Sermons on Several Occasions

SERMON I.[1]

SALVATION BY FAITH.

EPHES. ii. 8.

_By grace ye are saved through faith._

1. ALL the blessings which God hath bestowed upon man are of his mere grace, bounty or favour: his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that _formed man of the dust of the ground, and breathed into him a living soul_, and stamped on that soul the image of God, and _put all things under his feet_. The same free grace continues to us, at this day, life and breath, and all things. For there is nothing we are, or have, or do, which can deserve the least thing at God’s hand. _All our works thou, O God, hast wrought in us._ These, therefore, are so many more instances of free mercy. And whatever righteousness may be found in man, this is also the gift of God.

2. Wherewithal then shall a sinful man atone for any the least of his sins? With his own works? No. Were they ever so many or holy, they are not his own, but God’s. But indeed they are all unholy and sinful themselves, so that every one of them needs a fresh atonement. Only corrupt fruit grows on a corrupt tree. And his heart is altogether corrupt and abominable; being _come short of the glory of God_, the glorious righteousness at first impress’d on his soul, after the image of his great Creator. Therefore, having nothing, neither righteousness nor works to plead, his _mouth is_ utterly _stopt before God_.

3. If then sinful men find favour with God, it is _grace upon grace_. If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, _salvation_; what can we say to these things, but _thanks be unto God for his unspeakable gift_! And thus it is. Herein _God commendeth his love toward us, in that while we were yet sinners, Christ died_ to save us. _By grace then are ye saved through faith._ Grace is the source, faith the condition, of salvation.

Now, that we fall not short of the grace of God, it concerns us carefully to enquire,

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

II. What is the salvation which is through faith?

III. How we may answer some objections.

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

1. And first, It is not barely the faith of an Heathen. Now God requireth of a Heathen to believe, _That God is_; _that he is a rewarder of them that diligently seek him_; and that he is to be sought by _glorifying him as God, by giving him thanks_ for all things; and by a careful practice of moral virtue, of justice, mercy and truth toward their fellow creatures. A _Greek_ or _Roman_ therefore, yea, a _Scythian_ or _Indian_, was without excuse if he did not believe thus much; The being and attributes of God, a future state of reward and punishment, and the obligatory nature of moral virtue. For this is barely the faith of a Heathen.

2. Nor, _2dly_, Is it the faith of a devil, tho’ this goes much farther than that of a Heathen. For the devil believes, not only, that there is a wise and powerful God, gracious to reward, and just to punish; but also, that Jesus is the son of God, the Christ, the Saviour of the world. So we find him declaring, in express terms, _Luke_ iv. 34. _I know thee, who thou art, the holy one of God._ Nor can we doubt but that unhappy spirit believes all those words, which came out of the mouth of the holy one; yea, and whatsoever else was written by those holy men of old; of two of whom he was compell’d to give that glorious testimony, _These men are the servants of the most high God, who shew unto you the way of salvation_. Thus much then the great enemy of God and man believes, and trembles in believing, that _God was made manifest in the flesh_, that he will _tread all enemies under his feet_, and that _all scripture was given by inspiration of God_. Thus far goeth the faith of a devil.

3. _Thirdly_, The faith through which we are saved, in that sense of the word which will hereafter be explained, is not barely that which the _apostles_ themselves had while Christ was yet upon earth; tho’ they so believed on him as to _leave all and follow him_; altho’ they had then power to work miracles, to _heal all manner of sickness, and all manner of disease_; yea, they had then _power and authority over all devils_: and which is beyond all this, were sent by their master to _preach the kingdom of God_.

4. What faith is it then through which we are saved? It may be answered, first, in general, it is a faith in Christ; Christ, and God through Christ, are the proper objects of it. Herein therefore, it is sufficiently, absolutely, distinguished from the faith either of ancient or modern Heathens. And from the faith of a devil, it is fully distinguished by this, it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the scripture, _With the heart, man believeth unto righteousness_. And, _If thou shalt confess with thy mouth the Lord Jesus, and shalt believe with thy |heart|, that God hath raised him from the dead, thou shalt be saved_.

5. And herein does it differ from that faith which the apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal; and his resurrection as the restoration of us all to life and immortality: inasmuch as _he was delivered for our sins, and rose again for our justification_. Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ, a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life; as _given for us_, and _living in us_; and in consequence hereof, a closing with him, and cleaving to him, as _our wisdom, righteousness, sanctification, and redemption_.

II. What salvation it is, which is through this faith, is the second thing to be considered.

1. And first, Whatsoever else it imply, it is a present salvation. It is something attainable, yea, actually attained on earth, by those who are partakers of this faith. For thus saith the apostle to the believers at _Ephesus_, and in them to the believers of all ages, not ye shall be (tho’ that also is true) but _ye_ are _saved through faith_.

2. _Ye are saved_ (to comprize all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his first begotten into the world, _Thou shalt call his name Jesus, for he shall save his people from their sins_. And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere express’d, all that believe in him, he will save from all their sins; from original and actual, past and present sin, of the flesh and of the spirit. Through faith that is in him, they are saved both from the guilt and from the power of it.

3. First from the guilt of all past sin. For whereas _all the world is guilty before God_; insomuch that should he _be extreme to mark what is done amiss, there is none that could abide it_: and whereas _by the law is only the knowledge of sin_, but no deliverance from it; so that _by fulfilling the deeds of the law, no flesh can be justified: now the righteousness of God, which is by faith of Jesus Christ, is manifested unto all that believe_. Now _they are justified freely by his grace, through the redemption that is in Jesus Christ. Him God hath set forth to be a propitiation through faith in his blood; to declare his righteousness for_ (or by) _the remission of the sins that are past_. Now hath Christ _taken away the curse of the law, being made a curse for us_. He hath _blotted out the hand-writing that was against us, taking it out of the way, nailing it to his cross. There is therefore no condemnation now, to them who |believe| in Christ Jesus_.

4. And being saved from guilt, they are saved from fear. Not indeed from a filial fear of offending; but from all servile fear, from that _fear which hath torment_, from fear of punishment, from fear of the wrath of God; whom they no longer regard as a severe master, but as an indulgent father. _They have not received again the spirit of bondage; but the spirit of adoption, whereby they cry, Abba, Father: the spirit itself also bearing witness with their spirits that they are the children of God._ They are also saved from the fear, tho’ not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises: thus have they _peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them._ And hereby they are _persuaded_ (tho’ perhaps not at all times, nor with the same fulness of persuasion) that _neither death nor life, nor things present, nor things to come, nor heighth nor depth, nor any other creature, shall be able to separate them from the love of God, which is in Christ Jesus our Lord_.

5. Again, through this faith they are saved from the power of sin, as well as from the guilt of it. So the apostle declares, _Ye know that he was manifested to take away our sins, and in him is no sin. Whosoever abideth in him sinneth not._ (chap. iii. 5, &c.) Again, _Little children, let no man deceive you.――He that committeth sin is of the devil.――Whosoever believeth is born of God. And whosoever is born of God doth not commit sin, for his seed remaineth in him: and he cannot sin, because he is born of God._ Once more, _We know that whatsoever is born of God sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not_, chap. v. 18.

6. He that is by faith born of God, sinneth not, 1. By any habitual sin: for all habitual sin, is sin reigning. But sin cannot reign in any that believeth. Nor, 2. By any wilful sin, for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor, 3. By any sinful desire; for he continually desireth the holy and perfect will of God; and any unholy desire, he by the grace of God stifleth in the birth. Nor, 4. Doth he sin by infirmities, whether in act, word or thought. For his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, _He that is born of God doth not commit sin_. And tho’ he cannot say, _He hath not sinned_, yet now, _he sinneth not_.

7. This then is the salvation which is through faith, even in the present world: a salvation from sin, and the consequences of sin, both often expressed in the word _Justification_; which, taken in the largest sense, implies, a deliverance from guilt and punishment, by the atonement of Christ actually applied to the soul of the sinner now believing on him, and a deliverance from the power of sin through Christ _formed in his heart_. So that he who is thus justified or saved by faith, is indeed _born again_. He is _born again of the Spirit_ unto a new _life, which is hid with Christ in God_. And as a _new-born babe he gladly receives the sincere milk of the word, and grows thereby: going on in the might of the Lord his God, from faith to faith, from grace to grace, until at length he come unto a perfect man, unto the measure of the stature of the fulness of Christ_.

III. The first usual objection to this is,

♦1. That “to preach salvation or justification by faith only, is to preach against holiness and good works.” To which a short answer might be given: it would be so, if we spake, as some do, of a faith which was separate from these. But we speak of a faith which is not so, but productive of all good works and all holiness.

