a good one attending him?" This has been an exceeding ancient opinion, both among the Christians, and the Jews before them: But it is much doubted whether it can be sufficiently proved from Scripture. Indeed it would not be improbable that there is a particular evil angel with every man, if we were assured there is a good one. But this cannot be inferred from those words of our Lord concerning little children: "In heaven their angels do continually see the face of their Father which is in heaven." This only proves that there are angels who are appointed to take care of little children: It does not prove that a particular angel is allotted to every child. Neither is it proved by the words of Rhoda, who, hearing the voice of Peter, said, "It is his angel." We cannot infer any more from this, even suppose his angel means his guardian angel, than that Rhoda believed the doctrine of guardian angels, which was then common among the Jews. But still it will remain a disputable point, (seeing revelation determines nothing concerning it,) whether every man is attended either by a particular good or a particular evil angel.
3. But whether or no particular men are attended by particular evil spirits, we know that Satan and all his angels are continually warring against us, and watching over every child of man. They are ever watching to see whose outward or inward circumstances, whose prosperity or adversity, whose health or sickness, whose friends or enemies, whose youth or age, whose knowledge or ignorance, whose blindness or idleness, whose joy or sorrow, may lay them open to temptation. And they are perpetually ready to make the utmost advantage of every circumstance. These skilful wrestlers espy the smallest slip we make, and avail themselves of it immediately; as they also are "about our bed, and about our path, and spy out all our ways." Indeed each of them "walketh about as a roaring lion, seeking whom he may devour," or whom he may "beguile through his subtlety, as the serpent beguiled Eve." Yea, and in order to do this the more effectually, they transform themselves into angels of light. Thus,
With rage that never ends,
Their hellish arts they try;
Legions of dire, malicious fiends,
And spirits enthroned on high.
4. It is by these instruments chiefly that the "foolish hearts" of those that know not God "are darkened:" Yea, they frequently darken, in a measure, the hearts of them that do know God. The "god of this world" knows how to blind our hearts, to spread a cloud over our understanding, and to obscure the light of those truths which, at other times, shine as bright as the noonday sun. By this means he assaults our faith, our evidence of things unseen. He endeavours to weaken that hope full of immortality to which God had begotten us; and thereby to lessen, if he cannot destroy, our joy in God our Saviour. But, above all he strives to damp our love of God, as he knows this is the spring of all our religion, and that, as this rises or falls, the work of God flourishes or decays in the soul.
5. Next to the love of God, there is nothing which Satan so cordially abhors as the love of our neighbour. He uses, therefore, every possible means to prevent or destroy this; to excite either private or public suspicions, animosities, resentment, quarrels; to destroy the peace of families or of nations; and to banish unity and concord from the earth. And this, indeed, is the triumph of his art; to embitter the poor, miserable children of men against each other, and at length urge them to do his own work, to plunge one another into the pit of destruction.
6. This enemy of all righteousness is equally diligent to hinder every good word and work. If he cannot prevail upon us to do evil, he will, if possible, prevent our doing good. He is peculiarly diligent to hinder the work of God from spreading in the hearts of men. What pains does he take to prevent or obstruct the general work of God! And how many are his devices to stop its progress in particular souls! To hinder their continuing or growing in grace, in the knowledge of our Lord Jesus Christ! To lessen, if not destroy, that love, joy, peace, -- that long-suffering, gentleness, goodness, -- that fidelity, meekness, temperance, -- which our Lord works by his loving Spirit in them that believe, and wherein the very essence of religion consists.
7. To effect these ends, he is continually labouring, with all his skill and power, to infuse evil thoughts of every kind into the hearts of men. And certainly it is as easy for a spirit to speak to our heart, as for a man to speak to our ears. But sometimes it is exceeding difficult to distinguish these from our own thoughts; those which he injects so exactly resembling those which naturally arise in our own minds. Sometimes, indeed, we may distinguish one from the other by this circumstance: -- The thoughts which naturally arise in our minds are generally, if not always, occasioned by, or at least connected with, some inward or outward circumstance that went before. But those that are preternaturally suggested have frequently no relation to or connexion (at least, none that we are able to discern) with anything which preceded. On the contrary, they shoot in, as it were, across, and thereby show that they are of a different growth.
8. He likewise labours to awaken evil passions or tempers in our souls. He endeavours to inspire those passions and tempers which are directly opposite to "the fruit of the Spirit." He strives to instil unbelief, atheism, ill-will, bitterness, hatred, malice, envy, -- opposite to faith and love; fear, sorrow, anxiety, worldly care, -- opposite to peace and joy; impatience, ill nature, anger, resentment, -- opposite to long-suffering, gentleness, meekness; fraud, guile, dissimulation, -- contrary to fidelity; love of the world, inordinate affection, foolish desires, -- opposite to the love of God. One sort of evil desires he may probably raise or inflame by touching the springs of this animal machine. Endeavouring thus, by means of the body, to disturb or sully the soul.
9. And, in general, we may observe that as no good is done, or spoken, or thought, by any man, without the assistance of God, working together in and with those that believe in him; so there is no evil done, or spoke, or thought, without the assistance of the devil, "who worketh with energy," with strong, though secret power, "in the children of unbelief." Thus he "entered into Judas," and confirmed him in the design of betraying his Master; thus he "put it into the heart" of Ananias and Sapphira "to lie unto the Holy Ghost;" and, in like manner, he has a share in all the actions and words and designs of evil men. As the children of God "are workers together with God," in every good thought, or word, or action; so the children of the devil are workers together with him in every evil thought, or word, or work. So that as all good tempers, and remotely all good words and actions, are the fruit of the good Spirit; in like manner, all evil tempers, with all the words and works which spring from them, are the fruit of the evil spirit: Insomuch that all the "works of the flesh," of our evil nature, are likewise the "works of the devil."
10. On this account, because he is continually inciting men to evil, he is emphatically called "the tempter." Nor is it only with regard to his own children that he is thus employed: He is continually tempting the children of God also, and those that are labouring so to be.
A constant watch he keeps;
He eyes them night and day;
He never slumbers, never sleeps,
Lest he should lose his prey.
Indeed, the holiest of men, as long as they remain upon earth, are not exempt from his temptations. They cannot expect it; seeing "it is enough for the disciple to be as his Master:" And we know he was tempted to evil till he said, "Father, into thy hands I commend my spirit."
11. For such is the malice of the wicked one, that he will torment whom he cannot destroy. If he cannot entice men to sin, he will, so far as he is permitted, put them to pain. There is no doubt but he is the occasion, directly or indirectly, of many of the pains of mankind, which those who can no otherwise account for them lightly pass over as nervous. And innumerable accidents, as they are called, are undoubtedly owing to his agency; such as the unaccountable fright or falling of horses; the overturning of carriages; the breaking or dislocating of bones; the hurt done by the falling or burning of houses, -- by storms of wind, snow, rain, or hail, -- by lightning or earthquakes. But to all these, and a thousand more, this subtle spirit can give the appearance of accidents, for fear the sufferers, if they knew the real agent, should call for help on One that is stronger than him.
12. There is little reason to doubt but many diseases likewise, both of the acute and chronical kind, are either occasioned or increased by diabolical agency; particularly those that begin in an instant, without any discernible cause; as well as those that continue, and perhaps gradually increase, in spite of all the power of medicine. Here, indeed, "vain men" that "would be wise" again call in the nerves to their assistance. But is not this explaining _ignotum per ignotius_? "a thing unknown by what is more unknown?" For what do we know of the nerves themselves? Not even whether they are solid or hollow!
13. Many years ago I was asking an experienced physician, and one particularly eminent for curing lunacy, "Sir, have you not seen reason to believe that some lunatics are really demoniacs?" He answered, "Sir, I have been often inclined to think that most lunatics are demoniacs. Nor is there any weight in that objection, that they are frequently cured by medicine: For so might any other disease occasioned by an evil spirit, if God did not suffer him to repeat the stroke by which that disease is occasioned."
14. This thought opens to us a wider scene. Who can tell how many of those diseases which we impute altogether to natural causes may be really preternatural? What disorder is there in the human frame which an evil angel may not inflict? Cannot he smite us, as he did Job, and that in a moment, with boils from the crown of the head to the sole of the foot? Cannot he with equal ease inflict any other, either external or internal malady? Could not he in a moment, by divine permission, cast the strongest man down to the ground, and make him "wallow, foaming," with all the symptoms either of an epilepsy or apoplexy? In like manner, it is easy for him to smite any one man, or every one in a city or nation, with a malignant fever, or with the plague itself, so that vain would be the help of man.
15. But that malice blinds the eyes of the wise, one would imagine so intelligent a being would not stoop so low, as it seems the devil sometimes does, to torment the poor children of men! For to him we may reasonably impute many little inconveniences which we suffer. "I believe" (said that excellent man, the Marquis de Renty, when the bench on which he sat snapped in sunder without any visible cause) "that Satan had a hand in it, making me to fall untowardly." I know not whether he may not have a hand in that unaccountable horror with which many have been seized in the dead of night, even to such a degree that all their bones have shook. Perhaps he has a hand also in those terrifying dreams which many have, even while they are in perfect health.
It may be observed, in all these instances, we usually say, "The devil;" as if there was one only; because these spirits, innumerable as they are, do all act in concert; and because we know not whether one or more are concerned in this or that work of darkness.
It remains only to draw a few plain inferences from the doctrine which has been delivered.
1. And, First, as a general preservative against all the rage, the power, and subtlety of your great adversary, put on the panoply, "the whole armour of God," universal holiness. See that "the mind be in you which was also in Christ Jesus," and that ye "walk as Christ also walked;" that ye have a "conscience void of offence toward God and toward men." So shall ye be "able to withstand" all the force and all the stratagems of the enemy: So shall ye be able to "withstand in the evil day," in the day of sore temptation, and "having done all to stand," to remain in the posture of victory and triumph.
2. To his "fiery darts," -- his evil suggestions of every kind, blasphemous or unclean, though numberless as the stars of heaven, -- oppose "the shield of faith." A consciousness of the love of Christ Jesus will effectually quench them all.
Jesus hath died for you!
What can your faith withstand?
Believe, hold fast your shield! and who
Shall pluck you from his hand?
3. If he inject doubts whether you are a child of God, or fears lest you should not endure to the end; "take to you for a helmet the hope of salvation." Hold fast that glad word, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a living hope of an inheritance incorruptible, undefiled, and that fadeth not away." You will never be overthrown, you will never be staggered by your adversary, if you "hold fast the beginning of" this "confidence steadfast unto the end."
4. Whenever the "roaring lion, walking about and seeking whom he may devour," assaults you with all his malice, and rage, and strength, "resist" him, "steadfast in the faith." Then is the time, having cried to the Strong for strength, to "stir up the gift of God that is in you;" to summon all your faith, and hope, and love; to turn the attack in the name of the Lord, and in the power of his might; and "he will" soon "flee from you."
5. But "there is no temptation," says one, "greater than the being without temptation." When, therefore, this is the case, when Satan seems to be withdrawn, then beware lest he hurt you more as a crooked serpent, than he could do as a roaring lion. Then take care you are not lulled into a pleasing slumber; lest he should beguile you as he did Eve, even in innocence, and insensibly draw you from your simplicity toward Christ, from seeking all your happiness in Him.
6. Lastly. If he "transform himself into an angel of light," then are you in the greatest danger of all. Then have you need to beware, lest you also fall, where many mightier have been slain; then have you the greatest need to "watch and pray, that ye enter not into temptation." And if you continue so to do, the God whom you love and serve will deliver you. "The anointing of the Holy One shall abide with you, and teach you of all things." Your eye will pierce through snares, you shall "know what that holy and acceptable and perfect will of God is," and shall hold on your way, till you "grow up in all things into him that is our Head, even Christ Jesus."
Text Sermons : John Wesley : On Faith
"Now faith is the evidence of things not seen." Heb. 11:1.
1. Many times have I thought, many times have I spoke, many times have I wrote upon these words; and yet there appears to be a depth in them which I am in no wise able to fathom. Faith is, in one sense of the word, a divine conviction of God and of the things of God; in another, (nearly related to, yet not altogether the same,) it is a divine conviction of the invisible and eternal world. In this sense I would now consider, --
2. I am now an immortal spirit, strangely connected with a little portion of earth; but this is only for a while: In a short time I am to quit this tenement of clay, and to remove into another state,
Which the living know not,
And the dead cannot, or they may not tell!
What kind of existence shall I then enter upon, when my spirit has launched out of the body? How shall I feel myself, -- perceive my own being? How shall I discern the things that are round about me, either material or spiritual objects? When my eyes no longer transmit the rays of light, how will the naked spirit see? When the organs of hearing are mouldered into dust, in what manner shall I hear? When the brain is of no farther use, what means of thinking shall I have? When my whole body is resolved into senseless earth, what means shall I have of gaining knowledge?
3. How strange, how incomprehensible, are the means whereby I shall then take knowledge even of the material world! Will things appear then as they do now, -- of the same size, shape, and colour? Or will they be altered in any, or all these respects? How will the sun, moon, and stars appear? the sublunary heavens? the planetary heavens? the region of the fixed stars? -- how the fields of ether, which we may conceive to be millions of miles beyond them? Of all this we know nothing yet. And, indeed, we need to know nothing.
4. What then can we know of those innumerable objects which properly belong to the invisible world; which mortal "eye hath not seen, nor ear heard, neither hath it entered into our heart to conceive?" What a scene will then be opened, when the regions of hades are displayed without a covering! Our English translators seem to have been much at a loss for a word to render this. Indeed, two hundred years ago, it was tolerably expressed by the word hell, which then signified much the same with the word hades, namely, the invisible world. Accordingly, by Christ descending into hell, they meant, his body remained in the grave, his soul remained in hades, (which is the receptacle of separate spirits,) from death to the resurrection. Here we cannot doubt but the spirits of the righteous are inexpressibly happy. They are, as St. Paul expresses it, "with the Lord," favoured with so intimate a communion with him as "is far better" than whatever the chief of the Apostles experienced while in this world. On the other hand, we learn from our Lord's own account of Dives and Lazarus, that the rich man, from the moment he left the world, entered into a state of torment. And "there is a great gulf fixed" in hades, between the place of the holy and that of unholy spirits, which it is impossible for either the one or the other to pass over. Indeed, a gentleman of great learning, the Honourable Mr. [Alexander] Campbell, in his account of the Middle State, published not many years ago, seems to suppose that wicked souls may amend in hades, and then remove to a happier mansion. He has great hopes that "the rich man," mentioned by our Lord, in particular, might be purified by that penal fire, till, in process of time, he might be qualified for a better abode. But who can reconcile this with Abraham's assertion that none can pass over the "great gulf?"
5. I cannot therefore but think, that all those who are with the rich man in the unhappy division of hades, will remain there, howling and blaspheming, cursing God and looking upwards, till they are cast into "the everlasting fire, prepared for the devil and his angels." And, on the other hand, can we reasonably doubt but that those who are now in paradise, in Abraham's bosom, -- all those holy souls who have been discharged from the body, from the beginning of the world unto this day, -- will be continually ripening for heaven; will be perpetually holier and happier, till they are received into "the kingdom prepared for them from the foundation of the world?"
6. But who can inform us in what part of the universe hades is situated, -- this abode of both happy and unhappy spirits, till they are re-united to their bodies? It has not pleased God to reveal anything concerning it in the Holy Scripture; and, consequently, it is not possible for us to form any judgment, or even conjecture, about it. Neither are we informed, how either one or the other are employed, during the time of their abode there. Yet may we not probably suppose that the Governor of the world may sometimes permit wicked souls "to do his gloomy errands in the deep;" or, perhaps, in conjunction with evil angels, to inflict vengeance on wicked men? Or will many of them be shut up in the chains of darkness, unto the great judgment of the great day? In the mean time, may we not probably suppose, that the spirits of the just, though generally lodged in paradise, yet may sometimes, in conjunction with the holy angels, minister to the heirs of salvation? May they not
Sometimes, on errands of love,
Revisit their brethren below?
It is a pleasing thought, that some of these human spirits, attending us with, or in the room of, angels, are of the number of those that were dear to us while they were in the body. So that there is no absurdity in the question:
Have ye your own flesh forgot,
By a common ransom bought?
Can death's interposing tide
Spirits one in Christ divide?
But, be this as it may, it is certain human spirits swiftly increase in knowledge, in holiness, and in happiness; conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood.
7. But how will this material universe appear to a disembodied spirit? Who can tell whether any of these objects that surround us will appear the same as they do now? And if we know so little of these, what can we now know concerning objects of a quite different nature? concerning the spiritual world? It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface; and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly-opening senses! Probably fields of ether, not only ten fold, but ten thousand fold, "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! perhaps thrones, dominions, princedoms, virtues, powers! -- whether of those that retain their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven! And shall we not then, as far as angel's ken, survey the bounds of creation, and see every place where the Almighty
Stopp'd his rapid wheels, and said, --
"This be thy just circumference, O world?"
Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night? Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him who is in this and every place, -- who filleth heaven and earth? It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud which is interposed between conceals him from our sight. But the veil will disappear; and he will appear in unclouded majesty, "God over all, blessed for ever!"
8. How variously are the children of men employed in this world! In treading over "the paths they trod six thousand years before!" But who knows how we shall be employed after we enter that visible world? A little of it we may conceive, and that without any doubt, provided we keep to what God himself has revealed in his word, and what he works in the hearts of his children. Let us consider, First, what may be the employment of unholy spirits from death to the resurrection. We cannot doubt but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them, we do not distinctly know. But it is not improbable, he may suffer Satan to employ them, as he does his own angels, in inflicting death, or evils of various kinds, on the men that know not God: For this end they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes; and, in numberless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases; and many of these, which we judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable, that many of those mentioned in Scripture, who are called lunatics by one of the Evangelists, are termed demoniacs by another. One of the most eminent Physicians I ever knew, particularly in cases of insanity, the late Dr. [Thomas] Deacon, was clearly of opinion that this was the case with many, if not most, lunatics. And it is no valid objection to this, that these diseases are so often cured by natural means; for a wound inflicted by an evil spirit might be cured as any other, unless that spirit was permitted to repeat the blow.
9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them? yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world? Herein, doubtless, they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (Although I apprehend, he did not intend that we should take it literally:) "Satan summoned his powers, and examined what mischief each of them had done. One said, `I have set a house on fire, and destroyed all its inhabitants.' Another said, `I have raised a storm at sea, and sunk a ship; and all on board perished in the waters.' Satan answered, `Perhaps those that were burnt or drowned were saved.' A third said, `I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace!
10. Ought not we then to be perpetually on our guard against those subtle enemies? Though we see them not, --
A constant watch they keep;
They eye us night and day;
And never slumber, never sleep,
Lest they should lose their prey.
Herein they join with "the rulers of the darkness," the intellectual darkness, "of this world," -- the ignorance, wickedness, and misery diffused through it, -- to hinder all good, and promote all evil! To this end they are continually "working with energy in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God.
11. But meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed? It has been positively affirmed by some philosophical men, that spirits have no place. But they do not observe, that if it were so, they must be omnipresent, -- an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term Paradise, -- the same name which our Lord gave it, telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture, since it has not pleased God to reveal anything concerning it? But we have no reason to think they are confined to this place; or, indeed, to any other. May we not rather say, that, "servants of his," as well as the holy angels, they "do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions? And as we easily believe that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the works of God. What a field is here opened before them! And how immensely may they increase in knowledge, while they survey his works of creation or providence, or his manifold wisdom in the Church! What depth of wisdom, of power, and of goodness do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created; in the love of God and man; gratitude to their Creator, and benevolence to all their fellow-creatures! Yet it does not follow, (what some earnestly maintain,) that this general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. O no! had you stood by his bed-side, when that dying saint was crying out, "I have a father and a mother gone to heaven;" (to paradise, the receptacle of happy spirits;) "I have ten brothers and sisters gone to heaven; and now I am going to them that am the eleventh! Blessed be God that I was born!" would you have replied, "What, if you are going to them? They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought? Indeed, sceptics may ask, "How do disembodied spirits know each other?" I answer plainly, I cannot tell: But I am certain that they do. This is as plainly proved from one passage of Scripture as it could be from a thousand. Did not Abraham and Lazarus know each other in hades, even afar off? even though they were fixed on different sides of the "great gulf?" Can we doubt, then, whether the souls that are together in paradise shall know one another? The Scripture, therefore, clearly decides this question. And so does the very reason of the thing; for we know, every holy temper which we carry with us into paradise will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever. And this implies, that the knowledge of our benefactors will remain, without which it cannot exist.
12. And how much will that add to the happiness of those spirits which are already discharged from the body, that they are permitted to minister to those whom they have left behind! An indisputable proof of this we have in the twenty-second chapter of the Revelation. When the Apostle fell down to worship the glorious spirit which he seems to have mistaken for Christ, he told him plainly, "I am of thy fellow-servants, the Prophets;" [Rev. 22] not God, not an angel, not a human spirit. And in how many ways may they "minister to the heirs of salvation!" Sometimes by counteracting wicked spirits whom we cannot resist, because we cannot see them; sometimes by preventing our being hurt by men, or beasts, or inanimate creatures. How often may it please God to answer the prayer of good Bishop Ken! --
O may thine angels, while I sleep,
Around my bed their vigils keep;
Their love angelical instil;
Stop all the avenues [consequence] of ill!
May they celestial joys rehearse,
And thought to thought with me converse;
Or, in my stead, the whole night long,
Sing to my God a grateful song!
And may not the Father of spirits allot this office jointly to angels, and human spirits waiting to be made perfect?
13. It may indeed be objected that God has no need of any subordinate agents, of either angelical or human spirits, to guard his children in their waking or sleeping hours; seeing "He that keepeth Israel doth neither slumber nor sleep." And certainly, he is able to preserve them by his own immediate power; yea, and he is able, by his own immediate power, without any instruments at all, to supply the wants of all his creatures both in heaven and earth. But it is, and ever was, his pleasure, not to work by his own immediate power only, but chiefly by subordinate means, from the beginning of the world. And how wonderfully is his wisdom displayed in adjusting all these to each other! So that we may well cry out, "O Lord, how manifold are thy works! In wisdom hast thou made them all."
14. This we know, concerning the whole frame and arrangement of the visible world. But how exceeding little do we now know concerning the invisible! And we should have known still less of it, had it not pleased the Author of both worlds to give us more than natural light, to give us "his word to be a lantern to our feet, and a light in all our paths." And holy men of old, being assisted by his Spirit, have discovered many particulars of which otherwise we should have had no conception.
15. And without revelation, how little certainty of invisible things did the wisest of men obtain! The small glimmerings of light which they had were merely conjectural. At best they were only a faint, dim twilight, delivered from uncertain tradition; and so obscured by heathen fables, that it was but one degree better than utter darkness.
16. How uncertain the best of these conjectures was, may easily be gathered from their own accounts. The most finished of all these accounts, is that of the great Roman poet. Where observe how warily he begins, with that apologetic preface, -- _Sit mihi fas audita loqui_? -- "May I be allowed to tell what I have heard?" And, in the conclusion, lest anyone should imagine he believed any of these accounts, he sends the relater of them out of hades by the ivory gate, through which, he had just informed us, that only dreams and shadows pass, -- a very plain intimation, that all which has gone before, is to be looked upon as a dream!
17. How little regard they had for all these conjectures, with regard to the invisible world, clearly appears from the words of his brother poet; who affirms, without any scruple, --
Esse aliquos manes, et subterranea regna
Nec pueri credunt.
"That there are ghosts, or realms below, not even a man [boy] of them now believes."
So little could even the most improved reason discover concerning the invisible and eternal world! The greater cause have we to praise the Father of Lights, who hath opened the eyes of our understanding, to discern those things which could not be seen by eyes of flesh and blood; that He who of old time shined out of darkness, hath shined in our hearts, and enlightened us with the light of the glory of God, in the face of Jesus Christ, "the author and finisher of our faith;" "by whom he made the worlds;" by whom he now sustains whatever he hath made; for,
Till nature shall her Judge survey,
The King Messiah reigns.
These things we have believed upon the testimony of God, the Creator of all things, visible and invisible; by this testimony we already know the things that now exist, though not yet seen, as well as those that will exist in their season, until this visible world will pass away, and the Son of Man shall come in his glory.
18. Upon the whole, what thanks ought we to render to God, who has vouchsafed this "evidence of things unseen" to the poor inhabitants of earth, who otherwise must have remained in utter darkness concerning them! How invaluable a gift is even this imperfect light, to the benighted sons of men! What a relief is it to the defects of our senses, and consequently, of our understanding; which can give us no information of anything, but what is first presented by the senses! But hereby a new set of senses (so to speak) is opened in our souls; and, by this means,
The things unknown to feeble sense,
Unseen by reason's glimmering ray,
With strong, commanding evidence,
Their heavenly origin display.
Faith lends its realizing light:
The clouds disperse, the shadows fly;
The' Invisible appears in sight,
And GOD is seen by mortal eye!
London, Jan. 17, 1791 [probably Wesley's last sermon]
"Now faith is the evidence of things not seen." Heb. 11:1.
1. Many times have I thought, many times have I spoke, many times have I wrote upon these words; and yet there appears to be a depth in them which I am in no wise able to fathom. Faith is, in one sense of the word, a divine conviction of God and of the things of God; in another, (nearly related to, yet not altogether the same,) it is a divine conviction of the invisible and eternal world. In this sense I would now consider, --
2. I am now an immortal spirit, strangely connected with a little portion of earth; but this is only for a while: In a short time I am to quit this tenement of clay, and to remove into another state,
Which the living know not,
And the dead cannot, or they may not tell!
What kind of existence shall I then enter upon, when my spirit has launched out of the body? How shall I feel myself, -- perceive my own being? How shall I discern the things that are round about me, either material or spiritual objects? When my eyes no longer transmit the rays of light, how will the naked spirit see? When the organs of hearing are mouldered into dust, in what manner shall I hear? When the brain is of no farther use, what means of thinking shall I have? When my whole body is resolved into senseless earth, what means shall I have of gaining knowledge?
3. How strange, how incomprehensible, are the means whereby I shall then take knowledge even of the material world! Will things appear then as they do now, -- of the same size, shape, and colour? Or will they be altered in any, or all these respects? How will the sun, moon, and stars appear? the sublunary heavens? the planetary heavens? the region of the fixed stars? -- how the fields of ether, which we may conceive to be millions of miles beyond them? Of all this we know nothing yet. And, indeed, we need to know nothing.
4. What then can we know of those innumerable objects which properly belong to the invisible world; which mortal "eye hath not seen, nor ear heard, neither hath it entered into our heart to conceive?" What a scene will then be opened, when the regions of hades are displayed without a covering! Our English translators seem to have been much at a loss for a word to render this. Indeed, two hundred years ago, it was tolerably expressed by the word hell, which then signified much the same with the word hades, namely, the invisible world. Accordingly, by Christ descending into hell, they meant, his body remained in the grave, his soul remained in hades, (which is the receptacle of separate spirits,) from death to the resurrection. Here we cannot doubt but the spirits of the righteous are inexpressibly happy. They are, as St. Paul expresses it, "with the Lord," favoured with so intimate a communion with him as "is far better" than whatever the chief of the Apostles experienced while in this world. On the other hand, we learn from our Lord's own account of Dives and Lazarus, that the rich man, from the moment he left the world, entered into a state of torment. And "there is a great gulf fixed" in hades, between the place of the holy and that of unholy spirits, which it is impossible for either the one or the other to pass over. Indeed, a gentleman of great learning, the Honourable Mr. [Alexander] Campbell, in his account of the Middle State, published not many years ago, seems to suppose that wicked souls may amend in hades, and then remove to a happier mansion. He has great hopes that "the rich man," mentioned by our Lord, in particular, might be purified by that penal fire, till, in process of time, he might be qualified for a better abode. But who can reconcile this with Abraham's assertion that none can pass over the "great gulf?"
5. I cannot therefore but think, that all those who are with the rich man in the unhappy division of hades, will remain there, howling and blaspheming, cursing God and looking upwards, till they are cast into "the everlasting fire, prepared for the devil and his angels." And, on the other hand, can we reasonably doubt but that those who are now in paradise, in Abraham's bosom, -- all those holy souls who have been discharged from the body, from the beginning of the world unto this day, -- will be continually ripening for heaven; will be perpetually holier and happier, till they are received into "the kingdom prepared for them from the foundation of the world?"
6. But who can inform us in what part of the universe hades is situated, -- this abode of both happy and unhappy spirits, till they are re-united to their bodies? It has not pleased God to reveal anything concerning it in the Holy Scripture; and, consequently, it is not possible for us to form any judgment, or even conjecture, about it. Neither are we informed, how either one or the other are employed, during the time of their abode there. Yet may we not probably suppose that the Governor of the world may sometimes permit wicked souls "to do his gloomy errands in the deep;" or, perhaps, in conjunction with evil angels, to inflict vengeance on wicked men? Or will many of them be shut up in the chains of darkness, unto the great judgment of the great day? In the mean time, may we not probably suppose, that the spirits of the just, though generally lodged in paradise, yet may sometimes, in conjunction with the holy angels, minister to the heirs of salvation? May they not
Sometimes, on errands of love,
Revisit their brethren below?
It is a pleasing thought, that some of these human spirits, attending us with, or in the room of, angels, are of the number of those that were dear to us while they were in the body. So that there is no absurdity in the question:
Have ye your own flesh forgot,
By a common ransom bought?
Can death's interposing tide
Spirits one in Christ divide?
But, be this as it may, it is certain human spirits swiftly increase in knowledge, in holiness, and in happiness; conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood.
7. But how will this material universe appear to a disembodied spirit? Who can tell whether any of these objects that surround us will appear the same as they do now? And if we know so little of these, what can we now know concerning objects of a quite different nature? concerning the spiritual world? It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface; and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly-opening senses! Probably fields of ether, not only ten fold, but ten thousand fold, "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! perhaps thrones, dominions, princedoms, virtues, powers! -- whether of those that retain their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven! And shall we not then, as far as angel's ken, survey the bounds of creation, and see every place where the Almighty
Stopp'd his rapid wheels, and said, --
"This be thy just circumference, O world?"
Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night? Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him who is in this and every place, -- who filleth heaven and earth? It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud which is interposed between conceals him from our sight. But the veil will disappear; and he will appear in unclouded majesty, "God over all, blessed for ever!"
8. How variously are the children of men employed in this world! In treading over "the paths they trod six thousand years before!" But who knows how we shall be employed after we enter that visible world? A little of it we may conceive, and that without any doubt, provided we keep to what God himself has revealed in his word, and what he works in the hearts of his children. Let us consider, First, what may be the employment of unholy spirits from death to the resurrection. We cannot doubt but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them, we do not distinctly know. But it is not improbable, he may suffer Satan to employ them, as he does his own angels, in inflicting death, or evils of various kinds, on the men that know not God: For this end they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes; and, in numberless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases; and many of these, which we judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable, that many of those mentioned in Scripture, who are called lunatics by one of the Evangelists, are termed demoniacs by another. One of the most eminent Physicians I ever knew, particularly in cases of insanity, the late Dr. [Thomas] Deacon, was clearly of opinion that this was the case with many, if not most, lunatics. And it is no valid objection to this, that these diseases are so often cured by natural means; for a wound inflicted by an evil spirit might be cured as any other, unless that spirit was permitted to repeat the blow.
9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them? yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world? Herein, doubtless, they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (Although I apprehend, he did not intend that we should take it literally:) "Satan summoned his powers, and examined what mischief each of them had done. One said, `I have set a house on fire, and destroyed all its inhabitants.' Another said, `I have raised a storm at sea, and sunk a ship; and all on board perished in the waters.' Satan answered, `Perhaps those that were burnt or drowned were saved.' A third said, `I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace!
10. Ought not we then to be perpetually on our guard against those subtle enemies? Though we see them not, --
A constant watch they keep;
They eye us night and day;
And never slumber, never sleep,
Lest they should lose their prey.
Herein they join with "the rulers of the darkness," the intellectual darkness, "of this world," -- the ignorance, wickedness, and misery diffused through it, -- to hinder all good, and promote all evil! To this end they are continually "working with energy in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God.
11. But meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed? It has been positively affirmed by some philosophical men, that spirits have no place. But they do not observe, that if it were so, they must be omnipresent, -- an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term Paradise, -- the same name which our Lord gave it, telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture, since it has not pleased God to reveal anything concerning it? But we have no reason to think they are confined to this place; or, indeed, to any other. May we not rather say, that, "servants of his," as well as the holy angels, they "do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions? And as we easily believe that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the works of God. What a field is here opened before them! And how immensely may they increase in knowledge, while they survey his works of creation or providence, or his manifold wisdom in the Church! What depth of wisdom, of power, and of goodness do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created; in the love of God and man; gratitude to their Creator, and benevolence to all their fellow-creatures! Yet it does not follow, (what some earnestly maintain,) that this general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. O no! had you stood by his bed-side, when that dying saint was crying out, "I have a father and a mother gone to heaven;" (to paradise, the receptacle of happy spirits;) "I have ten brothers and sisters gone to heaven; and now I am going to them that am the eleventh! Blessed be God that I was born!" would you have replied, "What, if you are going to them? They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought? Indeed, sceptics may ask, "How do disembodied spirits know each other?" I answer plainly, I cannot tell: But I am certain that they do. This is as plainly proved from one passage of Scripture as it could be from a thousand. Did not Abraham and Lazarus know each other in hades, even afar off? even though they were fixed on different sides of the "great gulf?" Can we doubt, then, whether the souls that are together in paradise shall know one another? The Scripture, therefore, clearly decides this question. And so does the very reason of the thing; for we know, every holy temper which we carry with us into paradise will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever. And this implies, that the knowledge of our benefactors will remain, without which it cannot exist.
12. And how much will that add to the happiness of those spirits which are already discharged from the body, that they are permitted to minister to those whom they have left behind! An indisputable proof of this we have in the twenty-second chapter of the Revelation. When the Apostle fell down to worship the glorious spirit which he seems to have mistaken for Christ, he told him plainly, "I am of thy fellow-servants, the Prophets;" [Rev. 22] not God, not an angel, not a human spirit. And in how many ways may they "minister to the heirs of salvation!" Sometimes by counteracting wicked spirits whom we cannot resist, because we cannot see them; sometimes by preventing our being hurt by men, or beasts, or inanimate creatures. How often may it please God to answer the prayer of good Bishop Ken! --
O may thine angels, while I sleep,
Around my bed their vigils keep;
Their love angelical instil;
Stop all the avenues [consequence] of ill!
May they celestial joys rehearse,
And thought to thought with me converse;
Or, in my stead, the whole night long,
Sing to my God a grateful song!
And may not the Father of spirits allot this office jointly to angels, and human spirits waiting to be made perfect?
13. It may indeed be objected that God has no need of any subordinate agents, of either angelical or human spirits, to guard his children in their waking or sleeping hours; seeing "He that keepeth Israel doth neither slumber nor sleep." And certainly, he is able to preserve them by his own immediate power; yea, and he is able, by his own immediate power, without any instruments at all, to supply the wants of all his creatures both in heaven and earth. But it is, and ever was, his pleasure, not to work by his own immediate power only, but chiefly by subordinate means, from the beginning of the world. And how wonderfully is his wisdom displayed in adjusting all these to each other! So that we may well cry out, "O Lord, how manifold are thy works! In wisdom hast thou made them all."
14. This we know, concerning the whole frame and arrangement of the visible world. But how exceeding little do we now know concerning the invisible! And we should have known still less of it, had it not pleased the Author of both worlds to give us more than natural light, to give us "his word to be a lantern to our feet, and a light in all our paths." And holy men of old, being assisted by his Spirit, have discovered many particulars of which otherwise we should have had no conception.
15. And without revelation, how little certainty of invisible things did the wisest of men obtain! The small glimmerings of light which they had were merely conjectural. At best they were only a faint, dim twilight, delivered from uncertain tradition; and so obscured by heathen fables, that it was but one degree better than utter darkness.
16. How uncertain the best of these conjectures was, may easily be gathered from their own accounts. The most finished of all these accounts, is that of the great Roman poet. Where observe how warily he begins, with that apologetic preface, -- _Sit mihi fas audita loqui_? -- "May I be allowed to tell what I have heard?" And, in the conclusion, lest anyone should imagine he believed any of these accounts, he sends the relater of them out of hades by the ivory gate, through which, he had just informed us, that only dreams and shadows pass, -- a very plain intimation, that all which has gone before, is to be looked upon as a dream!
17. How little regard they had for all these conjectures, with regard to the invisible world, clearly appears from the words of his brother poet; who affirms, without any scruple, --
Esse aliquos manes, et subterranea regna
Nec pueri credunt.
"That there are ghosts, or realms below, not even a man [boy] of them now believes."
