,the ,works of the ,rev4 ,,john ,,wesley1 ,m4,a4 ,,volume ,,iii4 ,transcriber's ,notes ,punctuation has been standardized4 ,the concluding ,table of ,contents1 has been moved to the front of the book to make it more useable4 ,the ,errata listed at the end of the ,volume #c has been incorporated into the text4 ,the author has used an asterisk 7997 to indicate passages he considers most worthy of attention4 ,the text may show quotations within quotations1 all set off by similar quote marks4 ,the inner quotations have been changed to alternate quote marks for improved readability4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,footnotes are identified in the text with a number in brackets #b and have been accumulated in a single section at the end of the text4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified in the text by a symbol1 and are accumulated in a single section at the end of the book4 ,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley1 ,m4,a4 ,late ,fellow of ,lincoln-,college1 ,,oxford4 ,,volume ,,iii4 ,,bristol3 ,printed by ,,william ,,pine1 in ,wine-,street ,,mdcclxxi4 ,,the ,,contents ,of the ,,third ,,volume4 ,,sermons on several ,occasions4 ,,sermon ,,xxxi4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,xi4 ,matt4 vii4 #acad4 ,,sermon ,,xxxii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,xii4 ,matt4 vii4 #aebj4 ,,sermon ,,xxxiii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,xiii4 ,matt4 vii4 #babg4 ,,sermon ,,xxxiv4 ,the ,origin1 ,nature1 ,property1 and ,use of the ,law4 ,rom4 vii4 #ab4 ,wherefore the law is holy1 and the commandment holy1 and just and good4 ,,sermon ,,xxxv4 ,the ,law established thro' faith4 ,,discourse ,i4 ,rom4 iii4 #ca4 ,do we then make void the law thro' faith8 ,god forbid4 ,yea1 we establish the law4 ,,sermon ,,xxxvi4 ,the ,law established thro' faith4 ,,discourse ,,ii4 ,rom4 iii4 #ca4 ,,sermon ,,xxxvii4 ,the ,nature of ,enthusiasm4 ,acts xxvi4 #bd4 ,and ,festus said with a loud voice1 ,paul1 ,thou art beside thyself4 ,,sermon ,,xxxviii4 ,a ,caution against ,bigotry4 ,mark ix4 #ch1 #ci4 ,and ,john answered him saying1 ,master1 we saw one casting out devils in thy name1 and we forbad him1 because he followeth not us4 ,and ,jesus said1 ,forbid him not4 ,,sermon ,,xxxix4 ,catholic ,spirit4 #b ,kings x4 #ae4 ,and when he was departed thence1 he lighted on ,jehonadab1 the son of ,rechab coming to meet him4 ,and he said1 ,is thine heart right as my heart is with thy heart8 ,and ,jehonadab answered1 ,it is4 ,if it be1 give me thine hand4 ,,sermon ,,xl4 ,christian ,perfection4 ,phil4 iii4 #ab4 ,not as tho' ,i had already attained1 either were already perfect4 ,,the ,,promise of ,,sanctification4 ,,ezek4 xxxvi4 #be1 c4 ,by the ,rev4 ,mr4 ,,charles ,,wesley4 ,,sermon ,,xli4 ,wandering ,thoughts4 #b ,cor4 x4 #d4 ,bringing into captivity every thought to the obedience of ,christ4 ,,sermon ,,xlii4 ,satan's ,devices4 #b ,cor4 ii4 #aa4 ,we are not ignorant of his devices4 ,,sermon ,,xliii4 ,the ,scripture ,way of ,salvation4 ,eph4 ii4 #h4 ,ye are saved thro' faith4 ,,sermon ,,xliv4 ,original ,sin4 ,gen4 vi4 #e4 ,and ,god saw that the wickedness of man was great in the earth1 and that every imagination of the thoughts of his heart was only evil continually4 ,,sermon ,,xlv4 ,the ,new ,birth4 ,john iii4 #g4 ,ye must be born again4 ,,sermon ,,xlvi4 ,the ,wilderness ,state4 ,john xvi4 #bb4 ,ye now have sorrow3 but ,i will see you again1 and your heart shall rejoice1 and your joy no man taketh from you4 ,,sermon ,,xlvii4 #a ,pet4 i4 #f4 ,now for a season1 if need be1 ye are in heaviness through manifold temptations4 ,illustration3 7 decoration7 ,,sermon ,,xxxi4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,xi4 ,,matt4 vii4 #ac1 #ad4 ,enter ye in at the strait gate2 for wide is the gate1 and broad is the way which leadeth to destruction1 and many there be which go in thereat3 ,because strait is the gate1 and narrow is the way which leadeth unto life1 and few there be that find it4 #a4 ,,our ,lord having warned us of the dangers1 which easily beset us at our first entrance upon real religion1 the hindrances which naturally arise from within1 from the wickedness of our own hearts3 now proceeds to apprize us of the hindrances from without1 particularly ill example and ill advice4 ,by one or the other of these1 thousands who once ran well1 have drawn back unto perdition3 yea1 