2. But it may be of use to consider it more at large: especially since it is no new objection, but as old as St. _Paul’s_ time; for even then it was asked, _Do we not make void the law through faith?_ We answer, first, all who preach not faith, do manifestly make void the law; either directly and grosly by limitations and comments, that eat out all the spirit of the text: or indirectly, by not pointing out the only means whereby it is possible to perform it. Whereas, secondly, _We establish the law_; both by shewing its full extent, and spiritual meaning: and by calling all to that living way, whereby _the righteousness of the law may be fulfilled in them_. These, while they trust in the blood of Christ alone, use all the ordinances which he hath appointed, do all the _good works which he had before prepared that they should walk therein_, and enjoy and manifest all holy and heavenly tempers, even the same _mind that was in Christ Jesus_.

3. “But does not preaching this faith lead men into pride?” We answer, accidentally it may. Therefore ought every believer to be earnestly cautioned, (in the words of the great apostle) _Because of unbelief, the first branches were broken off; and thou standest by faith. Be not high-minded, but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold, therefore the goodness and severity of God! On them which fell, severity: but towards thee, goodness: if thou continue in his goodness; otherwise thou also shalt be cut off._ And while he continues therein, he will remember those words of St. _Paul_, foreseeing and answering this very objection, (_Rom._ iii. 27.) _Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith._ If a man were justified by his works, he would have whereof to glory. But there is no glorying for him, _that worketh not, but believeth on him that justifieth the ungodly_, (Rom. iv.) To the same effect are the words both preceding and following the text, (_Eph._ ii. 4, &c.) _God who is rich in mercy,――even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved)――that he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus. For by grace ye are saved through faith. And that not of yourselves._ Of yourselves cometh neither your faith nor your salvation. _It is the gift of God_; the free, undeserved gift, the faith thro’ which ye are saved, as well as the salvation, which he of his own good pleasure, his mere favour, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. _Not of works, lest any man should boast._ For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation. So far were they from deserving faith; which therefore, whenever given, is not _of works_. Neither is salvation of the works we do when we believe. For _it is_ then _God that worketh in us_. And therefore, that he giveth us a reward for what he himself worketh, only commendeth the riches of his mercy, but leaveth us nothing whereof to glory.

4. “However, may not the speaking thus of the mercy of God, as saving or justifying freely by faith only, encourage men in sin?” Indeed it may and will; many _will continue in sin that grace may abound_. But their blood is upon their own head. The goodness of God ought to lead them to repentance; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, thro’ faith which is in Jesus. And if they earnestly cry, and faint not, if they seek him in all the means he hath appointed, if they refuse to be comforted till he come, _he will come and will tarry not_. And he can do much work in a short time. Many are the examples in the Acts of the Apostles, of God’s working this faith in men’s hearts, as quick as lightning falling from heaven. So in the same hour that _Paul_ and _Silas_ began to preach, the jailor _repented, believed, and was baptized_: as were three thousand by St. _Peter_ on the day of Pentecost, who all repented and believed at his first preaching. And blessed be God, there are now many living proofs, that he is still thus _mighty to save_.

5. Yet to the same truth, placed in another view, a quite contrary objection is made: “If a man cannot be saved by all that he can do, this will drive men to despair.” True, to despair of being saved by their own works, their own merits or righteousness. And so it ought; for none can trust in the merits of Christ, till he has utterly renounced his own. He that _goeth about to establish his own righteousness_, cannot receive the righteousness of God. The righteousness which is of faith cannot be given him, while he trusteth in that which is of the law.

6. * But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. ’Tis the only comfortable one, ’tis _very full of comfort_, to all self-destroyed, self-condemned sinners. That _whosoever believeth on him shall not be ashamed_: that _the same Lord over all, is rich unto all that call upon him_: here is comfort, high as heaven, stronger than death! What! Mercy for all? For _Zaccheus_, a public robber? For _Mary Magdalen_, a common harlot? Methinks I hear one say, then I, even I, may hope for mercy! And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, _Be of good cheer, thy sins are forgiven thee_; so forgiven that they shall reign over thee no more; yea, and that _the Holy Spirit shall bear witness with thy spirit that thou art a child of God_. O glad tidings! Tidings of great joy, which are sent unto all people. _Ho, every one that thirsteth, come ye to the waters: come ye and buy, without money, and without price._ Whatsoever your sins be, _though red, like crimson_, though _more than the hairs of your head: return ye unto the Lord, and he will have mercy upon you: and to our God, for he will abundantly pardon_.

7. When no more objections occur, then we are simply told, that “salvation by faith only, ought not to be preached as the first doctrine, or at least not to be preached to all.” But what saith the Holy Ghost? _Other foundation can no man lay, than that which is laid, even Jesus Christ._ So then, _That whosoever believeth on him shall be saved_, is and must be the foundation of all our preaching; that is, must be preached first. * “Well, but not to all.” To whom then are we not to preach it? Whom shall we except? The poor? Nay, they have a peculiar right to have the gospel preached unto them. The unlearned? No. God hath revealed these things unto unlearned and ignorant men from the beginning. The young? By no means. _Suffer these_ in any wise, _to come unto_ Christ, _and forbid them not_. The sinners? Least of all. _He came not to call the righteous, but sinners to repentance._ Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And ’tis true, they too often except themselves from hearing; yet we must speak the words of our Lord. For thus the tenor of our commission runs, _Go and preach the gospel to every creature_. If any man wrest it or any part of it to his destruction, he must bear his own burden. But still, _as the Lord liveth, whatsoever the Lord saith unto us, that we will speak_.

8. At this time more especially will we speak, That _by grace ye are saved through faith_: because never was the maintaining this doctrine more seasonable than it is at this day. Nothing but this can effectually prevent the increase of the _Romish_ delusion among us. ’Tis endless to attack one by one, all the errors of that church. But salvation by faith strikes at the root, and all fall at once where this is established. It was this doctrine (which our church justly calls _the strong rock and foundation of the Christian religion_) that first drove Popery out of these kingdoms, and ’tis this alone can keep it out. Nothing but this can give a check to that immorality, which hath _overspread the land as a flood_. Can you empty the great deep, drop by drop? Then you may reform us, by dissuasives from particular vices. But let the _righteousness which is of God by faith_ be brought in, and so shall its proud waves be stayed. Nothing but this can stop the mouths of those who _glory in their shame, and openly deny the Lord that bought them_. They can talk as sublimely of the law, as he that hath it written by God in his heart. To hear them speak on this head, might incline one to think, they were not far from the kingdom of God. But take them out of the law into the gospel; begin with the righteousness of faith, _with Christ, the end of the law to every one that believeth_: and those who but now appeared almost, if not altogether Christians, stand confess’d the sons of perdition; as far from life and salvation (God be merciful unto them!) as the depth of hell from the height of heaven.

9. For this reason the adversary so rages, whenever _Salvation by Faith_ is declared to the world. For this reason did he stir up earth and hell, to destroy those who first preached it. And for the same reason, knowing that faith alone could overturn the foundations of his kingdom, did he call forth all his forces, and employ all his arts of lies and calumny, to affright _Martin Luther_, from reviving it. Nor can we wonder thereat; for as that man of God observes, _How would it enrage a proud, strong man armed, to be stopt and set at nought by a little child, coming against him with a reed in his hand?_ Especially, when he knew that little child would surely overthrow him, and tread him under foot. _Even so, Lord Jesus!_ Thus hath thy strength been ever _made perfect in weakness_! Go forth then, thou little child, that believest in him, and _his right-hand shall teach thee terrible things_! Tho’ thou art helpless and weak as an infant of days, the strong man shall not be able to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him, and trample him under thy feet. Thou shalt march on under the great captain of thy salvation, _conquering and to conquer_, until all thine enemies are destroyed, and _death is swallowed up in victory_.

Now thanks be to God which giveth us the victory through our Lord Jesus Christ, to whom with the Father and the Holy Ghost, be blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might, for ever and ever. _Amen._

SERMON II.[2]

THE ALMOST CHRISTIAN.

ACTS xxvi. 28.

_Almost thou persuadest me to be a Christian._

AND many there are who go _thus far_: ever since the Christian religion was in the world, there have been many in every age and nation, who were _almost persuaded to be Christians_. But seeing it avails nothing before God, to go _only thus far_, it highly imports us to consider,

_First_, What is implied in being _almost_,

_Secondly_, What, in being _altogether a Christian_.

I.) 1. Now, in the being _almost a Christian_ is implied, first Heathen honesty. No one, I suppose, will make any question of this; especially, since by Heathen honesty here, I mean, not that which is recommended in the writings of their philosophers only, but such as the common Heathens expected of one another, and many of them actually practised. By the rules of this they were taught, that they ought not to be unjust; not to take away their neighbour’s goods, either by robbery or theft: not to oppress the poor, neither to use extortion toward any: not to cheat or over-reach either the poor or rich, in whatsoever commerce they had with them: to defraud no man of his right, and, if it were possible, to owe no man any thing.