So little could even the most improved reason discover concerning the invisible and eternal world! The greater cause have we to praise the Father of Lights, who hath opened the eyes of our understanding, to discern those things which could not be seen by eyes of flesh and blood; that He who of old time shined out of darkness, hath shined in our hearts, and enlightened us with the light of the glory of God, in the face of Jesus Christ, "the author and finisher of our faith;" "by whom he made the worlds;" by whom he now sustains whatever he hath made; for,
Till nature shall her Judge survey,
The King Messiah reigns.
These things we have believed upon the testimony of God, the Creator of all things, visible and invisible; by this testimony we already know the things that now exist, though not yet seen, as well as those that will exist in their season, until this visible world will pass away, and the Son of Man shall come in his glory.
18. Upon the whole, what thanks ought we to render to God, who has vouchsafed this "evidence of things unseen" to the poor inhabitants of earth, who otherwise must have remained in utter darkness concerning them! How invaluable a gift is even this imperfect light, to the benighted sons of men! What a relief is it to the defects of our senses, and consequently, of our understanding; which can give us no information of anything, but what is first presented by the senses! But hereby a new set of senses (so to speak) is opened in our souls; and, by this means,
The things unknown to feeble sense,
Unseen by reason's glimmering ray,
With strong, commanding evidence,
Their heavenly origin display.
Faith lends its realizing light:
The clouds disperse, the shadows fly;
The' Invisible appears in sight,
And GOD is seen by mortal eye!
London, Jan. 17, 1791 [probably Wesley's last sermon]
Text Sermons : John Wesley : Of Good Angels
"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14.
1. Many of the ancient Heathens had (probably from tradition) some notion of good and evil angels. They had some conception of a superior order of beings, between men and God, whom the Greeks generally termed demons, (knowing ones,) and the Romans, genii. Some of these they supposed to be kind and benevolent, delighting in doing good; others, to be malicious and cruel, delighting in doing evil. But their conceptions both of one and the other were crude, imperfect, and confused; being only fragments of truth, partly delivered down by their forefathers, and partly borrowed from the inspired writings.
2. Of the former, the benevolent kind, seems to have been the celebrated demon of Socrates; concerning which so many and so various conjectures have been made in succeeding ages. "This gives me notice," said he, "every morning, of any evil which will befall me that day." A late writer, indeed, (I suppose one that hardly believes the existence of either angel or spirit,) has published a dissertation, wherein he labours to prove, that the demon of Socrates was only his reason. But it was not the manner of Socrates to speak in such obscure and ambiguous terms. If he had meant his reason, he would doubtless have said so. But this could not be his meaning: For it was impossible his reason should give him notice, every morning, of every evil which would befall him in that day. It does not lie within the province of reason, to give such notice of future contingencies. Neither does this odd interpretation in anywise agree with the inference which he himself draws from it. "My demon," says he, "did not give me notice this morning of any evil that was to befall me to-day. Therefore I cannot regard as any evil my being condemned to die." Undoubtedly it was some spiritual being: Probably one of these ministering spirits.
3. An ancient poet, one who lived several ages before Socrates, speaks more determinately on this subject. Hesiod does not scruple to say,
Millions of spiritual creatures walk the earth unseen.
Hence, it is probable, arose the numerous tales about the exploits of their demi-gods: _Minorum Gentium_. Hence their satyrs, fauns, nymphs of every kind; wherewith they supposed both the sea and land to be filled. But how empty, childish, unsatisfactory, are all the accounts they give of them! as, indeed, accounts that depend upon broken, uncertain tradition can hardly fail to be.
4. Revelation only is able to supply this defect: This only gives us a clear, rational, consistent account of those whom our eyes have not seen, nor our ears heard; of both good and evil angels. It is my design to speak, at present, only of the former; of whom we have a full, though brief account in these words: "Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?"
I. 1. The question is, according to the manner of the Apostle, equivalent to a strong affirmation. And hence we learn, First, that with regard to their essence, or nature, they are all spirits; not material beings; not clogged with flesh and blood like us; but having bodies, if any, not gross and earthly like ours, but of a finer substance; resembling fire or flame, more than any other of these lower elements. And is not something like this intimated in those words of the Psalmist: "Who maketh his angels spirits, and his ministers a flame of fire?" (Psalm 104:4.) As spirits, he has endued them with understanding, will, or affections, (which are indeed the same thing; as the affections are only the will exerting itself various ways,) and liberty. And are not these, understanding, will, and liberty, essential to, if not the essence of, a spirit?
2. But who of the children of men can comprehend what is the understanding of an angel? Who can comprehend how far their sight extends? Analogous to sight in men, though not the same; but thus we are constrained to speak through the poverty of human language. Probably not only over one hemisphere of the earth; yea, or,
Ten-fold the length of this terrene;
or even of the solar system; but so far as to take in one view the whole extent of the creation! And we cannot conceive any defect in their perception; neither any error in their understanding. But in what manner do they use their understanding? We must in nowise imagine that they creep from one truth to another by that slow method which we call reasoning. Undoubtedly they see, at one glance, whatever truth is presented to their understanding; and that with all the certainty and clearness that we mortals see the most self-evident axiom. Who then can conceive the extent of their knowledge? not only of the nature, attributes, and works of God, whether of creation or providence; but of the circumstances, actions, words, tempers, yea, and thoughts, of men. For although "God" only "knows the hearts of all men," ("unto whom are known all his works,") together with the changes they undergo, "from the beginning of the world;" yet we cannot doubt but his angels know the hearts of those to whom they more immediately minister. Much less can we doubt of their knowing the thoughts that are in our hearts at any particular time. What should hinder their seeing them as they arise? Not the thin veil of flesh and blood. Can these intercept the view of a spirit? Nay,
Walls within walls no more its passage bar,
Than unopposing space of liquid air.
Far more easily, then, and far more perfectly, than we can read a man's thoughts in his face, do these sagacious beings read our thoughts just as they rise in our hearts; inasmuch as they see the kindred spirit, more clearly than we see the body. If this seem strange to any who had not adverted to it before, let him only consider: Suppose my spirit was out of the body, could not an angel see my thoughts, even without my uttering any words? (if words are used in the world of spirits.) And cannot that ministering spirit see them just as well now that I am in the body? It seems, therefore, to be an unquestionable truth, (although perhaps not commonly observed,) that angels know not only the words and actions, but also the thoughts, of those to whom they minister. And indeed without this knowledge, they would be very ill qualified to perform various parts of their ministry.
3. And what an inconceivable degree of wisdom must they have acquired by the use of their amazing faculties, over and above that with which they were originally endued, in the course of more than six thousand years! (That they have existed so long we are assured; for they "sang together when the foundations of the earth were laid.") How immensely must their wisdom have increased, during so long a period, not only by surveying the hearts and ways of men in their successive generations, but by observing the works of God, his works of creation, his works of providence, his works of grace; and, above all, by "continually beholding the face of their Father which is in heaven!"
4. What measures of holiness, as well as wisdom, have they derived from this inexhaustible ocean!
A boundless, fathomless abyss,
Without a bottom or a shore!
Are they not hence, by way of eminence, styled the holy angels? What goodness, what philanthropy, what love to man, have they drawn from those rivers that are at his right hand! Such as we cannot conceive to be exceeded by any but that of God our Saviour. And they are still drinking in more love from this "Fountain of living water."
5. Such is the knowledge and wisdom of the angels of God, as we learn from his own oracles. Such are their holiness and goodness. And how astonishing is their strength! Even a fallen angel is styled by an inspired writer, "the prince of the power of the air." How terrible a proof did he give of this power, in suddenly raising the whirlwind, which "smote the four corners of the house," and destroyed all the children of Job at once! (Job 1.) That this was his work, we may easily learn from the command to "save his life." But he gave a far more terrible proof of his strength, (if we suppose that "messenger of the Lord" to have been an evil angel, as is not at all improbable,) when he smote with death a hundred, four-score and five thousand Assyrians in one night; nay, possibly in one hour, if not one moment. Yet a strength abundantly greater than this must have been exerted by that angel (whether he was an angel of light or of darkness; which is not determined by the text) who smote, in one hour, "all the first-born of Egypt, both of man and beast." For, considering the extent of the land of Egypt, the immense populousness thereof, and the innumerable cattle fed in their houses, and grazing in their fruitful fields; the men and beasts who were slain in that night must have amounted to several millions! And if this be supposed to have been an evil angel, must not a good angel be as strong, yea, stronger than him? For surely any good angel must have more power than even an archangel ruined. And what power must the "four angels" in the Revelation have, who were appointed to "keep the four winds of heaven!" There seems, therefore, no extravagance in supposing, that, if God were pleased to permit, any of the angels of light could heave the earth and all the planets out of their orbits; yea, that he could arm himself with all these elements, and crush the whole frame of nature. Indeed we do not know how to set any bounds to the strength of these first-born children of God.
6. And although none but their great Creator is omnipresent; although none beside him can ask, "Do not I fill heaven and earth?" yet, undoubtedly, he has given an immense sphere of action (though not unbounded) to created spirits. "The prince of the kingdom of Persia," (mentioned Dan. 10:13,) though probably an evil angel, seems to have had a sphere of action, both of knowledge and power, as extensive as that vast empire; and the same, if not greater, we may reasonably ascribe to the good angel whom he withstood for one-and-twenty days.
7. The angels of God have great power, in particular, over the human body; power either to cause or remove pain and diseases, either to kill or to heal. They perfectly well understand whereof we are made; they know all the springs of this curious machine, and can, doubtless, by God's permission, touch any of them, so as either to stop or restore its motion. Of this power, even in an evil angel, we have a clear instance in the case of Job; whom he "smote with sore boils" all over, "from the crown of the head to the sole of the foot." And in that instant, undoubtedly, he would have killed him, if God had not saved his life. And, on the other hand, of the power of angels to heal, we have a remarkable instance in the case of Daniel. There remained no "strength in me," said the prophet; "neither was there breath in me." "Then one came and touched me, and said, Peace be unto thee: Be strong, yea, be strong. And when he had spoken unto me, I was strengthened." (Dan. 10:17, &c.) On the other hand, when they are commissioned from above, may they not put a period to human life? There is nothing improbable in what Dr. Parnell supposes the angel to say to the hermit, concerning the death of the child: --
To all but thee, in fits he seem'd to go:
And 'twas my ministry to deal the blow.
From this great truth, the heathen poets probably derived their imagination, that Iris used to be sent down from heaven to discharge souls out of their bodies. And perhaps the sudden death of many of the children of God may be owing to the ministry of an angel.
II. So perfectly are the angels of God qualified for their high office. It remains to inquire, how they discharge their office. How do they minister to the heirs of salvation?
1. I will not say, that they do not minister at all to those who, through their obstinate impenitence and unbelief, disinherit themselves of the kingdom. This world is a world of mercy, wherein God pours down many mercies, even on the evil and the unthankful. And many of these, it is probable, are conveyed even to them by the ministry of angels; especially, so long as they have any thought of God, or any fear of God before their eyes. But it is their favourite employ, their peculiar office, to minister to the heirs of salvation; to those who are now "saved by faith," or at least seeking God in sincerity.
2. Is it not their first care to minister to our souls? But we must not expect this will be done with observation; in such a manner, as that we may clearly distinguish their working from the workings of our own minds. We have no more reason to look for this, than for their appearing in a visible shape. Without this, they can, in a thousand ways, apply to our understanding. They may assist us in our search after truth, remove many doubts and difficulties, throw light on what was before dark and obscure, and confirm us in the truth that is after godliness. They may warn us of evil in disguise; and place what is good, in a clear, strong light. They may gently move our will to embrace what is good, and fly from that which is evil. They may, many times, quicken our dull affections, increase our holy hope or filial fear, and assist us more ardently to love Him who has first loved us. Yea, they may be sent of God to answer that whole prayer, put into our mouths by pious Bishop Ken: --
^O may thy angels, while I sleep,
Around my bed their vigils keep;
Their love angelical instil,
Stop every avenue of ill!
May they celestial joys rehearse,
And thought to thought with me converse!
Although the manner of this we shall not be able to explain while we dwell in the body.
3. May they not minister also to us, with respect to our bodies, in a thousand ways which we do not now understand? They may prevent our falling into many dangers, which we are not sensible of; and may deliver us out of many others, though we know not whence our deliverance comes. How many times have we been strangely and unaccountably preserved, in sudden and dangerous falls! And it is well if we did not impute that preservation to chance, or to our own wisdom or strength. Not so: It was God gave his angels charge over us, and in their hands they bore us up. Indeed, men of the world will always impute such deliverances to accident or second causes. To these, possibly, some of them might have imputed Daniel's preservation in the lion's den. But himself ascribes it to the true cause: "My God hath sent his angel, and shut the lions' mouths." (Dan. 6:22.)
4. When a violent disease, supposed to be incurable, is totally and suddenly removed, it is by no means improbable that this is effected by the ministry of an angel. And perhaps it is owing to the same cause, that a remedy is unaccountably suggested either to the sick person, or some attending upon him, by which he is entirely cured.
5. It seems, what are usually called divine dreams may be frequently ascribed to angels. We have a remarkable instance of this kind related by one that will hardly be thought an enthusiast; for he was a Heathen, a Philosopher, and an Emperor: I mean Marcus Antoninus. "In his Meditations, he solemnly thanks God for revealing to him, when he was at Cajeta, in a dream, what totally cured the bloody flux; which none of his physicians were able to heal." And why may we not suppose, that God gave him this notice by the ministry of an angel?
6. And how often does God deliver us from evil men by the ministry of his angels! overturning whatever their rage, or malice, or subtlety had plotted against us. These are about their bed, and about their path, and privy to all their dark designs; and many of them, undoubtedly, they brought to nought, by means that we think not of. Sometimes they blast their favourite schemes in the beginning; sometimes, when they are just ripe for execution. And this they can do by a thousand means that we are not aware of. They can check them in their mid-career, by bereaving them of courage or strength; by striking faintness through their loins, or turning their wisdom into foolishness. Sometimes they bring to light the hidden things of darkness, and show us the traps that are laid for our feet. In these and various other ways, they hew the snares of the ungodly in pieces.
7. Another grand branch of their ministry is, to counterwork evil angels; who are continually going about, not only as roaring lions, seeking whom they may devour, but, more dangerously still, as angels of light, seeking whom they may deceive. And how great is the number of these! Are they not as the stars of heaven for multitude? How great is their subtlety! matured by the experience of above six thousand years. How great is their strength! Only inferior to that of the angels of God. The strongest of the sons of men are but as grasshoppers before them. And what an advantage have they over us by that single circumstance, that they are invisible! As we have not strength to repel their force, so we have not skill to decline it. But the merciful Lord hath not given us up to the will of our enemies: "His eyes," that is, his holy angels, "run to and fro over all the earth." And if our eyes were opened, we should see, "they are more that are for us, than they that are against us." We should see,
A convoy attends,
A ministering host of invisible friends.
And whenever those assault us in soul or in body, these are able, willing, ready, to defend us; who are at least equally strong, equally wise, and equally vigilant. And who can hurt us while we have armies of angels, and the God of angels, on our side?
8. And we may make one general observation: Whatever assistance God gives to men by men, the same, and frequently in a higher degree, he gives to them by angels. Does he administer to us by men, light when we are in darkness; joy, when we are in heaviness; deliverance, when we are in danger; ease and health, when we are sick or in pain? It cannot be doubted but he frequently conveys the same blessings by the ministry of angels: Not so sensibly indeed, but full as effectually; though the messengers are not seen. Does he frequently deliver us, by means of men, from the violence and subtlety of our enemies? Many times he works the same deliverance by those invisible agents. These shut the mouths of the human lions, so that they have no power to hurt us. And frequently they join with our human friends, (although neither they nor we are sensible of it,) giving them wisdom, courage, or strength, which all their labour for us would be unsuccessful. Thus do they secretly minister, in numberless instances, to the heirs of salvation; while we hear only the voices of men, and see none but men round about us.
9. But does not the Scripture teach, "The help which is done upon earth, God doeth it himself?" Most certainly he does. And he is able to do it by his own immediate power. He has no need of using any instruments at all, either in heaven or earth. He wants not either angels or men, to fulfil the whole counsel of his will. But it is not his pleasure so to work. He never did; and we may reasonably suppose he never will. He has always wrought by such instruments as he pleases: But still it is God himself that doeth the work. Whatever help, therefore, we have, either by angels or men, is as much the work of God, as if he were to put forth his almighty arm, and work without any means at all. But he has used them from the beginning of the world: In all ages he has used the ministry both of men and angels. And hereby, especially, is seen "the manifold wisdom of God in the Church." Meantime the same glory redounds to him, as if he used no instruments at all.
10. The grand reason why God is pleased to assist men by men, rather than immediately by himself, is undoubtedly to endear us to each other by these mutual good offices, in order to increase our happiness both in time and eternity. And is it not for the same reason that God is pleased to give his angels charge over us? namely, that he may endear us and them to each other; that by the increase of our love and gratitude to them, we may find a proportionable increase of happiness, when we meet in our Father's kingdom. In the mean time, though we may not worship them, (worship is due only to our common Creator,) yet we may "esteem them very highly in love for their works' sake." And we may imitate them in all holiness; suiting our lives to the prayer our Lord himself has taught us; labouring to do his will on earth, as angels do it in heaven.
I cannot conclude this discourse better than in that admirable Collect of our Church: --
"O everlasting God, who hast ordained and constituted the services of angels and men in a wonderful manner; grant that as thy holy angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord."
"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14.
1. Many of the ancient Heathens had (probably from tradition) some notion of good and evil angels. They had some conception of a superior order of beings, between men and God, whom the Greeks generally termed demons, (knowing ones,) and the Romans, genii. Some of these they supposed to be kind and benevolent, delighting in doing good; others, to be malicious and cruel, delighting in doing evil. But their conceptions both of one and the other were crude, imperfect, and confused; being only fragments of truth, partly delivered down by their forefathers, and partly borrowed from the inspired writings.
2. Of the former, the benevolent kind, seems to have been the celebrated demon of Socrates; concerning which so many and so various conjectures have been made in succeeding ages. "This gives me notice," said he, "every morning, of any evil which will befall me that day." A late writer, indeed, (I suppose one that hardly believes the existence of either angel or spirit,) has published a dissertation, wherein he labours to prove, that the demon of Socrates was only his reason. But it was not the manner of Socrates to speak in such obscure and ambiguous terms. If he had meant his reason, he would doubtless have said so. But this could not be his meaning: For it was impossible his reason should give him notice, every morning, of every evil which would befall him in that day. It does not lie within the province of reason, to give such notice of future contingencies. Neither does this odd interpretation in anywise agree with the inference which he himself draws from it. "My demon," says he, "did not give me notice this morning of any evil that was to befall me to-day. Therefore I cannot regard as any evil my being condemned to die." Undoubtedly it was some spiritual being: Probably one of these ministering spirits.
3. An ancient poet, one who lived several ages before Socrates, speaks more determinately on this subject. Hesiod does not scruple to say,
Millions of spiritual creatures walk the earth unseen.
Hence, it is probable, arose the numerous tales about the exploits of their demi-gods: _Minorum Gentium_. Hence their satyrs, fauns, nymphs of every kind; wherewith they supposed both the sea and land to be filled. But how empty, childish, unsatisfactory, are all the accounts they give of them! as, indeed, accounts that depend upon broken, uncertain tradition can hardly fail to be.
4. Revelation only is able to supply this defect: This only gives us a clear, rational, consistent account of those whom our eyes have not seen, nor our ears heard; of both good and evil angels. It is my design to speak, at present, only of the former; of whom we have a full, though brief account in these words: "Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?"
I. 1. The question is, according to the manner of the Apostle, equivalent to a strong affirmation. And hence we learn, First, that with regard to their essence, or nature, they are all spirits; not material beings; not clogged with flesh and blood like us; but having bodies, if any, not gross and earthly like ours, but of a finer substance; resembling fire or flame, more than any other of these lower elements. And is not something like this intimated in those words of the Psalmist: "Who maketh his angels spirits, and his ministers a flame of fire?" (Psalm 104:4.) As spirits, he has endued them with understanding, will, or affections, (which are indeed the same thing; as the affections are only the will exerting itself various ways,) and liberty. And are not these, understanding, will, and liberty, essential to, if not the essence of, a spirit?
2. But who of the children of men can comprehend what is the understanding of an angel? Who can comprehend how far their sight extends? Analogous to sight in men, though not the same; but thus we are constrained to speak through the poverty of human language. Probably not only over one hemisphere of the earth; yea, or,
Ten-fold the length of this terrene;
or even of the solar system; but so far as to take in one view the whole extent of the creation! And we cannot conceive any defect in their perception; neither any error in their understanding. But in what manner do they use their understanding? We must in nowise imagine that they creep from one truth to another by that slow method which we call reasoning. Undoubtedly they see, at one glance, whatever truth is presented to their understanding; and that with all the certainty and clearness that we mortals see the most self-evident axiom. Who then can conceive the extent of their knowledge? not only of the nature, attributes, and works of God, whether of creation or providence; but of the circumstances, actions, words, tempers, yea, and thoughts, of men. For although "God" only "knows the hearts of all men," ("unto whom are known all his works,") together with the changes they undergo, "from the beginning of the world;" yet we cannot doubt but his angels know the hearts of those to whom they more immediately minister. Much less can we doubt of their knowing the thoughts that are in our hearts at any particular time. What should hinder their seeing them as they arise? Not the thin veil of flesh and blood. Can these intercept the view of a spirit? Nay,
Walls within walls no more its passage bar,
Than unopposing space of liquid air.
Far more easily, then, and far more perfectly, than we can read a man's thoughts in his face, do these sagacious beings read our thoughts just as they rise in our hearts; inasmuch as they see the kindred spirit, more clearly than we see the body. If this seem strange to any who had not adverted to it before, let him only consider: Suppose my spirit was out of the body, could not an angel see my thoughts, even without my uttering any words? (if words are used in the world of spirits.) And cannot that ministering spirit see them just as well now that I am in the body? It seems, therefore, to be an unquestionable truth, (although perhaps not commonly observed,) that angels know not only the words and actions, but also the thoughts, of those to whom they minister. And indeed without this knowledge, they would be very ill qualified to perform various parts of their ministry.
3. And what an inconceivable degree of wisdom must they have acquired by the use of their amazing faculties, over and above that with which they were originally endued, in the course of more than six thousand years! (That they have existed so long we are assured; for they "sang together when the foundations of the earth were laid.") How immensely must their wisdom have increased, during so long a period, not only by surveying the hearts and ways of men in their successive generations, but by observing the works of God, his works of creation, his works of providence, his works of grace; and, above all, by "continually beholding the face of their Father which is in heaven!"
4. What measures of holiness, as well as wisdom, have they derived from this inexhaustible ocean!
A boundless, fathomless abyss,
Without a bottom or a shore!
Are they not hence, by way of eminence, styled the holy angels? What goodness, what philanthropy, what love to man, have they drawn from those rivers that are at his right hand! Such as we cannot conceive to be exceeded by any but that of God our Saviour. And they are still drinking in more love from this "Fountain of living water."
5. Such is the knowledge and wisdom of the angels of God, as we learn from his own oracles. Such are their holiness and goodness. And how astonishing is their strength! Even a fallen angel is styled by an inspired writer, "the prince of the power of the air." How terrible a proof did he give of this power, in suddenly raising the whirlwind, which "smote the four corners of the house," and destroyed all the children of Job at once! (Job 1.) That this was his work, we may easily learn from the command to "save his life." But he gave a far more terrible proof of his strength, (if we suppose that "messenger of the Lord" to have been an evil angel, as is not at all improbable,) when he smote with death a hundred, four-score and five thousand Assyrians in one night; nay, possibly in one hour, if not one moment. Yet a strength abundantly greater than this must have been exerted by that angel (whether he was an angel of light or of darkness; which is not determined by the text) who smote, in one hour, "all the first-born of Egypt, both of man and beast." For, considering the extent of the land of Egypt, the immense populousness thereof, and the innumerable cattle fed in their houses, and grazing in their fruitful fields; the men and beasts who were slain in that night must have amounted to several millions! And if this be supposed to have been an evil angel, must not a good angel be as strong, yea, stronger than him? For surely any good angel must have more power than even an archangel ruined. And what power must the "four angels" in the Revelation have, who were appointed to "keep the four winds of heaven!" There seems, therefore, no extravagance in supposing, that, if God were pleased to permit, any of the angels of light could heave the earth and all the planets out of their orbits; yea, that he could arm himself with all these elements, and crush the whole frame of nature. Indeed we do not know how to set any bounds to the strength of these first-born children of God.
6. And although none but their great Creator is omnipresent; although none beside him can ask, "Do not I fill heaven and earth?" yet, undoubtedly, he has given an immense sphere of action (though not unbounded) to created spirits. "The prince of the kingdom of Persia," (mentioned Dan. 10:13,) though probably an evil angel, seems to have had a sphere of action, both of knowledge and power, as extensive as that vast empire; and the same, if not greater, we may reasonably ascribe to the good angel whom he withstood for one-and-twenty days.
7. The angels of God have great power, in particular, over the human body; power either to cause or remove pain and diseases, either to kill or to heal. They perfectly well understand whereof we are made; they know all the springs of this curious machine, and can, doubtless, by God's permission, touch any of them, so as either to stop or restore its motion. Of this power, even in an evil angel, we have a clear instance in the case of Job; whom he "smote with sore boils" all over, "from the crown of the head to the sole of the foot." And in that instant, undoubtedly, he would have killed him, if God had not saved his life. And, on the other hand, of the power of angels to heal, we have a remarkable instance in the case of Daniel. There remained no "strength in me," said the prophet; "neither was there breath in me." "Then one came and touched me, and said, Peace be unto thee: Be strong, yea, be strong. And when he had spoken unto me, I was strengthened." (Dan. 10:17, &c.) On the other hand, when they are commissioned from above, may they not put a period to human life? There is nothing improbable in what Dr. Parnell supposes the angel to say to the hermit, concerning the death of the child: --
To all but thee, in fits he seem'd to go:
And 'twas my ministry to deal the blow.
From this great truth, the heathen poets probably derived their imagination, that Iris used to be sent down from heaven to discharge souls out of their bodies. And perhaps the sudden death of many of the children of God may be owing to the ministry of an angel.
II. So perfectly are the angels of God qualified for their high office. It remains to inquire, how they discharge their office. How do they minister to the heirs of salvation?
1. I will not say, that they do not minister at all to those who, through their obstinate impenitence and unbelief, disinherit themselves of the kingdom. This world is a world of mercy, wherein God pours down many mercies, even on the evil and the unthankful. And many of these, it is probable, are conveyed even to them by the ministry of angels; especially, so long as they have any thought of God, or any fear of God before their eyes. But it is their favourite employ, their peculiar office, to minister to the heirs of salvation; to those who are now "saved by faith," or at least seeking God in sincerity.
2. Is it not their first care to minister to our souls? But we must not expect this will be done with observation; in such a manner, as that we may clearly distinguish their working from the workings of our own minds. We have no more reason to look for this, than for their appearing in a visible shape. Without this, they can, in a thousand ways, apply to our understanding. They may assist us in our search after truth, remove many doubts and difficulties, throw light on what was before dark and obscure, and confirm us in the truth that is after godliness. They may warn us of evil in disguise; and place what is good, in a clear, strong light. They may gently move our will to embrace what is good, and fly from that which is evil. They may, many times, quicken our dull affections, increase our holy hope or filial fear, and assist us more ardently to love Him who has first loved us. Yea, they may be sent of God to answer that whole prayer, put into our mouths by pious Bishop Ken: --
^O may thy angels, while I sleep,
Around my bed their vigils keep;
Their love angelical instil,
Stop every avenue of ill!
May they celestial joys rehearse,
And thought to thought with me converse!
Although the manner of this we shall not be able to explain while we dwell in the body.
3. May they not minister also to us, with respect to our bodies, in a thousand ways which we do not now understand? They may prevent our falling into many dangers, which we are not sensible of; and may deliver us out of many others, though we know not whence our deliverance comes. How many times have we been strangely and unaccountably preserved, in sudden and dangerous falls! And it is well if we did not impute that preservation to chance, or to our own wisdom or strength. Not so: It was God gave his angels charge over us, and in their hands they bore us up. Indeed, men of the world will always impute such deliverances to accident or second causes. To these, possibly, some of them might have imputed Daniel's preservation in the lion's den. But himself ascribes it to the true cause: "My God hath sent his angel, and shut the lions' mouths." (Dan. 6:22.)
4. When a violent disease, supposed to be incurable, is totally and suddenly removed, it is by no means improbable that this is effected by the ministry of an angel. And perhaps it is owing to the same cause, that a remedy is unaccountably suggested either to the sick person, or some attending upon him, by which he is entirely cured.
5. It seems, what are usually called divine dreams may be frequently ascribed to angels. We have a remarkable instance of this kind related by one that will hardly be thought an enthusiast; for he was a Heathen, a Philosopher, and an Emperor: I mean Marcus Antoninus. "In his Meditations, he solemnly thanks God for revealing to him, when he was at Cajeta, in a dream, what totally cured the bloody flux; which none of his physicians were able to heal." And why may we not suppose, that God gave him this notice by the ministry of an angel?
6. And how often does God deliver us from evil men by the ministry of his angels! overturning whatever their rage, or malice, or subtlety had plotted against us. These are about their bed, and about their path, and privy to all their dark designs; and many of them, undoubtedly, they brought to nought, by means that we think not of. Sometimes they blast their favourite schemes in the beginning; sometimes, when they are just ripe for execution. And this they can do by a thousand means that we are not aware of. They can check them in their mid-career, by bereaving them of courage or strength; by striking faintness through their loins, or turning their wisdom into foolishness. Sometimes they bring to light the hidden things of darkness, and show us the traps that are laid for our feet. In these and various other ways, they hew the snares of the ungodly in pieces.
7. Another grand branch of their ministry is, to counterwork evil angels; who are continually going about, not only as roaring lions, seeking whom they may devour, but, more dangerously still, as angels of light, seeking whom they may deceive. And how great is the number of these! Are they not as the stars of heaven for multitude? How great is their subtlety! matured by the experience of above six thousand years. How great is their strength! Only inferior to that of the angels of God. The strongest of the sons of men are but as grasshoppers before them. And what an advantage have they over us by that single circumstance, that they are invisible! As we have not strength to repel their force, so we have not skill to decline it. But the merciful Lord hath not given us up to the will of our enemies: "His eyes," that is, his holy angels, "run to and fro over all the earth." And if our eyes were opened, we should see, "they are more that are for us, than they that are against us." We should see,
A convoy attends,
A ministering host of invisible friends.
And whenever those assault us in soul or in body, these are able, willing, ready, to defend us; who are at least equally strong, equally wise, and equally vigilant. And who can hurt us while we have armies of angels, and the God of angels, on our side?
8. And we may make one general observation: Whatever assistance God gives to men by men, the same, and frequently in a higher degree, he gives to them by angels. Does he administer to us by men, light when we are in darkness; joy, when we are in heaviness; deliverance, when we are in danger; ease and health, when we are sick or in pain? It cannot be doubted but he frequently conveys the same blessings by the ministry of angels: Not so sensibly indeed, but full as effectually; though the messengers are not seen. Does he frequently deliver us, by means of men, from the violence and subtlety of our enemies? Many times he works the same deliverance by those invisible agents. These shut the mouths of the human lions, so that they have no power to hurt us. And frequently they join with our human friends, (although neither they nor we are sensible of it,) giving them wisdom, courage, or strength, which all their labour for us would be unsuccessful. Thus do they secretly minister, in numberless instances, to the heirs of salvation; while we hear only the voices of men, and see none but men round about us.
9. But does not the Scripture teach, "The help which is done upon earth, God doeth it himself?" Most certainly he does. And he is able to do it by his own immediate power. He has no need of using any instruments at all, either in heaven or earth. He wants not either angels or men, to fulfil the whole counsel of his will. But it is not his pleasure so to work. He never did; and we may reasonably suppose he never will. He has always wrought by such instruments as he pleases: But still it is God himself that doeth the work. Whatever help, therefore, we have, either by angels or men, is as much the work of God, as if he were to put forth his almighty arm, and work without any means at all. But he has used them from the beginning of the world: In all ages he has used the ministry both of men and angels. And hereby, especially, is seen "the manifold wisdom of God in the Church." Meantime the same glory redounds to him, as if he used no instruments at all.
10. The grand reason why God is pleased to assist men by men, rather than immediately by himself, is undoubtedly to endear us to each other by these mutual good offices, in order to increase our happiness both in time and eternity. And is it not for the same reason that God is pleased to give his angels charge over us? namely, that he may endear us and them to each other; that by the increase of our love and gratitude to them, we may find a proportionable increase of happiness, when we meet in our Father's kingdom. In the mean time, though we may not worship them, (worship is due only to our common Creator,) yet we may "esteem them very highly in love for their works' sake." And we may imitate them in all holiness; suiting our lives to the prayer our Lord himself has taught us; labouring to do his will on earth, as angels do it in heaven.
I cannot conclude this discourse better than in that admirable Collect of our Church: --
"O everlasting God, who hast ordained and constituted the services of angels and men in a wonderful manner; grant that as thy holy angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord."
John Wesley (1703 - 1791) John Wesley Was an Anglican cleric and Christian theologian. Wesley is largely credited, along with his brother Charles Wesley, as founding the Methodist movement which began when he took to open-air preaching in a similar manner to George Whitefield. In contrast to Whitefield's Calvinism, Wesley embraced the Arminian doctrines that were dominant in the 18th-century Church of England. Methodism in both forms became a highly successful evangelical movement in Britain, which encouraged people to experience Jesus Christ personally.
Wesley helped to organise and form societies of Christians throughout Great Britain, North America and Ireland as small groups that developed intensive, personal accountability, discipleship and religious instruction among members. His great contribution was to appoint itinerant, unordained preachers who travelled widely to evangelise and care for people in the societies. Under Wesley's direction, Methodists became leaders in many social issues of the day, including the prison reform and abolitionism movements.
Text Sermons : John Wesley : Justification by Faith
"To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 4:5. 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, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that is "greater than our heart, and knoweth all things?" What solid joy, either in this world or that to come, while "the wrath of God abideth on us?"
2. And yet how little hath this important question been understood! What confused notions have many had concerning it! Indeed, not only confused, but often utterly false; contrary to the truth, as light to darkness; notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon; at least, not "gold, silver, or precious stones," which would endure when tried as by fire; but only "hay and stubble," neither acceptable to God, nor profitable to man.
3. In order to justice, in far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity from "vain jangling and strife of words," to clear the confusedness of thought into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to show,
First. What is the general ground of this whole doctrine of justification.
Secondly. What justification is.
Thirdly. Who they are that are justified. And,
Fourthly. On what terms they are justified. I. I am, First, to show, what is the general ground of this whole doctrine of justification.
1. In the image of God was man made, holy as he that created him is holy; merciful as the Author of all is merciful; perfect as his Father in heaven is perfect. As God is love, so man, dwelling in love, dwelt in God, and God in him. God made him to be an "image of his own eternity," an incorruptible picture of the God of glory. He was accordingly pure, as God is pure, from every spot of sin. He knew not evil in any kind or degree, but was inwardly and outwardly sinless and undefiled. He "loved the Lord his God with all his heart, and with all his mind, and soul, and strength."
2. To man thus upright and perfect, God gave a perfect law, to which he required full and perfect obedience. He required full obedience in every point, and this to be performed without any intermission, from the moment man became a living soul, till the time of his trial should be ended. No allowance was made for any falling short: As, indeed, there was no need of any; man being altogether equal to the task assigned, and thoroughly 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 that 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 him in any, he was to forfeit all. "In that day," said God, "thou shalt surely die."
5. Man did disobey God. He "ate of the tree, of which God commanded him, saying, Thou shalt not eat of it." And in that day he was condemned by the righteous judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the moment he tasted that fruit, he died. His soul died, was separated from God; separate from whom the soul has no more life than the body has 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." (Romans v. 12, &c.)
7. In this state we were, even all mankind, when "God so loved the world, that he gave his only-begotten Son, to the end we might not perish, but have everlasting life." In the fullness of time he was made Man, another common Head of mankind, a second general Parent and Representative of the whole human race. And as such it was that "he bore our griefs," "the Lord laying upon him the iniquities of us all." Then was he "wounded for our transgressions, and bruised for our iniquities." "He made his soul an offering for sin:" He poured out his blood for the transgressors: He "bare our sins in his own body on the tree," that by his stripes we might be healed: And by that one oblation of himself, once offered, he hath redeemed me and all mankind; having thereby "made a full, perfect, and sufficient sacrifice and satisfaction for the sins of the whole world."