many of those who were not novices in religion1 who had made some progress in righteousness4 ,his caution therefore against these1 he presses upon us1 with all possible earnestness1 and repeats again and again1 in variety of expressions1 lest by any means we should let it slip4 ,thus1 effectually to guard us against the former1 ,enter ye in1 saith he1 at the strait gate3 for wide is the gate and broad is the way that leadeth to destruction1 and many there be which go in thereat3 because strait is the gate and narrow is the way which leadeth unto life1 and few there be that find it4 ,to secure us from the latter1 beware1 saith he1 of false prophets4 ,we shall at present consider the former only4 #b4 ,enter ye in1 saith our blessed ,lord1 at the strait gate2 for wide is the gate and broad is the way that leadeth to destruction1 and many there be which go in thereat3 because strait is the gate1 and narrow is the way which leadeth unto life1 and few there be that find it4 #c4 ,in these words we may observe1 first1 ,the inseparable properties of the way to hell3 ,wide is the gate1 broad the way that leadeth to destruction1 and many there be that go in thereat3 secondly1 the inseparable properties of the way to heaven3 ,strait is that gate1 and few there be that find it3 thirdly1 a serious exhortation grounded thereon1 ,enter ye in at the strait gate4 ,i4 #a4 ,we may observe1 first1 ,the inseparable properties of the way to hell3 ,wide is the gate and broad is the way1 that leadeth to destruction1 and many there be that go in thereat4 ,wide indeed is the gate1 and broad the way that leadeth to destruction4 ,for sin is the gate of hell1 and wickedness the way to destruction4 ,and how wide a gate is that of sin8 ,how broad is the way of wickedness6 ,the commandment of ,god is exceeding broad1 as extending not only to all our actions1 but to every word which goeth out of our lips1 yea1 every thought that rises in our heart4 ,and sin is equally broad with the commandment1 seeing any breach of the commandment is sin4 ,yea1 rather it is a thousand times broader3 since there is only one way of keeping the commandment3 for we do not properly keep it1 unless both the thing done1 the manner of doing it1 and all the other circumstances are right4 ,but there are a thousand ways of breaking every commandment3 so that this gate is wide indeed4 #c4 ,to consider this a little more particularly4 ,how wide do those parent sins extend1 from which all the rest derive their being8 ,that carnal mind1 which is enmity against ,god1 pride of heart1 self-will and love of the world8 ,can we fix any bounds to them8 ,do they not diffuse themselves thro' all our thoughts1 and mingle with all our tempers8 ,are they not the leaven which leavens1 more or less1 the whole mass of our affections8 ,may we not1 on a close and faithful examination of ourselves1 perceive these roots of bitterness1 continually springing up1 infecting all our words1 and tainting all our actions8 ,and how innumerable an offspring do they bring forth1 in every age and nation8 ,even enough to cover the whole earth with darkness and cruel habitations4 #d4 ,o6 who is able to reckon up their accursed fruits8 ,to count all the sins1 whether against ,god or our neighbour1 not which imagination might paint1 but which may be matter of daily1 melancholy experience8 ,nor need we range over all the earth to find them4 ,survey any one kingdom1 any single country1 or city or town1 and how plenteous is this harvest8 ,and let it not be one of those1 which are still overspread with ,mahometan or ,pagan darkness3 but of those which name the name of ,christ1 which profess to see the light of his glorious gospel4 ,go no farther than the kingdom to which we belong1 the city wherein we are now4 ,we call ourselves ,christians3 yea1 and that of the purest sort2 we are ,protestants2 reformed ,christians6 ,but alas6 who shall carry on the reformation of our opinions into our hearts and lives8 ,is there not a cause8 ,for how innumerable are our sins8 ,and those of the deepest dye8 ,do not the grossest abominations of every kind1 abound among us from day to day8 ,do not sins of every sort cover the land1 as the waters cover the sea8 ,who can count them8 ,rather go and count the drops of rain1 or the sands on the sea-shore4 ,so wide is the gate1 so broad is the way that leadeth to destruction4 #e4 ,and many there be who go in at