2. Again, the common Heathens allowed, that some regard was to be paid to truth as well as to justice. And accordingly, they not only held him in abomination, who was forsworn, who called God to witness to a lie; but him also, who was known to be a slanderer of his neighbour, who falsly accused any man. And indeed little better did they esteem wilful liars of any sort, accounting them the disgrace of human kind, and the pests of society.

3. Yet again, there was a sort of love and assistance, which they expected one from another. They expected whatever assistance any one could give another, without prejudice to himself. And this they extended, not only to those little offices of humanity, which are performed without any expence or labour: but likewise, to the feeding the hungry, if they had food to spare, the clothing the naked, with their own superfluous raiment; and in general, the giving to any that needed, such things as they needed not themselves. Thus far (in the lowest account of it) Heathen honesty went; the first thing implied in the being _almost a Christian_.

II.) 4. A second thing implied in the being _almost a Christian_, is the having a form of Godliness, of that Godliness which is prescribed in the gospel of Christ: the having the _outside of a real Christian_. Accordingly, the _almost Christian_ does nothing which the gospel forbids. He taketh not the name of God in vain: he blesseth and curseth not; he sweareth not at all, but his communication is yea, yea; nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. He not only avoids all actual adultery, fornication, and uncleanness, but every word or look, that either directly or indirectly tends thereto: nay, and all idle words, abstaining both from detraction, backbiting, tale-bearing, evil-speaking, and from _all foolish talking and jesting_, εὐτραπελία, a kind of virtue in the Heathen moralist’s account. Briefly, from all conversation that is not _good to the use of edifying_, and that consequently _grieves the Holy Spirit of God, whereby we are sealed to the day of redemption_.

5. He abstains from _wine wherein is excess_, from revellings and gluttony. He avoids, as much as in him lies, all strife and contention, continually endeavouring to live peaceably with all men. And if he suffer wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt, or grieve any man; but in all things acts and speaks by that plain rule, _Whatsoever thou wouldst not he should do unto thee, that do not thou to another_.

6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labours and suffers for the profit of many, that by all means he may help some. In spite of toil or pain, _Whatsoever his hand findeth to do, he doeth it with his might_: whether it be for his friends, or for his enemies; for the evil, or for the good. For being _not slothful in this_, or in any _business, as he hath opportunity he doth good_, all manner of good _to all men_; and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those that sleep, to lead those whom God hath already awakened, to the fountain opened for sin and for uncleanness, that they may wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of Christ in all things.

7. He that hath the form of godliness, uses also the means of grace, yea, all of them, and at all opportunities. He constantly frequents the house of God; and that not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress; and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form, as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation; who come into his house, it may be, gazing about, or with all the signs of the most listless, careless indifference, tho’ sometimes they may _seem_ to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep or reclined in the most convenient posture for it; or, as tho’ they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture and deportment, which speaks nothing else, but _God be merciful to me a sinner_.

8. To this if we add, the constant use of family-prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour: he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being _almost a Christian_, and that is, sincerity.

III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And indeed, if we have not this, we have not Heathen honesty; no, not so much of it as will answer the demand of a _Heathen, Epicurean poet_. Even this poor wretch, in his sober intervals, is able to testify

_Oderunt peccare boni, virtutis amore; Oderunt peccare mali, formidine pœnæ._[3]

So that if a man only abstains from doing evil, in order to avoid punishment,

_Non pasces in cruce corvos_,[4]

saith the Pagan; there, _Thou hast thy reward_. But even he will not allow such a harmless man as this, to be so much as a _good Heathen_. If then any man, from the same motive, _viz._ to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good, yea, and use all the means of grace: yet we could not with any propriety say, this man is even _almost a Christian_. If he has no better principle in his heart, he is only a hypocrite altogether.

10. Sincerity therefore is necessarily implied in the being _almost a Christian_: a real design to serve God, a hearty desire to do his will: it is necessarily implied, that a man have a sincere view of pleasing God in all things: in all his conversation: in all his actions: in all he does, or leaves undone. This design, if any man be _almost a Christian_, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God.

11. But here it will probably be enquired, is it possible that any man living, should go so far as this, and nevertheless be _only almost a Christian_? What more than this can be implied, in the being a _Christian altogether_? I answer, first, That it is possible to go thus far, and yet be but _almost a Christian_; I learn not only from the oracles of God, but also from the sure testimony of experience.

12. Brethren, great is _my boldness towards you in this behalf_. And _forgive me this wrong_, if I declare my own folly upon the house-top, for yours and the gospel’s sake. Suffer me then to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile, for the glory of my Lord.

13. I did go thus far for many years, as many of this place can testify: using diligence to eschew all evil, and to have a conscience void of offence: redeeming the time, buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steddy seriousness of behaviour, at all times and in all places: and God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God, a hearty desire to do his will in all things, to please him who had called me to _fight the good fight_, and to _lay hold of eternal life_. Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but _almost a Christian_.

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

I.) 1. First, The love of God. For thus saith his word, _Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength_. Such a love is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually _rejoiceth in God his Saviour_. His _delight_ is _in the Lord, his_ Lord and his all, to whom _in every thing he giveth thanks. All_ his _desire is unto God, and to the remembrance of his name_. His heart is ever crying out, _Whom have I in heaven but thee, and there is none upon earth that I desire beside thee_. Indeed, what can he desire beside God? Not the world, or the things of the world. For he _is crucified to the world, and the world crucified to him_. He is crucified to the desire of the flesh, the desire of the eye, and the pride of life. Yea, he is dead to pride of every kind: for _love is not puffed up_; but he that dwelling in love, _dwelleth in God, and God in him_, is less than nothing in his own eyes.

II.) 2. The second thing implied in the being _altogether a Christian_ is, the love of our neighbour. For thus said our Lord in the following words, _Thou shalt love thy neighbour as thyself_. If any man ask who is my neighbour, we reply, every man in the world; every child of his, who is _the father of the spirits of all flesh_. Nor may we in any wise except our enemies, or the enemies of God and their own souls. But every Christian loveth these also as himself, yea, _as Christ loved us_. He that would more fully understand what manner of love this is, may consider St. _Paul’s_ description of it. It is _long-suffering and kind: it envieth not: it is not rash or hasty in judging: it is not puffed up_, but maketh him that loves, the least, the servant of all. Love _doth not behave itself unseemly_, but _becometh all things to all men_. She _seeketh not her own_, but only the good of others, that they may be saved. Love _is not provoked_. It casteth out wrath, which he who hath, is wanting in love. It _thinketh no evil_. It _rejoiceth not in iniquity, but rejoiceth in the truth_. It _covereth all things, believeth all things, hopeth all things, endureth all things_.

III.) 3. There is yet one thing more that may be separately considered, tho’ it cannot actually be separate from the preceding, which is implied in the being _altogether a Christian_. And that is the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of God. _Every one_, saith the beloved disciple, _that believeth, is born of God. To as many as received him, gave he power to become the sons of God, even to them that believe on his name._ And, _this is the victory that overcometh the world, even our faith_. Yea, our Lord himself declares, _He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed from death unto life_.

4. But here let no man deceive his own soul. “It is diligently to be noted, the faith which bringeth not forth repentance and love, and all good works, is not that right living faith, but a dead and devilish one. For even the devils believe, that Christ was born of a virgin, that he wrought all kinds of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right hand of the Father, and at the end of the world, shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.”[5]

5. “The right and true Christian faith is (to go on in the words of our own church) not only to believe that holy scripture, and the articles of our faith are true, but also to have a sure trust and confidence, to be saved from everlasting damnation by Christ. It is a sure trust and confidence which a man hath in God, that by the merits of Christ his sins _are_ forgiven, and he reconciled to the favour of God,――whereof doth follow a loving heart, to obey his commandments.”

6. Now whosoever has this faith, which _purifies the heart_, by the power of God, who _dwelleth therein_, from pride, anger, desire, _from all unrighteousness_, from _all filthiness of flesh and spirit_, which fills it with love stronger than death, both to God and to all mankind; love that doth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict; whosoever has this _faith_, thus _working by love_, is not _almost only, but altogether a Christian_.

7. But who are the living witnesses of these things? I beseech you, brethren, as in the presence of that God, before whom _hell and destruction are without a covering: how much more the hearts of the children of men?_ that each of you would ask his own heart, “Am I of that number? Do I so far practise justice, mercy and truth, as even the rules of Heathen honesty require? If so, have I the very _outside_ of a Christian? The form of godliness? Do I abstain from evil, from whatsoever is forbidden in the written word of God? Do I, whatever good my hand findeth to do, do it with my might? Do I seriously use all the ordinances of God at all opportunities? And is all this done, with a sincere design and desire to please God in all things?”