8. In consideration of this, that the Son of God hath "tasted death for every man," God hath now "reconciled the world to himself, not imputing to them their" former "trespasses." And thus, "as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification." So that, for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to 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 justified freely by his grace, through the redemption that is in Jesus Christ."
II. 1. But what is it to be "justified?" What is "justification?" This was the Second thing which I proposed to show. And it is evident, from what has been already observed, that it is not the being made actually just and righteous. This is "sanctification;" which is, indeed, in some degree, the immediate fruit of justification, but, nevertheless, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son; the other, what he works in us by his Spirit. So that, although some rare instances may be found, wherein the term "justified" or "justification" is used in so wide a sense as to include "sanctification" also; yet, in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.
2. Neither is that far-fetched conceit, that justification is the clearing us from accusation, particularly that of Satan, easily provable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It can not indeed be denied, that he is the "accuser" of men, emphatically so called. But it does in nowise appear, that the great Apostle hath any reference to this, more or less, in all he hath written touching justification, either to the Romans or the Galatians.
3. It is also far easier to take for granted, than to prove from any clear scripture testimony, that justification is the clearing us from the accusation brought against us by the law: At least if this forced, unnatural way of speaking mean either more or less than this, that, whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified the punishment which they had deserved.
4. Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification is neither reconcilable to reason nor Scripture.
5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, hereby, for the sake of the propitiation made by the blood of his Son, he "showeth forth his righteousness (or mercy) by the remission of the sins that are past." This is the easy, natural account of it given by St. Paul, throughout this whole epistle. So he explains it himself, more particularly in this and in the following chapter. Thus, in the next verses but one to the text, "Blessed are they," saith he, "whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin." To him that is justified or forgiven, God "will not impute sin" to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out, shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are "accepted through the Beloved," "reconciled to God through his blood," he loves, and blesses, and watches over us for good, even as if we had never sinned.
Indeed the Apostle in one place seems to extend the meaning of the word much farther, where he says, "Not the hearers of the law, but the doers of the law, shall be justified." Here 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 hereby, that "for every idle word men shall speak, they shall give an account in the day of judgment." But perhaps we can hardly produce another instance of St. Paul's using the word in that distant sense. In the general tenor of his writings, it is evident he doth not; and least of all in the text before us, which undeniably speaks, not of those who have already "finished their course," but of those who are now just "setting out," just beginning to "run the race which is set before them."
III. 1. But this is the third thing which was to be considered, namely, Who are they that are justified? And the Apostle tells us expressly, the ungodly: "He (that is, God) justifieth the 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 grossly, intrinsically absurd, contradictory to itself. For it is not a saint but a sinner that is forgiven, and under the notion of a sinner. God justifieth not the godly, but the ungodly; not those that are holy already, but the unholy. Upon what condition he doeth this, will be considered quickly: but whatever it is, it cannot be holiness. To assert this, is to say the Lamb of God takes away only those sins which were taken away before.
3. Does then the good Shepherd seek and save only those that are found already? No: He seeks and saves that which is lost. He pardons those who need his pardoning mercy. He saves from the guilt of sin, (and, at the same time, from the power,) sinners of every kind, of every degree: men who, till then, were altogether ungodly; in whom the love of the Father was not; and, consequently, in whom dwelt no good 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 intolerable, are they that need a Physician; these who are guilty, who groan under the wrath of God, are they that need a pardon. These who are "condemned already," not only by God, but also by their own conscience, as by a thousand witnesses, of all their ungodliness, both in thought, and word, and work, cry aloud for Him that "justifieth the ungodly," through the redemption that is in Jesus; --the ungodly, and "him that worketh not;" that worketh not, before he is justified, anything that is good, that is truly virtuous or holy, but only evil continually. For his heart is necessarily, essentially evil, till the love of God is shed abroad therein. And while the tree is corrupt, so are the fruits; "for an evil tree cannot bring forth good fruit."
5. If it be objected, "Nay, but a man, before he is justified, may feed the hungry, or clothe the naked; and these are good works;" the answer is easy: He may do these, even before he is justified; and these are, in one sense, "good works;" they are "good and profitable to men." 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;" (though 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 not" (how strange soever it may appear to some) "but they have the nature of sin."
6. Perhaps those who doubt of this have not duly considered the weighty reason which is here assigned, why no works done before justification can be truly and properly good. The argument plainly runs thus: --
No works are good, which are not done as God hath willed and commanded them to be done.
But no works done before justification are done as 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 undeniable, if we only consider, God hath willed and commanded that "all our works" should "be done in charity;" (_en agapE_) in love, in that love to God which produces love to all mankind. But none of our works can be done in this love, while the love of the Father (of God as our Father) is not in us; and this love can not be in us till we receive the "Spirit of Adoption, crying in , our hearts, Abba, Father." If, therefore, God doth not "justify the ungodly," and him that (in this sense) "worketh not," then hath Christ died in vain; then, notwithstanding his death, can no flesh living be justified.
IV. 1. But on what terms, then, is he justified who is altogether "ungodly," and till that time "worketh not?" On one alone; which is faith: He "believeth is 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: Not the ceremonial law of Moses. In nowise; but the great, unchangeable law of love, the holy love of God and of our neighbour."
2. Faith in general is a divine, supernatural "_elegchos_," "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-haired, 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 doeth, 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" (whereof justification is one branch) "is faith; that is, a sure trust and confidence that God both hath and will forgive our sins, that he hath accepted us again into His favour, for the merits of Christ's death and passion. --But here we must take heed that we do not halt with God, through an inconstant, wavering faith: Peter, coming to Christ upon the water, because he fainted in faith, was in danger of drowning; so we, if we begin to waver or doubt, it is to be feared that we shall sink as Peter did, not into the water, but into the bottomless pit of hell fire." ("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 mayest say, with the Apostle, he loved "thee," and gave himself for "thee." For this is to make Christ "thine own," and to apply his merits unto "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," than that of Jesus of Nazareth, no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share in his merit, than "by faith in his name." So that as long as we are without this faith, we are "strangers to the covenant of promise," we are "aliens from the commonwealth of Israel, and without God in the world." 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 do, it profiteth not; he is still a "child of wrath," still under the curse, till he believes in Jesus.
5. Faith, therefore, is the "necessary" condition of justification; yea, and the "only necessary" condition thereof. This is the Second point carefully to be observed; that, the very moment God giveth faith (for "it is the gift of God") to the "ungodly" that "worketh not," that "faith is counted to him for righteousness." He hath no 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 "he made Christ to be sin for us," that is, treated him as a sinner, punishing him for our sins; so he counteth us righteous, from the time we believe in him: That is, he doth not punish us for our sins; yea, treats us as though we are guiltless and righteous.
6. Surely the difficulty of assenting to this proposition, that "faith is the "only condition" of justification," must arise from not understanding it. 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 one hand, though a man should have every thing else without faith, yet he cannot be justified; so, on the other, though he be supposed to want everything else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hell-fire; suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment? Who will affirm that any more is "indispensably required" before that sinner can be justified?
Now, if there ever was one such instance from the beginning of the world, (and have there not been, and are there not, ten thousand times ten thousand?) it plainly follows, that faith is, in the above sense, the sole condition of justification.
7. It does not become poor, guilty, sinful worms, who receive whatsoever blessings they enjoy, (from the least drop of water that cools our tongue, to the immense riches of glory in eternity,) of grace, of mere favour, and not of debt, to ask of God the reasons of his conduct. It is not meet for us to call Him in question "who giveth account to none of his ways;" to demand, "Why didst thou make faith the condition, the only condition, of justification? Wherefore didst thou decree, "He that believeth," and he only, "shall be saved?" This is the very point on which St. Paul so strongly insists in the ninth chapter of this Epistle, viz., That the terms of pardon and acceptance must depend, not on us, but "on him that calleth us;" that there is no "unrighteousness with God," in fixing his 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, nor of him that runneth," to choose the condition on which he shall find acceptance; "but of God that showeth 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 steadfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end: For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a "mere sinner," inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his "mouth is stopped," and he stands utterly "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 straight 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 nowise. That were, in very deed, to deny the Lord that bought thee. No: Plead thou, singly, the blood of the covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness? Thou art the man! I want thee for my Lord! I challenge "thee" for a child of God by faith! The Lord hath need of thee. Thou who feelest thou art just fit for hell, art just fit to advance his glory; the glory of his free grace, justifying the ungodly and him that worketh not. O come quickly! Believe in the Lord Jesus; and thou, even thou, art reconciled to God.
"To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 4:5. 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, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that is "greater than our heart, and knoweth all things?" What solid joy, either in this world or that to come, while "the wrath of God abideth on us?"
2. And yet how little hath this important question been understood! What confused notions have many had concerning it! Indeed, not only confused, but often utterly false; contrary to the truth, as light to darkness; notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon; at least, not "gold, silver, or precious stones," which would endure when tried as by fire; but only "hay and stubble," neither acceptable to God, nor profitable to man.
3. In order to justice, in far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity from "vain jangling and strife of words," to clear the confusedness of thought into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to show,
First. What is the general ground of this whole doctrine of justification.
Secondly. What justification is.
Thirdly. Who they are that are justified. And,
Fourthly. On what terms they are justified. I. I am, First, to show, what is the general ground of this whole doctrine of justification.
1. In the image of God was man made, holy as he that created him is holy; merciful as the Author of all is merciful; perfect as his Father in heaven is perfect. As God is love, so man, dwelling in love, dwelt in God, and God in him. God made him to be an "image of his own eternity," an incorruptible picture of the God of glory. He was accordingly pure, as God is pure, from every spot of sin. He knew not evil in any kind or degree, but was inwardly and outwardly sinless and undefiled. He "loved the Lord his God with all his heart, and with all his mind, and soul, and strength."
2. To man thus upright and perfect, God gave a perfect law, to which he required full and perfect obedience. He required full obedience in every point, and this to be performed without any intermission, from the moment man became a living soul, till the time of his trial should be ended. No allowance was made for any falling short: As, indeed, there was no need of any; man being altogether equal to the task assigned, and thoroughly 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 that 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 him in any, he was to forfeit all. "In that day," said God, "thou shalt surely die."
5. Man did disobey God. He "ate of the tree, of which God commanded him, saying, Thou shalt not eat of it." And in that day he was condemned by the righteous judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the moment he tasted that fruit, he died. His soul died, was separated from God; separate from whom the soul has no more life than the body has 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." (Romans v. 12, &c.)
7. In this state we were, even all mankind, when "God so loved the world, that he gave his only-begotten Son, to the end we might not perish, but have everlasting life." In the fullness of time he was made Man, another common Head of mankind, a second general Parent and Representative of the whole human race. And as such it was that "he bore our griefs," "the Lord laying upon him the iniquities of us all." Then was he "wounded for our transgressions, and bruised for our iniquities." "He made his soul an offering for sin:" He poured out his blood for the transgressors: He "bare our sins in his own body on the tree," that by his stripes we might be healed: And by that one oblation of himself, once offered, he hath redeemed me and all mankind; having thereby "made a full, perfect, and sufficient sacrifice and satisfaction for the sins of the whole world."
8. In consideration of this, that the Son of God hath "tasted death for every man," God hath now "reconciled the world to himself, not imputing to them their" former "trespasses." And thus, "as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification." So that, for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to 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 justified freely by his grace, through the redemption that is in Jesus Christ."
II. 1. But what is it to be "justified?" What is "justification?" This was the Second thing which I proposed to show. And it is evident, from what has been already observed, that it is not the being made actually just and righteous. This is "sanctification;" which is, indeed, in some degree, the immediate fruit of justification, but, nevertheless, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son; the other, what he works in us by his Spirit. So that, although some rare instances may be found, wherein the term "justified" or "justification" is used in so wide a sense as to include "sanctification" also; yet, in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.
2. Neither is that far-fetched conceit, that justification is the clearing us from accusation, particularly that of Satan, easily provable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It can not indeed be denied, that he is the "accuser" of men, emphatically so called. But it does in nowise appear, that the great Apostle hath any reference to this, more or less, in all he hath written touching justification, either to the Romans or the Galatians.
3. It is also far easier to take for granted, than to prove from any clear scripture testimony, that justification is the clearing us from the accusation brought against us by the law: At least if this forced, unnatural way of speaking mean either more or less than this, that, whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified the punishment which they had deserved.
4. Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification is neither reconcilable to reason nor Scripture.
5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, hereby, for the sake of the propitiation made by the blood of his Son, he "showeth forth his righteousness (or mercy) by the remission of the sins that are past." This is the easy, natural account of it given by St. Paul, throughout this whole epistle. So he explains it himself, more particularly in this and in the following chapter. Thus, in the next verses but one to the text, "Blessed are they," saith he, "whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin." To him that is justified or forgiven, God "will not impute sin" to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out, shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are "accepted through the Beloved," "reconciled to God through his blood," he loves, and blesses, and watches over us for good, even as if we had never sinned.
Indeed the Apostle in one place seems to extend the meaning of the word much farther, where he says, "Not the hearers of the law, but the doers of the law, shall be justified." Here 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 hereby, that "for every idle word men shall speak, they shall give an account in the day of judgment." But perhaps we can hardly produce another instance of St. Paul's using the word in that distant sense. In the general tenor of his writings, it is evident he doth not; and least of all in the text before us, which undeniably speaks, not of those who have already "finished their course," but of those who are now just "setting out," just beginning to "run the race which is set before them."
III. 1. But this is the third thing which was to be considered, namely, Who are they that are justified? And the Apostle tells us expressly, the ungodly: "He (that is, God) justifieth the 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 grossly, intrinsically absurd, contradictory to itself. For it is not a saint but a sinner that is forgiven, and under the notion of a sinner. God justifieth not the godly, but the ungodly; not those that are holy already, but the unholy. Upon what condition he doeth this, will be considered quickly: but whatever it is, it cannot be holiness. To assert this, is to say the Lamb of God takes away only those sins which were taken away before.
3. Does then the good Shepherd seek and save only those that are found already? No: He seeks and saves that which is lost. He pardons those who need his pardoning mercy. He saves from the guilt of sin, (and, at the same time, from the power,) sinners of every kind, of every degree: men who, till then, were altogether ungodly; in whom the love of the Father was not; and, consequently, in whom dwelt no good 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 intolerable, are they that need a Physician; these who are guilty, who groan under the wrath of God, are they that need a pardon. These who are "condemned already," not only by God, but also by their own conscience, as by a thousand witnesses, of all their ungodliness, both in thought, and word, and work, cry aloud for Him that "justifieth the ungodly," through the redemption that is in Jesus; --the ungodly, and "him that worketh not;" that worketh not, before he is justified, anything that is good, that is truly virtuous or holy, but only evil continually. For his heart is necessarily, essentially evil, till the love of God is shed abroad therein. And while the tree is corrupt, so are the fruits; "for an evil tree cannot bring forth good fruit."
5. If it be objected, "Nay, but a man, before he is justified, may feed the hungry, or clothe the naked; and these are good works;" the answer is easy: He may do these, even before he is justified; and these are, in one sense, "good works;" they are "good and profitable to men." 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;" (though 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 not" (how strange soever it may appear to some) "but they have the nature of sin."
6. Perhaps those who doubt of this have not duly considered the weighty reason which is here assigned, why no works done before justification can be truly and properly good. The argument plainly runs thus: --
No works are good, which are not done as God hath willed and commanded them to be done.
But no works done before justification are done as 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 undeniable, if we only consider, God hath willed and commanded that "all our works" should "be done in charity;" (_en agapE_) in love, in that love to God which produces love to all mankind. But none of our works can be done in this love, while the love of the Father (of God as our Father) is not in us; and this love can not be in us till we receive the "Spirit of Adoption, crying in , our hearts, Abba, Father." If, therefore, God doth not "justify the ungodly," and him that (in this sense) "worketh not," then hath Christ died in vain; then, notwithstanding his death, can no flesh living be justified.
IV. 1. But on what terms, then, is he justified who is altogether "ungodly," and till that time "worketh not?" On one alone; which is faith: He "believeth is 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: Not the ceremonial law of Moses. In nowise; but the great, unchangeable law of love, the holy love of God and of our neighbour."
2. Faith in general is a divine, supernatural "_elegchos_," "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-haired, 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 doeth, 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" (whereof justification is one branch) "is faith; that is, a sure trust and confidence that God both hath and will forgive our sins, that he hath accepted us again into His favour, for the merits of Christ's death and passion. --But here we must take heed that we do not halt with God, through an inconstant, wavering faith: Peter, coming to Christ upon the water, because he fainted in faith, was in danger of drowning; so we, if we begin to waver or doubt, it is to be feared that we shall sink as Peter did, not into the water, but into the bottomless pit of hell fire." ("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 mayest say, with the Apostle, he loved "thee," and gave himself for "thee." For this is to make Christ "thine own," and to apply his merits unto "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," than that of Jesus of Nazareth, no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share in his merit, than "by faith in his name." So that as long as we are without this faith, we are "strangers to the covenant of promise," we are "aliens from the commonwealth of Israel, and without God in the world." 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 do, it profiteth not; he is still a "child of wrath," still under the curse, till he believes in Jesus.
5. Faith, therefore, is the "necessary" condition of justification; yea, and the "only necessary" condition thereof. This is the Second point carefully to be observed; that, the very moment God giveth faith (for "it is the gift of God") to the "ungodly" that "worketh not," that "faith is counted to him for righteousness." He hath no 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 "he made Christ to be sin for us," that is, treated him as a sinner, punishing him for our sins; so he counteth us righteous, from the time we believe in him: That is, he doth not punish us for our sins; yea, treats us as though we are guiltless and righteous.
6. Surely the difficulty of assenting to this proposition, that "faith is the "only condition" of justification," must arise from not understanding it. 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 one hand, though a man should have every thing else without faith, yet he cannot be justified; so, on the other, though he be supposed to want everything else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hell-fire; suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment? Who will affirm that any more is "indispensably required" before that sinner can be justified?
Now, if there ever was one such instance from the beginning of the world, (and have there not been, and are there not, ten thousand times ten thousand?) it plainly follows, that faith is, in the above sense, the sole condition of justification.
7. It does not become poor, guilty, sinful worms, who receive whatsoever blessings they enjoy, (from the least drop of water that cools our tongue, to the immense riches of glory in eternity,) of grace, of mere favour, and not of debt, to ask of God the reasons of his conduct. It is not meet for us to call Him in question "who giveth account to none of his ways;" to demand, "Why didst thou make faith the condition, the only condition, of justification? Wherefore didst thou decree, "He that believeth," and he only, "shall be saved?" This is the very point on which St. Paul so strongly insists in the ninth chapter of this Epistle, viz., That the terms of pardon and acceptance must depend, not on us, but "on him that calleth us;" that there is no "unrighteousness with God," in fixing his 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, nor of him that runneth," to choose the condition on which he shall find acceptance; "but of God that showeth 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 steadfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end: For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a "mere sinner," inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his "mouth is stopped," and he stands utterly "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 straight 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 nowise. That were, in very deed, to deny the Lord that bought thee. No: Plead thou, singly, the blood of the covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness? Thou art the man! I want thee for my Lord! I challenge "thee" for a child of God by faith! The Lord hath need of thee. Thou who feelest thou art just fit for hell, art just fit to advance his glory; the glory of his free grace, justifying the ungodly and him that worketh not. O come quickly! Believe in the Lord Jesus; and thou, even thou, art reconciled to God.
Text Sermons : John Wesley : Make Peace
“Put your sword back in its place,” Jesus said to him,
“for all who draw the sword will die by the sword.”
Matthew 26:52
Once again we find ourselves looking at the story of Jesus on the night in which He was betrayed
and we remember how the crowd came for Him armed with swords and clubs. The spectre of
violence was never far from Jesus and is never far from us living as we do in the twenty first
century. How do we respond to violence? At the time of writing, there are not only wars currently
being fought but there are also rumours of war and fears of localised skirmishes turning into allout
war. Many nations are all too quick to draw the sword. Never mind international issues, we
live in a world under the threat of terrorism which can happen anywhere and any time with no
particular place seemingly immune. Added to this, in many places violent crime is on the
increase; in fact not just violent crime but meaningless acts of violence seem to be on the
increase. At the time of writing, on the national news last night was not one but two stories of acts
of violence in local schools, in one instance leading to the death of a schoolboy and in the other to
the hospitalisation of a boy preparing to write matric exams. Acts of domestic violence don't
even make it into the news any more unless they are particularly gruesome. Surely it is time to
“put the sword back in its place.”
Resorting to violence, drawing the sword, whether the sword be physical, emotional, or verbal, is
not an option for born-again Christians. Killing innocent civilians in your country because you
have killed innocent civilians in my country is not an option. Lashing out at you because you
have lashed out at me is not an option. There is already too much anger in the world without
born-again Christians adding to it.
We are called to be peacemakers. Notice we are not called to be peace-lovers or peace-keepers as
much as we are called to be peacemakers. Peacemaking is hard work and it can be dangerous
work. It might sometimes appear that the peacemaker is taking sides and this can cause him or
her to end up being in the firing line. The truth is that peacemakers are really only taking the side
of God and the Prince of Peace.
Is God calling you to “put away the sword” today, or is God calling you to be the peacemaker in
your home, your school, your workplace or anywhere in the world around you?
Make peace.
Oh Lord, help me this day and always to choose the way of peace.
“Put your sword back in its place,” Jesus said to him,
“for all who draw the sword will die by the sword.”
Matthew 26:52
Once again we find ourselves looking at the story of Jesus on the night in which He was betrayed
and we remember how the crowd came for Him armed with swords and clubs. The spectre of
violence was never far from Jesus and is never far from us living as we do in the twenty first
century. How do we respond to violence? At the time of writing, there are not only wars currently
being fought but there are also rumours of war and fears of localised skirmishes turning into allout
war. Many nations are all too quick to draw the sword. Never mind international issues, we
live in a world under the threat of terrorism which can happen anywhere and any time with no
particular place seemingly immune. Added to this, in many places violent crime is on the
increase; in fact not just violent crime but meaningless acts of violence seem to be on the
increase. At the time of writing, on the national news last night was not one but two stories of acts
of violence in local schools, in one instance leading to the death of a schoolboy and in the other to
the hospitalisation of a boy preparing to write matric exams. Acts of domestic violence don't
even make it into the news any more unless they are particularly gruesome. Surely it is time to
“put the sword back in its place.”
Resorting to violence, drawing the sword, whether the sword be physical, emotional, or verbal, is
not an option for born-again Christians. Killing innocent civilians in your country because you
have killed innocent civilians in my country is not an option. Lashing out at you because you
have lashed out at me is not an option. There is already too much anger in the world without
born-again Christians adding to it.
We are called to be peacemakers. Notice we are not called to be peace-lovers or peace-keepers as
much as we are called to be peacemakers. Peacemaking is hard work and it can be dangerous
work. It might sometimes appear that the peacemaker is taking sides and this can cause him or
her to end up being in the firing line. The truth is that peacemakers are really only taking the side
of God and the Prince of Peace.
Is God calling you to “put away the sword” today, or is God calling you to be the peacemaker in
your home, your school, your workplace or anywhere in the world around you?
Make peace.
Oh Lord, help me this day and always to choose the way of peace.
Text Sermons : John Wesley : An Israelite Indeed
"Behold an Israelite indeed, in whom is no guile." John 1:47.
1. Some years ago a very ingenious man, Professor Hutcheson of Glasgow, published two treatises, The Original of our Ideas of Beauty and Virtue. In the latter of these he maintains that the very essence of virtue is, the love of our fellow-creatures. He endeavours to prove, that virtue and benevolence are one and the same thing; that every temper is only so far virtuous, as it partakes of the nature of benevolence; and that all our words and actions are then only virtuous, when they spring from the same principle. "But does he not suppose gratitude, or the love of God to be the foundation of this benevolence?" By no means: Such a supposition as this never entered into his mind. Nay, he supposes just the contrary: He does not make the least scruple to aver, that if any temper or action be produced by any regard to God, or any view to a reward from him, it is not virtuous at all; and that if an action spring partly from benevolence and partly from a view to God, the more there is in it of a view to God, the less there is of virtue.
2. I cannot see this beautiful essay of Mr. Hutcheson's in any other light than as a decent, and therefore more dangerous, attack upon the whole of the Christian Revelation: Seeing this asserts the love of God to be the true foundation, both of the love of neighbour, and all other virtues; and, accordingly, places this as "the first and great commandment," on which all the rest depend, "Thou shalt love the Lord thy God will all thy heart, and with all thy mind, and with all thy soul, and with all thy strength." So that, according to the Bible, benevolence, or the love of our neighbour, is only the second commandment. And suppose the Scripture be of God, it is so far from being true, that benevolence alone is both the foundation and the essence of all virtue, that benevolence itself is no virtue at all, unless it spring from the love of God
3. Yet it cannot be denied, that this writer himself has a marginal note in favour of Christianity. "Who would not wish," says he, "that the Christian Revelation could be proved to be of God? Seeing it is, unquestionably, the most benevolent institution that ever appeared in the world!" But is not this, if it be considered thoroughly, another blow at the very root of that Revelation? Is it more or less than to say: "I wish it could; but in truth it cannot be proved."
4. Another ingenious writer advances an hypothesis totally different from this. Mr. Wollaston, in the book which he entitles, "The Religion of Nature Delineated," endeavours to prove, that truth is the essence of virtue, or conformableness to truth. But it seems, Mr. Wollaston goes farther from the Bible than Mr. Hutcheson himself. For Mr. Hutcheson's scheme sets aside only one of the two great commandments, namely, "Thou shalt love the Lord thy God;" whereas Mr. Wollaston sets aside both: For his hypothesis does not place the essence of virtue in either the love of God or of our neighbour.
5. However, both of these authors agree, though in different ways, to put asunder what God has joined. But St. Paul unites them together in teaching us to "speak the truth in love." And undoubtedly, both truth and love were united in him to whom He who knows the hearts of all men gives this amiable character, "Behold an Israelite indeed, in whom is no guile!"
6. But who is it, concerning whom our blessed Lord gives this glorious testimony? Who is this Nathanael, of whom so remarkable an account is given in the latter part of the chapter before us? [John 1] Is it not strange that he is not mentioned again in any part of the New Testament? He is not mentioned again under this name; but probably he had another, whereby he was more commonly called. It was generally believed by the ancients, that he is the same person who is elsewhere termed Bartholomew; one of our Lord's Apostles, and one that, in the enumeration of them, both by St. Matthew and St. Mark, is placed immediately after St. Philip, who first brought him to his Master. It is very probable, that his proper name was Nathanael, -- a name common among the Jews; and that his other name, Bartholomew, meaning only the son of Ptolemy, was derived from his father, a custom which was then exceeding common among the Jews, as well as the Heathens.
7. By what little is said of him in the context he appears to have been a man of an excellent spirit; not hasty of belief, and yet open to conviction, and willing to receive the truth, from whencesoever it came. So we read, (John 1:45,) "Philip findeth Nathanael," (probably by what we term accident,) "and saith unto him, "We have found him, of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth." "Nathanael saith unto him, Can any good thing come out of Nazareth?" Has Moses spoke, or did the Prophets write, of any prophet to come from thence? "Philip saith unto him, Come and see;" and thou wilt soon be able to judge for thyself. Nathanael took his advice, without staying to confer with flesh and blood. "Jesus saw Nathanael coming, and saith, Behold an Israelite indeed, in whom is no guile!" "Nathanael saith," doubtless with surprise enough, "Whence knowest thou me?" Jesus saith, Before Philip called thee, when thou wast under the fig-tree, I saw thee." "Nathanael answered and said unto him," -- so soon was all prejudice gone! -- "Rabbi, thou art the Son of God; thou art the King of Israel."
But what is implied in our Lord's character of him? "In whom is no guile." It may include all that is contained in that advice, --
Still let thy heart be true to God,
Thy words to it, thy actions to them both.
I. 1. We may, First, observe what is implied in having our hearts true to God. Does this imply any less than is included in that gracious command, "My son, give me thy heart?" Then only is our heart true to God, when we give it to him. We give him our heart, in the lowest degree, when we seek our happiness in him; when we do not seek it in gratifying "the desire of the flesh," -- in any of the pleasures of sense; nor in gratifying "the desire of the eye," -- in any of the pleasures of the imagination, arising from grand, or new, or beautiful objects, whether of nature or art; neither in "the pride of life," -- in "the honour that cometh of men," in being beloved, esteemed, and applauded by them; no, nor yet in what some term, with equal impudence and ignorance, the main chance, the "laying up treasures on earth." When we seek happiness in none of these, but in God alone, then we, in some sense give him our heart.
2. But in a more proper sense, we give God our heart, when we not only seek but find happiness in him. This happiness undoubtedly begins, when we begin to know him by the teaching of his own Spirit; when it pleases the Father to reveal his Son in our hearts, so that we can humbly say, "My Lord and my God;" and when the Son is pleased to reveal his Father in us, by "the Spirit of adoption, crying in our hearts, Abba Father," and "bearing his "testimony to our spirits, that we are the children of God." Then it is that "the love of God also is shed abroad in our hearts." And according to the degree of our love, is the degree of our happiness.
3. But it has been questioned, whether it is the design of God, that the happiness which is at first enjoyed by all that know and love him, should continue any longer than, as it were, the day of their espousals. In very many, we must allow, it does not; but in a few months, perhaps weeks, or even days, the joy and peace either vanishes at once, or gradually decays. Now, if God is willing that their happiness should continue, how is this to be accounted for?
4. I believe, very easily: St. Jude's exhortation, "Keep yourselves in the love of God," certainly implies that something is to be done on our part in order to its continuance. And is not this agreeable to that general declaration of our Lord, concerning this and every gift of God? "Unto him that hath shall be given, and he shall have more abundance: But from him that hath not," that is, uses it not, improves it not, "shall be taken away even that which he hath." (Luke 8:18.)
5. Indeed, part of this verse is translated in our version, "That which he seemeth to have." But it is difficult to make sense of this. For if he only seemeth to have this, or any other gift of God, he really hath it not. And if so, it cannot be taken away: For no man can lose what he never had. It is plain, therefore, _ho dokei echein_, ought to be rendered, what he assuredly hath. And it may be observed, that the word _dokeO_ in various places of the New Testament does not lessen, but strengthens the sense of the word joined with it. Accordingly, whoever improves the grace he has already received, whoever increases in the love of God, will surely retain it. God will continue, yea, will give it more abundantly; Whereas, whoever does not improve this talent, cannot possibly retain it. Notwithstanding all he can do, it will infallibly be taken away from him.
II. 1. Meantime, as the heart of him that is "an Israelite indeed" is true to God, so his words are suitable thereto: And as there is no guile lodged in his heart, so there is none found in his lips. The first thing implied herein, is veracity, -- the speaking the truth from his heart, -- the putting away all wilful lying, in every kind and degree. A lie, according to a well-known definition of it, is, _falsum testmonium, cum intentione fallendi: "A falsehood, known to be such by the speaker, and uttered with an intention to deceive." But even the speaking a falsehood is not a lie, if it be not spoken with an intent to deceive.
2. Most casuists, particularly those of the Church of Rome, distinguish lies into three sorts: The First sort is malicious lies; the Second, harmless lies; the Third, officious lies: Concerning which they pass a very different judgment. I know not any that are so hardy as even to excuse, much less defend, malicious lies; that is, such as are told with a design to hurt any one: These are condemned by all parties. Men are more divided in their judgment with regard to harmless lies, such as are supposed to do neither good nor harm. The generality of men, even in the Christian world, utter them without any scruple, and openly maintain, that, if they do no harm to anyone else, they do none to the speaker. Whether they do or no, they have certainly no place in the mouth of him that is "an Israelite indeed." He cannot tell lies in jest, am more than in earnest. Nothing but truth is heard from his mouth. He remembers the express command of God to the Ephesian Christians: "Putting away lying, speak every man truth to his neighbour." (Eph. 4:25.)
3. Concerning officious lies, those that are spoken with a design to do good, there have been numerous controversies in the Christian Church. Abundance of writers, and those men of renown, for piety as well as learning, have published whole volumes upon the subject, and, in despite of all opposers, not only maintained them to be innocent, but commended them as meritorious. But what saith the Scripture? One passage is so express that there does not need any other. It occurs in the third chapter of the Epistle to the Romans, where the very words of the Apostle are: (Rom. 3: 7, 8,) "If the truth of God hath more abounded through my lie unto his glory, why am I yet judged as a sinner?" (Will not that lie be excused from blame, for the good effect of it?) "And not rather, as we are slanderously reported, and as some affirm that we say, Let us do evil, that good may come? Whose damnation is just." Here the Apostle plainly declares, (1.) That the good effect of a lie is no excuse for it. (2.) That it is a mere slander upon Christians to say, "They teach men to do evil that good may come." (3.) That if any, in fact, do this; either teach men to do evil that good may come, or do so themselves; their damnation is just. This is peculiarly applicable to those who tell lies in order to do good thereby. It follows, that officious lies, as well as all others, are an abomination to the God of truth. Therefore, there is no absurdity, however strange it may sound, in that saying of the ancient Father, "I would not tell a wilful lie, to save the souls of the whole world."
4. The second thing which is implied in the character of "an Israelite indeed," is, sincerity. As veracity is opposite to lying, so sincerity is to cunning. But it is not opposite to wisdom, or discretion, which are well consistent with it. "But what is the difference between wisdom and cunning? Are they not almost, if not quite, the same thing?" By no means. The difference between them is exceeding great. Wisdom is the faculty of discerning the best ends, and the fittest means of attaining them. The end of every rational creature is God: the enjoying him in time and in eternity. The best, indeed the only, means of attaining this end, is "the faith that worketh by love." True prudence, in the general sense of the word, is the same thing with wisdom. Discretion is but another name for prudence, -- if it be not rather a part of it, as it sometimes is referred to our outward behaviour, -- and means, the ordering our words and actions right. On the contrary, cunning (so it is usually termed amongst common men, but policy among the great) is, in plain terms, neither better nor worse than the art of deceiving. If therefore, it be any wisdom at all, it is "the wisdom from beneath;" springing from the bottomless pit, and leading down to the place from whence it came.
5. The two great means which cunning uses in order to deceive, are, simulation and dissimulation. Simulation is the seeming to be what we are not; dissimulation, the seeming not to be what we are; according to the old verse, _Quod non est simulo: Dissimuloque quod est._ Both the one and the other we commonly term, the "hanging out of false colours." Innumerable are the shapes that simulation puts on in order to deceive. And almost as many are used by dissimulation for the same purpose. But the man of sincerity shuns them both, and always appears exactly what he is.
6. "But suppose we are engaged with artful men, may we not use silence or reserve, especially if they ask insidious questions, without falling under the imputation of cunning?" Undoubtedly we may: Nay, we ought on many occasions either wholly to keep silence, or to speak with more or less reserve, as circumstances may require. To say nothing at all, is, in many cases, consistent with the highest sincerity. And so it is, to speak with reserve, to say only a part, perhaps a small part, of what we know. But were we to pretend it to be the whole, this would be contrary to sincerity.
7. A more difficult question than this is, "May we not speak the truth in order to deceive? like him of old, who broke out into that exclamation applauding his own ingenuity, _Hoc ego mihi puto palmarium, ut vera dicendo eos ambos fallam._ `This I take to be my master-piece, to deceive them both by speaking the truth!" I answer, A Heathen might pique himself upon this; but a Christian could not. For although this is not contrary to veracity, yet it certainly is to sincerity. It is therefore the most excellent way, if we judge it proper to speak at all, to put away both simulation and dissimulation, and to speak the naked truth from our heart.
8. Perhaps this is properly termed, simplicity. It goes a little farther than sincerity itself. It implies not only, First, the speaking no known falsehood; and, Secondly, the not designedly deceiving any one; but, Thirdly, the speaking plainly and artlessly to everyone when we speak at all; the speaking as little children, in a childlike, though not a childish, manner. Does not this utterly exclude the using any compliments? A vile word, the very sound of which I abhor; quite agreeing with our poet: --
It never was a good day
Since lowly fawning was call'd compliment.
I advise men of sincerity and simplicity never to take that silly word in their mouth; but labour to keep at the utmost distance both from the name and the thing.
9. Not long before that remarkable time,
When Statesmen sent a Prelate 'cross the seas,
By long-famed Act of pains and penalties,
several Bishops attacked Bishop Atterbury at once, then Bishop of Rochester, and asked, "My Lord, why will you not suffer your servants to deny you, when you do not care to see company? It is not a lie for them to say your lordship is not at home; for it deceives no one: Every one knows it means only, your lordship is busy." He replied, "My Lords, if it is (which I doubt) consistent with sincerity, yet I am sure it is not consistent with that simplicity which becomes a Christian Bishop."