that gate3 many who walk in that way4 ,almost as many as go in at the gate of death1 as sink into the chambers of the grave4 ,for it cannot be denied1 7tho' neither can we acknowledge it but with shame and sorrow of heart7 that even in this1 which is called a ,christian country1 the generality of every age and sex1 of every profession and employment1 of every rank and degree1 high and low1 rich and poor1 are walking in the way of destruction4 ,the far greater part of the inhabitants of this city1 to this day live in sin2 in some palpable1 habitual1 known transgression of the law they profess to observe3 yea1 in some outward transgression1 some gross1 visible kind of ungodliness or unrighteousness2 some open violation of their duty1 either to ,god or man4 ,these then1 none can deny1 are all in the way that leadeth to destruction4 ,add to these those who have a name indeed that they live1 but were never yet alive to ,god3 those that outwardly appear fair to men1 but are inwardly full of all uncleanness3 full of pride1 or vanity2 of anger1 or revenge2 of ambition1 or covetousness3 lovers of themselves1 lovers of the world1 lovers of pleasure more than lovers of ,god4 ,these indeed may be highly esteemed of men2 but they are an abomination to the ,lord4 ,and how greatly will these saints of the world1 swell the number of the children of hell8 ,yea1 add all1 whatever they be in other respects1 whether they have more or less of the form of godliness1 who being ignorant of ,god's righteousness1 and seeking to establish their own righteousness1 as the ground of their reconciliation to ,god and acceptance with him1 of consequence have not submitted themselves unto the righteousness which is of ,god by faith4 ,now all these things being joined together in one1 how terribly true is our ,lord's assertion1 ,wide is the gate1 and broad is the way that leadeth to destruction1 and many there be who go in thereat4 #f4 ,nor does this only concern the vulgar herd1 the poor1 base1 stupid part of mankind4 ,men of eminence in the world1 men who have many fields and yoke of oxen1 do not desire to be excused from this4 ,on the contrary1 many wise men after the flesh1 according to the human methods of judging1 many mighty1 in power1 in courage1 in riches1 many noble are called3 called into the broad way1 by the world1 the flesh and the devil2 and they are not disobedient to that calling4 ,yea1 the higher they are raised in fortune and power1 the deeper do they sink into wickedness4 ,the more blessings they have received from ,god1 the more sins do they commit3 using their honour or riches1 their learning or wisdom1 not as means of working out their salvation1 but rather of excelling in vice1 and so insuring their own destruction4 ,,ii4 #a4 ,and the very reason why many of these go on so securely in the broad way1 is because it is broad3 not considering that this is the inseparable property of the way to destruction4 ,many there be1 saith our ,lord1 who go in thereat3 for the very reason why they should flee from it2 ,even because strait is the gate1 and narrow the way that leadeth unto life1 and few there be that find it4 #b4 ,this is an inseparable property of the way to heaven4 ,so narrow is the way that leadeth unto life1 unto life everlasting2 so strait the gate1 that nothing unclean1 nothing unholy can enter4 ,no sinner can pass thro' that gate1 until he is saved from all his sins1 not only from his outward sins2 from his evil conversation received by tradition from his ,fathers4 ,it will not suffice1 that he hath ceased to do evil1 and learned to do well4 ,he must not only be saved from all sinful actions1 and from all evil and useless discourse2 but inwardly changed1 throughly renewed in the spirit of his mind4 ,otherwise he cannot pass thro' the gate of life1 he cannot enter into glory4 #c4 ,for narrow is the way that leadeth unto life3 the way of universal holiness4 ,narrow indeed is the way of poverty of spirit1 the way of holy mourning3 the way of meekness1 and that of hungring and thirsting after righteousness4 ,narrow is the way of mercifulness1 of love unfeigned2 the way of purity of heart2 of doing good unto all men1 and of gladly suffering evil1 all manner of evil for righteousness-sake4 #d4 ,and few there be that find it4 ,alas6 how few find even the way of ,heathen honesty8 ,how few are there1 that do nothing to another1 which they would not