8. Are not many of you conscious, that you never came thus far; that you have not been even _almost a Christian_? That you have not come up to the standard of Heathen honesty? At least, not to the form of Christian godliness? Much less hath God seen sincerity in you, a real design of pleasing him in all things. You never so much as intended, to devote all your words and works, your business, studies, diversions, to his glory. You never even designed or desired, that whatsoever you did, should be _done in the name of the Lord Jesus_, and, as such, should be _a spiritual sacrifice, acceptable to God through Christ_.

9. But supposing you had; do good designs and good desires make a Christian? By no means, unless they are brought to good effect. “Hell is paved, saith one, with good intentions.” The great question of all then still remains. Is the love of God shed abroad in your heart? Can you cry out, “My God and my all?” Do you desire nothing but him? Are you happy in God? Is he your glory, your delight, your crown of rejoicing? And is this commandment written in your heart, that he who loveth God love his brother also? Do you then love your neighbour as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? As Christ loved you? Yea, dost thou believe that Christ loved _thee_, and gave himself for thee? Hast thou faith in his blood? Believest thou the Lamb of God hath taken away _thy_ sins, and cast them as a stone into the depth of the sea? That he hath blotted out the hand-writing that was against _thee_, taking it out of the way, nailing it to his cross? Hast _thou_ indeed ♦redemption through his blood, even the remission of _thy_ sins? And doth his Spirit bear witness with _thy_ spirit, that thou art a child of God?

10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth that if any man die without this faith and this love, good it were for him that he had never been born. Awake, then, thou that sleepest, and call upon thy God: call in the day when he may be found. Let him not rest, till he _make his goodness to pass before thee, till he proclaim unto thee the name of the Lord, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin_. Let no man persuade thee by vain words, to rest short of this prize of thy high calling. But cry unto him day and night, who, _while we were without strength, died for the ungodly_, until thou knowest in whom thou hast believed, and canst say, “My Lord and my God.” Remember, _always to pray and not to faint_, till thou also canst lift up thy hand unto heaven, and declare to him that liveth for ever and ever, “Lord, thou knowest all things, thou knowest that I love thee.”

11. May we all thus experience what it is, to be not almost only, but altogether Christians! Being justified freely by his grace, through the redemption that is in Jesus: knowing we have peace with God through Jesus Christ: rejoicing in hope of the glory of God, and having the love of God shed abroad in our hearts, by the Holy Ghost given unto us!

SERMON V.

JUSTIFICATION BY FAITH.

ROMANS iv. 5.

_To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness._

1. HOW a sinner may be justified before God, the Lord and judge of all, is a question of no common importance, to every child of man. It contains the foundation of all our hope; in as much as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us? And much more, he that _is greater than our heart and knoweth all things_? What solid joy, either in this world or that to come, while _the wrath of God abideth on us_?

2. And yet how little hath this important question been understood? What confused notions have many had concerning it? Indeed not only confused, but often utterly false; contrary to the truth, as light to darkness: notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon: at least, not _gold, silver, or precious stones_, which would endure when _tried_ as _by fire_; but only _hay and stubble_, neither acceptable to God, nor profitable to man.

3. In order to do justice, as far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity, from _vain jangling and strife of words_, to clear the confusedness of thought, into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to shew,

_First_, What is the general ground of this whole doctrine of justification.

_Secondly_, What justification is.

_Thirdly_, Who they are that are justified. And,

_Fourthly_, On what terms they are justified.

I. I am, first, to shew, What is the general ground of this whole doctrine of justification.

1. In the image of God was man made, holy as he that created him is holy; merciful as the Author of all is merciful, perfect as his Father in heaven is perfect. As God is love, 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 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 condemn’d, by the righteous judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the moment he tasted that fruit, he died: his soul died, was separated from God; separate from whom the soul has no more life, than the body has when separate from the soul. His body likewise became corruptible and mortal; so that death then took hold on this also. And being already dead in spirit, dead to God, dead in sin, he hastened on to death everlasting; to the destruction both of body and soul, in the fire never to be quenched.

6. Thus _by one man, sin entered into the world, and death by sin. And so death passed upon all men_, as being contained in him who was the common father and representative of us all. Thus _through the offence of one_, all are dead, dead to God, dead in sin, dwelling in a corruptible, mortal body, shortly to be dissolved, and under the sentence of death eternal. For as _by one man’s disobedience, all were made sinners_; so by that offence of one, _judgment came upon all men to condemnation_, Rom. v. 12, _&c._

7. In this state we were, even all mankind, when _God so loved the world, that he gave his only begotten Son, to the end we might not perish but have everlasting life_. In the fulness of time, he was made man, another common head of mankind, a second general parent and representative of the whole human race. And as such it was that _he bore our griefs_, the Lord _laying upon him the iniquities of us all_. Then _was he wounded for our transgressions and bruised for our iniquities. He made his soul an offering for sin_: he poured out his blood for the transgressors: he _bare our sins in his own body on the tree_, that _by his stripes we_ might be _healed_: and by that one oblation of himself once offered, he hath redeemed me and all mankind; having thereby made a full, perfect and sufficient sacrifice and satisfaction, for the sins of the whole world.

8. In consideration of this, that the Son of God hath _tasted death for every man_, God hath now _reconciled the world to himself, not imputing to them their former trespasses_. And thus, _as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification_. So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes on one only condition (which himself also enables us to perform) both to 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 shew. And it is evident from what has been already observed, that it is not, the being made actually just and righteous. This is _sanctification_: which is indeed, in some degree, the immediate _fruit_ of justification: but nevertheless is a distinct gift of God, and of a totally different nature. The one implies, what God _does for us_ through his Son; the other what he _works in us_ by his Spirit. So that altho’ some rare instances maybe found, wherein the term _justified_, or _justification_, is used in so wide a sense as to include _sanctification_ also; yet in general use, they are sufficiently distinguished from each other, both by St. _Paul_ and the other inspired writers.

2. Neither is that far-fetch’d conceit, that justification is, the clearing us from accusation, particularly that of _Satan_, easily proveable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It cannot indeed be denied, that he is the _accuser of men_, emphatically so called. But it does in no wise appear, that the great apostle hath any reference to this, more or less, in all that he hath written touching justification, either to the _Romans_ or the _Galatians_.

3. It is also far easier to take for granted, than to prove from any clear scripture-testimony, that justification is, the clearing us from the accusation brought against us by _the law_. At least, if this forced, unnatural way of speaking, mean either more or less than this, that whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified, the punishment which they had deserved.

4. * Least of all does justification imply, that God is _deceived_ in those whom he _justifies_; that he thinks them to be what in fact they are not, that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us, contrary to the real nature of things: that he esteems us better than we really are, or believes us righteous, when we are unrighteous. Surely no. The judgment of the all-wise God, is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more in this manner confound me with Christ, than with _David_ or _Abraham_. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification, is neither reconcileable to reason, nor scripture.

5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby for the sake of the propitiation made by the blood of his Son, he _sheweth forth his righteousness_ (or mercy) _by the remission of the sins that are past_. This is the easy, natural account of it given by St. _Paul_, throughout this whole epistle. So he explains it himself, more particularly in this, and in the following chapter. Thus in the next verses but one to the text, _Blessed are they_, saith he, _whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin_. To him that is justified 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 thereby, that _for every idle word men shall speak, they shall give an account in the day of judgment_. But perhaps we can hardly produce another instance, of St. _Paul’s_ using the word in that distant sense. In the general tenor of his writings, it is evident he doth not. And least of all in the text before us, which undeniably speaks, not of those who have already _finished their course_, but of those who are now just _setting out_, just _beginning to run the race which is set before him_.

III. 1. But this is the third thing which was to be considered, namely, who are they that are justified? And the apostle tells us expresly, _the ungodly_: He, that is, God, _justifieth the ungodly_: the ungodly of every kind and degree, and none but the ungodly. As _they that are righteous need no repentance_, so they need no forgiveness. It is only sinners that have any occasion for pardon: it is sin alone which admits of being forgiven. Forgiveness therefore has an immediate reference to sin, and (in this respect) to nothing else. It is our _unrighteousness_ to which the pardoning God is _merciful_: it is our _iniquity_ which he _remembereth no more_.