10. But to return. The sincerity and simplicity of him in whom is no guile have likewise an influence on his whole behaviour: They give a colour to his whole outward conversation; which, though it be far remote from everything of clownishness and ill-breeding, of roughness and surliness, yet is plain and artless, and free from all disguise, being the very picture of his heart. The truth and love which continually reign there, produce an open front, and a serene countenance; such as leave no pretence to say, with that arrogant King of Castile, "When God made man, he left one capital defect: He ought to have set a window in his breast;" -- for he opens a window in his own breast, by the whole tenor of his words and actions.
11. This then is real, genuine, solid virtue. Not truth alone, nor conformity to truth. This is a property of real virtue, not the essence of it. Not love alone; though this comes nearer the mark: For love, in one sense, "is the fulfilling of the law." No: Truth and love united together, are the essence of virtue or holiness. God indispensably requires "truth in the inward parts," influencing all our words and actions. Yet truth itself, separate from love, is nothing in his sight. But let the humble, gentle, patient love of all mankind, be fixed on its right foundation, namely, the love of God springing from faith, from a full conviction that God hath given his only Son to die for my sins; and then the whole will resolve into that grand conclusion, worthy of all men to be received: "Neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love."
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"Behold an Israelite indeed, in whom is no guile." John 1:47.
1. Some years ago a very ingenious man, Professor Hutcheson of Glasgow, published two treatises, The Original of our Ideas of Beauty and Virtue. In the latter of these he maintains that the very essence of virtue is, the love of our fellow-creatures. He endeavours to prove, that virtue and benevolence are one and the same thing; that every temper is only so far virtuous, as it partakes of the nature of benevolence; and that all our words and actions are then only virtuous, when they spring from the same principle. "But does he not suppose gratitude, or the love of God to be the foundation of this benevolence?" By no means: Such a supposition as this never entered into his mind. Nay, he supposes just the contrary: He does not make the least scruple to aver, that if any temper or action be produced by any regard to God, or any view to a reward from him, it is not virtuous at all; and that if an action spring partly from benevolence and partly from a view to God, the more there is in it of a view to God, the less there is of virtue.
2. I cannot see this beautiful essay of Mr. Hutcheson's in any other light than as a decent, and therefore more dangerous, attack upon the whole of the Christian Revelation: Seeing this asserts the love of God to be the true foundation, both of the love of neighbour, and all other virtues; and, accordingly, places this as "the first and great commandment," on which all the rest depend, "Thou shalt love the Lord thy God will all thy heart, and with all thy mind, and with all thy soul, and with all thy strength." So that, according to the Bible, benevolence, or the love of our neighbour, is only the second commandment. And suppose the Scripture be of God, it is so far from being true, that benevolence alone is both the foundation and the essence of all virtue, that benevolence itself is no virtue at all, unless it spring from the love of God
3. Yet it cannot be denied, that this writer himself has a marginal note in favour of Christianity. "Who would not wish," says he, "that the Christian Revelation could be proved to be of God? Seeing it is, unquestionably, the most benevolent institution that ever appeared in the world!" But is not this, if it be considered thoroughly, another blow at the very root of that Revelation? Is it more or less than to say: "I wish it could; but in truth it cannot be proved."
4. Another ingenious writer advances an hypothesis totally different from this. Mr. Wollaston, in the book which he entitles, "The Religion of Nature Delineated," endeavours to prove, that truth is the essence of virtue, or conformableness to truth. But it seems, Mr. Wollaston goes farther from the Bible than Mr. Hutcheson himself. For Mr. Hutcheson's scheme sets aside only one of the two great commandments, namely, "Thou shalt love the Lord thy God;" whereas Mr. Wollaston sets aside both: For his hypothesis does not place the essence of virtue in either the love of God or of our neighbour.
5. However, both of these authors agree, though in different ways, to put asunder what God has joined. But St. Paul unites them together in teaching us to "speak the truth in love." And undoubtedly, both truth and love were united in him to whom He who knows the hearts of all men gives this amiable character, "Behold an Israelite indeed, in whom is no guile!"
6. But who is it, concerning whom our blessed Lord gives this glorious testimony? Who is this Nathanael, of whom so remarkable an account is given in the latter part of the chapter before us? [John 1] Is it not strange that he is not mentioned again in any part of the New Testament? He is not mentioned again under this name; but probably he had another, whereby he was more commonly called. It was generally believed by the ancients, that he is the same person who is elsewhere termed Bartholomew; one of our Lord's Apostles, and one that, in the enumeration of them, both by St. Matthew and St. Mark, is placed immediately after St. Philip, who first brought him to his Master. It is very probable, that his proper name was Nathanael, -- a name common among the Jews; and that his other name, Bartholomew, meaning only the son of Ptolemy, was derived from his father, a custom which was then exceeding common among the Jews, as well as the Heathens.
7. By what little is said of him in the context he appears to have been a man of an excellent spirit; not hasty of belief, and yet open to conviction, and willing to receive the truth, from whencesoever it came. So we read, (John 1:45,) "Philip findeth Nathanael," (probably by what we term accident,) "and saith unto him, "We have found him, of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth." "Nathanael saith unto him, Can any good thing come out of Nazareth?" Has Moses spoke, or did the Prophets write, of any prophet to come from thence? "Philip saith unto him, Come and see;" and thou wilt soon be able to judge for thyself. Nathanael took his advice, without staying to confer with flesh and blood. "Jesus saw Nathanael coming, and saith, Behold an Israelite indeed, in whom is no guile!" "Nathanael saith," doubtless with surprise enough, "Whence knowest thou me?" Jesus saith, Before Philip called thee, when thou wast under the fig-tree, I saw thee." "Nathanael answered and said unto him," -- so soon was all prejudice gone! -- "Rabbi, thou art the Son of God; thou art the King of Israel."
But what is implied in our Lord's character of him? "In whom is no guile." It may include all that is contained in that advice, --
Still let thy heart be true to God,
Thy words to it, thy actions to them both.
I. 1. We may, First, observe what is implied in having our hearts true to God. Does this imply any less than is included in that gracious command, "My son, give me thy heart?" Then only is our heart true to God, when we give it to him. We give him our heart, in the lowest degree, when we seek our happiness in him; when we do not seek it in gratifying "the desire of the flesh," -- in any of the pleasures of sense; nor in gratifying "the desire of the eye," -- in any of the pleasures of the imagination, arising from grand, or new, or beautiful objects, whether of nature or art; neither in "the pride of life," -- in "the honour that cometh of men," in being beloved, esteemed, and applauded by them; no, nor yet in what some term, with equal impudence and ignorance, the main chance, the "laying up treasures on earth." When we seek happiness in none of these, but in God alone, then we, in some sense give him our heart.
2. But in a more proper sense, we give God our heart, when we not only seek but find happiness in him. This happiness undoubtedly begins, when we begin to know him by the teaching of his own Spirit; when it pleases the Father to reveal his Son in our hearts, so that we can humbly say, "My Lord and my God;" and when the Son is pleased to reveal his Father in us, by "the Spirit of adoption, crying in our hearts, Abba Father," and "bearing his "testimony to our spirits, that we are the children of God." Then it is that "the love of God also is shed abroad in our hearts." And according to the degree of our love, is the degree of our happiness.
3. But it has been questioned, whether it is the design of God, that the happiness which is at first enjoyed by all that know and love him, should continue any longer than, as it were, the day of their espousals. In very many, we must allow, it does not; but in a few months, perhaps weeks, or even days, the joy and peace either vanishes at once, or gradually decays. Now, if God is willing that their happiness should continue, how is this to be accounted for?
4. I believe, very easily: St. Jude's exhortation, "Keep yourselves in the love of God," certainly implies that something is to be done on our part in order to its continuance. And is not this agreeable to that general declaration of our Lord, concerning this and every gift of God? "Unto him that hath shall be given, and he shall have more abundance: But from him that hath not," that is, uses it not, improves it not, "shall be taken away even that which he hath." (Luke 8:18.)
5. Indeed, part of this verse is translated in our version, "That which he seemeth to have." But it is difficult to make sense of this. For if he only seemeth to have this, or any other gift of God, he really hath it not. And if so, it cannot be taken away: For no man can lose what he never had. It is plain, therefore, _ho dokei echein_, ought to be rendered, what he assuredly hath. And it may be observed, that the word _dokeO_ in various places of the New Testament does not lessen, but strengthens the sense of the word joined with it. Accordingly, whoever improves the grace he has already received, whoever increases in the love of God, will surely retain it. God will continue, yea, will give it more abundantly; Whereas, whoever does not improve this talent, cannot possibly retain it. Notwithstanding all he can do, it will infallibly be taken away from him.
II. 1. Meantime, as the heart of him that is "an Israelite indeed" is true to God, so his words are suitable thereto: And as there is no guile lodged in his heart, so there is none found in his lips. The first thing implied herein, is veracity, -- the speaking the truth from his heart, -- the putting away all wilful lying, in every kind and degree. A lie, according to a well-known definition of it, is, _falsum testmonium, cum intentione fallendi: "A falsehood, known to be such by the speaker, and uttered with an intention to deceive." But even the speaking a falsehood is not a lie, if it be not spoken with an intent to deceive.
2. Most casuists, particularly those of the Church of Rome, distinguish lies into three sorts: The First sort is malicious lies; the Second, harmless lies; the Third, officious lies: Concerning which they pass a very different judgment. I know not any that are so hardy as even to excuse, much less defend, malicious lies; that is, such as are told with a design to hurt any one: These are condemned by all parties. Men are more divided in their judgment with regard to harmless lies, such as are supposed to do neither good nor harm. The generality of men, even in the Christian world, utter them without any scruple, and openly maintain, that, if they do no harm to anyone else, they do none to the speaker. Whether they do or no, they have certainly no place in the mouth of him that is "an Israelite indeed." He cannot tell lies in jest, am more than in earnest. Nothing but truth is heard from his mouth. He remembers the express command of God to the Ephesian Christians: "Putting away lying, speak every man truth to his neighbour." (Eph. 4:25.)
3. Concerning officious lies, those that are spoken with a design to do good, there have been numerous controversies in the Christian Church. Abundance of writers, and those men of renown, for piety as well as learning, have published whole volumes upon the subject, and, in despite of all opposers, not only maintained them to be innocent, but commended them as meritorious. But what saith the Scripture? One passage is so express that there does not need any other. It occurs in the third chapter of the Epistle to the Romans, where the very words of the Apostle are: (Rom. 3: 7, 8,) "If the truth of God hath more abounded through my lie unto his glory, why am I yet judged as a sinner?" (Will not that lie be excused from blame, for the good effect of it?) "And not rather, as we are slanderously reported, and as some affirm that we say, Let us do evil, that good may come? Whose damnation is just." Here the Apostle plainly declares, (1.) That the good effect of a lie is no excuse for it. (2.) That it is a mere slander upon Christians to say, "They teach men to do evil that good may come." (3.) That if any, in fact, do this; either teach men to do evil that good may come, or do so themselves; their damnation is just. This is peculiarly applicable to those who tell lies in order to do good thereby. It follows, that officious lies, as well as all others, are an abomination to the God of truth. Therefore, there is no absurdity, however strange it may sound, in that saying of the ancient Father, "I would not tell a wilful lie, to save the souls of the whole world."
4. The second thing which is implied in the character of "an Israelite indeed," is, sincerity. As veracity is opposite to lying, so sincerity is to cunning. But it is not opposite to wisdom, or discretion, which are well consistent with it. "But what is the difference between wisdom and cunning? Are they not almost, if not quite, the same thing?" By no means. The difference between them is exceeding great. Wisdom is the faculty of discerning the best ends, and the fittest means of attaining them. The end of every rational creature is God: the enjoying him in time and in eternity. The best, indeed the only, means of attaining this end, is "the faith that worketh by love." True prudence, in the general sense of the word, is the same thing with wisdom. Discretion is but another name for prudence, -- if it be not rather a part of it, as it sometimes is referred to our outward behaviour, -- and means, the ordering our words and actions right. On the contrary, cunning (so it is usually termed amongst common men, but policy among the great) is, in plain terms, neither better nor worse than the art of deceiving. If therefore, it be any wisdom at all, it is "the wisdom from beneath;" springing from the bottomless pit, and leading down to the place from whence it came.
5. The two great means which cunning uses in order to deceive, are, simulation and dissimulation. Simulation is the seeming to be what we are not; dissimulation, the seeming not to be what we are; according to the old verse, _Quod non est simulo: Dissimuloque quod est._ Both the one and the other we commonly term, the "hanging out of false colours." Innumerable are the shapes that simulation puts on in order to deceive. And almost as many are used by dissimulation for the same purpose. But the man of sincerity shuns them both, and always appears exactly what he is.
6. "But suppose we are engaged with artful men, may we not use silence or reserve, especially if they ask insidious questions, without falling under the imputation of cunning?" Undoubtedly we may: Nay, we ought on many occasions either wholly to keep silence, or to speak with more or less reserve, as circumstances may require. To say nothing at all, is, in many cases, consistent with the highest sincerity. And so it is, to speak with reserve, to say only a part, perhaps a small part, of what we know. But were we to pretend it to be the whole, this would be contrary to sincerity.
7. A more difficult question than this is, "May we not speak the truth in order to deceive? like him of old, who broke out into that exclamation applauding his own ingenuity, _Hoc ego mihi puto palmarium, ut vera dicendo eos ambos fallam._ `This I take to be my master-piece, to deceive them both by speaking the truth!" I answer, A Heathen might pique himself upon this; but a Christian could not. For although this is not contrary to veracity, yet it certainly is to sincerity. It is therefore the most excellent way, if we judge it proper to speak at all, to put away both simulation and dissimulation, and to speak the naked truth from our heart.
8. Perhaps this is properly termed, simplicity. It goes a little farther than sincerity itself. It implies not only, First, the speaking no known falsehood; and, Secondly, the not designedly deceiving any one; but, Thirdly, the speaking plainly and artlessly to everyone when we speak at all; the speaking as little children, in a childlike, though not a childish, manner. Does not this utterly exclude the using any compliments? A vile word, the very sound of which I abhor; quite agreeing with our poet: --
It never was a good day
Since lowly fawning was call'd compliment.
I advise men of sincerity and simplicity never to take that silly word in their mouth; but labour to keep at the utmost distance both from the name and the thing.
9. Not long before that remarkable time,
When Statesmen sent a Prelate 'cross the seas,
By long-famed Act of pains and penalties,
several Bishops attacked Bishop Atterbury at once, then Bishop of Rochester, and asked, "My Lord, why will you not suffer your servants to deny you, when you do not care to see company? It is not a lie for them to say your lordship is not at home; for it deceives no one: Every one knows it means only, your lordship is busy." He replied, "My Lords, if it is (which I doubt) consistent with sincerity, yet I am sure it is not consistent with that simplicity which becomes a Christian Bishop."
10. But to return. The sincerity and simplicity of him in whom is no guile have likewise an influence on his whole behaviour: They give a colour to his whole outward conversation; which, though it be far remote from everything of clownishness and ill-breeding, of roughness and surliness, yet is plain and artless, and free from all disguise, being the very picture of his heart. The truth and love which continually reign there, produce an open front, and a serene countenance; such as leave no pretence to say, with that arrogant King of Castile, "When God made man, he left one capital defect: He ought to have set a window in his breast;" -- for he opens a window in his own breast, by the whole tenor of his words and actions.
11. This then is real, genuine, solid virtue. Not truth alone, nor conformity to truth. This is a property of real virtue, not the essence of it. Not love alone; though this comes nearer the mark: For love, in one sense, "is the fulfilling of the law." No: Truth and love united together, are the essence of virtue or holiness. God indispensably requires "truth in the inward parts," influencing all our words and actions. Yet truth itself, separate from love, is nothing in his sight. But let the humble, gentle, patient love of all mankind, be fixed on its right foundation, namely, the love of God springing from faith, from a full conviction that God hath given his only Son to die for my sins; and then the whole will resolve into that grand conclusion, worthy of all men to be received: "Neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love."
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Text Sermons : John Wesley : Blessed in Order to be a Blessing
Who comforts us in all our troubles, so that we can
comfort those in any trouble with the comfort we
ourselves have received from God.
2 Corinthians 1:4
In commenting on this verse, Wesley says: “He that has experienced one kind of
affliction is able to comfort others in that affliction. He that has experienced all kinds of
affliction is able to comfort them in all.” If you are currently struggling, draw strength
from the truth that God’s comfort is given in all trials. As you reflect on the tribulations
you have been through, try and remember how God comforted you, and then prayerfully
consider whether God wants to use you to bring sympathetic comfort to someone
similarly afflicted. Just as God blesses us in order that we can be a blessing to others, you
have been comforted in order to comfort others. In this way we put the storms in our
lives, the things we would rather had not happened, to good use.
A fable tells of a little piece of wood that once complained bitterly because its owner kept
whittling away at it, cutting it and filling it full of holes. But the one who was cutting it so
remorselessly paid no attention to its complaining. He was making a flute out of that
piece of ebony, and he was too wise to give up because the wood moaned so piteously.
His actions seemed to say, "Little piece of wood, without these holes and all this cutting,
you would be an ugly stick forever - just a useless piece of ebony. What I am doing now
may make you think that I am destroying you when actually I am changing you into a
flute whose sweet music will comfort sorrowing hearts. My cutting you is the making of
you, for only thus can you be a blessing to the world."
Allow God to compose sweet music from the notes of your pain, and let him lead you to
the person who needs to hear your song.
A Prayer from Susanna Wesley
I thank you O God for the relief and satisfaction of mind that come with the firm
assurance that you govern the world; for the patience and resignation to your
providence that are afforded as I reflect that even the tumultuous and irregular
actions of the sinful are, nevertheless, under your direction, who are wise, good and
omnipotent, and have promised to make all things work together for good to those
who love you. (From Encyclopedia of Prayer and Praise)
Who comforts us in all our troubles, so that we can
comfort those in any trouble with the comfort we
ourselves have received from God.
2 Corinthians 1:4
In commenting on this verse, Wesley says: “He that has experienced one kind of
affliction is able to comfort others in that affliction. He that has experienced all kinds of
affliction is able to comfort them in all.” If you are currently struggling, draw strength
from the truth that God’s comfort is given in all trials. As you reflect on the tribulations
you have been through, try and remember how God comforted you, and then prayerfully
consider whether God wants to use you to bring sympathetic comfort to someone
similarly afflicted. Just as God blesses us in order that we can be a blessing to others, you
have been comforted in order to comfort others. In this way we put the storms in our
lives, the things we would rather had not happened, to good use.
A fable tells of a little piece of wood that once complained bitterly because its owner kept
whittling away at it, cutting it and filling it full of holes. But the one who was cutting it so
remorselessly paid no attention to its complaining. He was making a flute out of that
piece of ebony, and he was too wise to give up because the wood moaned so piteously.
His actions seemed to say, "Little piece of wood, without these holes and all this cutting,
you would be an ugly stick forever - just a useless piece of ebony. What I am doing now
may make you think that I am destroying you when actually I am changing you into a
flute whose sweet music will comfort sorrowing hearts. My cutting you is the making of
you, for only thus can you be a blessing to the world."
Allow God to compose sweet music from the notes of your pain, and let him lead you to
the person who needs to hear your song.
A Prayer from Susanna Wesley
I thank you O God for the relief and satisfaction of mind that come with the firm
assurance that you govern the world; for the patience and resignation to your
providence that are afforded as I reflect that even the tumultuous and irregular
actions of the sinful are, nevertheless, under your direction, who are wise, good and
omnipotent, and have promised to make all things work together for good to those
who love you. (From Encyclopedia of Prayer and Praise)
Text Sermons : John Wesley : Free Grace
Nothing but the strongest conviction, not only that what is here advanced is “the truth as it is in Jesus,” but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their work’s sake: At whose feet may I be found in the day of the Lord Jesus!
Should any believe it his duty to reply hereto, I have only one request to make, — Let whatsoever you do, be done inherently, in love, and in the spirit of meekness. Let your very disputing show that you have “put on, as the elect of God, bowel of mercies, gentleness, longsuffering; “that even according to this time it may be said, “See how these Christians love one another!”
Whereas a pamphlet entitled, “Free Grace Indeed,” has been published against this Sermon; this is to inform the publisher, that I cannot answer his tract till he appears to be more in earnest. For I dare not speak of “the deep things of God” in the spirit of a prize-fighter or a stage-player.
“He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things?”
Rom. 8:32
1. How freely does God love the world! While we were yet sinners, “Christ died for the ungodly.” While we were “dead in our sin,” God “spared not his own Son, but delivered him up for us all.” And how freely with him does he “give us all things!” Verily, FREE GRACE is all in all!
2. The grace or love of God, whence cometh our salvation, is FREE IN ALL, and FREE FOR ALL.
3. First. It is free in all to whom it is given. It does not
depend on any power or merit in man; no, not in any degree, neither in whole, nor in part. It does not in anywise depend either on the good works or righteousness of the receiver; not on anything he has done, or anything he is. It does not depend on his endeavors. It does not depend on his good tempers, or good desires, or good purposes and intentions; for all these flow from the free grace of God; they are the streams only, not the fountain. They are the fruits of free grace, and not the root. They are not the cause, but the effects of it. Whatsoever good is in man, or is done by man, God is the author and doer of it. Thus is his grace free in all; that is, no way depending on any power or merit in man, but on God alone, who freely gave us his own Son, and “with him freely giveth us all things.
4. But it is free for ALL, as well as IN ALL. To this some have answered, “No: It is free only for those whom God hath ordained to life; and they are but a little flock. The greater part of God hath ordained to death; and it is not free for them. Them God hateth; and, therefore, before they were born, decreed they should die eternally. And this he absolutely decreed; because so was his good pleasure; because it was his sovereign will. Accordingly, they are born for this, — to be destroyed body and soul in hell. And they grow up under the irrevocable curse of God, without any possibility of redemption; for what grace God gives. he gives only for this, to increase, not prevent, their damnation.”
5. This that decree of predestination. But methinks I hear one say, “This is not the predestination which I hold: I hold only the election of grace. What I believe is not more than this, — that God,, before the foundation of the world, did elect a certain number of men to be justified, sanctified, and glorified. Now, all these will be saved, and none else; for the rest of mankind God leaves to themselves: So they follow the imaginations of their own hearts, which are only evil continually, and, waxing worse and worse, are at length justly punished with everlasting destruction.”
6. Is this all the predestination which you hold? Consider; perhaps this is not all. Do not you believe God ordained them to this very thing” If so, you believe the whole degree; you hold predestination in the full sense which has been above described. But it may be you think you do not. Do not you then believe, God hardens the hearts of them that perish: Do not you believe, he (literally) hardened Pharaoh’s heart; and that for this end he raised him up, or created him? Why, this amounts to just the same thing. If you believe Pharaoh, or any one man upon earth, was created for this end, — to be damned, — you hold all that has been said of predestination. And there is no need you should add, that God seconds his degree, which is supposed unchangeable and irresistible, by hardening the hearts of those vessels of wrath whom that decree had before fitted for destruction.
7. well, but it may be you do not believe even this; you do not hold any decree of reprobation; you do not think God decrees any man to be damned, not hardens, irresistibly fits him, for damnation; you only say, “God eternally decreed, that all being dead in sin, he would say to some of the dry bones, Live, and to others he would not; that, consequently, these should be made alive, and those abide in death, — these should glorify God by their salvation, and those by their destruction.”
8. Is not this what you mean by the election of grace? If it be, I would ask one or two question: Are any who are not thus elected saved? or were any, from the foundation of the world? Is it possible any man should be saved unless he be thus elected? If you say, “No,” you are but where you was; you are not got one hair’s breadth farther; you still believe, that, in consequence of an unchangeable, irresistible decree of God, the greater part of mankind abide in death, without any possibility of redemption; inasmuch as none can save them but God, and he will not save them. You believe he hath absolutely decreed not to save them; and what is this but decreeing to damn them? It is, in effect, neither more not less; it comes to the same thing; for if you are dead, and altogether unable to make yourself alive, then, if God has absolutely decreed he will make only others alive, and not you, he hath absolutely decreed your everlasting death; you are absolutely consigned to damnation. So then, though you use softer words than some, you mean the self-same thing; and God’s decree concerning the election of grace, according to your account of it, amounts to neither more not less than what others call God’s decree of reprobation.
9. Call it therefore by whatever name you please, election, preterition, predestination, or reprobation, it comes in the end to the same thing. The sense of all is plainly this, — by virtue of an eternal, unchangeable, irresistible decree of God, on part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned. or that any of the latter should be saved.
10. But if this be so, then is all preaching vain. It is needless to them that are elected; for they, whether with preaching or without, will infallibly be saved. Therefore, the end of preaching — to save should — is void with regard to them; and it is useless to them that are not elected, for they cannot possibly be saved: They, whether with preaching or without, will infallibly be damned. The end of preaching is therefore void with regard to them likewise; so that in either case our preaching is vain, as you hearing is also vain.
11. This then, is a plain proof that the doctrine of predestination is not a doctrine of God, because it makes void the ordinance of God; and God is not divided against himself. A Second is, that it directly tends to destroy that holiness which is the end of all the ordinances of God. I do not say, none who hold it are holy; (for God is of tender mercy to those who are unavoidably entangled in errors of any kind;) but that the doctrine itself, — that every man is either elected or not elected from eternity, and that the one must inevitably be saved, and the other inevitably damned, — has a manifest tendency to destroy holiness in general; for it wholly takes away those first motives to follow after it, so frequently proposed in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear of hell. That these shall go away into everlasting punishment, and those into life eternal, is not motive to him to struggle for life who believes his lot is cast already; it is not reasonable for him so to do, if he thinks he is unalterably adjudged either to life or death. You will say, “But he knows not whether it is life or death.” What then? — this helps not the matter; for if a sick man knows that he must unavoidably die, or unavoidably recover, though he knows not which, it is unreasonable for him to take any physic at all. He might justly say, (and so I have heard some speak, both in bodily sickness and in spiritual,) “If I am ordained to life, I shall live; if to death, I shall live; so I need not trouble myself about it.” So directly does this doctrine tend to shut the very gate of holiness in general, — to hinder unholy men from ever approaching thereto, or striving to enter in thereat.
12. as directly does this doctrine tend to destroy several particular branches of holiness. Such are meekness and love, — love, I mean, of our enemies, — of the evil and unthankful. I say not, that none who hold it have meekness and love; (for as is the power of God, so is his mercy;) but that it naturally tends to inspire, or increase, a sharpness or eagerness of temper, which is quite contrary to the meekness of Christ; as then especially appears, when they are opposed on this head. And it as naturally inspires contempt or coldness towards those whom we suppose outcast form God. “O but,” you say. “I suppose no particular man a reprobate.” You mean you would not if you could help it: But you cannot help sometimes applying your general doctrine to particular persons: The enemy of souls will apply it for you. You know how often he has done so. But you rejected the thought with abhorrence. True; as soon as you could; but how did it sour and sharpen your spirit in the mean time! you well know it was not the spirit of love which you then felt towards that poor sinner, whom you supposed or suspected, whether you would or no, to have been hated of God from eternity.
13. Thirdly. This doctrine tends to destroy the comfort of religion, the happiness of Christianity. This is evident as to all those who believe themselves to be reprobated, or who only suspect or fear it. All the great and precious promises are lost to them; they afford them no ray of comfort: For they are not the elect of God; therefore they have neither lot nor portion in them. This is an effectual bar to their finding any comfort or happiness, even in that religion whose ways are designed to be “ways of pleasantness, and all her paths peace.”
14. And as to you who believe yourselves the elect of God, what is your happiness? I hoe, not a notion, a speculative belief, a bare opinion of any kind; but a feeling possession of God in your heart, wrought in you by the Holy Ghost, or, the witness of God’s Spirit with your spirit that you are a child of God. This, otherwise termed “the full assurance of faith,: is the true ground of a Christian’s happiness. And it does indeed imply a full assurance that all your past sins are forgiven, and that you are now a child of God. But it does not necessarily imply a full assurance of our future perseverance. I do not say this is never joined to it, but that it is not necessarily implied therein; for many have the one who have not the other.
15. Now, this witness of the Spirit experience shows to be much obstructed by this doctrine; and not only in those who, Believing themselves reprobated, by this belief thrust it far from them, but even in them that have tasted of that good gift, who yet have soon lost it again, and fallen back into doubts, and fears, and darkness, — horrible darkness, that might be felt! And I appeal to any of you who hold this doctrine, to say, between God and your own hearts, whether you have not often a return of doubts and fears concerning your election or perseverance! If you ask, “Who has not?” I answer, Very few of those that hold this doctrine; but many, very many, of those that hold it not, in all parts of the earth; — many of these have enjoyed the uninterrupted witness of his Spirit, the continual light of his countenance, from the moment wherein they first believed, for many months or years, to this day.
16. That assurance of faith which these enjoy excludes all doubt and fear, It excludes all kinds of doubt and fear concerning their future perseverance; though it is not properly, as was said before, an assurance of what is future, but only of what now is. And this needs not for its support a speculative belief, that whoever is once ordained to life must live; for it is wrought from hour to hour, by the mighty power of God, “by the Holy Ghost which is given unto them.” And therefore that doctrine is not of God, because it tends to obstruct, if not destroy, this great work of the Holy Ghost, whence flows the chief comfort of religion, the happiness of Christianity.
17. Again: How uncomfortable a thought is this, that thousands and millions of men, without any preceding offense or fault of theirs, were unchangeably doomed to everlasting burnings! How peculiarly uncomfortable must it be to those who have put on Christ! to those who, being filled with bowels of mercy, tenderness, and compassion, could even “wish themselves accursed for their brethren’s sake!”
18. Fourthly. This uncomfortable doctrine directly tends to destroy our zeal for good works. And this it does, First, as it naturally tends (according to what was observed before) to destroy our love to the greater part of mankind, namely, the evil and unthankful. For whatever lessens our love, must go far lessen our desire to do them good. This it does, Secondly, as it cuts off one of the strongest motives to all acts of bodily mercy, such as feeding the hungry, clothing the naked, and the like, — viz., the hope of saving their souls from death. For what avails it to relieve their temporal wants, who are just dropping into eternal fire? “Well; but run and snatch them as brands out of the fire.: Nay, this you suppose impossible. They were appointed thereunto, you say, from eternity, before they had done either good or evil. you believe it is the will of God they should die. And “who hath resisted his will?” But you say you do not know whether these are elected or not. What then? If you know they are the one or the other, — that they are either elected or not elected, — all your labour is void and vain. In either case, your advice, reproof, or exhortation is as needless and useless as our preaching. It is needless to them that are elected; for they will infallibly be saved without it. It is useless to them that are not elected; for with or without it they will infallibly be damned; therefore you cannot consistently with your principles take any pains about their salvation. Consequently, those principles directly tend to destroy you zeal for good works; for all good works; but particularly for the greatest of all, the saving of souls from death.
19. But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good works, but hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. They well know, could they once show this, the conclusion would be too plain to be denied, “If it be not necessary, it is not true,” Now, this fundamental point you give up. For supposing that eternal, unchangeable decree, one part of mankind must be saved, though the Christian Revelation were not in being, and the other part of mankind must be damned, notwithstanding that Revelation. And what would an infidel desire more? You allow him all he asks. In making the gospel thus unnecessary to all sorts of men, you give up the whole Christian cause. “O tell it not in Gath! lest the daughters of the uncircumcised rejoice; “lest the sons of unbelief triumph!
20. And as this doctrine manifestly and directly tends to overthrow the whole Christian Revelation, so it does the same thing, by plain consequence, in making that Revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture. For instance: The assertors of this doctrine interpret that text of Scripture, “Jacob have I loved, but Esau have I hated,” as implying that God in a literal sense hated Esau, and all the reprobated, from eternity. Now, what can possibly be a more flat contradiction than this, not only to the whole scope and tenor of Scripture, but also to all those particular texts which expressly declare, “God is love?” Again: They infer from that text, “I will have mercy on whom I will have mercy,” (Romans 4:15) that God is love only to some men, viz.,the elect, and that he hath mercy for those only; flatly contrary to which is the whole tenor of Scripture, as is that express declaration in particular, “The Lord is loving unto every man; and his mercy is over all his works.” (Psalm 145:9.) Again: They infer from that and the like texts, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,: that he showeth mercy only to those to whom he had respect from all eternity. Nay, but who replieth against God now? You now contradict the whole oracles of God, which declare throughout, “God is no respecter of persons:’ (Acts 10:34) “There is no respect of persons with him.” (Rom. 2:11.) Again: from that text, “The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her,” unto Rebecca, “The elder shall serve the younger;“you infer, that our being predestinated, or elect, no way depends on the foreknowledge of God. Flatly contrary to this are all the scriptures; and those in particular, “Elect according to the foreknowledge of God;” (1 Peter 1:2; ) “Whom he did foreknow, he also did predestinate.” (Rom. 8:29.)
21. And “the same Lord over all is rich” in mercy “to all that call upon him:” (Romans 10:12:) But you say, “No; he is such only to those for whom Christ died. And those are not all, but only a few, whom God hath chosen out of the world; for he died not for all, but only for those who were ‘chosen in him before the foundation of the world.’” (Eph. 1:4.) Flatly contrary to your interpretation of these scriptures, also, is the whole tenor of the New Testament; as are in particular those texts: — “Destroy not him with thy meat, for whom Christ died,” (Rom. 14:15, ) — a clear proof that Christ died, not only for those that are saved, but also for them that perish: He is “the Saviour of the world;” (John 4:42; ) He is “the Lamb of God that taketh away the sins of the world;” (John 1:29; ) “He is the propitiation, not for our sins only, but also for the sins of the whole world;” (1 John 2:2; ) “He,” the living God, “is the Savior of all men;” (1 Timothy 4:10; ) “He gave himself a ransom for all;” (1 Tim. 2:6; ) “He tasted death for every man.” (Heb. 2:9.)
22. If you ask, “Why then are not all men saved?” the whole law and the testimony answer, First, Not because of any decree of God; not because it is his pleasure they should die; for, As I live, saith the Lord God,” I have no pleasure in the death of him that dieth.” (Ezek. 18:3, 32.) Whatever be the cause of their perishing, it cannot be his will, if the oracles of God are true; for they declare, “He is not willing that any should perish, but that all should come to repentance;” (2 Pet. 3:9; ) “He willeth that all men should be saved.” And they, Secondly, declare what is the cause why all men are not saved, namely, that they will not be saved: So our Lord expressly, “Ye will not come unto me that ye may have life.” (John 5:40.) “The power of the Lord is present to heal” them, but they will not be healed. “They reject the counsel,” the merciful counsel, “of God against themselves,” as did their stiff-necked forefathers. And therefore are they without excuse; because God would save them, but they will not be saved: This is the condemnation, “How often would I have gathered you together, and ye would not!” (Matt. 23:37.)
23. Thus manifestly does this doctrine tend to overthrow the whole Christian Revelation, by making it contradict itself; by giving such an interpretation of some texts, as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture; — an abundant proof that it is not of God. But neither is this all: For, Seventhly, it is a doctrine full of blasphemy; of such blasphemy as I should dread to mention, but that the honour of our gracious God, and the cause of his truth, will not suffer me to be silent. In the cause of God, then, and from a sincere concern for the glory of his great name, I will mention a few of the horrible blasphemies contained in this horrible doctrine. But first, I must warn every one of you that hears, as ye will answer it at the great day, not to charge me (as some have done) with blaspheming, because I mention the blasphemy of others. And the more you are grieve with them that do thus blaspheme, see that ye “confirm your love towards them: the more, and that your heart’s desire, and continual prayer to God, be, “Father, forgive them; for they know not what they do!”
24. This premised, let it be observed, that this doctrine represents our blessed Lord, “Jesus Christ the righteous,” “the only begotten Son of the Father, full of grace and truth,” as an hypocrite, a deceiver of the people, a man void of common sincerity. For it cannot be denied, that he everywhere speaks as if he was willing that all men should be saved. Therefore, to say he was not willing that all men should be saved, is to represent him as a mere hypocrite and dissembler. It cannot be denied that the gracious words which came out of his mouth are full of invitations to all sinners. To say, then, he did not intend to save all sinners, is to represent him as a gross deceiver of the people. You cannot deny that he says, “Come unto me, all ye that are weary and heavy laden.” If, then, you say he calls those that cannot come; those whom he knows to be unable to come; those whom he can make able to come, but will not; how is it possible to describe greater insincerity? You represent him as mocking his helpless creatures, by offering what he never intends to give. You describe him as saying on thing, and meaning another; as pretending the love which his had not. Him, in “whose mouth was no guile,” you make full of deceit, void of common sincerity; — then especially, when, drawing nigh the city, He wept over it, and said, “O Jerusalem, Jerusalem, thou killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, — and ye would not;” ethelesakai ouk ethelesate. Now, if you say, they would, but he would not, you represent him (which who could hear?) as weeping crocodiles’ tears; weeping over the prey which himself had doomed to destruction!