another should do unto them8 ,how few1 that are clear before ,god1 from acts either of injustice or unkindness8 ,how few1 that do not offend with their tongue2 that speak nothing unkind1 nothing untrue8 ,what a small proportion of mankind1 are innocent even of outward transgressions8 ,and how much smaller a proportion have their hearts right before ,god8 ,clean and holy in his sight8 ,where are they1 whom his all-searching eye1 discerns to be truly humble8 ,to abhor themselves in dust and ashes1 in the presence of ,god their ,saviour8 ,to be deeply and steadily serious1 feeling their wants1 and passing the time of their sojourning with fear8 ,truly meek and gentle1 never overcome of evil1 but overcoming evil with good8 ,throughly athirst for ,god1 and continually panting after a renewal in his likeness8 ,how thinly are they scattered over the earth1 whose souls are inlarged in love to all mankind8 ,and who love ,god with all their strength1 who have given him their hearts1 and desire nothing else in earth or heaven8 ,how few are those lovers of ,god and man1 that spend their whole strength in doing good unto all men8 and are ready to suffer all things1 yea1 death itself1 to save one soul from eternal death8 #e4 ,but while so few are found in the way of life1 and so many in the way of destruction1 there is great danger1 lest the torrent of examples1 should bear us away with them4 ,even a single example1 if it be always in our sight1 is apt to make much impression upon us3 especially when it has nature on its side2 when it falls in with our own inclinations4 ,how great then must be the force of so numerous examples1 continually before our eyes2 and all conspiring together with our own hearts1 to carry us down the stream of nature8 ,how difficult must it be1 to stem the tide1 and to keep ourselves unspotted in the world8 #f4 ,what heightens the difficulty still more is1 that they are not the rude and senseless part of mankind1 at least not these alone1 who set us the example1 who throng the downward way3 but the polite1 the well-bred1 the genteel1 the wise1 the men who understand the world3 the men of knowledge1 of deep and various learning1 the rational1 the eloquent6 ,these are all1 or nearly all1 against us4 ,and how shall we stand against these8 ,do not their tongues drop manna8 ,and have they not learned all the arts of soft persuasion8 ,and of reasoning too3 for these are versed in all controversies and strife of words4 ,it is therefore a small thing with them to prove1 that the way is right1 because it is broad3 that he who follows a multitude1 cannot do evil1 but only he who will not follow them3 that your way must be wrong1 because it is narrow2 and because there are so few that find it4 ,these will make it clear to a demonstration1 that evil is good1 and good is evil3 ,that the way of holiness is the way of destruction1 and the way of the world1 the only way to heaven4 #g4 ,o how can unlearned and ignorant men1 maintain their cause against such opponents6 ,and yet these are not all with whom they must contend1 however unequal to the task4 ,for there are many mighty1 and noble1 and powerful men1 as well as wise1 in the road that leadeth to destruction4 ,and these have a shorter way of confuting1 than that of reason and argument4 ,they usually apply1 not to the understanding1 but to the fears of any that oppose them4 ,a method that seldom fails of success1 even where argument profits nothing3 as lying level to the capacities of all men3 for all can fear1 whether they can reason or no4 ,and all who have not a firm trust in ,god1 a sure reliance both on his power and love1 cannot but fear to give any disgust to those1 who have the power of the world in their hands4 ,what wonder therefore if the example of these is a law1 to all who know not ,god8 #h4 ,many rich are likewise in the broad way4 ,and these apply to the hopes of men1 and to all their foolish desires1 as strongly and effectually1 as the mighty and noble to their fears4 ,so that hardly can you hold on in the way of the kingdom1 unless you are dead to all below1 unless you are crucified to the world and the world crucified to you1 unless you desire nothing more but ,god4 #i4 ,for how dark1 how uncomfortable1 how forbidding is the prospect on the opposite side8 ,a strait gate6 ,a narrow way6 ,and few finding that gate6 ,few walking in the way4 ,besides1 even those few1 are