2. This seems not to be at all considered by those who so vehemently contend, that a man must be sanctified, that is, holy, before he can be justified: especially by such of them as affirm, that universal holiness or obedience must precede justification (unless they mean, that justification at the last day, which is wholly out of the present question) so far from it, that the very supposition, is not only flatly impossible (for where there is no love of God, there is no holiness; and there is no love of God, but from a sense of his loving us) but also grosly, intrinsically absurd, contradictory to itself. For it is not a _saint_ but a _sinner_ that is _forgiven_, and under the notion of a sinner. God _justifieth_ not the godly, but the _ungodly_; not those that are holy already, but the unholy. Upon what condition he doth this, will be considered quickly: but whatever it is, it cannot be holiness. To assert this, is to say, the Lamb of God takes 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; any thing 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_ (tho’ from some kind of faith in God they may spring) _yea rather, for that they are not done, as God hath willed and commanded them to be done, we doubt 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 assign’d, 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_, (ἐν ἀγάπη) in love, in that love to God, which produces love to all mankind. But none of our works can be done in this love, while the love of the Father (of God as our Father) is not in us. And this love cannot be in us, till we receive the _Spirit of 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 in him that justifieth the ungodly_. And _he that believeth is not condemned_: Yea, he _is passed from death unto life_. For _the righteousness_ (or mercy) _of God is by faith of Jesus Christ, unto all and upon all them that believe:――Whom God hath set forth for a propitiation, through faith in his blood: that he might be just, and_ (consistently with his justice) _the justifier of him which believeth in Jesus: therefore we conclude, that a man is justified by faith, without the deeds of the law_: without previous obedience to the moral law, which indeed he could not till now perform. That it is the moral law, and that alone which is here intended, appears evidently from the words that follow. _Do we then make void the law through faith? God forbid! Yea, we establish the law._ What law do we establish by faith? Not the ritual law: not the ceremonial law of _Moses_. In no wise; but the great unchangeable law of love, the holy love of God and of our neighbour.

2. * Faith in general is, a divine, supernatural ἔλεγχος, _evidence_ or conviction _of things not seen_, not discoverable by our bodily senses, as being either past, future or spiritual. Justifying faith implies, not only a divine evidence or conviction, that _God was in Christ, reconciling the world unto himself_ but a sure trust and confidence, that Christ died for _my_ sins, that he loved _me_ and gave himself for _me_. And at what time soever a sinner thus believes, be it in early childhood, in the strength of his years, or when he is old and hoary-hair’d, God justifieth that ungodly one: God for the sake of his Son; pardoneth and absolveth, him who had in him till then no good thing. Repentance indeed God had given him before: but that repentance was neither more nor less, than a deep sense of the want of all good, and the presence of all evil. And whatever good he hath or doth from that hour, when he first believes in God through Christ, faith does not _find_ but _bring_. This is the fruit of faith. First the tree is good, and then the fruit is good also.

3. I cannot describe the nature of this faith better, than in the words of our own church. “The only instrument of salvation” (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 should sink as _Peter_ did, not into the water, but into the bottomless pit of hell-fire.” Second sermon on the passion.

“Therefore have a sure and constant faith, not only that the death of Christ is available for all the world, but that he hath made a full and sufficient sacrifice for _thee_, a perfect cleansing of _thy_ sins, so that thou mayst say with the apostle, he loved _thee_ and gave himself for _thee_. For this is to make Christ _thine own_, and to apply his merits unto _thyself_.” Sermon on the sacrament, first part.

4. By affirming that this faith is the term or _condition of justification_, I mean, first, that there is no justification without it. _He that believeth not is condemned already_; and so long as he believeth not, that condemnation cannot be removed, but _the wrath of God abideth on him_. As _there is no other name given under heaven 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 common-wealth of Israel, and without God in the world_. Whatsoever virtues (so call’d) a man may have (I speak of those unto whom the gospel is preached; for _what have I 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 tho’ we were 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, tho’ a man should have every thing else, without faith, yet he cannot be justified; so on the other, tho’ he be supposed to want every thing else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, 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, or of him that runneth_, to chuse the condition on which he shall find acceptance; _but of God that sheweth mercy_, that accepteth none at all, but of his own free love, his unmerited goodness. _Therefore hath he mercy on whom he will have mercy_, viz. on those who believe on the Son of his love: _and whom he will_, that is, those who believe not, _he hardeneth_, leaves at last to the hardness of their hearts.

8. One reason, however, we may humbly conceive, of God’s fixing this condition of justification, _If thou believest in the Lord Jesus Christ thou shalt be saved_, was to _hide pride from man_. Pride had already destroyed the very angels of God, had cast down _a third part of the stars of heaven_. It was likewise in great measure owing to this, when the tempter said, _Ye shall be as Gods_, that _Adam_ fell from his own stedfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation, for him and all his posterity, as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end. For he that cometh unto God by this faith, must fix his eye singly on 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 strait unto him, with all thy ungodliness. Take heed thou destroy not thy own soul, by pleading thy righteousness, more or less. Go as altogether ungodly, guilty, lost, destroyed, deserving and dropping into hell: and thou shalt then find favour in his sight, and know that he justifieth the ungodly. As such thou shalt be brought unto the _blood of sprinkling_, as an undone, helpless, damned sinner. Thus _look unto Jesus_! There is _the Lamb of God_, who _taketh away_ thy _sins_! Plead thou no works, no righteousness of thine own! No humility, contrition, sincerity. In no wise. That were, in very deed, to deny the Lord that bought thee. No, Plead thou singly, the blood of the covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness! Thou art the 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.

SERMON XVI.

THE MEANS OF GRACE.

MALACHI iii. 7.

_Ye are gone away from mine ordinances, and have not kept them._

I. 1. BUT are there any _ordinances_ now, since life and immortality were brought to light by the gospel? Are there under the Christian dispensation, any _means_ ordained of God, as the usual channels of his grace? This question could never have been proposed, in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as _all that believed were together, and had all things common_, (Acts ii. 44.) _they continued stedfastly in the teaching of the apostles, and in the breaking of bread and in prayers_, ver. 44.

2. But in process of time, when _the love of many waxed cold_, some began to mistake the _means_ for the _end_, and to place religion, rather in doing those outward works, than in a heart renewed after the image of God. They forgot, that _the end of_ every _commandment is love, out of a pure heart, with faith unfeigned_: the loving the Lord their God with all their heart, and their neighbour as themselves; and the being purified from pride, anger, and evil desire, by a _faith of the operation of God_. Others seemed to imagine, that though religion did not principally consist in these outward means, yet there was something in them wherewith God was well pleased, something that would still make them acceptable in his sight, though they were not exact in the weightier matters of the law, in justice, mercy, and the love of God.

3. It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained. Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head: so far from growing more heavenly in heart and life, that they were twofold more the children of hell than before. Others clearly perceiving, that these means did not convey the grace of God to those children of the devil, began from this particular case to draw a general conclusion. “That they were not means of conveying the grace of God.”

4. Yet the number of those who _abused_ the ordinances of God, was far greater than of those who _despised_ them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of ungodliness.

It cannot be supposed, that these holy and venerable men, intended any more at first, than to shew that outward religion is nothing worth, without the religion of the heart: that _God is a spirit, and they who worship him, must worship him in spirit and in truth_: that therefore external worship is lost labour, without a heart devoted to God: that the outward ordinances of God then profit much, when they advance inward holiness, but when they advance it not, are unprofitable and void, are lighter than vanity: yea, that when they are used, as it were, _in the place_ of this, they are an utter abomination to the Lord.

5. Yet it is not strange, if some of these, being strongly convinced, of that horrid profanation of the ordinances of God, which had spread itself over the whole church, and well nigh driven true religion out of the world; in their fervent zeal for the glory of God, and the recovery of souls from that fatal delusion, spake as if outward religion were _absolutely nothing_, as if it had _no_ place in the religion of Christ. It is not surprising at all, if they should not always have expressed themselves with sufficient caution. So that unwary hearers may believe, they condemned all outward means, as altogether unprofitable; and as not designed of God to be the ordinary channels of conveying his grace into the souls of men.

Nay, it is not impossible, some of these holy men did at length themselves fall into this opinion: in particular, those who, not by choice, but by the providence of God, were cut off from all these ordinances: perhaps wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth. These experiencing the grace of God in themselves, though they were deprived of all outward means, might infer, that the same grace would be given to them, who of set purpose abstained from them.

6. And experience shews, how easily this notion spreads, and insinuates itself into the minds of men: especially of those who are throughly awakened out of the sleep of death, and begin to feel the weight of their sins, a burthen too heavy to be borne. These are usually impatient of their present state, and trying every way to escape from it. They are always ready to catch at any new thing, any new proposal of ease or happiness. They have probably tried most outward means, and found no ease in them: it may be, more and more of remorse and fear and sorrow and condemnation. It is easy therefore to persuade these, that it is better for them to abstain from all those means. They are already weary of striving (as it seems) in vain, of labouring in the fire: and are therefore glad of any pretence to cast aside that, wherein their soul has no pleasure; to give over the painful strife, and sink down into an indolent inactivity.

II. 1. In the following discourse, I propose to examine at large, whether there are any means of grace?

By _means of grace_ I understand, outward signs, words or actions, ordained of God, and appointed for this end, to be the _ordinary_ channels whereby he might convey to men, preventing, justifying or sanctifying grace.