25. Such blasphemy this, as one would think might make the ears of a Christian to tingle! But there is yet more behind; for just as it honours the Son, so doth this doctrine honour the Father. It destroys all his attributes at once: It overturns both his justice, mercy, and truth; yea, it represents the most holy God as worse than the devil, as both more false, more cruel, and more unjust. More false; because the devil, liar as he is, hath never said, “He willeth all men to be saved:” More unjust; because the devil cannot, if he would, be guilty of such injustice as you ascribe to God, when you say that God condemned millions of souls to everlasting fire, prepared for the devil and his angels, for continuing in sin, which, for want of that grace he will not give them, they cannot avoid: And more cruel; because that unhappy spirit “seeketh rest and findeth none;” so that his own restless misery is a kind of temptation to him to tempt others. But God resteth in his high and holy place; so that to suppose him, of his own mere motion, of his pure will and pleasure, happy as he is, to doom his creatures, whether they will or no, to endless misery, is to impute such cruelty to him as we cannot impute even to the great enemy of God and man. It is to represent the high God (he that hath ears to hear let him hear!) as more cruel, false, and unjust than the devil!
26. This is the blasphemy clearly contained in the horrible decree of predestination! And here I fix my foot. On this I join issue with every assertor of it. You represent God as worse than the devil; more false, more cruel, more unjust. But you say you will prove it by scripture. Hold! What will you prove by Scripture? that God is worse than the devil? I cannot be. Whatever that Scripture proves, it never an prove this; whatever its true meaning be. This cannot be its true meaning. Do you ask, “What is its true meaning then?” If I say, “I know not,” you have gained nothing; for there are many scriptures the true sense whereof neither you nor I shall know till death is swallowed up in victory. But this I know, better it were to say it had no sense, than to say it had such a sense as this. It cannot mean, whatever it mean besides, that the God of truth is a liar. Let it mean what it will it cannot mean that the Judge of all the world is unjust. No scripture can mean that God is not love, or that his mercy is not over all his works; that is, whatever it prove beside, no scripture can prove predestination.
27. This is the blasphemy for which (however I love the persons who assert it) I abhor the doctrine of predestination, a doctrine, upon the supposition of which, if one could possibly suppose it for a moment, (call it election, reprobation, or what you please, for all comes to the same thing,) one might say to our adversary, the devil, “Thou fool, why dost thou roar about any longer? Thy lying in wait for souls is as needless and useless as our preaching. Hearest thou not, that God hath taken thy work out of thy hands; and that he doeth it much more effectually? Thou, with all thy principalities and powers, canst only so assault that we may resist thee; but He can irresistibly destroy both body and soul in hell! Thou canst only entice; but his unchangeable decrees, to leave thousands of souls in death, compels them to continue in sin, till they drop into everlasting burnings. Thou temptest; He forceth us to be damned; for we cannot resist his will. Thou fool, why goest thou about any longer, seeking whom thou mayest devour? Hearest thou not that God is the devouring lion, the destroyer of souls, the murderer of men” Moloch caused only children to pass though the fire: and that fire was soon quenched; or, the corruptible body being consumed, its torment was at an end; but God, thou are told, by his eternal decree, fixed before they had done good or evil, causes, not only children of a span long, but the parents also, to pass through the fire of hell, the ‘fire which never shall be quenched; and the body which is cast thereinto, being now incorruptible and immortal, will be ever consuming and never consumed, but ‘the smoke of their torment,’ because it is God’s good pleasure, ‘ascendeth up for ever and ever.’”
28. O how would the enemy of God and man rejoice to hear these things were so! How would he cry aloud and spare not! How would he lift up his voice and say, “To your tents, O Israel! Flee from the face of this God, or ye shall utterly perish! But whither will ye flee? Into heaven? He is there, Down to hell? He is there also. Ye cannot flee from an omnipresent, almighty tyrant. And whether ye flee or stay, I call heaven, his throne, and earth, his footstool, to witness against you, ye shall perish, ye shall die eternally. Sing, O hell, and rejoice, ye that are under the earth! For God, even the mighty God, hath spoken, and devoted to death thousands of souls, form the rising of the sun unto the going down thereof! Here, O death, is they sting! They shall not, cannot escape; for the mouth of the Lord hath spoken it. Here, O grave is thy victory Nations yet unborn, or ever they have done good or evil are doomed never to see the light of life, but thou shalt gnaw upon them for ever and ever! Let all those morning stars sing together, who fell with Lucifer, son of the morning! Let all the sons of hell shout for joy! For the decree is past, and who shall disannul it?”
29. Yea, the decree is past; and so it was before the foundation of the world. But what decree? Even this: “I will set before the sons of men ‘life and death, blessing cursing.’ And the soul that chooseth life shall live, as the soul that chooseth death shall die.” This decree whereby “whom God did foreknow, he did predestinate,” was indeed from everlasting; this, whereby all who suffer Christ to make them alive are “elect according to the foreknowledge of God,” now standeth fast, even as the moon, and as the faithful witnesses in heaven; and when heaven and earth shall pass away, yet this shall not pass away; for it is as unchangeable and eternal as is the being of God that gave it. This decree yields the strongest encouragement to abound in all good works and in all holiness; and it is a well-spring of joy, of happiness also, to our great and endless comfort. This is worthy of God; it is every way consistent with all the perfections of his nature. It gives us the noblest view both of his justice, mercy, and truth. To this agrees the whole scope of the Christian Revelation, as well as all the parts thereof. To this Moses and all the Prophets bear witness, and our blessed Lord and all his Apostles Thus Moses, in the name of his Lord: “I call heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing; therefore choose life, that thou and thy seed may live.” Thus Ezekiel: choose life, that thou and thy seed may live;“Thus Ezekiel: (To cite one Prophet for all:) “The soul that sinneth, it shall die: The son shall not bear” eternally, “the iniquity of the father. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” (18:20.) Thus our blessed Lord: “If any man thirst, let him come unto me and drink.” (John 7:37.) Thus his great Apostle, St. Paul: (Acts 17:30:) “God commandeth all men everywhere to repent; — “all men everywhere;” every man in every place, without any exception either of place or person. Thus St. James: “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.” (James 1:5.) Thus St. Peter: (2 Pet. 3:9:) “The Lord is not willing that any should perish, but that all should come to repentance.” And thus St. John: “If any man sin, we have an Advocate with the Father; and he is the propitiation for our sins; and not for ours only, but for the sins of the whole world.” (1 John 2:1, 2.)
30. O hear ye this, ye that forget God! Ye cannot charge your death upon him! “‘Have I any pleasure at all that the wicked should die?’ saith the Lord God.” (Ezek. 18:23ff.) “Repent, and turn from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions where by ye have transgressed, — for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God. Wherefore turn yourselves, and live ye.” “As I live, saith the Lord God, I have no pleasure in the death of the wicked. — Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11.)
Preached at Bristol, in the year 1740
Text Sermons : John Wesley : He Lives
I know that my Redeemer lives,
and that in the end he will stand upon the earth.
Job 19:25
One need look no further than Job in the Old Testament to see someone around whom
floods rose and against whom winds raged. The Lord himself describes Job as a perfect
and upright man who fears God and shuns evil (Job 1:8). Job loses first his children, then
his wealth and finally his health. As he sits on a rubbish dump scratching his sores with
bits of broken pot he experiences estrangement from his wife, his friends and his God.
His wife wants him to dump his religion which she felt should have protected him from
such calamity; his friends insist that the reason for his hardship must lie in something he
has done and they bring him no comfort; and his God seems distant and uninvolved.
This experience is not unique to Job- perhaps you can identify with it or know someone
who does. How do we get to that place where from the midst of pain and suffering we can
make a statement of faith like Job’s: “I know that my Redeemer lives, and that in the end
he will stand upon the earth.”? Do you want to get to such a place, or are you at such a
place?
The good news is that every one of us can be in such a place in our faith walk. In fact
such a faith can be the norm for us, not the exception and it begins with knowing Jesus
the Redeemer as Jesus my Redeemer, a personal and intimate relationship. This
relationship is based on and made possible by the fact that this Redeemer, who has
become my redeemer, lives. He lives! This is our faith, that the One against whom the
floods rose and the winds raged, the One who died is the One who lives; the One who
seemed overcome was in fact the overcomer.
The redeemer Job looked forward to in faith is the Redeemer we look back to in faith and
the work He did in Job is the same work He longs to do in us. Believe that God’s
promises are true and for you and commit yourself to adjusting your life as God speaks to
you through His Son’s Sermon on the Mount.
Text Sermons : John Wesley : Go and Learn
On hearing this, Jesus said, “It is not the healthy who
need a doctor, but the sick. But go and learn what
this means: ‘I desire mercy, not sacrifice.’ For I have
not come to call the righteous, but sinners.”
Matthew 9:12&13
This is one of two occasions in Matthew’s Gospel where Jesus quotes this verse from
Hoseah: “I desire mercy, not sacrifice.” On this occasion it is in response to the Pharisees
objection that Jesus is having a meal with tax collectors and sinners. The other occasion
that He quotes this verse is when the Pharisees object to Him doing what they consider
unlawful on the Sabbath. Some might say that Jesus took delight in shocking the
Pharisees (and us), but that is nowhere near the truth. The truth is that Jesus took delight
in showing mercy and would love us to do the same. If He could show mercy He did, if
we can show mercy we should.
Wesley suggests that Jesus is saying here that when personal acts of mercy and personal
acts of sacrifice interfere with each other, Jesus always prefers acts of mercy. He goes
on: “yea, before all ceremonial institutions whatever; because these being only means of
religion, are suspended of course, if circumstances occur, wherein they clash with love,
which is the end of it.” In other words, love is one of the main reasons for religion, and
sometimes one of the best ways to show love is to show mercy. It would seem that God
prefers acts of mercy even more than sacrifice itself.
Hidden in the verse before us today is a command for us to consider: “Go and learn what
this means.” In fact perhaps there are two commands, going and learning. The learning
part includes understanding and believing that God requires us to be merciful and
rejoicing in the fact that He has shown us mercy. The going part involves going out into
the world, which might be the home, the school, the workplace, the shopping centre and
looking for opportunities to be merciful. The going part might also mean picking up the
daily newspaper or watching the news and considering how showing mercy today might
change the news tomorrow. The going part really means taking what we have learnt and
going out and putting it into practice.
Go and learn.
Let us rejoice in the God who has shown us mercy
Outcasts of men, to you I call,
Harlots, and publicans, and thieves! He spreads his arms t'embrace you all
Text Sermons : John Wesley : A Sick John Wesley
Wed 30 and Thur 31 Dec 1741: By the unusual overflowing of peace and love to all which I felt, I was inclined to believe some trial was at hand. At three in the afternoon my fever came. But finding it was not violent, I would not break my word, and therefore went at four and committed to the earth the remains of one who had died in the Lord a few days before; neither could I refrain from exhorting the almost innumerable multitude of people, who were gathered together round her grave, to cry to God that they might die the death of the righteous, and their last end be like hers. I then designed to lie down, but Sir John G coming and sending to speak with me, I went to him, and from him into the pulpit, knowing God could renew my strength. I preached, according to her request who was now with God, on those words with which her soul had been so refreshed a little before she went hence, after a long night of doubts and fears: ‘Thy sun shall no more go down, neither shall thy moon withdraw itself. For the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.’
At the society which followed many cried after God with a loud and bitter cry. About ten I left them and committed myself into his hands, to do with me what seemed him good.
Text Sermons : John Wesley : A Caution against Bigotry
"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39.
1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth me; and whosoever receiveth me, receiveth not me" only, "but him that sent me." Then "John answered," that is, said, with reference to what our Lord had spoken just before, "Master, we saw one casting out devils in Thy name, and we forbad him, because he followeth not us." As if he had said, "Ought we to have received him? In receiving him, should we have received thee? Ought we not rather to have forbidden him? Did not we do well therein?" "But Jesus said, Forbid him not."
2. The same passage is recited by St. Luke, and almost in the same words. But it may be asked, "What is this to us, seeing no man now casts out devils? Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years? How then are we concerned in the case here proposed, or in our Lord's decision of it?"
3. Perhaps more nearly than is commonly imagined; the case proposed being no uncommon case. That we may reap our full advantage from it, I design to show, first, in what sense men may, and do, now cast out devils: secondly, what we may understand by, "He followeth not us." I shall, thirdly, explain our Lord's direction, "Forbid him not;" and conclude with an inference from the whole.
I. 1. I am, in the first place, to show, in what sense men may, and do, now cast out devils.
In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the Apostle terms him "the god of this world;" from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him "the prince of this world;" so absolute is his dominion over it. And hence St. John: "We know that we are of God, and" all who are not of God, "the whole world," "_en tOi ponErOi_ keitai," --not lieth in wickedness, but "lieth in the wicked one;" lives and moves in him, as they who are not of the world do in God.
2. For the devil is not to be considered only as "a roaring lion going about seeking whom he may devour;" nor barely as a subtle enemy, who cometh unawares upon poor souls, and "leads them captive at his will;" but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the "strong one armed keepeth his house;" and if this "unclean spirit" sometimes "go out of a man," yet he often returns with "seven spirits worse than himself, and they enter in and dwell there." Nor can he be idle in his dwelling. He is continually "working in" these "children of disobedience." he works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.
3. It is, therefore, an unquestionable truth, that the god and prince of this world still possesses all who know not God. Only the manner wherein he possesses them now differs from that wherein he did it of old time. Then he frequently tormented their bodies as well as souls, and that openly, without any disguise: now he torments their souls only (unless in some rare cases), and that as covertly as possible. The reason of this difference is plain: it was then his aim to drive mankind into superstition; therefore, he wrought as openly as he could. But it is his aim to drive us into infidelity; therefore, he works as privately as he can: for the more secret he is, the more he prevails.
4. Yet, if we may credit historians, there are countries, even now, where he works as openly as aforetime. "But why in savage and barbarous countries only? Why not in Italy, France, or England?" For a very plain reason: he knows his men, and he knows what he hath to do with each. To Laplanders he appears barefaced; because he is to fix them in superstition and gross idolatry. But with you he is pursuing a different point. He is to make you idolize yourselves; to make you wiser in your own eyes than God himself, than all the oracles of God. Now, in order to do this, he must not appear in his own shape: that would frustrate his design. No: He uses all his art to make you deny his being, till he has you safe in his own place.
5. He reigns, therefore, although in a different way, yet as absolute in one land as in the other. He has the gay Italian infidel in his teeth, as sure as the wild Tartar. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases, swallows him up!
The god of this world holds his English worshippers full as fast as those in Lapland. But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness, therefore, does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty. Thus "the strong one armed keepeth his house, and his goods are in peace;" neither the Deist nor nominal Christian suspects he is there: so he and they are perfectly at peace with each other.
6. All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell; acting the more secure and uncontrolled, because they know not that he acts at all.
7. But how easily may we know the cause from its effects! These are sometimes gross and palpable. So they were in the most refined of the heathen nations. Go no farther than the admired, the virtuous Romans; and you will find these, when at the height of their learning and glory, "filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful."
8. The strongest parts of this description are confirmed by one whom some may think a more unexceptionable witness. I mean their brother heathen, Dion Cassius; who observes, that, before Caesar's return from Gaul, not only gluttony and lewdness of every kind were open and barefaced; not only falsehood, injustice, and unmercifulness abounded, in public courts, as well as private families; but the most outrageous robberies, rapine, and murders were so frequent in all parts of Rome, that few men went out of doors without making their wills, as not knowing if they should return alive!
9. As gross and palpable are the works of the devil among many (if not all) the modern heathens. The natural religion of the Creeks, Cherokees, Chickasaws, and all other Indians bordering on our southern settlements (not of a few single men, but of entire nations), is to torture all their prisoners from morning till night, till at length they roast them to death; and upon the slightest undesigned provocation, to come behind and shoot any of their own countrymen! Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains; and for mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another!
10. It were to be wished, that none but heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them! And not the Spaniards or Portuguese alone, butchering thousands in South America: not the Dutch only in the East Indies, or the French in North America, following the Spaniards step by step: our own countrymen, too, have wantoned in blood, and exterminated whole nations; plainly proving thereby what spirit it is that dwells and works in the children of disobedience.
11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But, alas! we cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land? How triumphant does the prince of this world reign in all these children of disobedience!
12. He less openly, but no less effectually, works in dissemblers, tale-bearers, liars, slanderers; in oppressors and extortioners, in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still; of honour, virtue, and public spirit! But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are, out of every nation and people, of whom he has full possession at this day.
13. If you consider this, you cannot but see in what sense men may now also cast out devils: yea, and every Minister of Christ does cast them out, if his Lord's work prosper in his hand.
By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God "destroys the works of the devil." The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation.
14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for "His ways are not as our ways, neither his thoughts as our thoughts." Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that "no flesh may glory in his sight."
II. 1. But shall we not forbid one who thus "casteth out devils," if "he followeth not us"? This, it seems, was both the judgement and practice of the Apostle, till he referred the case to his Master. "We forbad him," saith he, "because he followeth not us!" which he supposed to be a very sufficient reason. What we may understand by this expression, "He followeth not us," is the next point to be considered.
The lowest circumstance we can understand thereby, is, he has no outward connexion with us. We do not labour in conjunction with each other. He is not our fellow-helper in the gospel. And indeed whensoever our Lord is pleased to send many labourers into his harvest, they cannot all act in subordination to, or connexion with, each other. Nay, they cannot be personal acquaintance with, nor be so much as known to, one another. Many there will necessarily be, in different parts of the harvest, so far from having any mutual intercourse, that they will be as absolute strangers to each other as if they had lived in different ages. And concerning any of these whom we know not, we may doubtless say, "He followeth not us."
2. A Second meaning of this expression may be, --he is not of our party. It has long been matter of melancholy consideration to all who pray for the peace of Jerusalem, that so many several parties are still subsisting among those who are all styled Christians. This has been particularly observable in our own countrymen, who have been continually dividing from each other, upon points of no moment, and many times such as religion had no concern in. The most trifling circumstances have given rise to different parties, which have continued for many generations; and each of these would be ready to object to one who was on the other side, "He followeth not us."
3. That expression may mean, Thirdly, --he differs from us in our religious opinions. There was a time when all Christians were of one mind, as well as of one heart, so great grace was upon them all, when they were first filled with the Holy Ghost! But how short a space did this blessing continue! How soon was that unanimity lost! and difference of opinion sprang up again, even in the church of Christ, --and that not in nominal but in real Christians; nay, in the very chief of them, the Apostles themselves! Nor does it appear that the difference which then began was ever entirely removed. We do not find that even those pillars in the temple of God, so long as they remained upon the earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. It is therefore no way surprising, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any "casting out devils," he will be one that, in this sense, "followeth not us" --that is not of our opinion. It is scarce to be imagined he will be of our mind in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of importance; such as the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children.
4. He may differ from us, Fourthly, not only in opinion, but likewise in some point of practice. He may not approve of that manner of worshipping God which is practised in our congregation; and may judge that to be more profitable for his soul which took its rise from Calvin or Martin Luther. He may have many objections to that Liturgy which we approve of beyond all others; many doubts concerning that form of church government which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those which we believe to be the ordinances of Christ. Or, if we both agree that they are ordained of God, there may still remain a difference between us, either as to the manner of administering those ordinances, or the persons to whom they should be administered. Now the unavoidable consequence of any of these differences will be, that he who thus differs from us must separate himself, with regard to those points, from our society. In this respect, therefore, "he followeth not us": he is not (as we phrase it) "of our Church."
5. But in a far stronger sense "he followeth not us," who is not only of a different Church, but of such a Church as we account to be in many respects anti-scriptural and anti-Christian, --a Church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice; guilty of gross superstition as well as idolatry, --a Church that has added many articles to the faith which was once delivered to the saints; that has dropped one whole commandment of God, and made void several of the rest by her traditions; and that, pretending the highest veneration for, and strictest conformity to, the ancient Church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or Scripture. Now, most certainly, "he followeth not us," who stands at so great a distance from us.
6. And yet there may be a still wider difference than this. He who differs from us in judgement or practice, may possibly stand at a greater distance from us in affection than in judgement. And this indeed is a very natural and a very common effect of the other. The differences which begin in points of opinion seldom terminate there. They generally spread into the affections, and then separate chief friends. Nor are any animosities so deep and irreconcilable as those that spring from disagreement in religion. For this cause the bitterest enemies of a man are those of his own household. For this the father rises against his own children, and the children against the father; and perhaps persecute each other even to the death, thinking all the time they are doing God service. It is therefore nothing more than we may expect, if those who differ from us, either in religious opinions or practice, soon contract a sharpness, yea, bitterness towards us; if they are more and more prejudiced against us, till they conceive as ill an opinion of our persons as of our principles. An almost necessary consequence of this will be, they will speak in the same manner as they think of us. They will set themselves in opposition to us, and, as far as they are able, hinder our work; seeing it does not appear to them to be the work of God, but either of man or of the devil. He that thinks, speaks, and acts in such a manner as this, in the highest sense, "followeth not us."
7. I do not indeed conceive, that the person of whom the Apostle speaks in the text (although we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose that there was any material difference between him and the Apostles, much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord's own words, which immediately follow the text: "There is no man which shall do a miracle in My name, that can lightly speak evil of me." But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived, that, being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God.
III. 1. Suppose, then, a man have no intercourse with us, suppose he be not of our party, suppose he separate from our Church, yea, and widely differ from us, both in judgement, practice, and affection; yet if we see even this man "casting out devils," Jesus saith, "Forbid him not." This important direction of our Lord I am, in the Third place, to explain.
2. If we see this man casting out devils: But it is well if, in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature who does not immediately perceive how extremely unready we should be to believe that any man does cast out devils who "followeth not us" in all or most of the senses above recited: I had almost said, in any of them, seeing we may easily learn even from what passes in our own breasts, how unwilling men are to allow anything good in those who do not in all things agree with themselves.
3. "But what is a sufficient, reasonable proof, that a man does (in the sense above) cast out devils?" The answer is easy. Is there full proof, (1) That a person before us was a gross, open sinner? (2) That he is not so now? that he has broke off his sins, and lives a Christian life? And (3) That this change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, that this man casts out devils.
4. Then "forbid him not." Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have authority with him, do not use that authority to stop the work of God. Do not furnish him with reasons why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. Persuade him not to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at your hands.
5. "But what, if he be only a layman, who casts out devils! Ought I not to forbid him then?"
Is the fact allowed? Is there reasonable proof that this man has or does cast out devils? If there is, forbid him not; no, not at the peril of your soul. Shall not God work by whom he will work? No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go?
6. "But I do not know that he is sent of God." "Now herein is a marvellous thing" (may any of the seals of his mission say, any whom he hath brought from Satan to God), "that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing." If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge "that a notable miracle hath been wrought" then with what conscience, with what face, can you charge him whom God hath sent, "not to speak any more in his name"?
7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call, but that it is absolutely necessary, I deny.
"Nay, is not the Scripture express? `No man taketh this honour unto himself, but he that is called of God, as was Aaron'" (Heb. 5:4).
Numberless times has this text been quoted on the occasion, as containing the very strength of the cause; but surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: he was called "to offer gifts and sacrifice for sin." That was his peculiar employment. Secondly, these men do not offer sacrifice at all, but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this.
8. "But what was the practice of the apostolic age?" You may easily see in the Acts of the Apostles. In the eighth chapter we read, "There was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles" (verse 1). "Therefore they that were scattered abroad went everywhere preaching the word" (verse 4). Now, were all these outwardly called to preach? No man in his senses can think so. Here, then, is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God.
9. Indeed, so far is the practice of the apostolic age from inclining us to think it was unlawful for a man to preach before he was ordained, that we have reason to think it was then accounted necessary. Certainly the practice and the direction of the Apostle Paul was, to prove a man before he was ordained at all. "Let these" (the deacons), says he, "first be proved; then let them use the office of a deacon" (1 Tim. 3:10). Proved, how? By setting them to construe a sentence of Greek and asking them a few commonplace questions? O amazing proof of a Minister of Christ! Nay; but by making a clear, open trial (as is still done by most of the Protestant Churches of Europe) not only whether their lives be holy and unblamable, but whether they have such gifts as are absolutely and indispensably necessary in order to edify the church of Christ.
10. But what if a man has these, and has brought sinners to repentance, and yet the Bishop will not ordain him? Then the Bishop does forbid him to cast out devils. But I dare not forbid him: I have published my reasons to all the world. Yet it is still insisted I ought to do it. You who insist upon it answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling: and this was prudent enough; for it is far easier to despise, at least seem to despise, an argument, than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, whatever others do, I dare not forbid him, lest I be found even to fight against God.
11. And whosoever thou art that fearest God, "forbid him not, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frightening him with consequences which very possibly will never be. You forbid him when you show any unkindness toward him either in language or behaviour; and much more when you speak of him to others either in an unkind or a contemptuous manner; when you endeavour to represent him to any either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him, --by discouraging sinners from hearing that word which is able to save their souls!
12. Yea, if you would observe our Lord's direction in its full meaning and extent, then remember his word: "He that is not for us is against us; and he that gathereth not with me scattereth": he that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God's side, or on Satan's. Are you on God's side? Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him.
IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, "because he followeth not us," then we are bigots. This is the inference I draw from what has been said. But the term "bigotry," I fear, as frequently as it is used, is almost as little understood as "enthusiasm." It is too strong an attachment to, or fondness for, our own party. opinion, church, and religion. Therefore he is a bigot who is so fond of any of these, so strongly attached to them, as to forbid any who casts out devils because he differs from himself in any or all these particulars.
2, Do you beware of this. Take care (1) That you do not convict yourself of bigotry, by your unreadiness to believe that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, (2) Am I not convicted of bigotry in this, in forbidding him directly or indirectly? Do I not directly forbid him on this ground, because he is not of my party, because he does not fall in with my opinions, or because he does not worship God according to that scheme of religion which I have received from my fathers?
3. Examine yourself, Do I not indirectly at least forbid him, on any of these grounds? Am I not sorry that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my Church, by disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I show no anger, contempt, or unkindness of any sort, either in my words or actions? Do I not mention behind his back, his (real or supposed) faults --his defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a bigot to this day.
4. "Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of" bigotry "in me, and lead me in the way everlasting." In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.
6. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another's not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man (O that he had always breathed the same spirit!), "Let Luther call me a hundred devils; I will still reverence him as a messenger of God."
"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39.
1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth me; and whosoever receiveth me, receiveth not me" only, "but him that sent me." Then "John answered," that is, said, with reference to what our Lord had spoken just before, "Master, we saw one casting out devils in Thy name, and we forbad him, because he followeth not us." As if he had said, "Ought we to have received him? In receiving him, should we have received thee? Ought we not rather to have forbidden him? Did not we do well therein?" "But Jesus said, Forbid him not."
2. The same passage is recited by St. Luke, and almost in the same words. But it may be asked, "What is this to us, seeing no man now casts out devils? Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years? How then are we concerned in the case here proposed, or in our Lord's decision of it?"
3. Perhaps more nearly than is commonly imagined; the case proposed being no uncommon case. That we may reap our full advantage from it, I design to show, first, in what sense men may, and do, now cast out devils: secondly, what we may understand by, "He followeth not us." I shall, thirdly, explain our Lord's direction, "Forbid him not;" and conclude with an inference from the whole.
I. 1. I am, in the first place, to show, in what sense men may, and do, now cast out devils.
In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the Apostle terms him "the god of this world;" from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him "the prince of this world;" so absolute is his dominion over it. And hence St. John: "We know that we are of God, and" all who are not of God, "the whole world," "_en tOi ponErOi_ keitai," --not lieth in wickedness, but "lieth in the wicked one;" lives and moves in him, as they who are not of the world do in God.
2. For the devil is not to be considered only as "a roaring lion going about seeking whom he may devour;" nor barely as a subtle enemy, who cometh unawares upon poor souls, and "leads them captive at his will;" but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the "strong one armed keepeth his house;" and if this "unclean spirit" sometimes "go out of a man," yet he often returns with "seven spirits worse than himself, and they enter in and dwell there." Nor can he be idle in his dwelling. He is continually "working in" these "children of disobedience." he works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.
3. It is, therefore, an unquestionable truth, that the god and prince of this world still possesses all who know not God. Only the manner wherein he possesses them now differs from that wherein he did it of old time. Then he frequently tormented their bodies as well as souls, and that openly, without any disguise: now he torments their souls only (unless in some rare cases), and that as covertly as possible. The reason of this difference is plain: it was then his aim to drive mankind into superstition; therefore, he wrought as openly as he could. But it is his aim to drive us into infidelity; therefore, he works as privately as he can: for the more secret he is, the more he prevails.
4. Yet, if we may credit historians, there are countries, even now, where he works as openly as aforetime. "But why in savage and barbarous countries only? Why not in Italy, France, or England?" For a very plain reason: he knows his men, and he knows what he hath to do with each. To Laplanders he appears barefaced; because he is to fix them in superstition and gross idolatry. But with you he is pursuing a different point. He is to make you idolize yourselves; to make you wiser in your own eyes than God himself, than all the oracles of God. Now, in order to do this, he must not appear in his own shape: that would frustrate his design. No: He uses all his art to make you deny his being, till he has you safe in his own place.
5. He reigns, therefore, although in a different way, yet as absolute in one land as in the other. He has the gay Italian infidel in his teeth, as sure as the wild Tartar. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases, swallows him up!
The god of this world holds his English worshippers full as fast as those in Lapland. But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness, therefore, does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty. Thus "the strong one armed keepeth his house, and his goods are in peace;" neither the Deist nor nominal Christian suspects he is there: so he and they are perfectly at peace with each other.
6. All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell; acting the more secure and uncontrolled, because they know not that he acts at all.
7. But how easily may we know the cause from its effects! These are sometimes gross and palpable. So they were in the most refined of the heathen nations. Go no farther than the admired, the virtuous Romans; and you will find these, when at the height of their learning and glory, "filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful."
8. The strongest parts of this description are confirmed by one whom some may think a more unexceptionable witness. I mean their brother heathen, Dion Cassius; who observes, that, before Caesar's return from Gaul, not only gluttony and lewdness of every kind were open and barefaced; not only falsehood, injustice, and unmercifulness abounded, in public courts, as well as private families; but the most outrageous robberies, rapine, and murders were so frequent in all parts of Rome, that few men went out of doors without making their wills, as not knowing if they should return alive!
9. As gross and palpable are the works of the devil among many (if not all) the modern heathens. The natural religion of the Creeks, Cherokees, Chickasaws, and all other Indians bordering on our southern settlements (not of a few single men, but of entire nations), is to torture all their prisoners from morning till night, till at length they roast them to death; and upon the slightest undesigned provocation, to come behind and shoot any of their own countrymen! Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains; and for mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another!
10. It were to be wished, that none but heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them! And not the Spaniards or Portuguese alone, butchering thousands in South America: not the Dutch only in the East Indies, or the French in North America, following the Spaniards step by step: our own countrymen, too, have wantoned in blood, and exterminated whole nations; plainly proving thereby what spirit it is that dwells and works in the children of disobedience.
11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But, alas! we cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land? How triumphant does the prince of this world reign in all these children of disobedience!
12. He less openly, but no less effectually, works in dissemblers, tale-bearers, liars, slanderers; in oppressors and extortioners, in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still; of honour, virtue, and public spirit! But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are, out of every nation and people, of whom he has full possession at this day.
13. If you consider this, you cannot but see in what sense men may now also cast out devils: yea, and every Minister of Christ does cast them out, if his Lord's work prosper in his hand.
By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God "destroys the works of the devil." The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation.
14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for "His ways are not as our ways, neither his thoughts as our thoughts." Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that "no flesh may glory in his sight."
II. 1. But shall we not forbid one who thus "casteth out devils," if "he followeth not us"? This, it seems, was both the judgement and practice of the Apostle, till he referred the case to his Master. "We forbad him," saith he, "because he followeth not us!" which he supposed to be a very sufficient reason. What we may understand by this expression, "He followeth not us," is the next point to be considered.
The lowest circumstance we can understand thereby, is, he has no outward connexion with us. We do not labour in conjunction with each other. He is not our fellow-helper in the gospel. And indeed whensoever our Lord is pleased to send many labourers into his harvest, they cannot all act in subordination to, or connexion with, each other. Nay, they cannot be personal acquaintance with, nor be so much as known to, one another. Many there will necessarily be, in different parts of the harvest, so far from having any mutual intercourse, that they will be as absolute strangers to each other as if they had lived in different ages. And concerning any of these whom we know not, we may doubtless say, "He followeth not us."
2. A Second meaning of this expression may be, --he is not of our party. It has long been matter of melancholy consideration to all who pray for the peace of Jerusalem, that so many several parties are still subsisting among those who are all styled Christians. This has been particularly observable in our own countrymen, who have been continually dividing from each other, upon points of no moment, and many times such as religion had no concern in. The most trifling circumstances have given rise to different parties, which have continued for many generations; and each of these would be ready to object to one who was on the other side, "He followeth not us."
3. That expression may mean, Thirdly, --he differs from us in our religious opinions. There was a time when all Christians were of one mind, as well as of one heart, so great grace was upon them all, when they were first filled with the Holy Ghost! But how short a space did this blessing continue! How soon was that unanimity lost! and difference of opinion sprang up again, even in the church of Christ, --and that not in nominal but in real Christians; nay, in the very chief of them, the Apostles themselves! Nor does it appear that the difference which then began was ever entirely removed. We do not find that even those pillars in the temple of God, so long as they remained upon the earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. It is therefore no way surprising, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any "casting out devils," he will be one that, in this sense, "followeth not us" --that is not of our opinion. It is scarce to be imagined he will be of our mind in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of importance; such as the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children.
4. He may differ from us, Fourthly, not only in opinion, but likewise in some point of practice. He may not approve of that manner of worshipping God which is practised in our congregation; and may judge that to be more profitable for his soul which took its rise from Calvin or Martin Luther. He may have many objections to that Liturgy which we approve of beyond all others; many doubts concerning that form of church government which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those which we believe to be the ordinances of Christ. Or, if we both agree that they are ordained of God, there may still remain a difference between us, either as to the manner of administering those ordinances, or the persons to whom they should be administered. Now the unavoidable consequence of any of these differences will be, that he who thus differs from us must separate himself, with regard to those points, from our society. In this respect, therefore, "he followeth not us": he is not (as we phrase it) "of our Church."
5. But in a far stronger sense "he followeth not us," who is not only of a different Church, but of such a Church as we account to be in many respects anti-scriptural and anti-Christian, --a Church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice; guilty of gross superstition as well as idolatry, --a Church that has added many articles to the faith which was once delivered to the saints; that has dropped one whole commandment of God, and made void several of the rest by her traditions; and that, pretending the highest veneration for, and strictest conformity to, the ancient Church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or Scripture. Now, most certainly, "he followeth not us," who stands at so great a distance from us.
6. And yet there may be a still wider difference than this. He who differs from us in judgement or practice, may possibly stand at a greater distance from us in affection than in judgement. And this indeed is a very natural and a very common effect of the other. The differences which begin in points of opinion seldom terminate there. They generally spread into the affections, and then separate chief friends. Nor are any animosities so deep and irreconcilable as those that spring from disagreement in religion. For this cause the bitterest enemies of a man are those of his own household. For this the father rises against his own children, and the children against the father; and perhaps persecute each other even to the death, thinking all the time they are doing God service. It is therefore nothing more than we may expect, if those who differ from us, either in religious opinions or practice, soon contract a sharpness, yea, bitterness towards us; if they are more and more prejudiced against us, till they conceive as ill an opinion of our persons as of our principles. An almost necessary consequence of this will be, they will speak in the same manner as they think of us. They will set themselves in opposition to us, and, as far as they are able, hinder our work; seeing it does not appear to them to be the work of God, but either of man or of the devil. He that thinks, speaks, and acts in such a manner as this, in the highest sense, "followeth not us."
7. I do not indeed conceive, that the person of whom the Apostle speaks in the text (although we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose that there was any material difference between him and the Apostles, much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord's own words, which immediately follow the text: "There is no man which shall do a miracle in My name, that can lightly speak evil of me." But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived, that, being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God.
III. 1. Suppose, then, a man have no intercourse with us, suppose he be not of our party, suppose he separate from our Church, yea, and widely differ from us, both in judgement, practice, and affection; yet if we see even this man "casting out devils," Jesus saith, "Forbid him not." This important direction of our Lord I am, in the Third place, to explain.
2. If we see this man casting out devils: But it is well if, in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature who does not immediately perceive how extremely unready we should be to believe that any man does cast out devils who "followeth not us" in all or most of the senses above recited: I had almost said, in any of them, seeing we may easily learn even from what passes in our own breasts, how unwilling men are to allow anything good in those who do not in all things agree with themselves.