not wise men1 not men of learning or eloquence4 ,they are not able to reason either strongly or clearly2 they cannot propose an argument to any advantage1 they know not how to prove what they profess to believe2 or to explain even what they say they experience4 ,surely such advocates as these1 will never recommend1 but rather discredit the cause they have espoused4 #aj4 ,add to this1 that they are not noble1 not honourable men3 7if they were1 you might bear with their folly47 ,they are men of no interest1 no authority1 of no account in the world4 ,they are mean and base1 low in life2 and such as have no power1 if they had the will to hurt you4 ,therefore there is nothing at all to be feared from them3 and there is nothing at all to hope4 ,for the greater part of them may say1 silver and gold have ,i none3 at least a very moderate share4 ,nay1 some of them have scarce food to eat or raiment to put on4 ,for this reason1 as well as because their ways are not like those of other men1 they are every where spoken against1 are despised1 have their names cast out as evil1 are variously persecuted1 and treated as the filth and offscouring of the world4 ,so that both your fears1 your hopes1 and all your desires1 7except those which you have immediately from ,god7 yea1 all your natural passions continually incline you to return into the broad way4 ,,iii4 #a4 ,therefore it is1 that our ,lord so earnestly exhorts1 ,enter ye in at the strait gate4 ,or 7as the same exhortation is elsewhere expressed7 ,strive to enter in4 4 ,strive as in an agony4 ,for many1 saith our ,lord1 shall seek to enter in1 indolently strive1 and shall not be able4 #b4 ',tis true1 he intimates what may seem another reason for this1 for their not being able to enter in1 in the words which immediately follow these4 ,for after he had said1 ,many1 ,i say unto you1 will seek to enter in1 and shall not be able1 he subjoins1 ,when once the master of the house is risen up and hath shut to the door1 and ye begin to stand without 7 4 ,rather1 ,ye stand without2 for seems to be only an elegant expletive7 and to knock at the door1 saying1 ,lord1 ,lord1 open unto us3 he shall answer1 and say unto you1 ,i know you not4 ,depart from me all ye workers of iniquity4 ,luke xiii4 #bf1 c4 #c4 ,it may appear1 upon a transient view of these words1 that their delaying to seek at all1 rather than their manner of seeking1 was the reason why they were not able to enter in4 ,but it comes1 in effect1 to the same thing4 ,they were therefore commanded to depart1 because they had been workers of iniquity1 because they had walked in the broad road3 in other words1 because they had not agonized to enter in at the strait gate4 ,probably they did seek1 before the door was shut3 but that did not suffice4 ,and they did strive1 after the door was shut4 ,but then it was too late4 #d4 ,therefore1 strive ye now1 in this your day1 to enter in at the strait gate4 ,and in order hereto1 settle it in your heart1 and let it be ever uppermost in your thoughts1 that if you are in a broad way1 you are in the way that leadeth to destruction4 ,if many go with you1 as sure as ,god is true1 both they and you are going to hell4 ,if you are walking as the generality of men walk1 you are walking to the bottomless pit4 ,are many wise1 many rich1 many mighty or noble travelling with you in the same way8 ,by this token1 without going any farther1 you know1 it does not lead to life4 ,here is a short1 a plain1 an infallible rule1 before you enter into particulars4 ,in whatever profession you are engaged1 you must be singular or be damned4 ,the way to hell has nothing singular in it2 but the way to heaven is singularity all over3 if you move but one step towards ,god1 you are not as other men are4 ,but regard not this4 ',tis far better to stand alone1 than to fall into the pit4 ,run then with patience the race which is set before thee1 tho' thy companions therein are but few4 ,they will not always be so4 ,yet a little while and thou wilt come to an innumerable company of angels1 to the general assembly and church of the first born1 and to the spirits of just men made perfect4 #e4 ,now then1 strive to enter in at the strait gate1 being penetrated with the deepest sense1 of the inexpressible danger your soul is in1 so long as you are in a broad way3 so long as you are void of poverty of spirit1 and all that inward religion1 which the many1 the