I use this expression, “means of grace,” because I know none better, and because it has been generally used in the Christian church for many ages: in particular, by our own church, which directs us to bless God, both for the “_means of grace_ and hopes of glory;” and teaches us that a sacrament is “an outward sign of inward _grace_, and a _means_ whereby we receive the same.”

The chief of these means are prayer, whether in secret, or with the great congregation; searching the scriptures (which implies reading, hearing and meditating thereon) and receiving the Lord’s supper, eating bread and drinking wine in remembrance of him; and these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.

2. But we allow, that the whole value of the means depends on their actual subservience to the end of religion; that consequently all these means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him; a stink in his nostrils; he is weary to bear them: above all, if they are used as a kind of _commutation_ for the religion they were designed to subserve. It is not easy to find words for the enormous folly and wickedness, of thus turning God’s arms against himself; of keeping Christianity out of the heart by those very means, which were ordained for the bringing it in.

3. We allow likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce in any degree either to the knowledge or love of God. Without controversy, the help that is done upon earth, he doth it himself. It is he alone, who by his own almighty power, worketh in us what is pleasing in his sight. And all outward things, unless he work in them and by them, are mere weak and beggarly elements. Whosoever therefore imagines, there is any intrinsick _power_, in any means whatsoever, does greatly err, not knowing the scriptures, neither the power of God. We know that there is no inherent power, in the words that are spoken in prayer; in the letter of scripture read, the sound thereof heard, or the bread and wine received in the Lord’s supper: but that it is God alone who is the giver of every good gift, the author of all grace; that the whole power is of him, whereby through any of these, there is any blessing conveyed to our soul. We know likewise, that he is able to give the same grace, tho’ there were no means on the face of the earth. In this sense we may affirm, that “with regard to God, there is no such thing as means:” seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.

4. We allow farther, that the use of all means whatever, will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced, that there is no _merit_, but in him: that there is no _merit_ in any of his own works; not in uttering the prayer, or searching the scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, that he is the only _meritorious cause_ of it, it cannot be gain-said by any who know the grace of God.

5. Yet once more. We allow (though it is a melancholy truth) that a large proportion of those who are called Christians, do to this day abuse the means of grace, to the destruction of their souls. This is doubtless the case with all those who rest content, in the form of godliness without the power. Either they fondly presume, they are Christians already, because they do thus and thus; although Christ was never yet revealed in their hearts, nor the love of God shed abroad therein: or else they suppose, they shall infallibly be so, barely because they use these means: idly dreaming (though perhaps hardly conscious thereof) either that there is some kind of _power_ therein, whereby sooner or later (they know not when) they shall certainly be made holy: or that there is a sort of _merit_ in using them, which will surely move God to give them holiness, or accept them without it.

6. So little do they understand that great foundation of the whole Christian building, * _By grace ye are saved._ Ye are saved from your sins, from the guilt and power thereof, ye are restored to the favour and image of God, not for any works, _merits_ or deservings of yours, but by the free _grace_, the mere mercy of God, through the _merits_ of his well-beloved Son. Ye are thus saved, not by any _power_, wisdom or strength, which is in you, or in any other creature: but merely through the grace or _power_ of the Holy Ghost, which worketh all in all.

7. But the main question remains. We know this salvation is the gift and the work of God. But how, (may one say, who is convinced he hath it not) may I attain thereto? If you say, “Believe, and thou shalt be saved:” he answers, True; but how shall I believe? You reply, Wait upon God.――Well. But how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?

8. It cannot possibly be conceived, that the word of God should give no direction in so important a point: or that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question, wherein our salvation is so nearly concerned.

And in fact, he hath not left us undetermined; he hath shewn us the way wherein we should go. We have only to consult the oracles of God, to inquire what is written there? And if we simply abide by their decision, there can no possible doubt remain.

III. 1. According to this, according to the decision of holy writ, all who desire the grace of God, are to wait for it, in the means which he hath ordained; in using, not in laying them aside.

And first: all who desire the grace of God, are to wait for it in the way of _prayer_. This is the express direction of our Lord himself. In his sermon upon the mount, after explaining at large wherein religion consists, and describing the main branches of it, he adds, _Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh, it shall be opened._ (_Matt._ vii. 7, 8.) Here we are in the plainest manner directed to ask, in order to, or as a _means_ of receiving; to seek in order to find, the grace of God, the pearl of great price; and to knock, to continue asking and seeking, if we would enter into his kingdom.

2. That no doubt might remain, our Lord labours this point in a more peculiar manner. He appeals to every man’s own heart. _What man is there of you, who if his son ask bread, will give him a stone? Or if he ask a fish, will he give him a serpent? If ye then being evil know how to give good gifts unto your children, how much more shall your Father which is in heaven_, the Father of angels and men, the Father of the spirits of all flesh, _give good things to them that ask him_? ver. 9, 10, 11. Or, as he expresses himself on another occasion, including all good things in one, _How much more shall your heavenly Father give the holy Spirit to them that ask him?_ _Luke_ xi. 13. It should be particularly observed here, that the persons directed to ask, had not then received the holy Spirit. Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the holy Spirit, from him whose mercy is over all his works.

3. The absolute necessity of using this means if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: _And he said unto them_ (whom he had just been teaching, how to pray) _which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves――and he from within shall answer, Trouble me not――I cannot rise and give thee: I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise, and give him as many as he needeth. And I say unto you, Ask and it shall be given you_, Luke xi. 5, 7, 8, 9. _Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth._ How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all!

4. _He spake also another parable to this end, that men ought always to pray, and not to faint_, till through this means they should receive of God, whatsoever petition they asked of him. _There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said with himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me._ Luke xviii. 1–4. The application of this our Lord himself hath made. _Hear what the unjust judge saith!_ Because she continues to ask, because she will take no denial, therefore I will avenge her. _And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily_――if they _pray and faint not_.

5. A direction equally full and express, to wait for the blessings of God in private prayer, together with a positive promise, that by this means we shall obtain the request of our lips, he hath given us in those well-known words: _Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly_, Matt. vi. 6.

6. If it be possible for any direction to be more clear, it is that which God hath given us by the apostle, with regard to prayer of every kind, publick or private, and the blessing annext thereto. _If any of you lack wisdom, let him ask of God, that giveth to all men liberally_, (if they ask; otherwise _ye have not, because ye ask not_, Jam. iv. 2.) _and upbraideth not, and it shall be given him_, ch. i. 5.

If it be objected, “But this is no direction to unbelievers; to them who know not the pardoning grace of God: for the apostle adds, _but let him ask in faith_: otherwise, _let him not think that he shall receive any thing of the Lord_.” I answer the meaning of the word _faith_ in this place, is fixed by the apostle himself, (as if it were on purpose to obviate this objection) in the words immediately following: _Let him ask in faith, nothing wavering_, nothing _doubting_ μηδὲν διακρινόμενος. Not doubting but God heareth his prayer, and will fulfil the desire of his heart.

The gross, blasphemous absurdity of supposing _faith_ in this place to be taken in the full Christian meaning, appears hence: it is supposing the Holy Ghost to direct a man who knows he has not this faith (which is here termed _wisdom_) to ask it of God, with a positive promise that _it shall be given him_; and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above we must infer, that all who desire the grace of God, are to wait for it in the way of prayer.

7. _Secondly_, all who desire the grace of God, are to wait for it in _searching the scriptures_.

Our Lord’s direction with regard to the use of this means, is likewise plain and clear. _Search the scriptures_, saith he to the unbelieving _Jews,――for they testify of me_, John v. 39. And for this very end did he direct them to search the scriptures, that they might _believe in him_.

The objection, “That this is not a command, but only an assertion, that they did search the scriptures,” is shamelessly false. I desire those who urge it, to let us know, how a command can be more clearly expressed, than in those terms, Ἐρευνᾶτε τὰς γραφὰς. It is as peremptory as so many words can make it.

And what a blessing from God attends the use of this means, appears from what is recorded concerning the _Bereans_; who after hearing St. _Paul_, _searched the scriptures daily, whether those things were so? Therefore many of them believed_: found the grace of God, in the way which he had ordained. _Acts_ xvii. 12, 13.

It is probable, indeed, that in some of those who had _received the word with all readiness of mind, faith came_ (as the same apostle speaks) _by hearing_, and was only confirmed by _reading_ the scriptures. But it was observed above, that under the general term of _searching the scriptures_, both hearing, reading, and meditating, are contained.

8. And that this is a means whereby God not only gives, but also confirms and increases true wisdom, we learn from the words of St. _Paul_ to _Timothy_: _From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, thro’ faith which is in Christ Jesus_, 2 Tim. iii. 15. The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which immediately follow: _All scripture is given by inspiration of God_; (consequently, all scripture is infallibly true;) _and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: to the end that the man of God may be perfect, throughly furnished unto all good works_, ver. 16, 17.