3. "But what is a sufficient, reasonable proof, that a man does (in the sense above) cast out devils?" The answer is easy. Is there full proof, (1) That a person before us was a gross, open sinner? (2) That he is not so now? that he has broke off his sins, and lives a Christian life? And (3) That this change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, that this man casts out devils.
4. Then "forbid him not." Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have authority with him, do not use that authority to stop the work of God. Do not furnish him with reasons why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. Persuade him not to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at your hands.
5. "But what, if he be only a layman, who casts out devils! Ought I not to forbid him then?"
Is the fact allowed? Is there reasonable proof that this man has or does cast out devils? If there is, forbid him not; no, not at the peril of your soul. Shall not God work by whom he will work? No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go?
6. "But I do not know that he is sent of God." "Now herein is a marvellous thing" (may any of the seals of his mission say, any whom he hath brought from Satan to God), "that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing." If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge "that a notable miracle hath been wrought" then with what conscience, with what face, can you charge him whom God hath sent, "not to speak any more in his name"?
7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call, but that it is absolutely necessary, I deny.
"Nay, is not the Scripture express? `No man taketh this honour unto himself, but he that is called of God, as was Aaron'" (Heb. 5:4).
Numberless times has this text been quoted on the occasion, as containing the very strength of the cause; but surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: he was called "to offer gifts and sacrifice for sin." That was his peculiar employment. Secondly, these men do not offer sacrifice at all, but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this.
8. "But what was the practice of the apostolic age?" You may easily see in the Acts of the Apostles. In the eighth chapter we read, "There was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles" (verse 1). "Therefore they that were scattered abroad went everywhere preaching the word" (verse 4). Now, were all these outwardly called to preach? No man in his senses can think so. Here, then, is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God.
9. Indeed, so far is the practice of the apostolic age from inclining us to think it was unlawful for a man to preach before he was ordained, that we have reason to think it was then accounted necessary. Certainly the practice and the direction of the Apostle Paul was, to prove a man before he was ordained at all. "Let these" (the deacons), says he, "first be proved; then let them use the office of a deacon" (1 Tim. 3:10). Proved, how? By setting them to construe a sentence of Greek and asking them a few commonplace questions? O amazing proof of a Minister of Christ! Nay; but by making a clear, open trial (as is still done by most of the Protestant Churches of Europe) not only whether their lives be holy and unblamable, but whether they have such gifts as are absolutely and indispensably necessary in order to edify the church of Christ.
10. But what if a man has these, and has brought sinners to repentance, and yet the Bishop will not ordain him? Then the Bishop does forbid him to cast out devils. But I dare not forbid him: I have published my reasons to all the world. Yet it is still insisted I ought to do it. You who insist upon it answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling: and this was prudent enough; for it is far easier to despise, at least seem to despise, an argument, than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, whatever others do, I dare not forbid him, lest I be found even to fight against God.
11. And whosoever thou art that fearest God, "forbid him not, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frightening him with consequences which very possibly will never be. You forbid him when you show any unkindness toward him either in language or behaviour; and much more when you speak of him to others either in an unkind or a contemptuous manner; when you endeavour to represent him to any either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him, --by discouraging sinners from hearing that word which is able to save their souls!
12. Yea, if you would observe our Lord's direction in its full meaning and extent, then remember his word: "He that is not for us is against us; and he that gathereth not with me scattereth": he that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God's side, or on Satan's. Are you on God's side? Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him.
IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, "because he followeth not us," then we are bigots. This is the inference I draw from what has been said. But the term "bigotry," I fear, as frequently as it is used, is almost as little understood as "enthusiasm." It is too strong an attachment to, or fondness for, our own party. opinion, church, and religion. Therefore he is a bigot who is so fond of any of these, so strongly attached to them, as to forbid any who casts out devils because he differs from himself in any or all these particulars.
2, Do you beware of this. Take care (1) That you do not convict yourself of bigotry, by your unreadiness to believe that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, (2) Am I not convicted of bigotry in this, in forbidding him directly or indirectly? Do I not directly forbid him on this ground, because he is not of my party, because he does not fall in with my opinions, or because he does not worship God according to that scheme of religion which I have received from my fathers?
3. Examine yourself, Do I not indirectly at least forbid him, on any of these grounds? Am I not sorry that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my Church, by disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I show no anger, contempt, or unkindness of any sort, either in my words or actions? Do I not mention behind his back, his (real or supposed) faults --his defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a bigot to this day.
4. "Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of" bigotry "in me, and lead me in the way everlasting." In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.
6. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another's not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man (O that he had always breathed the same spirit!), "Let Luther call me a hundred devils; I will still reverence him as a messenger of God."
Text Sermons : John Wesley : A Call to Backsliders
"Will the Lord absent himself for ever? And will he be no more entreated? Is his mercy clean gone for ever? And is his promise come utterly to an end for evermore?" Ps. 77:7, 8.
1. Presumption is one grand snare of the devil, in which many of the children of men are taken. They so presume upon the mercy of God as utterly to forget his justice. Although he has expressly declared, "Without holiness no man shall see the Lord," yet they flatter themselves, that in the end God will be better than his word. They imagine they may live and die in their sins, and nevertheless "escape the damnation of hell."
2. But although there are many that are destroyed by presumption, there are still more that perish by despair. I mean, by want of hope; by thinking it impossible that they should escape destruction. Having many times fought against their spiritual enemies, and always been overcome, they lay down their arms; they no more contend, as they have no hope of victory. Knowing, by melancholy experience that they have no power of themselves to help themselves, and having no expectation that God will help them, they lie down under their burden. They no longer strive; for they suppose it is impossible they should attain.
3. In this case, as in a thousand others, "the heart knoweth its own bitterness, but a stranger intermeddleth not with his grief." It is not easy for those to know it who never felt it: For "who knoweth the things of a man, but the spirit of a man that is in him?" Who knoweth, unless by his own experience, what this sort of wounded spirit means? Of consequence, there are few that know how to sympathize with them that are under this sore temptation. There are few that have duly considered the case; few that are not deceived by appearances. They see men go on in a course of sin, and take it for granted, it is out of mere presumption: Whereas, in reality, it is from the quite contrary principle; -- it is out of mere despair. Either they have no hope at all, -- and while that is the case, they do not strive at all, -- or they have some intervals of hope, and while that lasts, "strive for the mastery." But that hope soon fails: They then cease to strive, and "are taken captive of Satan at his will."
4. This is frequently the case with those that began to run well, but soon tired in the heavenly road; with those in particular who once "saw the glory of God in the face of Jesus Christ," but afterwards grieved his Holy Spirit, and made shipwreck of the faith. Indeed, many of these rush into sin, as a horse into the battle. They sin with so high an hand, as utterly to quench the Holy Spirit of God; so that he gives them up to their own heart's lusts, and lets them follow their own imaginations. And those who are thus given up may be quite stupid, without either fear, or sorrow, or care; utterly easy and unconcerned about God, or heaven, or hell; to which the god of this world contributes not a little, by blinding and hardening their hearts. But still even these would not be so careless, were it not for despair. The great reason why they have no sorrow or care is, because they have no hope. They verily believe they have so provoked God, that "he will be no more entreated."
5. And yet we need not utterly give up even these. We have known some even of the careless ones whom God has visited again, and restored to their first love. But we may have much more hope for those backsliders who are not careless, who are still uneasy; -- those who fain would escape out of the snare of the devil, but think it is impossible. They are fully convinced they cannot save themselves, and believe God will not save them. They believe he has irrevocably "shut up his lovingkindness in displeasure." They fortify themselves in believing this, by abundance of reasons; and unless those reasons are clearly removed, they cannot hope for any deliverance.
It is in order to relieve these hopeless, helpless souls, that I propose, with God's assistance,
I. To inquire what the chief of those reasons are, some or other of which induce so many backsliders to cast away hope; to suppose that God hath forgotten to be gracious. And,
II. To give a clear and full answer to each of those reasons.
I. I am, First, to inquire, what the chief of those reasons are, which induce so many backsliders to think that God hath forgotten to be gracious. I do not say all the reasons; for innumerable are those which either their own evil hearts, or that old serpent, will suggest; but the chief of them; -- those that are most plausible, and therefore most common.
1. The first argument which induces many backsliders to believe that "the Lord will be no more entreated," is drawn from the very reason of the thing: "If," say they, "a man rebel against an earthly prince, many times he dies for the first offence; he pays his life for the first transgression. Yet, possibly, if the crime be extenuated by some favourable circumstance, or if strong intercession be made for him, his life may be given him. But if, after a full and free pardon he were guilty of rebelling a second time, who would dare to intercede for him? He must expect no farther mercy. Now, if one rebelling against an earthly king, after he has been freely pardoned once, cannot with any colour of reason hope to be forgiven a second time; what must be the case of him that, after having been freely pardoned for rebelling against the great King of heaven and earth, rebels against him again? What can be expected, but that `vengeance will come upon him to the uttermost'"
2. (1.) This argument, drawn from reason, they enforce by several passages of Scripture. One of the strongest of these is that which occurs in the First Epistle of St. John: (1 John 5:16.) "If any man see his brother sin a sin which is not unto death, he shall ask, and God shall give him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it."
Hence they argue, "Certainly, I do not say that he shall pray for it, is equivalent with, I say he shall not pray for it. So the Apostle supposes him that has committed this sin, to be in a desperate state indeed! So desperate, that we may not even pray for his forgiveness; we may not ask life for him And what may we more reasonably suppose to be a sin unto death, than a wilful rebellion after a full and free pardon?
(2). "Consider, Secondly," say they, "those terrible passages in the Epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter "If we sin wilfully, after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, counted the blood of the covenant wherewith he was sanctified an unholy thing, and done despite to the Spirit of grace? For we know him that hath said, Vengeance is mine; I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God!' (Heb. 6:26-31.) Now, is it not here expressly declared by the Holy Ghost, that our case is desperate? Is it not declared, that `if, after we have received the knowledge of the truth,' after we have experimentally known it, `we sin wilfully,' -- which we have undoubtedly done, and that over and over, -- `there remaineth no other sacrifice for sin; but a certain looking for of judgment and fiery indignation, which shall devour the adversaries?'
(3.) "And is not that passage in the sixth chapter exactly parallel with this? `It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, -- if they fall away,' (literally,and have fallen away,) `to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.' (Heb. 6:4-6.)
(4.) "It is true, some are of opinion, that those words, it is impossible, are not to be taken literally as denoting absolute impossibility; but only a very great difficulty. But it does not appear that we have any sufficient reason to depart from the literal meaning; as it neither implies any absurdity, nor contradicts any other Scriptures. Does not this then," say they, "cut off all hope; seeing we have undoubtedly, `tasted of the heavenly gift, and been made partakers of the Holy Ghost?' How is it possible to `renew us again to repentance;' to an entire change both of heart and life? Seeing we have crucified to ourselves `the Son of God afresh, and put him to an open shame.'
(5.) "A yet more dreadful passage, if possible, than this, is that in the twelfth chapter of St. Matthew: `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be forgiven him. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.' (Matt. 12:31, 32.) Exactly parallel to these are those words of our Lord, which are recited by St. Mark: `Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme: But he that shall blaspheme against the Holy Ghost shall never be forgiven, but is in danger of eternal damnation.' (Mark 3:28, 29.)
(6.) It has been the judgment of some, that all these passages point at one and the same sin; that not only the words of our Lord, but those of St. John, concerning the `sin unto death,' and those of St. Paul concerning `crucifying to themselves the Son of God afresh, treading underfoot the Son of God, and doing despite to the Spirit of grace, `all refer to the blasphemy against the Holy Ghost; the only sin that shall never be forgiven. Whether they do or no, it must be allowed that this blasphemy is absolutely unpardonable; and that, consequently, for those who have been guilty of this, God `will be no more entreated.'
3. To confirm those arguments, drawn from reason and Scripture, they appeal to matter of fact. They ask, "Is it not a fact, that those who fall away from justifying grace, who make `shipwreck of the faith,' that faith whereof cometh present salvation, perish without mercy? How much less can any of those escape, who fall away from sanctifying grace! who make shipwreck of that faith whereby they are cleansed from all pollution of flesh and spirit! Has there ever been an instance of one or the other of these being renewed again to repentance? If there be any instances of that, one would be inclined to believe that thought of our poet not to be extravagant: --
"E'en Judas struggles his despair to quell,
Hope almost blossoms in the shades of hell."
II. These are the principal arguments drawn from reason, from Scripture, and from fact, whereby backsliders are wont to justify themselves in casting away hope; in supposing that God hath utterly "shut up his lovingkindness in displeasure." I have proposed them in their full strength, that we may form the better judgment concerning them, and try whether each of them may not receive a clear, full, satisfactory answer.
1. I begin with that argument which is taken from the nature of the thing: "If a man rebel against an earthly prince, he may possibly be forgiven the first time. But if, after a full and free pardon, he should rebel again, there is no hope of obtaining a second pardon: He must expect to die without mercy. Now, if he that rebels again against an earthly king, can look for no second pardon, how can he look for mercy who rebels a second time against the great King of heaven and earth?"
2. I answer: This argument, drawn from the analogy between earthly and heavenly things, is plausible, but it is not solid; and that for this plain reason: Analogy has no place here: There can be no analogy or proportion between the mercy of any of the children of men, and that of the most high God. "Unto whom will ye liken me, saith the Lord?" Unto whom either in heaven or earth? Who, "what is he among the gods, that shall be compared unto the Lord?" "I have said, Ye are gods," saith the Psalmist, speaking to supreme magistrates. Such is your dignity and power compared to that of common men. But what are they to the God of heaven? As a bubble upon the wave. What is their power in comparison of his power? What is their mercy compared to his mercy? Hence that comfortable word, "I am God, and not man, therefore the house of Israel is not consumed." Because he is God, and not man, "therefore his compassions fail not." None then can infer, that because an earthly king will not pardon one that rebels against him a second time, therefore the King of heaven will not. Yea, he will; not until seven times only, or until seventy times seven. Nay, were your rebellions multiplied as the stars of heaven; were they more in number than the hairs of your head; yet "return unto the Lord, and he will have mercy upon you; and to our God, and he will abundantly pardon."
3. "But does not St. John cut us off from this hope, by what he says of the `sin unto death?' Is not, `I do not say that he shall pray for it,' equivalent with, `I say he shall not pray for it?' And does not this imply, that God has determined not to hear that prayer? that he will not give life to such a sinner, no, not through the prayer of a righteous man?"
4. I answer: "I do not say that he shall pray for it," certainly means, he shall not pray for it. And it doubtless implies that God will not give life unto them that have sinned this sin; that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer" which, in other cases, "availeth much."
5. But I ask, First, What is the sin unto death? And, Secondly, What is the death which is annexed to it?
(1) And, First, what is the sin unto death? It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the First Epistle of St. John? They answered, "If anyone is sick among us, he sends for the elders of the Church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned a sin unto death;' a sin that God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."
(2.) I see no absurdity at all in this interpretation of the word. It seems to be one meaning (at least) of the expression, "a sin unto death;" a sin which God has determined to punish by the death of the sinner. If, therefore, you have sinned a sin of this kind, and your sin has overtaken you; if God is chastising you by some severe disease, it will not avail to pray for your life; you are irrevocably sentenced to die. But observe! This has no reference to eternal death. It does by no means imply that you are condemned to die the second death. No; it rather implies the contrary: The body is destroyed, that the soul may escape destruction. I have myself, during the course of many years, seen numerous instances of this. I have known many sinners (chiefly notorious backsliders from high degrees of holiness, and such as had given great occasion to the enemies of religion to blaspheme) whom God has cut short in the midst of their journey; yea, before they had lived out half their days: These, I apprehend, had sinned "a sin unto death;" in consequence of which they were cut off, sometimes more swiftly, sometimes more slowly, by an unexpected stroke. But in most of these cases it has been observed that "mercy rejoiced over judgment." And the persons themselves were fully convinced of the goodness as well as justice of God. They acknowledged that he destroyed the body in order to save the soul. Before they went hence, he healed their backsliding. So they died that they might live for ever.
(3.) A very remarkable instance of this occurred many years ago. young collier [coal miner] in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But, by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two-fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "O Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now? What would become of you, if you were to die as you are?" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! O let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit calved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: Thou shalt not die eternally.
6. "But what say you to that other scripture, namely, the tenth of the Hebrews? Does that leave any hope to notorious backsliders, that they shall not die eternally; that they can ever recover the favour of God, or escape the damnation of hell? "If we sin wilfully after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace?"
7. "And is not the same thing, namely, the desperate, irrecoverable state of wilful backsliders, fully confirmed by that parallel passage in the sixth chapter? "It is impossible for those who were once enlightened, and partakers of the Holy Ghost, -- and have fallen away," -- so it is in the original, -- "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.'"
8. These passages do seem to me parallel to each other, and deserve our deepest consideration. And in order to understand them it will be necessary to know, (1.) Who are the persons here spoken of; and (2.) What is the sin they had committed, which made their case nearly, if not quite, desperate.
(1.) As to the First, it will be clear to all who impartially consider and compare both these passages, that the persons spoken of herein are those, and those only, that have been justified; that the eyes of their understanding were opened and "enlightened," to see the light of the glory of God in the face of Jesus Christ. These only "have tasted of the heavenly gift," remission of sins, eminently so called. These "were made partakers of the Holy Ghost," both of the witness and the fruit of the Spirit. This character cannot, with any propriety, be applied to any but those that have been justified.
And they had been sanctified too; at least, in the first degree, as far as all are who receive remission of sins. So the second passage expressly, "Who hath counted the blood of the covenant, wherewith he was sanctifed, an unholy thing."
Hence it follows, that this Scripture concerns those alone who have been justified, and at least in part, sanctified. Therefore all of you, who never were thus "enlightened" with the light of the glory of God; all who never did "taste of the heavenly gift," who never received remission of sins; all who never "were made partakers of the Holy Ghost," of the witness and fruit of the Spirit; -- in a word, all you who never were sanctified by the blood of the everlasting covenant, you are not concerned here. Whatever other passages of Scripture may condemn you, it is certain, you are not condemned either by the sixth or the tenth of the Hebrews. For both those passages speak wholly and solely of apostates from the faith which you never had. Therefore, it was not possible that you should lose it, for you could not lose what you had not. Therefore whatever judgments are denounced in these scriptures, they are not denounced against you. You are not the persons here described, against whom only they are denounced.
(2.) Inquire we next, What was the sin which the persons here described were guilty of? In order to understand this, we should remember, that whenever the Jews prevailed on a Christian to apostatize, they required him to declare, in express terms, and that in the public assembly, that Jesus of Nazareth was a deceiver of the people; and that he had suffered no more punishment than his crimes justly deserved. This is the sin which St. Paul, in the first passage, terms emphatically "falling away;" "crucifying the Son of God afresh, and putting him to an open shame." This is that which he terms in the second, "counting the blood of the covenant an unholy thing, treading under foot the Son of God, and doing despite to the Spirit of grace." Now, which of you has thus fallen away? Which of you has thus "crucified the Son of God afresh?" Not one: Nor has one of you thus "put him to an open shame." If you had thus formally renounced that "only sacrifice for sin," there had no other sacrifice remained; so that you must have perished without mercy. But this is not your case. Not one of you has thus renounced that sacrifice, by which the Son of God made a full and perfect satisfaction for the sins of the whole world. Bad as you are, you shudder at the thought: there fore that sacrifice still remains for you. Come then, cast away your needless fears! "Come boldly to the throne of grace." The way is still open. You shall again "obtain mercy, and find grace to help in time of need."
9. "But do not the well-known words of our Lord himself cut us off from all hope of mercy? Does he not say, `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: But whosoever speaketh a word against the Holy Ghost, it shall never be forgiven him; neither in this world, nor in the world to come?' Therefore, it is plain, if we have been guilty of this sin, there is no room for mercy. And is not the same thing repeated by St. Mark, almost in the same words? `Verily I say unto you,' (a solemn preface! always denoting the great importance of that which follows,) `All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is under the sentence of eternal damnation.'"
(1.) How immense is the number in every nation throughout the Christian world of those who have been more or less distressed on account of this Scripture! What multitudes in this kingdom have been perplexed above measure upon this very account! Nay, there are few that are truly convinced of sin, and seriously endeavour to save their souls, who have not felt some uneasiness for fear they had committed, or should commit, this unpardonable sin. What has frequently increased their uneasiness was, that they could hardly find any to comfort them. For their acquaintances, even the most religious of them, understood no more of the matter than themselves; and they could not find any writer who had published anything satisfactory upon the subject. Indeed, in the "Seven Sermons" of Mr. Russell, which are common among us, there is one expressly written upon it; but it will give little satisfaction to a troubled spirit. He talks about it, and about it, but makes nothing out: He takes much pains, but misses the mark at last.
(2.) But was there ever in the world a more deplorable proof of the littleness of human understanding, even in those that have honest hearts, and are desirous of knowing the truth! How is it possible that any one who reads his Bible, can one hour remain in doubt concerning it, when our Lord himself, in the very passage cited above, has so clearly told us what that blasphemy is? "He that blasphemeth against the Holy Ghost hath never forgiveness: Because they said, He hath an unclean spirit." (Mark 3:29-30.) This then, and this alone, (if we allow our Lord to understand his own meaning,) is the blasphemy against the Holy Ghost: The saying, He had an unclean spirit; the affirming that Christ wrought his miracles by the power of an evil spirit; or, more particularly, that "he cast out devils by Beelzebub, the prince of the devils." Now, have you been guilty of this? have you affirmed, that he cast out devils by the prince of devils? No more than you have cut your neighbour's throat, and set his house on fire. How marvellously then have you been afraid, where no fear is! Dismiss that vain terror; let your fear be more rational for the time to come. Be afraid of giving way to pride; be afraid of yielding to anger; be afraid of loving the world or the things of the world; be afraid of foolish and hurtful desires; but never more be afraid of committing the blasphemy against the Holy Ghost! You are in no more danger of doing this, than of pulling the sun out of the firmament.
10. Ye have then no reason from Scripture for imagining that "the Lord hath forgotten to be gracious." The arguments drawn from thence, you see, are of no weight, are utterly inconclusive. Is there any more weight in that which has been drawn from experience or matter of fact?
(1.) This is a point which may exactly be determined, and that with the utmost certainty. If it be asked, "Do any real apostates find mercy from God? Do any that have `made shipwreck of faith and a good conscience,' recover what they have lost? Do you know, have you seen, any instance of persons who found redemption in the blood of Jesus, and afterwards fell away, and yet were restored, -- `renewed again to repentance?'" Yea, verily; and not one, or an hundred only, but, I am persuaded, several thousands. In every place where the arm of the Lord has been revealed, and many sinners converted to God, there are several found who "turn back from the holy commandment delivered to them." For a great part of these "it had been better never to have known the way of righteousness." It only increases their damnation, seeing they die in their sins. But others there are who "look unto him they have pierced, and mourn," refusing to be comforted. And, sooner or later, he surely lifts up the light of his countenance upon them; he strengthens the hands that hang down, and confirms the feeble knees; he teaches them again to say, "My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour." Innumerable are the instances of this kind, of those who had fallen, but now stand upright. Indeed, it is so far from being an uncommon thing for a believer to fall and be restored, that it is rather uncommon to find any believers who are not conscious of having been backsliders from God, in a higher or lower degree, and perhaps more than once, before they were established in faith.
(2.) "But have any that had fallen from sanctifying grace been restored to the blessing they had lost?" This also is a point of experience; and we have had the opportunity of repeating our observations, during a considerable course of years, and from the one end of the kingdom to the other.
(3.) And, First, we have known a large number of persons, of every age and sex, from early childhood to extreme old age, who have given all the proofs which the nature of the thing admits, that they were "sanctified throughout;" "cleansed from all pollution of the flesh and spirit;" that they "loved the Lord their God with all their heart, and mind, and soul, and strength;" that they continually "presented" their souls and bodies "a living sacrifice, holy, acceptable to God;" in consequence of which, they "rejoiced evermore, prayed without ceasing, and in every thing gave thanks." And this, and no other, is what we believe to be true, scriptural sanctification.
(4.) Secondly. It is a common thing for those who are thus sanctified, to believe they cannot fall; to suppose themselves "pillars in the temple of God, that shall go out no more." Nevertheless, we have seen some of the strongest of them, after a time, moved from their steadfastness. Sometimes suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life of God, and sin hath regained dominion over them.
(5.) Yet, Thirdly, several of these, after being thoroughly sensible of their fall, and deeply ashamed before God, have been again filled with his love, and not only perfected therein, but stablished, strengthened, and settled. They have received the blessing they had before with abundant increase. Nay, it is remarkable, that many who had fallen either from justifying or from sanctifying grace, and so deeply fallen that they could hardly be ranked among the servants of God, have been restored, (but seldom till they had been shaken, as it were, over the mouth of hell,) and that very frequently in an instant, to all that they had lost. They have, at once, recovered both a consciousness of his favour, and the experience of the pure love of God. In one moment they received anew both remission of sins, and a lot among them that were sanctified.
(6.) But let not any man infer from this longsuffering of God, that he hath given any one a license to sin. Neither let any dare to continue in sin, because of these extraordinary instanced of divine mercy. This is the most desperate, the most irrational presumption, and leads to utter, irrecoverable destruction. In all my experience, I have not known one who fortified himself in sin by a presumption that God would save him at the last, that was not miserably disappointed, and suffered to die in his sins. To turn the grace of God into an encouragement to sin is the sure way to the nethermost hell!
(7.) It is not for these desperate children of perdition that the preceding considerations are designed; but for those who feel " the remembrance of their sins is grievous unto them, the burden of them intolerable." We set before these an open door of hope: Let them go in and give thanks unto the Lord; let them know that "the Lord is gracious and merciful, longsuffering, and of great goodness." "Look how high the heavens are from the earth! so far will he set their sins from them." "He will not always be chiding; neither keepeth he his anger for ever." Only settle it in your heart, I will give all for all, and the offering shall be accepted. Give him all your heart! Let all that is within you continually cry out, "Thou art my God, and I will thank thee; thou art my God, and I will praise thee." "This God is my God for ever and ever! He shall be my guide even unto death."
"Will the Lord absent himself for ever? And will he be no more entreated? Is his mercy clean gone for ever? And is his promise come utterly to an end for evermore?" Ps. 77:7, 8.
1. Presumption is one grand snare of the devil, in which many of the children of men are taken. They so presume upon the mercy of God as utterly to forget his justice. Although he has expressly declared, "Without holiness no man shall see the Lord," yet they flatter themselves, that in the end God will be better than his word. They imagine they may live and die in their sins, and nevertheless "escape the damnation of hell."
2. But although there are many that are destroyed by presumption, there are still more that perish by despair. I mean, by want of hope; by thinking it impossible that they should escape destruction. Having many times fought against their spiritual enemies, and always been overcome, they lay down their arms; they no more contend, as they have no hope of victory. Knowing, by melancholy experience that they have no power of themselves to help themselves, and having no expectation that God will help them, they lie down under their burden. They no longer strive; for they suppose it is impossible they should attain.
3. In this case, as in a thousand others, "the heart knoweth its own bitterness, but a stranger intermeddleth not with his grief." It is not easy for those to know it who never felt it: For "who knoweth the things of a man, but the spirit of a man that is in him?" Who knoweth, unless by his own experience, what this sort of wounded spirit means? Of consequence, there are few that know how to sympathize with them that are under this sore temptation. There are few that have duly considered the case; few that are not deceived by appearances. They see men go on in a course of sin, and take it for granted, it is out of mere presumption: Whereas, in reality, it is from the quite contrary principle; -- it is out of mere despair. Either they have no hope at all, -- and while that is the case, they do not strive at all, -- or they have some intervals of hope, and while that lasts, "strive for the mastery." But that hope soon fails: They then cease to strive, and "are taken captive of Satan at his will."
4. This is frequently the case with those that began to run well, but soon tired in the heavenly road; with those in particular who once "saw the glory of God in the face of Jesus Christ," but afterwards grieved his Holy Spirit, and made shipwreck of the faith. Indeed, many of these rush into sin, as a horse into the battle. They sin with so high an hand, as utterly to quench the Holy Spirit of God; so that he gives them up to their own heart's lusts, and lets them follow their own imaginations. And those who are thus given up may be quite stupid, without either fear, or sorrow, or care; utterly easy and unconcerned about God, or heaven, or hell; to which the god of this world contributes not a little, by blinding and hardening their hearts. But still even these would not be so careless, were it not for despair. The great reason why they have no sorrow or care is, because they have no hope. They verily believe they have so provoked God, that "he will be no more entreated."
5. And yet we need not utterly give up even these. We have known some even of the careless ones whom God has visited again, and restored to their first love. But we may have much more hope for those backsliders who are not careless, who are still uneasy; -- those who fain would escape out of the snare of the devil, but think it is impossible. They are fully convinced they cannot save themselves, and believe God will not save them. They believe he has irrevocably "shut up his lovingkindness in displeasure." They fortify themselves in believing this, by abundance of reasons; and unless those reasons are clearly removed, they cannot hope for any deliverance.
It is in order to relieve these hopeless, helpless souls, that I propose, with God's assistance,
I. To inquire what the chief of those reasons are, some or other of which induce so many backsliders to cast away hope; to suppose that God hath forgotten to be gracious. And,
II. To give a clear and full answer to each of those reasons.
I. I am, First, to inquire, what the chief of those reasons are, which induce so many backsliders to think that God hath forgotten to be gracious. I do not say all the reasons; for innumerable are those which either their own evil hearts, or that old serpent, will suggest; but the chief of them; -- those that are most plausible, and therefore most common.
1. The first argument which induces many backsliders to believe that "the Lord will be no more entreated," is drawn from the very reason of the thing: "If," say they, "a man rebel against an earthly prince, many times he dies for the first offence; he pays his life for the first transgression. Yet, possibly, if the crime be extenuated by some favourable circumstance, or if strong intercession be made for him, his life may be given him. But if, after a full and free pardon he were guilty of rebelling a second time, who would dare to intercede for him? He must expect no farther mercy. Now, if one rebelling against an earthly king, after he has been freely pardoned once, cannot with any colour of reason hope to be forgiven a second time; what must be the case of him that, after having been freely pardoned for rebelling against the great King of heaven and earth, rebels against him again? What can be expected, but that `vengeance will come upon him to the uttermost'"
2. (1.) This argument, drawn from reason, they enforce by several passages of Scripture. One of the strongest of these is that which occurs in the First Epistle of St. John: (1 John 5:16.) "If any man see his brother sin a sin which is not unto death, he shall ask, and God shall give him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it."
Hence they argue, "Certainly, I do not say that he shall pray for it, is equivalent with, I say he shall not pray for it. So the Apostle supposes him that has committed this sin, to be in a desperate state indeed! So desperate, that we may not even pray for his forgiveness; we may not ask life for him And what may we more reasonably suppose to be a sin unto death, than a wilful rebellion after a full and free pardon?
(2). "Consider, Secondly," say they, "those terrible passages in the Epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter "If we sin wilfully, after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, counted the blood of the covenant wherewith he was sanctified an unholy thing, and done despite to the Spirit of grace? For we know him that hath said, Vengeance is mine; I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God!' (Heb. 6:26-31.) Now, is it not here expressly declared by the Holy Ghost, that our case is desperate? Is it not declared, that `if, after we have received the knowledge of the truth,' after we have experimentally known it, `we sin wilfully,' -- which we have undoubtedly done, and that over and over, -- `there remaineth no other sacrifice for sin; but a certain looking for of judgment and fiery indignation, which shall devour the adversaries?'
(3.) "And is not that passage in the sixth chapter exactly parallel with this? `It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, -- if they fall away,' (literally,and have fallen away,) `to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.' (Heb. 6:4-6.)
(4.) "It is true, some are of opinion, that those words, it is impossible, are not to be taken literally as denoting absolute impossibility; but only a very great difficulty. But it does not appear that we have any sufficient reason to depart from the literal meaning; as it neither implies any absurdity, nor contradicts any other Scriptures. Does not this then," say they, "cut off all hope; seeing we have undoubtedly, `tasted of the heavenly gift, and been made partakers of the Holy Ghost?' How is it possible to `renew us again to repentance;' to an entire change both of heart and life? Seeing we have crucified to ourselves `the Son of God afresh, and put him to an open shame.'
(5.) "A yet more dreadful passage, if possible, than this, is that in the twelfth chapter of St. Matthew: `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be forgiven him. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.' (Matt. 12:31, 32.) Exactly parallel to these are those words of our Lord, which are recited by St. Mark: `Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme: But he that shall blaspheme against the Holy Ghost shall never be forgiven, but is in danger of eternal damnation.' (Mark 3:28, 29.)
(6.) It has been the judgment of some, that all these passages point at one and the same sin; that not only the words of our Lord, but those of St. John, concerning the `sin unto death,' and those of St. Paul concerning `crucifying to themselves the Son of God afresh, treading underfoot the Son of God, and doing despite to the Spirit of grace, `all refer to the blasphemy against the Holy Ghost; the only sin that shall never be forgiven. Whether they do or no, it must be allowed that this blasphemy is absolutely unpardonable; and that, consequently, for those who have been guilty of this, God `will be no more entreated.'
3. To confirm those arguments, drawn from reason and Scripture, they appeal to matter of fact. They ask, "Is it not a fact, that those who fall away from justifying grace, who make `shipwreck of the faith,' that faith whereof cometh present salvation, perish without mercy? How much less can any of those escape, who fall away from sanctifying grace! who make shipwreck of that faith whereby they are cleansed from all pollution of flesh and spirit! Has there ever been an instance of one or the other of these being renewed again to repentance? If there be any instances of that, one would be inclined to believe that thought of our poet not to be extravagant: --
"E'en Judas struggles his despair to quell,
Hope almost blossoms in the shades of hell."
II. These are the principal arguments drawn from reason, from Scripture, and from fact, whereby backsliders are wont to justify themselves in casting away hope; in supposing that God hath utterly "shut up his lovingkindness in displeasure." I have proposed them in their full strength, that we may form the better judgment concerning them, and try whether each of them may not receive a clear, full, satisfactory answer.
1. I begin with that argument which is taken from the nature of the thing: "If a man rebel against an earthly prince, he may possibly be forgiven the first time. But if, after a full and free pardon, he should rebel again, there is no hope of obtaining a second pardon: He must expect to die without mercy. Now, if he that rebels again against an earthly king, can look for no second pardon, how can he look for mercy who rebels a second time against the great King of heaven and earth?"
2. I answer: This argument, drawn from the analogy between earthly and heavenly things, is plausible, but it is not solid; and that for this plain reason: Analogy has no place here: There can be no analogy or proportion between the mercy of any of the children of men, and that of the most high God. "Unto whom will ye liken me, saith the Lord?" Unto whom either in heaven or earth? Who, "what is he among the gods, that shall be compared unto the Lord?" "I have said, Ye are gods," saith the Psalmist, speaking to supreme magistrates. Such is your dignity and power compared to that of common men. But what are they to the God of heaven? As a bubble upon the wave. What is their power in comparison of his power? What is their mercy compared to his mercy? Hence that comfortable word, "I am God, and not man, therefore the house of Israel is not consumed." Because he is God, and not man, "therefore his compassions fail not." None then can infer, that because an earthly king will not pardon one that rebels against him a second time, therefore the King of heaven will not. Yea, he will; not until seven times only, or until seventy times seven. Nay, were your rebellions multiplied as the stars of heaven; were they more in number than the hairs of your head; yet "return unto the Lord, and he will have mercy upon you; and to our God, and he will abundantly pardon."
3. "But does not St. John cut us off from this hope, by what he says of the `sin unto death?' Is not, `I do not say that he shall pray for it,' equivalent with, `I say he shall not pray for it?' And does not this imply, that God has determined not to hear that prayer? that he will not give life to such a sinner, no, not through the prayer of a righteous man?"
4. I answer: "I do not say that he shall pray for it," certainly means, he shall not pray for it. And it doubtless implies that God will not give life unto them that have sinned this sin; that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer" which, in other cases, "availeth much."
5. But I ask, First, What is the sin unto death? And, Secondly, What is the death which is annexed to it?
(1) And, First, what is the sin unto death? It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the First Epistle of St. John? They answered, "If anyone is sick among us, he sends for the elders of the Church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned a sin unto death;' a sin that God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."