9. It should be observed, that this is spoken primarily and directly, of the scriptures which _Timothy_ had _known from a child_; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. _Paul_ (though he was _not a whit behind the very chief of the apostles_, nor therefore, I presume, behind any man now upon earth) from making light of the Old Testament! Behold this, lest ye one day _wonder and perish_, ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expresly declares, that it is _profitable_, as _a_ means ordained of God, for this very thing, _for doctrine, for reproof, for correction, for instruction in righteousness: to the end the man of God may be perfect, throughly furnished unto all good works_.

10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. _Peter_, _We have also a more sure word of prophecy_: literally, _and we have the prophetic word more sure_: Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον. Confirmed by our being _eye witnesses of his Majesty_, and _hearing the voice which came from the excellent glory unto which_ (prophetic word; so he stiles the holy scriptures) _ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts_, 2 Pet. i. 19. Let all, therefore, who desire that day to dawn upon their hearts, wait for it in _searching the scriptures_.

11. _Thirdly_, All who desire an increase of the grace of God, are to wait for it in partaking of the Lord’s Supper. For this also is a direction himself hath given. _The same night in which he was betrayed, he took bread, and brake it, and said, take, eat: this is my body_, (that is, the sacred sign of my body) _this do in remembrance of me. Likewise, he took the cup, saying, this cup is the new testament, or covenant, in my blood_, (the sacred sign of that covenant,) _this do ye――in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come_, 1 Cor. xi. 23, &c. Ye openly exhibit the same, by these visible signs, before God, and angels, and men. Ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.

Only _let a man_ first _examine himself_, whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ: _and so_, nothing doubting, _let him eat of that bread, and drink of that cup_, ver. 28.

Here then the direction first given by our Lord, is expresly repeated by the apostle. Let him eat; let him drink: (♦ἐσθιέτω· πινέτω· both in the imperative mood.) Words not implying a bare permission only, but a clear, explicit command; a command to all those who either already are filled with peace and joy in believing, or can truly say, “The remembrance of our sins is grievous unto us, the burden of them is intolerable.”

12. And that this is also an ordinary stated means of receiving the grace of God, is evident from those words of the apostle, which occur in the preceding chapter? _The cup of blessing which we bless, is it not the communion_, or communication, _of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?_ (1 Cor. x. 16.) Is not the eating of that bread, and the drinking of that cup the outward, visible means whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken, and the blood of Christ once shed for us? Let all, therefore who truly desire the grace of God, eat of that bread and drink of that cup.

IV. 1. But as plainly as God hath pointed out the way, wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have from time to time raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, while Satan appeared as an angel of light.

The first and chief of these is, “You cannot use these means (as you call them) without _trusting_ in them.” I pray, where is this written? I expect you should shew me plain scripture for your assertion. Otherwise I dare not receive it: because I am not convinced, that you are wiser than God.

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

“However, leave them off for a short time, to see whether you trusted in them or no.” So I am to disobey God, in order to know, whether I trust in obeying him! And do you avow this advice? Do you deliberately teach, to _do evil, that good may come_? O tremble at the sentence of God against such teachers! Their _damnation is just_.

“Nay, if you are troubled, when you leave them off, it is plain, you trusted in them.” By no means. If I am troubled when I wilfully disobey God, it is plain his Spirit is still striving with me. But if I am not troubled at wilful sin, it is plain, I am given up to a reprobate mind.

But what do you mean by “_Trusting_ in them?” Looking for the blessing of God therein? Believing, that if I wait in this way I shall attain, what otherwise I should not? So I do. And so I will, God being my helper, even to my life’s end. By the grace of God, I will _thus_ trust in them, till the day of my death; that is, I will believe, that whatever, God hath promised, he is faithful also to perform. And seeing he hath promised to bless me in this way, I _trust_ it shall be according to his word.

2. It has been, secondly, objected, “This is seeking salvation by works.” Do you know the meaning of the expression you use? What is, “Seeking salvation by works?” In the writings of St. _Paul_, it means, either seeking to be saved, by observing the ritual works of the Mosaic law, or expecting salvation for the sake of our own works, by the merit of our own righteousness. But how is either of these implied, in my waiting in the way God has ordained; and expecting that he will meet me there, because he has promised so to do?

I do expect, that he will fulfil his word, that ♦he will meet and bless me in this way. Yet not for the sake of any works which I have done, nor for the merit of my righteousness: But merely through the merits and sufferings and love of his Son, in whom he is always well-pleased.

3. It has been vehemently objected, Thirdly, that Christ is the only means of grace. I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, “Prayer is a means of grace,” we understand, a channel through which the grace of God is conveyed. When you say, “Christ is the means of grace,” you understand, the sole price and purchaser of it: or, that _no man cometh unto the Father, but thro’ him_. And who denies it? But this is utterly wide of the question.

4. “But does not the scripture (it has been objected, fourthly) direct us to _wait_ for salvation? Does not _David_ say, _My soul waiteth upon God: for of him cometh my salvation_? And does not _Isaiah_ teach us the same thing, saying, _O Lord, we have waited for thee_?” All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to _wait_ on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But, that he hath appointed a way, hath been shewn at large, and also what that way is. The very words of the prophet which you cite, put this out of all question. For the whole sentence runs thus; _In the way of thy judgments_, or ordinances, _O Lord, have we waited for thee_. (_Isaiah_ xxvi. 8.) And in the very same way did _David_ wait, as his own words abundantly testify: _I have waited for thy saving health, O Lord, and have kept thy law, teach me, O Lord, the way of thy statutes, and I shall keep it unto the end_.

5. “Yea, say some, but God has appointed another way, _Stand still and see the salvation of God_.”

Let us examine the scriptures to which you refer. The first of them, with the context, runs thus:

_And when |Pharaoh| drew nigh, the children of |Israel| lift up their eyes――and they were sore afraid. And they said unto |Moses|, because there were no graves in |Egypt|, hast thou taken us away to die in the wilderness? And |Moses| said unto the people, fear ye not: stand still, and see the salvation of the Lord. And the Lord said unto |Moses|, speak unto the children of |Israel|, that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea and divide it. And the children of |Israel| shall go on dry ground through the midst of the sea_, Exod. xiv. 10, _&c._

This was the _salvation_ of God, which they _stood still_ to see, by _marching forward_ with all their might!

The other passage wherein this expression occurs, stands thus. _There came some that told |Jehoshaphat| saying, There cometh a great multitude against thee, from beyond the sea. And |Jehoshaphat| feared, and set himself to seek the Lord, and proclaimed a fast throughout all |Judah|. And |Judah| gathered themselves together to ask help of the Lord, even out of all the cities they came to seek the Lord. And |Jehoshaphat| stood in the congregation, in the house of the Lord――Then upon |Jahaziel| came the Spirit of the Lord.――And he said――Be not dismayed by reason of this great multitude――To-morrow go ye down against them; ye shall not need to fight in this battle. Set yourselves: stand ye still, and see the salvation of the Lord――And they arose early in the morning and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of |Moab|, |Ammon|, and |Mount Sier|――and every one helped to destroy another_, 2 Chron. xx. 2, _&c._

Such was the salvation which the children of _Judah_ saw. But how does all this prove, that we ought not to wait for the grace of God, in the means which he hath ordained?

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

“Does not St. _Paul_ say, _If ye be dead with Christ, why are ye subject to ordinances?_ Col. ii. 20. Therefore a Christian, one that is _dead with Christ_, need not use the ordinances any more.”

So you say, “If I am a Christian, I am not subject to the ordinances of Christ!” Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ! That they must needs be the _Jewish_ ordinances, to which it is certain, a Christian is no longer subject.

And the same undeniably appears from the words immediately following, _Touch not, taste not, handle not_――all evidently referring to the antient ordinances of the _Jewish_ law.

So that this objection is the weakest of all. And in spight of all, that great truth must stand unshaken, that all who desire the grace of God, are to wait for it, in the means which he hath ordained.

V. 1. But this being allowed, that all who desire the grace of God, are to wait for it in the means he hath ordained: it may still be enquired how those means should be used, both as to the _order_, and the _manner_ of using them?