(2.) I see no absurdity at all in this interpretation of the word. It seems to be one meaning (at least) of the expression, "a sin unto death;" a sin which God has determined to punish by the death of the sinner. If, therefore, you have sinned a sin of this kind, and your sin has overtaken you; if God is chastising you by some severe disease, it will not avail to pray for your life; you are irrevocably sentenced to die. But observe! This has no reference to eternal death. It does by no means imply that you are condemned to die the second death. No; it rather implies the contrary: The body is destroyed, that the soul may escape destruction. I have myself, during the course of many years, seen numerous instances of this. I have known many sinners (chiefly notorious backsliders from high degrees of holiness, and such as had given great occasion to the enemies of religion to blaspheme) whom God has cut short in the midst of their journey; yea, before they had lived out half their days: These, I apprehend, had sinned "a sin unto death;" in consequence of which they were cut off, sometimes more swiftly, sometimes more slowly, by an unexpected stroke. But in most of these cases it has been observed that "mercy rejoiced over judgment." And the persons themselves were fully convinced of the goodness as well as justice of God. They acknowledged that he destroyed the body in order to save the soul. Before they went hence, he healed their backsliding. So they died that they might live for ever.
(3.) A very remarkable instance of this occurred many years ago. young collier [coal miner] in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But, by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two-fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "O Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now? What would become of you, if you were to die as you are?" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! O let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit calved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: Thou shalt not die eternally.
6. "But what say you to that other scripture, namely, the tenth of the Hebrews? Does that leave any hope to notorious backsliders, that they shall not die eternally; that they can ever recover the favour of God, or escape the damnation of hell? "If we sin wilfully after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace?"
7. "And is not the same thing, namely, the desperate, irrecoverable state of wilful backsliders, fully confirmed by that parallel passage in the sixth chapter? "It is impossible for those who were once enlightened, and partakers of the Holy Ghost, -- and have fallen away," -- so it is in the original, -- "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.'"
8. These passages do seem to me parallel to each other, and deserve our deepest consideration. And in order to understand them it will be necessary to know, (1.) Who are the persons here spoken of; and (2.) What is the sin they had committed, which made their case nearly, if not quite, desperate.
(1.) As to the First, it will be clear to all who impartially consider and compare both these passages, that the persons spoken of herein are those, and those only, that have been justified; that the eyes of their understanding were opened and "enlightened," to see the light of the glory of God in the face of Jesus Christ. These only "have tasted of the heavenly gift," remission of sins, eminently so called. These "were made partakers of the Holy Ghost," both of the witness and the fruit of the Spirit. This character cannot, with any propriety, be applied to any but those that have been justified.
And they had been sanctified too; at least, in the first degree, as far as all are who receive remission of sins. So the second passage expressly, "Who hath counted the blood of the covenant, wherewith he was sanctifed, an unholy thing."
Hence it follows, that this Scripture concerns those alone who have been justified, and at least in part, sanctified. Therefore all of you, who never were thus "enlightened" with the light of the glory of God; all who never did "taste of the heavenly gift," who never received remission of sins; all who never "were made partakers of the Holy Ghost," of the witness and fruit of the Spirit; -- in a word, all you who never were sanctified by the blood of the everlasting covenant, you are not concerned here. Whatever other passages of Scripture may condemn you, it is certain, you are not condemned either by the sixth or the tenth of the Hebrews. For both those passages speak wholly and solely of apostates from the faith which you never had. Therefore, it was not possible that you should lose it, for you could not lose what you had not. Therefore whatever judgments are denounced in these scriptures, they are not denounced against you. You are not the persons here described, against whom only they are denounced.
(2.) Inquire we next, What was the sin which the persons here described were guilty of? In order to understand this, we should remember, that whenever the Jews prevailed on a Christian to apostatize, they required him to declare, in express terms, and that in the public assembly, that Jesus of Nazareth was a deceiver of the people; and that he had suffered no more punishment than his crimes justly deserved. This is the sin which St. Paul, in the first passage, terms emphatically "falling away;" "crucifying the Son of God afresh, and putting him to an open shame." This is that which he terms in the second, "counting the blood of the covenant an unholy thing, treading under foot the Son of God, and doing despite to the Spirit of grace." Now, which of you has thus fallen away? Which of you has thus "crucified the Son of God afresh?" Not one: Nor has one of you thus "put him to an open shame." If you had thus formally renounced that "only sacrifice for sin," there had no other sacrifice remained; so that you must have perished without mercy. But this is not your case. Not one of you has thus renounced that sacrifice, by which the Son of God made a full and perfect satisfaction for the sins of the whole world. Bad as you are, you shudder at the thought: there fore that sacrifice still remains for you. Come then, cast away your needless fears! "Come boldly to the throne of grace." The way is still open. You shall again "obtain mercy, and find grace to help in time of need."
9. "But do not the well-known words of our Lord himself cut us off from all hope of mercy? Does he not say, `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: But whosoever speaketh a word against the Holy Ghost, it shall never be forgiven him; neither in this world, nor in the world to come?' Therefore, it is plain, if we have been guilty of this sin, there is no room for mercy. And is not the same thing repeated by St. Mark, almost in the same words? `Verily I say unto you,' (a solemn preface! always denoting the great importance of that which follows,) `All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is under the sentence of eternal damnation.'"
(1.) How immense is the number in every nation throughout the Christian world of those who have been more or less distressed on account of this Scripture! What multitudes in this kingdom have been perplexed above measure upon this very account! Nay, there are few that are truly convinced of sin, and seriously endeavour to save their souls, who have not felt some uneasiness for fear they had committed, or should commit, this unpardonable sin. What has frequently increased their uneasiness was, that they could hardly find any to comfort them. For their acquaintances, even the most religious of them, understood no more of the matter than themselves; and they could not find any writer who had published anything satisfactory upon the subject. Indeed, in the "Seven Sermons" of Mr. Russell, which are common among us, there is one expressly written upon it; but it will give little satisfaction to a troubled spirit. He talks about it, and about it, but makes nothing out: He takes much pains, but misses the mark at last.
(2.) But was there ever in the world a more deplorable proof of the littleness of human understanding, even in those that have honest hearts, and are desirous of knowing the truth! How is it possible that any one who reads his Bible, can one hour remain in doubt concerning it, when our Lord himself, in the very passage cited above, has so clearly told us what that blasphemy is? "He that blasphemeth against the Holy Ghost hath never forgiveness: Because they said, He hath an unclean spirit." (Mark 3:29-30.) This then, and this alone, (if we allow our Lord to understand his own meaning,) is the blasphemy against the Holy Ghost: The saying, He had an unclean spirit; the affirming that Christ wrought his miracles by the power of an evil spirit; or, more particularly, that "he cast out devils by Beelzebub, the prince of the devils." Now, have you been guilty of this? have you affirmed, that he cast out devils by the prince of devils? No more than you have cut your neighbour's throat, and set his house on fire. How marvellously then have you been afraid, where no fear is! Dismiss that vain terror; let your fear be more rational for the time to come. Be afraid of giving way to pride; be afraid of yielding to anger; be afraid of loving the world or the things of the world; be afraid of foolish and hurtful desires; but never more be afraid of committing the blasphemy against the Holy Ghost! You are in no more danger of doing this, than of pulling the sun out of the firmament.
10. Ye have then no reason from Scripture for imagining that "the Lord hath forgotten to be gracious." The arguments drawn from thence, you see, are of no weight, are utterly inconclusive. Is there any more weight in that which has been drawn from experience or matter of fact?
(1.) This is a point which may exactly be determined, and that with the utmost certainty. If it be asked, "Do any real apostates find mercy from God? Do any that have `made shipwreck of faith and a good conscience,' recover what they have lost? Do you know, have you seen, any instance of persons who found redemption in the blood of Jesus, and afterwards fell away, and yet were restored, -- `renewed again to repentance?'" Yea, verily; and not one, or an hundred only, but, I am persuaded, several thousands. In every place where the arm of the Lord has been revealed, and many sinners converted to God, there are several found who "turn back from the holy commandment delivered to them." For a great part of these "it had been better never to have known the way of righteousness." It only increases their damnation, seeing they die in their sins. But others there are who "look unto him they have pierced, and mourn," refusing to be comforted. And, sooner or later, he surely lifts up the light of his countenance upon them; he strengthens the hands that hang down, and confirms the feeble knees; he teaches them again to say, "My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour." Innumerable are the instances of this kind, of those who had fallen, but now stand upright. Indeed, it is so far from being an uncommon thing for a believer to fall and be restored, that it is rather uncommon to find any believers who are not conscious of having been backsliders from God, in a higher or lower degree, and perhaps more than once, before they were established in faith.
(2.) "But have any that had fallen from sanctifying grace been restored to the blessing they had lost?" This also is a point of experience; and we have had the opportunity of repeating our observations, during a considerable course of years, and from the one end of the kingdom to the other.
(3.) And, First, we have known a large number of persons, of every age and sex, from early childhood to extreme old age, who have given all the proofs which the nature of the thing admits, that they were "sanctified throughout;" "cleansed from all pollution of the flesh and spirit;" that they "loved the Lord their God with all their heart, and mind, and soul, and strength;" that they continually "presented" their souls and bodies "a living sacrifice, holy, acceptable to God;" in consequence of which, they "rejoiced evermore, prayed without ceasing, and in every thing gave thanks." And this, and no other, is what we believe to be true, scriptural sanctification.
(4.) Secondly. It is a common thing for those who are thus sanctified, to believe they cannot fall; to suppose themselves "pillars in the temple of God, that shall go out no more." Nevertheless, we have seen some of the strongest of them, after a time, moved from their steadfastness. Sometimes suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life of God, and sin hath regained dominion over them.
(5.) Yet, Thirdly, several of these, after being thoroughly sensible of their fall, and deeply ashamed before God, have been again filled with his love, and not only perfected therein, but stablished, strengthened, and settled. They have received the blessing they had before with abundant increase. Nay, it is remarkable, that many who had fallen either from justifying or from sanctifying grace, and so deeply fallen that they could hardly be ranked among the servants of God, have been restored, (but seldom till they had been shaken, as it were, over the mouth of hell,) and that very frequently in an instant, to all that they had lost. They have, at once, recovered both a consciousness of his favour, and the experience of the pure love of God. In one moment they received anew both remission of sins, and a lot among them that were sanctified.
(6.) But let not any man infer from this longsuffering of God, that he hath given any one a license to sin. Neither let any dare to continue in sin, because of these extraordinary instanced of divine mercy. This is the most desperate, the most irrational presumption, and leads to utter, irrecoverable destruction. In all my experience, I have not known one who fortified himself in sin by a presumption that God would save him at the last, that was not miserably disappointed, and suffered to die in his sins. To turn the grace of God into an encouragement to sin is the sure way to the nethermost hell!
(7.) It is not for these desperate children of perdition that the preceding considerations are designed; but for those who feel " the remembrance of their sins is grievous unto them, the burden of them intolerable." We set before these an open door of hope: Let them go in and give thanks unto the Lord; let them know that "the Lord is gracious and merciful, longsuffering, and of great goodness." "Look how high the heavens are from the earth! so far will he set their sins from them." "He will not always be chiding; neither keepeth he his anger for ever." Only settle it in your heart, I will give all for all, and the offering shall be accepted. Give him all your heart! Let all that is within you continually cry out, "Thou art my God, and I will thank thee; thou art my God, and I will praise thee." "This God is my God for ever and ever! He shall be my guide even unto death."
Text Sermons : John Wesley : God's Love to Fallen Man
"Not as the offence, so also is the free gift." Rom. 5:15.
1. How exceeding common, and how bitter, is the outcry against our first parent for the mischief which he not only brought upon himself, but entailed upon his latest posterity! It was by his wilful rebellion against God that "sin entered into the world." "By one man's disobedience," as the Apostle observes, the many, _hoi polloi_, as many as were then in the loins of their forefather, "were made," or constituted, "sinners:" Not only deprived of the favour of God, but also of this image, of all virtue, righteousness, and true holiness; and sunk, partly into the image of the devil, -- in pride, malice, and all other diabolical tempers ; partly into the image of the brute, being fallen under the dominion of brutal passions and grovelling appetites. Hence also death entered into the world, with all his forerunners and attendants, -- pain, sickness, and a whole train of uneasy, as well as unholy passions and tempers.
2. "For all this we may thank Adam," has echoed down from generation to generation. The self-same charge has been repeated in every age and every nation, where the oracles of God are known; in which alone this grand and important event has been discovered to the children of men. Has not your heart, and probably your lips too, joined in the general charge? How few are there of those who believe the scriptural relation of the fall of man that have not entertained the same thought concerning our first parent; severely condemning him that, through wilful disobedience to the sole command of his Creator,
Brought death into the world, and all our woe!
3. Nay it were well if the charge rested here : But it is certain it does not. It cannot be denied that it frequently glances from Adam to his Creator. Have not thousands even of those that are called Christians, taken the liberty to call his mercy, if not his justice also, into question on this very account? Some, indeed, have done this a little more modestly, in an oblique and indirect manner; but others have thrown aside the mask, and asked, "Did not God foresee that Adam would abuse his liberty? And did he not know the baneful consequences which this must naturally have on all his posterity? And why, then, did he permit that disobedience? Was it not easy for the Almighty to have prevented it?" -- He certainly did foresee the whole. This cannot be denied: For "known unto God are all his works from the beginning of the world;" rather, from all eternity, as the words _ap' aiOnos_ properly signify. And it was undoubtedly in his power to prevent it; for he hath all power both in heaven and earth. But it was known to him, at the same time, that it was best, upon the whole, not to prevent it. He knew that "not as the transgression, so is the free gift;" that the evil resulting from the former was not as the good resulting from the latter, -- not worthy to be compared with it. He saw that to permit the fall of the first man was far best for mankind in general; that abundantly more good than evil would accrue to the posterity of Adam by his fall; that if "sin abounded" thereby over all the earth, yet grace "would much more abound;" yea, and that to every individual of the human race, unless it was his own choice.
4. It is exceeding strange that hardly anything has been written or at least published, on this subject; nay that it has been so little weighed or understood by the generality of Christians; especially considering that it is not a matter of mere curiosity, but a truth of the deepest importance; it being impossible, on any other principle,
To'assert a gracious Providence,
And justify the ways of God with men;
and considering withal how plain this important truth is to all sensible and candid inquirers. May the Lover of men open the eyes of our understanding, to perceive clearly that, by the fall of Adam, mankind in general have gained a capacity,
First, of being more holy and more happy on earth, and,
Secondly, of being more happy in heaven, than otherwise they could have been!
1. And, First, mankind in general have gained, by the fall of Adam, a capacity of attaining more holiness and happiness on earth than it would have been possible for them to attain if Adam had not fallen. For if Adam had not fallen, Christ had not died. Nothing can be more clear than this; nothing more undeniable: The more thoroughly we consider the point the more deeply shall we be convinced of it. Unless all the partakers of human nature had received that deadly wound in Adam, it would not have been needful for the Son of God to take our nature upon him. Do you not see that this was the very ground of his coming into the world? "By one man sin entered into the world, and death by sin: And thus death passed upon all," through him in whom all men sinned. (Rom. 5:12.) Was it not to remedy this very thing that "the Word was made flesh," that "as in Adam all died, so in Christ all" might "be made alive?" Unless, then, many had been made sinners by the disobedience of one, by the obedience of one many would not have been made righteous: (Rom. 5:19:) So there would have been no room for that amazing display of the Son of God's love to mankind: There would have been no occasion for his being "obedient unto death, even the death of the cross." It could not then have been said, to the astonishment of all the hosts of heaven "God so loved the world," yea, the ungodly world, which had no thought or desire of returning to him, "that he gave his Son" out of his bosom, his only-begotten Son, "to the end that whosoever believeth on him should not perish, but have everlasting life." Neither could we then have said,:God was in Christ reconciling the world to himself;" or, that he "made him to be sin," that is, a sin-offering, "for us, who knew no sin, that we might be made the righteousness of God through him." There would have been no such occasion for such "an Advocate with the Father," as "Jesus Christ the righteous;" neither for his appearing "at the right hand of God, to make intercession for us."
2. What is the necessary consequence of this? It is this: There could then have been no such thing as faith in God thus loving the world, giving his only Son for us men, and for our salvation. There could have been no such thing as faith in the Son of God, as "loving us and giving himself for us." There could have been no faith in the Spirit of God, as renewing the image of God in our hearts, as raising us from the death of sin unto the life of righteousness. Indeed the whole privilege of justification by faith could have had no existence; there could have been no redemption in the blood of Christ; neither could Christ have been "made of God unto us," either "wisdom, righteousness. sanctification" or "redemption."
3. And the same grand blank which was in our faith must likewise have been in our love. We might have loved the Author of our being, the Father of angels and men as our Creator and Preserver: We might have said, "O Lord our Governor, how excellent is thy name in all the earth!" -- But we could not have loved him under the nearest and dearest relation, -- as delivering up his Son for us all. We might have loved the Son of God, as being "the brightness of his Father's glory, the express image of his person;" (although this ground seems to belong rather to the inhabitants of heaven than earth;) but we could not have loved him as "bearing our sins in his own body on the tree," and "by that one oblation of himself once offered, making a full sacrifice, oblation, and satisfaction for the sins of the whole world." We could not have been "made conformable to his death," nor have known "the power of his resurrection." We could not have loved the Holy Ghost, as revealing to us the Father and the Son; as opening the eyes of our understanding; bringing us out of darkness into his marvellous light; renewing the image of God in our soul, and sealing us unto the day of redemption. So that, in truth, what is now "in the sight of God, even the Father," not of fallible men, "pure religion and undefiled," would then have had no being; inasmuch as it wholly depends on those grand principles -- "By grace ye are saved through faith;" and, "Jesus Christ is of God made unto us wisdom, and righteousness, and sanctification and redemption."
4. We see then, what unspeakable advantage we derive from the fall of our first parent with regard to faith; -- Faith both in God the Father, who spared not his own Son, his only Son, but "wounded him for our transgressions," and "bruised him for our iniquities:" and in God the Son, who poured out his soul for us transgressors, and washed us in his own blood. We see what advantage we derive therefrom with regard to the love of God; both of God the Father and God the Son. The chief ground of this love, as long as we remain in the body, is plainly declared by the Apostle: "We love Him, because He first loved us." But the greatest instance of his love had never been given, if Adam had not fallen.
5. And as our faith both in God the Father and the Son, receives an unspeakable increase, if not its very being. from this grand event, as does also our love both of the Father and the Son; so does the love of our neighbour also, our benevolence to all mankind, which cannot but increase in the same proportion with our faith and love of God. For who does not apprehend the force of that inference drawn by the loving Apostle: "Beloved, if God so loved us, we ought also to love one another?" If God SO loved us, -- observe, the stress of the argument lies on this very point: SO loved us, as to deliver up his only Son to die a cursed death for our salvation. Beloved, what manner of love is this wherewith God hath loved us; so as to give his only Son, in glory equal with the Father, in Majesty co-eternal? What manner of love is this wherewith the only-begotten Son of God hath loved us so as to empty himself, as far as possible, of his eternal Godhead; as to divest himself of that glory which he had with the Father before the world began; as to take upon him the form of a servant, being found in fashion as a man; and then, to humble himself still further, "being obedient unto death, even the death of the cross!" If God SO loved us, how ought we to love one another! But this motive to brotherly love had been totally wanting if Adam had not fallen. Consequently, we could not then have loved one another in so high a degree as we may now. Nor could there have been that height and depth in the command of our blessed Lord, "As I have loved you, So love one another."
6. Such gainers may we be by Adam's fall, with regard both to the love of God and of our neighbour. But there is another grand point, which, though little adverted to, deserves our deepest consideration. By that one act of our first parent, not only "sin entered into the world," but pain also, and was alike the justice but the unspeakable goodness of God. For how much good does he continually bring out of this evil! How much holiness and happiness out of pain!
7. How innumerable are the benefits which God conveys to the children of men through the channel of sufferings! -- so that it might well be said, "What are termed afflictions in the language of men, are in the language of God styled blessings." Indeed, had there been no suffering in the world, a considerable part of religion, yea, and, in some respects, the most excellent part, could have had no place therein; since the very existence of it depends on our suffering; so that had there been no pain, it could have had no being. Upon this foundation, even our suffering, it is evident all our passive graces are built; yea, the noblest of all Christian graces, -- love enduring all things. Here is the ground for resignation to God, enabling us to say from the heart in every trying hour, "It is the Lord: Let him do what seemeth him good:" "Shall we receive good at the hand of the Lord, and shall we not receive evil!" And what a glorious spectacle is this! Did it not constrain even a Heathen to cry out, _Ecce spectaculum Deo dignum!_ "See a sight worthy of God;" a good man struggling with adversity, and superior to it. Here is the ground for confidence in God, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on Him. What room could there be for trust in God if there was no such thing as pain or danger? Who might not say then, "The cup which my Father hath given me, shall I not drink it?" It is by sufferings that our faith is tried, and, therefore, made more acceptable to God. It is in the day of trouble that we have occasion to say, "Though he slay me, yet will I trust him." And this is well pleasing to God, that we should own him in the face of danger: in defiance of sorrow, sickness, pain, or death.
8. Again: Had there been neither natural nor moral evil in the world, what must have become of patience, meekness, gentleness, longsuffering? It is manifest they could have had no being; seeing all these have evil for their object. If, therefore, evil had never entered into the world, neither could these have had any place in it. For who could have returned good for evil, had there been no evil-doer in the universe? How had it been possible, on that supposition, to "overcome evil with good?" Will you say, "But all these graces might have been divinely infused into the hearts of men?" Undoubtedly they might: But if they had, there would have been no use or exercise for them. Whereas in the present state of things we can never long want occasion to exercise them: And the more they are exercised, the more all our graces are strengthened and increased. And in the same proportion as our resignation, our confidence in God, our patience and fortitude, our meekness, gentleness, and longsuffering, together with our faith, and love of God and man, increase, must our happiness increase, even in the present world.
9. Yet again: As God's permission of Adam's fall gave all his posterity a thousand opportunities of suffering, and thereby of exercising all those passive graces which increase both their holiness and happiness; so it gives them opportunities of doing good in numberless instances; of exercising themselves in various good works, which otherwise could have had no being. And what exertions of benevolence, of compassion, of godlike mercy, had then been totally prevented! Who could then have said to the Lover of men, --
Thy Mind throughout my life be shown,
While listening to the wretch's cry,
The widow's or the orphan's groan,
On mercy's wings I swiftly fly,
The poor and needy to relieve;
Myself, my all for them to give?
It is the just observation of a benevolent man, --
All worldly joys are less
Than that one joy of doing kindnesses.
Surely in "keeping this commandment," if to no other, "there is great reward." "As we have time, let us do good unto all men;" good of every kind, and in every degree. Accordingly, the more good we do, (other circumstances being equal,) the happier we shall be. The more we deal our bread to the hungry, and cover the naked with garments, -- the more we relieve the stranger and visit them that are sick or in prison, -- the more kind offices we do to those that groan under the various evils of human life, -- the more comfort we receive even in the present world, the greater the recompence we have in our own bosom.
10. To sum up what has been said under this head: As the more holy we are upon earth the more happy we must be; (seeing there is an inseparable connexion between holiness and happiness;) as the more good we do to others, the more of present reward redounds into our own bosom; even as our sufferings for God lead us to rejoice in him "with joy unspeakable and full of glory;" therefore, the fall of Adam, -- First, by giving us an opportunity of being far more holy, Secondly, by giving us the occasions of doing innumerable good works, which otherwise could not have been done, and, Thirdly, by putting it into our power to suffer for God, whereby "the Spirit of glory and of God resteth upon us," -- may be of such advantage to the children of men, even in the present life, as they will not thoroughly comprehend till they attain life everlasting.
11. It is then we shall be enabled fully to comprehend, not only the advantages which accrue at the present time to the sons of men by the fall of their first parent, but the infinitely greater advantages which they may reap from it in eternity. In order to form some conception of this, we may remember the observation of the Apostle: As "one star differeth from another star in glory, so also is the resurrection of the dead." The most glorious stars will undoubtedly be those who are the most holy, who bear most of that image of God wherein they were created; the next in glory to these will be those who have been most abundant in good works; and next to them, those that have suffered most, according to the will of God. But what advantages, in every one of these respects, will the children of God receive in heaven, by God's permitting the introduction of pain upon earth in consequence of sin! By occasion of this they attained many holy tempers, which other- wise could have had no being; -- resignation to God; confidence in him, in times of trouble and danger; patience, meekness, gentleness, longsuffering, and the whole train of passive virtues: And on account of this superior holiness, they will then enjoy superior happiness. Again: Every one will then "receive his own reward, according to his own labour:" Every individual will be "rewarded according to his work." But the fall gave rise to innumerable good works, which could otherwise never have existed; such as ministering to the necessities of saints; yea, relieving the distressed in every kind: And hereby innumerable stars will be added to their eternal crown. Yet again: There will be an abundant reward in heaven for suffering as well as for doing the will of God: "These light affliction, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Therefore that event which occasioned the entrance of suffering into the world, has thereby occasioned to all the children of God an increase of glory to all eternity. For although the sufferings themselves will be at an end; although
The pain of life shall then be o'er,
The anguish and distracting care;
There sighing grief shall weep no more;
And sin shall never enter there; --
Yet the joys occasioned thereby shall never end, but flow at God's right hand for evermore.
12. There is one advantage more that we reap from Adam's fall, which is not unworthy our attention. Unless in Adam all had died, being in the loins of their first parent, every descendant of Adam, every child of man, must have personally answered for himself to God. It seems to be a necessary consequence of this, that if he had once fallen, once violated any command of God, there would have been no possibility of his rising again; there was no help, but he must have perished without remedy. For that covenant knew not to show mercy: The word was, "The soul that sinneth, it shall die." Now who would not rather be on the footing he is now, -- under a covenant of mercy? Who would wish to hazard a whole eternity upon one stake? Is it not infinitely more desirable to be in a state wherein, though encompassed with infirmities, yet we do not run such a desperate risk, but if we fall, we may rise again? -- wherein we may say,
My trespass is grown up to heaven;
But far above the skies,
In Christ abundantly forgiven,
I see thy mercies rise!
13. In Christ! Let me entreat every serious person once more to fix his attention here. All that has been said, all that can be said, on these subjects, centres in this point: The fall of Adam produced the death of Christ. Hear, O heavens, and give ear, O earth! Yea,
Let earth and heaven agree,
Angels and men be join'd,
To celebrate with me
The Saviour of mankind;
To'adore the all-atoning Lamb,
And bless the sound of Jesu's name!
If God had prevented the fall of man, "the Word" had never been "made flesh;" nor had we ever "seen his glory, the glory as of the only-begotten of the Father." Those mysteries never had been displayed "which the" very "angels desire to look into." Methinks this consideration swallows up all the rest, and should never be out of our thoughts. Unless "by one man judgment had come upon all men to condemnation," neither angels nor men could ever have known "the unsearchable riches of Christ."
14. See, then, upon the whole, how little reason we have to repine at the fall of our first parent; since herefrom we may derive such unspeakable advantages, both in time and eternity. See how small pretence there is for questioning the mercy of God in permitting that event to take place; since therein mercy, by infinite degrees, rejoices over judgment. Where then is the man that presumes to blame God for not preventing Adam's sin? Should we not rather bless him from the ground of the heart, for therein laying the grand scheme of man's redemption, and making way for that glorious manifestation of his wisdom, holiness, justice, and mercy? If, indeed, God had decreed, before the foundation of the world, that millions of men should dwell in everlasting burnings, because Adam sinned hundreds or thousands of years before they had a being. I know not who could thank him for this, unless the devil and his angels: Seeing, on this supposition, all those millions of unhappy spirits would be plunged into hell by Adam's sin, without any possible advantage from it. But, blessed be God, this is not the case. Such a decree never existed. On the contrary, every one born of a woman may be an unspeakable gainer thereby: And none ever was or can be a loser but by his own choice.
15. We see here a full answer to that plausible account of the origin of evil, published to the world some years since, and supposed to be unanswerable: That it "necessarily resulted from the nature of matter, which God was not able to alter." It is very kind in this sweet-tongued orator to make an excuse for God! But there is really no occasion for it: God hath answered for himself. He made man in his own image; a spirit endued with understanding and liberty. Man, abusing that liberty, produced evil; brought sin and pain into the world. This God permitted, in order to a fuller manifestation of his wisdom, justice, and mercy, by bestowing on all who would receive it an infinitely greater happiness than they could possibly have attained if Adam had not fallen.
16. "O the depth of the riches both of the wisdom and knowledge of God!" Although a thousand particulars of "his judgments and of his ways are unsearchable" to us, and past our finding our; yet may we discern the general scheme running through time into eternity. "According to the counsel of his own will," the plan he had laid before the foundation of the world, he created the parent of all mankind in his own image; and he permitted all men to be made sinners, by the disobedience of that one man, that, by the obedience of one, all who receive the free gift may be infinitely holier and happier to all eternity.
Text Sermons : John Wesley : In What Sense We Are to Leave the World
"Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And I will be to you a Father, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. 6:17, 18.
1. How exceeding few in the religious world have duly considered these solemn words! We have read them over and over, but never laid them to heart, or observed that they contain as plain and express a command as any in the whole Bible. And it is to be feared, there are still fewer that understand the genuine meaning of this direction. Numberless persons in England have interpreted it as a command to come out of the Established Church. And in the same sense it has been understood by thousands in the neighboring kingdoms. Abundance of sermons have been preached, and of books wrote, upon this supposition. And indeed many pious men have grounded their separation from the Church chiefly on this text. "God himself," say they, "commands us, `Come out from among them, and be ye separate.' And it is only upon this condition that he will receive us, and we "shall be the sons and daughters of the Lord Almighty."
2. But this interpretation is totally foreign to the design of the Apostle, who is not here speaking of this or that church, but on quite another subject. Neither did the Apostle himself or any of his brethren draw any such inference from the words. Had they done so it would have been a flat contradiction both to the example and precept of their Master. For although the Jewish church was then full as unclean, as unholy, both inwardly and outwardly, as any Christian Church now upon earth, yet our Lord constantly attended the service of it. And he directed his followers in this, as in every other respect, to tread in his steps. This is clearly implied in that remarkable passage: "The scribes and Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: For they say and do not." (Matt. 23:2, 3.) Even though they themselves say and do not, though their lives contradict their doctrines, though they were ungodly men, yet our Lord here not only permits but requires his disciples to hear them. For he requires them to "observe and do what they say." But this could not be if they did not hear them. Accordingly the apostles, as long as they were at Jerusalem, constantly attended the public service. Therefore it is certain these words have no reference to a separation from the Established Church.
3. Neither have they any reference to the direction given by the Apostle in his first Epistle to the Corinthians. The whole passage runs thus: "I wrote unto you in an epistle, not to company with fornicators: Yet not altogether with the fornicators of this world or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat." (1 Cor. 5:9-11.) This wholly relates to them that are members of the same Christian community. The Apostle tells them expressly, he does not give this direction, not to company with such and such persons, with regard to the Heathens, or to men in general; and adds this plain reason, "For then must ye needs go out of the world;" you could transact no business in it. "But if any man that is called a brother," -- that is connected with you in the same religious society, -- "be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat." How important a caution is this! But how little is it observed, even by those that are, in other respects, conscientious Christians! Indeed some parts of it are not easy to be observed, for a plain reason, -- they are not easy to be understood. I mean, it is not easy to be understood to whom the characters belong. It is very difficult, for instance, to know, unless in some glaring cases, to whom the character of an extortioner or of a covetous man belongs. We can hardly know one or the other, without seeming at least to be "busy bodies in other men's matters." And yet the prohibition is as strong concerning converse with these, as with fornicators or adulterers. We can only act in the simplicity of our hearts, without setting up for infallible judges, (still willing to be better informed,) according to the best light we have.
4. But although this direction relates only to our Christian brethren (such, at least, by outward profession;) that in the text is of a far wider extent: it unquestionably relates to all mankind. It clearly requires us to keep at a distance, as far as is practicable, from all ungodly men. Indeed it seems the word which we render unclean thing, _tou akathartou_, might rather be rendered unclean person; probably alluding to the ceremonial law which forbade touching one that was legally unclean. But even here, were we to understand the expression literally, were we to take the words in the strictest sense, the same absurdity would follow; we must needs, as the Apostle speaks, "go out of the world:" We should not be able to abide in those callings which the providence of God has assigned us. Were we not to converse at all with men of those characters, it would be impossible to transact our temporal business. So that every conscientious Christian would have nothing to do, but to flee into the desert. It would not suffice to turn recluses, to shut ourselves up in monasteries or nunneries; for even then we must have some intercourse with ungodly men, in order to procure the necessaries of life.
5. The words therefore, must necessarily be understood with considerable restriction. They do not prohibit our conversing with any man, good or bad, in the way of worldly business. A thousand occasions will occur, whereon we must converse with them in order to transact those affairs which cannot be done without them. And some of these may require us to have frequent intercourse with drunkards, or fornicators: Yea, sometimes it may be requisite for us to spend a considerable time in their company: Otherwise we should not be able to fulfil the duties of our several callings. Such conversation therefore with men, holy or unholy, is no way contrary to the Apostle's advice.
6. What is it then which the Apostle forbids? First, the conversing with ungodly men when there is no necessity, no providential call, no business, that requires it: Secondly, the conversing with them more frequently than business necessarily requires: Thirdly, the spending more time in their company than is necessary to finish our business: Above all, Fourthly, the choosing ungodly persons, however ingenious or agreeable, to be our ordinary companions, or to be our familiar friends. If any instance of this kind will admit of less excuse than others, it is that which the Apostle expressly forbids elsewhere; the being "unequally yoked with an unbeliever" in marriage; with any person that has not the love of God in their heart, or at least the fear of God before their eyes. I do not know anything that can justify this; neither the sense, wit, or beauty of the person, nor temporal advantage, nor fear of want; no, nor even the command of a parent. For if any parent command what is contrary to the Word of God, the child ought to obey God rather than man.
7. The ground of this prohibition is laid down at large in the preceding verses: "What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever?" (Taking that word in the extensive sense, for him that hath neither the love nor fear of God.) "Ye are the temple of the living God: As God hath said, I will dwell in them, and walk in them: And I will be their God, and they shall be my people." It follows, "Wherefore, come out from among them;" the unrighteous, the children of darkness, the sons of Belial, the unbelievers; "and be ye separate, and touch not the unclean thing," or person, "and I will receive you."
8. Here is the sum of this prohibition to have any more intercourse with unholy men than is absolutely necessary. There can be no profitable fellowship between the righteous and the unrighteous; as there can be no communion between light and darkness, -- whether you understand this of natural or of spiritual darkness. As Christ can have no concord with Belial; so a believer in him can have no concord with an unbeliever. It is absurd to imagine that any true union or concord should be between two persons, while one of them remains in darkness, and the other walks in the light. They are subjects, not only of two separate, but of two opposite kingdoms. They act upon quite different principles; they aim at quite different ends. It will necessarily follow, that frequently, if not always, they will walk in different paths. How can they walk together, till they are agreed? -- until they both serve either Christ or Belial?
9. And what are the consequences of our not obeying this direction? Of our not coming out from among unholy men? Of not being separate from them, but contracting or continuing a familiar intercourse with them? It is probable it will not immediately have any apparent, visible ill consequences. It is hardly to be expected, that it will immediately lead us into any outward sin. Perhaps it may not presently occasion our neglect of any outward duty. It will first sap the foundations of our religion: It will, by little and little damp our zeal for God; it will gently cool that fervency of spirit which attended our first love. If they do not openly oppose anything we say or do, yet their very spirit will, by insensible degrees, affect our spirit, and transfuse into it the same lukewarmness and indifference toward God and the things of God. It will weaken all the springs of our soul, destroy the vigour of our spirit, and cause us more and more to slacken our pace in running the race that is set before us.
10. By the same degrees all needless intercourse with unholy men will weaken our divine evidence and conviction of things unseen: It will dim the eyes of the soul whereby we see Him that is invisible, and weaken our confidence in him. It will gradually abate our "taste of the powers of the world to come;" and deaden that hope which before made us "sit in heavenly places with Christ Jesus." It will imperceptibly cool that flame of love which before enabled us to say, "Whom have I in heaven but thee? And there is none upon earth that I desire beside thee!" Thus it strikes at the root of all vital religion; of our fellowship with the Father and with the Son.
11. By the same degrees, and in the same secret and unobserved manner, it will prepare us to "measure back our steps to earth again". It will lead us softly, to relapse into the love of the world from which we were clean escaped; to fall gently into the desire of the flesh; the seeking happiness in the pleasures of sense; -- the desire of the eye; the seeking happiness in the pleasure of imagination; -- and the pride of life; the seeking it in pomp, in riches, or in the praise of man. And all this may be done by the assistance of the spirit who "beguiled Eve through his subtlety," before we are sensible of his attack, or are conscious of any loss.