With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased, to use these means, in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence; or it may be by an immediate stroke of his convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to _hear_, how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins _searching the scriptures_, whether these things are so? The more he _hears_ and _reads_, the more convinced he is; and the more he _meditates_ thereon, day and night. Perhaps he finds some other book, which explains and inforces what he has heard and read in scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to _talk_ of the things of God, which are ever uppermost in his thoughts: yea, and to talk with God, to _pray_ to him, although through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in _groans which cannot be uttered_. Yet being in doubt, whether _the high and lofty one that inhabiteth eternity_ will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the _great congregation_. But here he observes others go up to the _table of the Lord_. He considers, Christ has said, “Do this!” How is it, that I do not? I am too great a sinner. I am not fit. I am not worthy. After struggling with these scruples awhile, he breaks through. And thus he continues in God’s way, in hearing, reading, meditating, praying, and partaking of the Lord’s supper, till God, in the manner that pleases him, speaks to his heart, _Thy faith hath saved thee! Go in peace!_

2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably _hearing_ or _conversation_. To such therefore we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the word of God, but _reading_ it too, and perhaps other _serious books_, may be a means of deeper conviction. May you not advise him also, to _meditate_ on what he reads, that it may have its full force upon his heart? Yea, and to _speak_ thereof and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him, to pour out his soul before God? Always to _pray and not to faint_? And when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into _the house of the Lord_, and praying with all them that fear him? But if he does this, the _dying word_ of his Lord, will soon be brought to his remembrance: a plain intimation, that this is the time, when we should second the motions of the blessed Spirit. And thus may we lead him step by step, through all the means which God has ordained; not according to our own will, but just as the providence and the Spirit of God go before and open the way.

3. * Yet as we find no command in holy writ, for any particular order to be observed herein, so neither do the providence and the Spirit of God, adhere to any without variation: but the means into which different men are led, and in which they find the blessing of God, are varied, transposed and combined together, a thousand different ways. Yet still our wisdom is, to follow the leadings of his providence and his Spirit: to be guided herein (more especially as to the means wherein we ourselves seek the grace of God) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another: partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God, is this, whenever opportunity serves, use all the means which God has ordained. For who knows, in which God will meet thee, with the grace that bringeth salvation?

4. As to the _manner_ of using them, whereon indeed it wholly depends, whether they should convey any grace at all to the user, it behoves us, first, always to retain a lively sense, that God is above all means. Have a care therefore of limiting the Almighty. He doth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. _Who hath known the mind of the Lord? Or who hath been his counsellor?_ Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour. Or when you are hindered therefrom. He is not hindered. He is always ready: always able, always willing to save. _It is the Lord, let him do what seemeth him good!_

Secondly, _Before_ you use any means, let it be deeply imprest on your soul, ♦“There is no _power_ in this. It is in itself a poor, dead, empty thing: separate from God; it is a dry leaf, a shadow. Neither is there any _merit_ in my using this; nothing intrinsically pleasing to God, nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation.

Settle this in your heart, that the _opus operatum_, the mere work done profiteth nothing: that there is no _power_ to save, but in the Spirit of God; no _merit_, but in the blood of Christ: that consequently, even what God ordains, conveys no grace to the soul, if you trust not in him alone. On the other hand, he that does truly trust in him, cannot fall short of the grace of God, even tho’ he were cut off from every outward ordinance, tho’ he were shut up in the center of the earth.

* Thirdly, _In_ using all means, seek God alone. In and thro’ every outward thing, look singly to the _power_ of his Spirit, and the _merits_ of his Son. Beware you do not stick in the _work_ itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore eye him, in all, thro’ all, and above all.

Remember also, to use all means, _as means_: as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If therefore they actually tend to this, well. But if not, they are dung and dross.

Lastly, _After_ you have used any of these, take care, how you value yourself thereon: how you congratulate yourself, as having done some great thing. This is turning all into poison. Think, “If God was not there, what does this avail? Have I not been adding sin to sin? How long! O Lord! Save or I perish! O lay not this sin to my charge!” If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. Let God _in all things be glorified through Christ Jesus_. Let _all_ your _bones cry out, My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be telling of thy truth, from one generation to another_!

The End of the FIRST VOLUME.

Footnotes.

1 – Preached at St. Mary’s, Oxford, before the University, June 18, 1738.

2 – Preached at St. Mary’s, Oxford, before the University, July 25, 1741.

3 – Good men avoid sin from the love of virtue; Wicked men avoid sin from a fear of punishment.

4 – Thou shalt not be hang’d.

5 – Homily on the salvation of man.

6 – Preached on Sunday, April 4, 1742, before the University of Oxford, by the Rev. Mr. Charles Wesley.

7 – Ezek. xxxvi. 27.

8 – Isaiah xliv. 3.

9 – John xiv. 20.

10 – Art. 17.

11 – Office of consecrating Priests.

12 – Visitation of the sick.

13 – Collect before the holy communion.

14 – Order of confirmation.

15 – Preached at St. Mary’s, Oxford, before the University, August 24, 1744.

16 – Evidence or conviction.

17 – Gen. iii. 15.

18 – Gen. xxii. 15, 18.

19 – Gen. xv. 6.

20 – Rom. iv. 11.

21 – Ver. 23, 24, 25.

22 – Mark xii. 30.

23 – 1 Cor. ii. 12.

24 – 2 Cor. i. 12.

25 – 1 Cor. i. 2.

26 – Ver. 9.

27 – What follows for some pages is an answer to a paper published in the _Christian’s Magazine_, p. 577–582. I am surprized Mr. _Dodd_ should give such a paper a place in his Magazine, which is directly contrary to our ninth article.

28 – Preached at the Assizes held before the Honourable 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.

29 – Acts ii. 19.

30 – Luke xxi. 11.

31 – Rev. xvi. 20.

32 – Luke xxi. 25.

33 – Joel ii. 30.

34 – Luke xxi. 25, 26.

35 – Joel ii. 3.

36 – Joel iii. 15.

37 – 1 Thess. iv. 16.

38 – Rev. xx. 13.

39 – 1 Cor. xv. 53.

40 – Matt. xxiv. 31.

41 – Matt. xxv. 31, &c.

42 – Rev. xx. 12.

43 – Heb. i. 2.

44 – John v. 22, 27.

45 – Phil. ii. 6, 7.

46 – 2 Pet. iii. 8.

47 – 1 Thess. iv. 16, 17.

48 – Matt. xii. 36, 37.

49 – Ezek. xviii. 21, 22.

50 – Jer. xxxi. 34.

51 – Heb. viii. 12.

52 – Matt. x. 26.

53 – Rev. xx. 11.

54 – 2 Pet. iii. 12.

55 – Ibid. v. 10.

56 – Chap. iv. 6.

57 – v. 13.

58 – c. lxv. 17.

59 – Rev. ♦xxi. 1.

60 – v. 3.

61 – v. 4.

62 – c. xxii. 3, 4.

Transcriber’s Notes.

The following corrections have been made in the text:

Page 11: Sentence starting: I have thought,... – Ending quote not shown in text. (“I am a creature)

Page 23: Sentence starting: 1. That “to preach salvation.... – ‘2.’ replaced with ‘1.’ (1. That “to preach salvation)

Page 44: Sentence starting: Hast _thou_ indeed .... – ‘redemptition’ replaced with ‘redemption’ (indeed redemption through his blood)

Page 52: Sentence starting: Awake and cry out.... – ‘goaler’ replaced with ‘gaoler’ (with the trembling gaoler,)

Page 119: Sentence starting: No abatement, no allowance.... – ‘title’ replaced with ‘tittle’ (as to any jot or tittle,)

Page 133: Sentence starting: Then shall thy _head_.... – ‘he’ replaced with ‘be’ (thy _head_ be _waters_,)

Page 159: Sentence starting: 5. They are not condemned.... – Paragragh numeral ‘4’ skipped.

Page 179: Sentence starting: 3. The inward, spiritual meaning.... – Paragragh numeral ‘2’ skipped. (3. The inward, spiritual meaning)

Page 190: Sentence starting: To conclude; the natural man.... – ‘conquerer’ replaced with ‘conqueror’ (than conqueror, through him)

Page 238: Sentence starting: To remember, to bear witness.... – duplicated word removed ‘or’ (to approve or disapprove)

Page 254: Sentence starting: .... – ‘σαρηὸς’ replaced with ‘σαρκὸς’ (φρόνημα σαρκὸς)

Page 254: Sentence starting: 5. To avoid this extreme,... – Ending quote not shown in text. (“All true believers,)

Page 262: Sentence starting: Yea, if he fall from one wickedness.... – missing ‘is’ inserted in text (because it is contrary)

Page 268: Sentence starting: “But can anger and pride.... – ‘were’ replaced with ‘where’ (where _only_ meekness and humility are felt!)

Page 302: Quote starting: _in the form of God,... – ‘likness’ replaced with ‘likeness’ (made in the likeness of men)

Page 320: Sentence starting: How widely different from.... – ‘ecchoes’ replaced with ‘echoes’ (which echoes through the expanse)

Page 338: Sentence starting: Let him eat; let him.... – ‘ἐθιέτω’ replaced with ‘ἐσθιέτω’ (ἐσθιέτω· πινέτω· both in the imperative mood.)

Page 341: Sentence starting: I do expect, that.... – ‘be’ replaced with ‘he’ (that he will meet and bless)

Page 348: Sentence starting: Secondly, _Before_ you use.... – Ending quote not shown in text. (“There is no _power_)

Footnote 59: – ‘xx’ replaced with ‘xxi’ (Rev. xxi. 1.)