12. And it is not only the love of the world in all its branches which necessarily steals upon us, while we converse with men of a worldly spirit farther than duty requires, but every other evil passion and temper of which the human soul is capable; in particular pride, vanity, censoriousness, evil surmising, proneness to revenge: While, on the other hand levity, gaiety, and dissipation steal upon us and increase continually. We know how all these abound in the men that know not God. And it cannot be but they will insinuate themselves into all who frequently and freely converse with them: They insinuate most deeply into those who are not apprehensive of any danger; and most of all, if they have any particular affection, if they have more love than duty requires, for those who do not love God, with whom they familiarly converse.
13. Hitherto I have supposed that the persons with whom you converse are such as we use to call good sort of people; such as are styled, in the cant term of the day, men of worthy characters; -- one of the silly, insignificant words, that ever came into fashion. I have supposed them to be free from cursing, swearing, profaneness; from Sabbath-breaking and drunkenness; from lewdness, either in word or action; from dishonesty, lying, and slandering: In a word, to be entirely clear from open vice of every kind. Otherwise, whoever has even the fear of God must in any wise keep at a distance from them. But I am afraid I have made a supposition which hardly can be admitted. I am afraid, some of the persons with whom you converse more than business necessarily requires, do not deserve even the character of good sort of men, -- are not worthy of anything but shame and contempt. Do not some of them live in open sin? -- in cursing and swearing, drunkenness, or uncleanness? You cannot long be ignorant of this; for they take little pains to hide it. Now, is it not certain, all vice is of an infectious nature? for who can touch pitch and not be defiled? From these, therefore, you ought undoubtedly to flee as from the face of a serpent. Otherwise how soon may "evil communications corrupt good manners!"
14. I have supposed, likewise, that those unholy persons with whom you frequently converse have no desire to communicate their own spirit to you, or to induce you to follow their example. But this also is a supposition which can hardly be admitted. In many cases their interest may be advanced by your being a partaker of their sins. But supposing interest to be out of the question, does not every man naturally desire, and more or less endeavour, to bring over his acquaintance to his own opinion or party? So that, as all good men desire and endeavour to make others good, like themselves, in like manner all bad men desire and endeavour to make their companions as bad as themselves.
15. But if they do not, if we allow this almost impossible supposition, that they do not desire or use any endeavours to bring you over to their own temper and practice, still it is dangerous to converse with them. I speak not only of openly vicious men, but of all that do not love God, or at least fear him, and sincerely "seek the kingdom of God and his righteousness." Admit, such companions do not endeavour to make you like themselves; does this prove you are in no danger from them? See that poor wretch that is ill of the plague! He does not desire, he does not use the least endeavour, to communicate his distemper to you. Yet have a care! Touch him not! Nay, go not near him, or you know not how soon you may be in just the same condition. To draw the parallel: Though we should suppose the man of the world does not desire, design, or endeavour to communicate his distemper to you, yet touch him not! Come not too near him; for it is not only his reasonings or persuasions that may infect your soul, but his very breath is infectious; particularly to those who are apprehensive of no danger.
16. If conversing freely with worldly-minded men has no other ill effect upon you, it will surely, by imperceptible degrees, make you less heavenly-minded. It will give a bias to your mind which will continually draw your soul to earth. It will incline you, without your being conscious of it, instead of being wholly transformed in the renewing of your mind, to be again conformed to this world in its spirit, in its maxims, and in its vain conversation. You will fall again into that levity and dissipation of spirit from which you had before clean escaped; into that superfluity of apparel, and into that foolish, frothy, unprofitable conversation, which was an abomination to you when your soul was alive to God. And you will daily decline from that simplicity both of speech and behaviour whereby you once adorned the doctrine of God our Saviour.
17. And if you go thus far in conformity to the world, it is hardly to be expected you will stop here. You will go farther in a short time: Having once lost your footing and begun to slide down, it is a thousand to one, you will not stop till you come to the bottom of the hill; till you fall yourself into some of those outward sins which your companions commit before your eyes or in your hearing. Hereby the dread and horror which struck you at first will gradually abate, till at length you are prevailed upon to follow their example. But suppose they do not lead you into outward sin, if they infect your spirit with pride, anger, or love of the world,it is enough: It is sufficient, without deep repentance, to drown your soul in everlasting perdition; seeing, (abstracted from all outward sin,) "to be carnally-minded is death."
18. But as dangerous as it is to converse familiarly with men that know not God, it is more dangerous still for men to converse with women of that character; as they are generally more insinuating than men, and have far greater power of persuasion; particularly if they are agreeable in their persons, or pleasing in their conversation. You must be more than man, if you can converse with such and not suffer any loss. If you do not feel any foolish or unholy desire; (and who can promise that you shall not?) yet it is scarce possible that you should not feel more or less of an improper softness, which will make you less willing and less able to persist in that habit of denying yourself, and taking up your cross daily, which constitute the character of a good soldier of Jesus Christ. And we know that not only fornicators and adulterers, but even "the soft and effeminate," the delicate followers of a self-denying Master, "shall have no part in the kingdom of Christ and of God."
19. Such are the consequences which must surely, though perhaps slowly, follow the mixing of the children of God with the men of the world. And by this means, more than by any other, yea, than by all others put together, are the people called Methodists likely to lose their strength, and become like other men. It is indeed with a good design, and from a real desire of promoting the glory of God, that many of them admit of familiar conversation with men that know not God. You have a hope of awakening them out of sleep, and persuading them to seek the things that make for their peace. But if, after a competent time of trial, you can make no impression upon them, it will be your wisdom to give them up to God; otherwise you are more likely to receive hurt from them, than to do them any good. For if you do not raise their hearts up to heaven, they will draw yours down to earth. Therefore, retreat in time, "and come out from among them, and be ye separate."
20. But how may this be done? What is the most easy and effectual method of separating ourselves from unholy men? Perhaps a few advices will make this plain to those that desire to know and do the will of God.
First: Invite no unholy person to your house, unless on some very particular occasion. You may say, "But civility requires this, and sure, religion is no enemy to civility. Nay, the Apostle himself directs us to be courteous, as well as to be pitiful." I answer, You may be civil, sufficiently civil, and yet keep them at a proper distance. You may be courteous in a thousand instances, and yet stand aloof from them. And it was never the design of the Apostle to recommend any such courtesy as must necessarily prove a snare to the soul.
21. Secondly: On no account accept any invitation from an unholy person. Never be prevailed upon to pay a visit, unless you wish it to be repaid. It may be, a person desirous of your acquaintance will repeat the visit twice or thrice. But if you steadily refrain from returning it, the visitant will soon be tired. It is not improbable, he will be disobliged; and perhaps he will show marks of resentment. Lay your account with this, that when anything of the kind occurs you may neither be surprised nor discouraged. It is better to please God and displease man, than to please man and displease God.
22. Thirdly: it is probable, you were acquainted with men of the world before you yourself knew God. What is best to be done with regard to these? How may you most easily drop their acquaintance? First, allow a sufficient time to try whether you cannot by argument and persuasion, applied at the soft times of address, induce them to choose the better part. Spare no pains! Exert all your faith and love, and wrestle with God in their behalf. If, after all, you cannot perceive that any impression is made upon them, it is your duty gently to withdraw from them, that you be not entangled with them. This may be done in a short time, easily and quietly, by not returning their visits. But you must expect they will upbraid you with haughtiness and unkindness, if not to your face, yet behind your back. And this you can suffer for a good conscience. It is, properly, the reproach of Christ.
23. When it pleased God to give me a settled resolution to be, not a nominal, but a real Christian, (being then about twenty-two years of age,) my acquaintance were as ignorant of God as myself. But there was this difference: I knew my own ignorance; they did not know theirs. I faintly endeavoured to help them; but in vain. Meantime I found, by sad experience, that even their harmless conversation, so called, damped all my good resolutions. But how to get rid of them was the question, which I resolved in my mind again and again. I saw no possible way, unless it should please God to remove me to another College. He did so, in a manner utterly contrary to all human probability. I was elected Fellow of a College where I knew not one person. I foresaw, abundance of people would come to see me, either out of friendship, civility, or curiosity; and that I should have offers of acquaintance new and old: But I had now fixed my plan. Entering now, as it were, into a new world, I resolved to have no acquaintance by chance, but by choice; and to choose such only as I had reason to believe would help me on in my way to heaven. In consequence of this, I narrowly observed the temper and behaviour of all that visited me. I saw no reason to think that the greater part of these truly loved or feared God. Such acquaintance, therefore, I did not choose: I could not expect they would do me any good. Therefore, when any of these came to see me, I behaved as courteously as I could. But to the question, "When will you come to see me?" I returned no answer. When they had come a few times, and found I still declined returning the visit, I saw them no more. And I bless God, this has been my invariable rule for about threescore years. I knew many reflections would follow: But that did not move me; as I knew full well, it was my calling to go "through evil report and good report".
24. I earnestly advise all of you who resolve to be, not almost, but altogether Christians, to adopt the same plan, however contrary it may be to flesh and blood. Narrowly observe, which of those that fall in your way are like-minded with yourself: Who among them have you reason to believe fears God and works righteousness. Set them down as worthy of your acquaintance: Gladly and freely converse with them at all opportunities. As to all who do not answer that character, gently and quietly let them drop. However good-natured and sensible they may be, they will do you no real service. Nay, if they did not lead you into outward sin, yet they would be a continual clog to your soul, and would hinder your running with vigour and cheerfulness the race that is set before you. And if any of your friends that did once run well "turn back from the holy commandment once delivered to them", first use every method that prudence can suggest, to bring them again into the good way. But if you cannot prevail, let them go, only still commending them unto God in prayer. Drop all familiar intercourse with them, and save your own soul.
25. I advise you, Fourthly, walk circumspectly with regard to your relations. With your parents, whether religious or not, you must certainly converse, if they desire it; and with your brothers and sisters; more especially, if they want your service. I do not know that you are under any such obligation with respect to your more distant relations. Courtesy, indeed, and natural affection, may require that you should visit them sometimes. But if they neither know nor seek God, it should certainly be as seldom as possible. And when you are with them, you should not stay a day longer than decency requires. Again: Whichsoever of them you are with at any time, remember that solemn caution of the Apostle, "Let no corrupt communication" (conversation) "come out of your mouth; but that which is good to the use of edifying, that it may minister grace to the hearers." You have no authority to vary from this rule; otherwise, you "grieve the Holy Spirit of God." And if you keep closely to it, those who have no religion will soon dispense with your company.
26. Thus it is that those who fear or love God should "come out from among" all that do not fear him. Thus in a plain scriptural sense, you should "be separate" from them; from all unnecessary intercourse with them. Yea, "touch not," saith the Lord, "the unclean thing" or person, any farther than necessity requires; "and I will receive you" into the family and household of God. "And I will be unto you a Father;" will embrace you with paternal affection; "and ye shall be unto me sons and daughters, saith the Lord Almighty." The promise is express to all that renounce the company of ungodly men; provided their spirit and conversation are, in other respects, also suitable to their duty. God does here absolutely engage to give them all the blessings he has prepared for his beloved children, both in time and eternity. Let all those, therefore, who have any regard for the favour and the blessing of God, First, beware how they contract any acquaintance, or form any connexion, with ungodly men; any farther than necessary business, or some other providential call, requires: And, Secondly, with all possible speed, all that the nature of the thing will admit, break off all such acquaintance already contracted, and all such connexions already formed. Let no pleasure resulting from such acquaintance, no gain found or expected from such connexions, be of any consideration, when laid in the balance against a clear, positive command of God. In such a case, "pluck out the right eye," -- tear away the most pleasing acquaintance, -- "and cast it from thee:" Give up all thought, all design of seeking it again. "Cut off the right hand," -- absolutely renounce the most profitable connexion, -- "and cast it from thee." "It is better for thee to enter into life with one eye," or one hand, "than having two, to be cast into hell-fire."
"Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And I will be to you a Father, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. 6:17, 18.
1. How exceeding few in the religious world have duly considered these solemn words! We have read them over and over, but never laid them to heart, or observed that they contain as plain and express a command as any in the whole Bible. And it is to be feared, there are still fewer that understand the genuine meaning of this direction. Numberless persons in England have interpreted it as a command to come out of the Established Church. And in the same sense it has been understood by thousands in the neighboring kingdoms. Abundance of sermons have been preached, and of books wrote, upon this supposition. And indeed many pious men have grounded their separation from the Church chiefly on this text. "God himself," say they, "commands us, `Come out from among them, and be ye separate.' And it is only upon this condition that he will receive us, and we "shall be the sons and daughters of the Lord Almighty."
2. But this interpretation is totally foreign to the design of the Apostle, who is not here speaking of this or that church, but on quite another subject. Neither did the Apostle himself or any of his brethren draw any such inference from the words. Had they done so it would have been a flat contradiction both to the example and precept of their Master. For although the Jewish church was then full as unclean, as unholy, both inwardly and outwardly, as any Christian Church now upon earth, yet our Lord constantly attended the service of it. And he directed his followers in this, as in every other respect, to tread in his steps. This is clearly implied in that remarkable passage: "The scribes and Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: For they say and do not." (Matt. 23:2, 3.) Even though they themselves say and do not, though their lives contradict their doctrines, though they were ungodly men, yet our Lord here not only permits but requires his disciples to hear them. For he requires them to "observe and do what they say." But this could not be if they did not hear them. Accordingly the apostles, as long as they were at Jerusalem, constantly attended the public service. Therefore it is certain these words have no reference to a separation from the Established Church.
3. Neither have they any reference to the direction given by the Apostle in his first Epistle to the Corinthians. The whole passage runs thus: "I wrote unto you in an epistle, not to company with fornicators: Yet not altogether with the fornicators of this world or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat." (1 Cor. 5:9-11.) This wholly relates to them that are members of the same Christian community. The Apostle tells them expressly, he does not give this direction, not to company with such and such persons, with regard to the Heathens, or to men in general; and adds this plain reason, "For then must ye needs go out of the world;" you could transact no business in it. "But if any man that is called a brother," -- that is connected with you in the same religious society, -- "be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat." How important a caution is this! But how little is it observed, even by those that are, in other respects, conscientious Christians! Indeed some parts of it are not easy to be observed, for a plain reason, -- they are not easy to be understood. I mean, it is not easy to be understood to whom the characters belong. It is very difficult, for instance, to know, unless in some glaring cases, to whom the character of an extortioner or of a covetous man belongs. We can hardly know one or the other, without seeming at least to be "busy bodies in other men's matters." And yet the prohibition is as strong concerning converse with these, as with fornicators or adulterers. We can only act in the simplicity of our hearts, without setting up for infallible judges, (still willing to be better informed,) according to the best light we have.
4. But although this direction relates only to our Christian brethren (such, at least, by outward profession;) that in the text is of a far wider extent: it unquestionably relates to all mankind. It clearly requires us to keep at a distance, as far as is practicable, from all ungodly men. Indeed it seems the word which we render unclean thing, _tou akathartou_, might rather be rendered unclean person; probably alluding to the ceremonial law which forbade touching one that was legally unclean. But even here, were we to understand the expression literally, were we to take the words in the strictest sense, the same absurdity would follow; we must needs, as the Apostle speaks, "go out of the world:" We should not be able to abide in those callings which the providence of God has assigned us. Were we not to converse at all with men of those characters, it would be impossible to transact our temporal business. So that every conscientious Christian would have nothing to do, but to flee into the desert. It would not suffice to turn recluses, to shut ourselves up in monasteries or nunneries; for even then we must have some intercourse with ungodly men, in order to procure the necessaries of life.
5. The words therefore, must necessarily be understood with considerable restriction. They do not prohibit our conversing with any man, good or bad, in the way of worldly business. A thousand occasions will occur, whereon we must converse with them in order to transact those affairs which cannot be done without them. And some of these may require us to have frequent intercourse with drunkards, or fornicators: Yea, sometimes it may be requisite for us to spend a considerable time in their company: Otherwise we should not be able to fulfil the duties of our several callings. Such conversation therefore with men, holy or unholy, is no way contrary to the Apostle's advice.
6. What is it then which the Apostle forbids? First, the conversing with ungodly men when there is no necessity, no providential call, no business, that requires it: Secondly, the conversing with them more frequently than business necessarily requires: Thirdly, the spending more time in their company than is necessary to finish our business: Above all, Fourthly, the choosing ungodly persons, however ingenious or agreeable, to be our ordinary companions, or to be our familiar friends. If any instance of this kind will admit of less excuse than others, it is that which the Apostle expressly forbids elsewhere; the being "unequally yoked with an unbeliever" in marriage; with any person that has not the love of God in their heart, or at least the fear of God before their eyes. I do not know anything that can justify this; neither the sense, wit, or beauty of the person, nor temporal advantage, nor fear of want; no, nor even the command of a parent. For if any parent command what is contrary to the Word of God, the child ought to obey God rather than man.
7. The ground of this prohibition is laid down at large in the preceding verses: "What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever?" (Taking that word in the extensive sense, for him that hath neither the love nor fear of God.) "Ye are the temple of the living God: As God hath said, I will dwell in them, and walk in them: And I will be their God, and they shall be my people." It follows, "Wherefore, come out from among them;" the unrighteous, the children of darkness, the sons of Belial, the unbelievers; "and be ye separate, and touch not the unclean thing," or person, "and I will receive you."
8. Here is the sum of this prohibition to have any more intercourse with unholy men than is absolutely necessary. There can be no profitable fellowship between the righteous and the unrighteous; as there can be no communion between light and darkness, -- whether you understand this of natural or of spiritual darkness. As Christ can have no concord with Belial; so a believer in him can have no concord with an unbeliever. It is absurd to imagine that any true union or concord should be between two persons, while one of them remains in darkness, and the other walks in the light. They are subjects, not only of two separate, but of two opposite kingdoms. They act upon quite different principles; they aim at quite different ends. It will necessarily follow, that frequently, if not always, they will walk in different paths. How can they walk together, till they are agreed? -- until they both serve either Christ or Belial?
9. And what are the consequences of our not obeying this direction? Of our not coming out from among unholy men? Of not being separate from them, but contracting or continuing a familiar intercourse with them? It is probable it will not immediately have any apparent, visible ill consequences. It is hardly to be expected, that it will immediately lead us into any outward sin. Perhaps it may not presently occasion our neglect of any outward duty. It will first sap the foundations of our religion: It will, by little and little damp our zeal for God; it will gently cool that fervency of spirit which attended our first love. If they do not openly oppose anything we say or do, yet their very spirit will, by insensible degrees, affect our spirit, and transfuse into it the same lukewarmness and indifference toward God and the things of God. It will weaken all the springs of our soul, destroy the vigour of our spirit, and cause us more and more to slacken our pace in running the race that is set before us.
10. By the same degrees all needless intercourse with unholy men will weaken our divine evidence and conviction of things unseen: It will dim the eyes of the soul whereby we see Him that is invisible, and weaken our confidence in him. It will gradually abate our "taste of the powers of the world to come;" and deaden that hope which before made us "sit in heavenly places with Christ Jesus." It will imperceptibly cool that flame of love which before enabled us to say, "Whom have I in heaven but thee? And there is none upon earth that I desire beside thee!" Thus it strikes at the root of all vital religion; of our fellowship with the Father and with the Son.
11. By the same degrees, and in the same secret and unobserved manner, it will prepare us to "measure back our steps to earth again". It will lead us softly, to relapse into the love of the world from which we were clean escaped; to fall gently into the desire of the flesh; the seeking happiness in the pleasures of sense; -- the desire of the eye; the seeking happiness in the pleasure of imagination; -- and the pride of life; the seeking it in pomp, in riches, or in the praise of man. And all this may be done by the assistance of the spirit who "beguiled Eve through his subtlety," before we are sensible of his attack, or are conscious of any loss.
12. And it is not only the love of the world in all its branches which necessarily steals upon us, while we converse with men of a worldly spirit farther than duty requires, but every other evil passion and temper of which the human soul is capable; in particular pride, vanity, censoriousness, evil surmising, proneness to revenge: While, on the other hand levity, gaiety, and dissipation steal upon us and increase continually. We know how all these abound in the men that know not God. And it cannot be but they will insinuate themselves into all who frequently and freely converse with them: They insinuate most deeply into those who are not apprehensive of any danger; and most of all, if they have any particular affection, if they have more love than duty requires, for those who do not love God, with whom they familiarly converse.
13. Hitherto I have supposed that the persons with whom you converse are such as we use to call good sort of people; such as are styled, in the cant term of the day, men of worthy characters; -- one of the silly, insignificant words, that ever came into fashion. I have supposed them to be free from cursing, swearing, profaneness; from Sabbath-breaking and drunkenness; from lewdness, either in word or action; from dishonesty, lying, and slandering: In a word, to be entirely clear from open vice of every kind. Otherwise, whoever has even the fear of God must in any wise keep at a distance from them. But I am afraid I have made a supposition which hardly can be admitted. I am afraid, some of the persons with whom you converse more than business necessarily requires, do not deserve even the character of good sort of men, -- are not worthy of anything but shame and contempt. Do not some of them live in open sin? -- in cursing and swearing, drunkenness, or uncleanness? You cannot long be ignorant of this; for they take little pains to hide it. Now, is it not certain, all vice is of an infectious nature? for who can touch pitch and not be defiled? From these, therefore, you ought undoubtedly to flee as from the face of a serpent. Otherwise how soon may "evil communications corrupt good manners!"
14. I have supposed, likewise, that those unholy persons with whom you frequently converse have no desire to communicate their own spirit to you, or to induce you to follow their example. But this also is a supposition which can hardly be admitted. In many cases their interest may be advanced by your being a partaker of their sins. But supposing interest to be out of the question, does not every man naturally desire, and more or less endeavour, to bring over his acquaintance to his own opinion or party? So that, as all good men desire and endeavour to make others good, like themselves, in like manner all bad men desire and endeavour to make their companions as bad as themselves.
15. But if they do not, if we allow this almost impossible supposition, that they do not desire or use any endeavours to bring you over to their own temper and practice, still it is dangerous to converse with them. I speak not only of openly vicious men, but of all that do not love God, or at least fear him, and sincerely "seek the kingdom of God and his righteousness." Admit, such companions do not endeavour to make you like themselves; does this prove you are in no danger from them? See that poor wretch that is ill of the plague! He does not desire, he does not use the least endeavour, to communicate his distemper to you. Yet have a care! Touch him not! Nay, go not near him, or you know not how soon you may be in just the same condition. To draw the parallel: Though we should suppose the man of the world does not desire, design, or endeavour to communicate his distemper to you, yet touch him not! Come not too near him; for it is not only his reasonings or persuasions that may infect your soul, but his very breath is infectious; particularly to those who are apprehensive of no danger.
16. If conversing freely with worldly-minded men has no other ill effect upon you, it will surely, by imperceptible degrees, make you less heavenly-minded. It will give a bias to your mind which will continually draw your soul to earth. It will incline you, without your being conscious of it, instead of being wholly transformed in the renewing of your mind, to be again conformed to this world in its spirit, in its maxims, and in its vain conversation. You will fall again into that levity and dissipation of spirit from which you had before clean escaped; into that superfluity of apparel, and into that foolish, frothy, unprofitable conversation, which was an abomination to you when your soul was alive to God. And you will daily decline from that simplicity both of speech and behaviour whereby you once adorned the doctrine of God our Saviour.
17. And if you go thus far in conformity to the world, it is hardly to be expected you will stop here. You will go farther in a short time: Having once lost your footing and begun to slide down, it is a thousand to one, you will not stop till you come to the bottom of the hill; till you fall yourself into some of those outward sins which your companions commit before your eyes or in your hearing. Hereby the dread and horror which struck you at first will gradually abate, till at length you are prevailed upon to follow their example. But suppose they do not lead you into outward sin, if they infect your spirit with pride, anger, or love of the world,it is enough: It is sufficient, without deep repentance, to drown your soul in everlasting perdition; seeing, (abstracted from all outward sin,) "to be carnally-minded is death."
18. But as dangerous as it is to converse familiarly with men that know not God, it is more dangerous still for men to converse with women of that character; as they are generally more insinuating than men, and have far greater power of persuasion; particularly if they are agreeable in their persons, or pleasing in their conversation. You must be more than man, if you can converse with such and not suffer any loss. If you do not feel any foolish or unholy desire; (and who can promise that you shall not?) yet it is scarce possible that you should not feel more or less of an improper softness, which will make you less willing and less able to persist in that habit of denying yourself, and taking up your cross daily, which constitute the character of a good soldier of Jesus Christ. And we know that not only fornicators and adulterers, but even "the soft and effeminate," the delicate followers of a self-denying Master, "shall have no part in the kingdom of Christ and of God."
19. Such are the consequences which must surely, though perhaps slowly, follow the mixing of the children of God with the men of the world. And by this means, more than by any other, yea, than by all others put together, are the people called Methodists likely to lose their strength, and become like other men. It is indeed with a good design, and from a real desire of promoting the glory of God, that many of them admit of familiar conversation with men that know not God. You have a hope of awakening them out of sleep, and persuading them to seek the things that make for their peace. But if, after a competent time of trial, you can make no impression upon them, it will be your wisdom to give them up to God; otherwise you are more likely to receive hurt from them, than to do them any good. For if you do not raise their hearts up to heaven, they will draw yours down to earth. Therefore, retreat in time, "and come out from among them, and be ye separate."
20. But how may this be done? What is the most easy and effectual method of separating ourselves from unholy men? Perhaps a few advices will make this plain to those that desire to know and do the will of God.
First: Invite no unholy person to your house, unless on some very particular occasion. You may say, "But civility requires this, and sure, religion is no enemy to civility. Nay, the Apostle himself directs us to be courteous, as well as to be pitiful." I answer, You may be civil, sufficiently civil, and yet keep them at a proper distance. You may be courteous in a thousand instances, and yet stand aloof from them. And it was never the design of the Apostle to recommend any such courtesy as must necessarily prove a snare to the soul.
21. Secondly: On no account accept any invitation from an unholy person. Never be prevailed upon to pay a visit, unless you wish it to be repaid. It may be, a person desirous of your acquaintance will repeat the visit twice or thrice. But if you steadily refrain from returning it, the visitant will soon be tired. It is not improbable, he will be disobliged; and perhaps he will show marks of resentment. Lay your account with this, that when anything of the kind occurs you may neither be surprised nor discouraged. It is better to please God and displease man, than to please man and displease God.
22. Thirdly: it is probable, you were acquainted with men of the world before you yourself knew God. What is best to be done with regard to these? How may you most easily drop their acquaintance? First, allow a sufficient time to try whether you cannot by argument and persuasion, applied at the soft times of address, induce them to choose the better part. Spare no pains! Exert all your faith and love, and wrestle with God in their behalf. If, after all, you cannot perceive that any impression is made upon them, it is your duty gently to withdraw from them, that you be not entangled with them. This may be done in a short time, easily and quietly, by not returning their visits. But you must expect they will upbraid you with haughtiness and unkindness, if not to your face, yet behind your back. And this you can suffer for a good conscience. It is, properly, the reproach of Christ.
23. When it pleased God to give me a settled resolution to be, not a nominal, but a real Christian, (being then about twenty-two years of age,) my acquaintance were as ignorant of God as myself. But there was this difference: I knew my own ignorance; they did not know theirs. I faintly endeavoured to help them; but in vain. Meantime I found, by sad experience, that even their harmless conversation, so called, damped all my good resolutions. But how to get rid of them was the question, which I resolved in my mind again and again. I saw no possible way, unless it should please God to remove me to another College. He did so, in a manner utterly contrary to all human probability. I was elected Fellow of a College where I knew not one person. I foresaw, abundance of people would come to see me, either out of friendship, civility, or curiosity; and that I should have offers of acquaintance new and old: But I had now fixed my plan. Entering now, as it were, into a new world, I resolved to have no acquaintance by chance, but by choice; and to choose such only as I had reason to believe would help me on in my way to heaven. In consequence of this, I narrowly observed the temper and behaviour of all that visited me. I saw no reason to think that the greater part of these truly loved or feared God. Such acquaintance, therefore, I did not choose: I could not expect they would do me any good. Therefore, when any of these came to see me, I behaved as courteously as I could. But to the question, "When will you come to see me?" I returned no answer. When they had come a few times, and found I still declined returning the visit, I saw them no more. And I bless God, this has been my invariable rule for about threescore years. I knew many reflections would follow: But that did not move me; as I knew full well, it was my calling to go "through evil report and good report".
24. I earnestly advise all of you who resolve to be, not almost, but altogether Christians, to adopt the same plan, however contrary it may be to flesh and blood. Narrowly observe, which of those that fall in your way are like-minded with yourself: Who among them have you reason to believe fears God and works righteousness. Set them down as worthy of your acquaintance: Gladly and freely converse with them at all opportunities. As to all who do not answer that character, gently and quietly let them drop. However good-natured and sensible they may be, they will do you no real service. Nay, if they did not lead you into outward sin, yet they would be a continual clog to your soul, and would hinder your running with vigour and cheerfulness the race that is set before you. And if any of your friends that did once run well "turn back from the holy commandment once delivered to them", first use every method that prudence can suggest, to bring them again into the good way. But if you cannot prevail, let them go, only still commending them unto God in prayer. Drop all familiar intercourse with them, and save your own soul.
25. I advise you, Fourthly, walk circumspectly with regard to your relations. With your parents, whether religious or not, you must certainly converse, if they desire it; and with your brothers and sisters; more especially, if they want your service. I do not know that you are under any such obligation with respect to your more distant relations. Courtesy, indeed, and natural affection, may require that you should visit them sometimes. But if they neither know nor seek God, it should certainly be as seldom as possible. And when you are with them, you should not stay a day longer than decency requires. Again: Whichsoever of them you are with at any time, remember that solemn caution of the Apostle, "Let no corrupt communication" (conversation) "come out of your mouth; but that which is good to the use of edifying, that it may minister grace to the hearers." You have no authority to vary from this rule; otherwise, you "grieve the Holy Spirit of God." And if you keep closely to it, those who have no religion will soon dispense with your company.
26. Thus it is that those who fear or love God should "come out from among" all that do not fear him. Thus in a plain scriptural sense, you should "be separate" from them; from all unnecessary intercourse with them. Yea, "touch not," saith the Lord, "the unclean thing" or person, any farther than necessity requires; "and I will receive you" into the family and household of God. "And I will be unto you a Father;" will embrace you with paternal affection; "and ye shall be unto me sons and daughters, saith the Lord Almighty." The promise is express to all that renounce the company of ungodly men; provided their spirit and conversation are, in other respects, also suitable to their duty. God does here absolutely engage to give them all the blessings he has prepared for his beloved children, both in time and eternity. Let all those, therefore, who have any regard for the favour and the blessing of God, First, beware how they contract any acquaintance, or form any connexion, with ungodly men; any farther than necessary business, or some other providential call, requires: And, Secondly, with all possible speed, all that the nature of the thing will admit, break off all such acquaintance already contracted, and all such connexions already formed. Let no pleasure resulting from such acquaintance, no gain found or expected from such connexions, be of any consideration, when laid in the balance against a clear, positive command of God. In such a case, "pluck out the right eye," -- tear away the most pleasing acquaintance, -- "and cast it from thee:" Give up all thought, all design of seeking it again. "Cut off the right hand," -- absolutely renounce the most profitable connexion, -- "and cast it from thee." "It is better for thee to enter into life with one eye," or one hand, "than having two, to be cast into hell-fire."
Text Sermons : John Wesley : Are you Hungry?
The laborer’s appetite works for him,
His hunger drives him on.
Proverbs 16:26
You may be reading this devotion at the start of your day or you might be reading it
before you go to sleep; perhaps you are reading it during your lunch break or perhaps
you're working through it at the dinner table with friends or family. Wherever you are
right now and whatever you are doing, would you describe yourself as satisfied?
“Satisfied” probably means different things to different people, but at its core it should
include an element of contentment.
Sometimes when I ask people if they are satisfied or content they look at me as if I am
mad. Between trying to hold down a job, maintain a home, perhaps keeping a spouse
happy, trying their best to bring up their children properly, trying to arrange lifts to and
from sporting and other activities, shopping, maintaining a social life, and then perhaps
on top of all of these things attempting to be committed to regular worship and involved
in the life of the church, the general feeling is that being satisfied or content is a luxury
that will have to wait ‘until I get on top of things, get a promotion, I go on long leave, the
children leave home, and I retire!’ Perhaps you are breathless from just reading the last
paragraph and any feeling of satisfaction or contentment that was trying to take hold in
your life has departed.
It needn't be so. That's right, it needn't be so! You can be satisfied. There is absolutely
no need for anyone on this planet to have to say that they can't get any satisfaction. Jesus
has promised satisfaction. The Proverb before us today tells us that our appetite works
for us. That's interesting, isn't it? Many people believe and live as if they need to work
for their appetite, but no, your appetite can work for you. Your hunger can drive you on.
Drive you on to what? Well, it will drive you to whatever it needs to be satisfied. Now
you don't need to look very far around you to see the negative effects of inappropriate
appetites, but the good news is that if you hunger and thirst for righteousness, if that is
the hunger that drives you, your appetite will work for you and You Will Be Satisfied.
On another occasion Jesus will say that if you seek first the Kingdom of God and His
righteousness then many other things will be added unto you.
Hunger and thirst for righteousness, long for it, pray for it, hope for it, desire it and watch
the appetite work for you.
The laborer’s appetite works for him,
His hunger drives him on.
Proverbs 16:26
You may be reading this devotion at the start of your day or you might be reading it
before you go to sleep; perhaps you are reading it during your lunch break or perhaps
you're working through it at the dinner table with friends or family. Wherever you are
right now and whatever you are doing, would you describe yourself as satisfied?
“Satisfied” probably means different things to different people, but at its core it should
include an element of contentment.
Sometimes when I ask people if they are satisfied or content they look at me as if I am
mad. Between trying to hold down a job, maintain a home, perhaps keeping a spouse
happy, trying their best to bring up their children properly, trying to arrange lifts to and
from sporting and other activities, shopping, maintaining a social life, and then perhaps
on top of all of these things attempting to be committed to regular worship and involved
in the life of the church, the general feeling is that being satisfied or content is a luxury
that will have to wait ‘until I get on top of things, get a promotion, I go on long leave, the
children leave home, and I retire!’ Perhaps you are breathless from just reading the last
paragraph and any feeling of satisfaction or contentment that was trying to take hold in
your life has departed.
It needn't be so. That's right, it needn't be so! You can be satisfied. There is absolutely
no need for anyone on this planet to have to say that they can't get any satisfaction. Jesus
has promised satisfaction. The Proverb before us today tells us that our appetite works
for us. That's interesting, isn't it? Many people believe and live as if they need to work
for their appetite, but no, your appetite can work for you. Your hunger can drive you on.
Drive you on to what? Well, it will drive you to whatever it needs to be satisfied. Now
you don't need to look very far around you to see the negative effects of inappropriate
appetites, but the good news is that if you hunger and thirst for righteousness, if that is
the hunger that drives you, your appetite will work for you and You Will Be Satisfied.
On another occasion Jesus will say that if you seek first the Kingdom of God and His
righteousness then many other things will be added unto you.
Hunger and thirst for righteousness, long for it, pray for it, hope for it, desire it and watch
the appetite work for you.
Text Sermons : John Wesley : Are You Are Thirsty?
As the deer pants for streams of water,
so my soul pants for you, O God.
My soul thirsts for God, for the living God.
Psalm 42:1&2
The Psalmist presented to us in these verses, and in the rest of the Psalm, is a sad and
downhearted person. It is unclear why, but he is certainly going through some kind of
suffering, which is leaving him feeling thirsty for God. It is as if God is not there. The
picture he gives us is of a deer longingly looking for streams of water, panting, breathless
and thirsty but not finding the streams that were once there. It would seem that animals
always remember where they have found water in the past and it must be very frustrating
to go back and find none. The Psalmist remembers going to the Temple, leading the
crowd, shouting for joy and praising God but these things are now only a distant memory
and seem to bring as much comfort as a dry riverbed.
We sometimes feel like the Psalmist but, if the truth be told, we are hesitant to advertise
the fact. Why is this so? Well, sometimes because we know it is of our own making. In
the turmoil which is sometimes our busy lives we are tempted to neglect those things
which keep us close to God: prayer, reading the Bible, receiving the Sacrament,
fellowshipping with other Christians and fasting to name but a few of the means of grace
that God has put in place to keep us satisfied. The means of grace are like streams of
water and they water us when we come under them, satisfying and refreshing us.
But sometimes, this longing is not of our own making. God just seems to be distant and
the more He seems to be distant the more we believe that He is distant. What can we
learn from the Psalmist if this is our situation? Well, notice that he still calls out to the
God who is distant, just as Jesus would one day cry out to the God who He felt had
forsaken Him and commend His spirit into His hands. Just as the thirsty dear returns to
dry river beds, so too the born-again soul knows it can return to the Christ who said: “If
anyone is thirsty, let him come to me and drink.”
For thee my thirsty soul doth pant,
While in this desert land I live;
And hungry as I am and faint,
Thy love alone can comfort give. (425)