rich1 the wise account madness4 ,strive to enter in1 being pierced with sorrow and shame1 for having so long run on with the unthinking crowd1 utterly neglecting if not despising that holiness1 without which no man can see the ,lord4 ,strive as in an agony of holy fear1 lest1 a promise being made you of entering into his rest1 even that rest which remaineth for the people of ,god1 you should nevertheless come short of it4 ,strive in all the fervor of desire1 with groanings which cannot be uttered4 ,strive by prayer without ceasing1 at all times1 in all places lifting up your heart to ,god1 and giving him no rest1 till you awake up after his likeness and are satisfied with it4 #f4 ,to conclude4 ,strive to enter in at the strait gate1 not only by this agony of soul1 of conviction1 of sorrow1 of shame1 of desire1 of fear1 of unceasing prayer1 but likewise by ordering thy conversation right1 by walking with all thy strength1 in all the ways of ,god1 the way of innocence1 of piety and of mercy4 ,abstain from all appearance of evil3 do all possible good to all men3 deny thyself1 thy own will1 in all things1 and take up thy cross daily4 ,be ready to cut off thy right hand1 to pluck out thy right eye and cast it from thee3 to suffer the loss of goods1 friends1 health1 all things on earth1 so thou mayst enter into the kingdom of heaven4 ,,sermon ,,xxxii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,xii4 ,,matt4 vii4 #aebj4 ,beware of false prophets1 which come to you in sheeps cloathing1 but inwardly they are ravening wolves4 ,ye shall know them by their fruits4 ,do men gather grapes of thorns1 or figs of thistles8 ,even so every good tree bringeth forth good fruit3 but a corrupt tree bringeth forth evil fruit4 ,a good tree cannot bring forth evil fruit1 neither can a corrupt tree bring forth good fruit4 ,every tree that bringeth not forth good fruit1 is hewn down and cast into the fire4 ,wherefore by their fruits ye shall know them4 #a4 ,,it is scarce possible to express or conceive1 what multitudes of souls run on to destruction1 because they would not be persuaded to walk in a narrow way1 even tho' it were the way to everlasting salvation4 ,and the same thing we may still observe daily4 ,such is the folly and madness of mankind1 that thousands of men still rush on in the way to hell1 only because it is a broad way4 ,they walk in it themselves1 because others do3 because so many perish1 they will add to the number4 ,such is the amazing influence of example1 over the weak1 miserable children of men6 ,it continually peoples the regions of death1 and drowns numberless souls in everlasting perdition4 #b4 ,to warn mankind of this1 to guard as many as possible against this spreading contagion1 ,god has commanded his watchmen to cry aloud1 and shew the people the danger they are in4 ,for this end he has sent his servants the prophets1 in their succeeding generations1 to point out the narrow path1 and exhort all men1 not to be conformed to this world4 ,but what if the watchmen themselves fall into the snare1 against which they should warn others8 ,what if the prophets prophesy deceits8 ,if they cause the people to err from the way8 ,what shall be done1 if they point out as the way to eternal life1 what is in truth the way to eternal death8 ,and exhort others to walk1 as they do themselves1 in the broad1 not the narrow way8 #c4 ,is this an unheard of1 is it an uncommon thing8 ,nay1 ,god knoweth it is not4 ,the instances of it are almost innumerable4 ,we may find them in every age and nation4 ,but how terrible is this8 ,when the ambassadors of ,god1 turn agents for the devil8 ,when they who are commissioned to teach men the way to heaven1 do in fact teach them the way to hell8 ,these are like the locusts of ,egypt1 which eat up the residue that had escaped1 that had remained after the hail4 ,they devour even the residue of men that had escaped1 that were not destroyed by ill example4 ,it is not therefore without cause that our wise and gracious ,master1 so solemnly cautions us against them3 ,beware1 saith he1 of false prophets1 which come to you in sheeps cloathing1 but inwardly they are ravening wolves4 #d4 ,a caution this of the utmost importance4 ,that it may the more effectually sink into our hearts1 let us inquire1 first1 who these false prophets are1 secondly1 what appearance they put on1 and thirdly1 how we may know what they really are1 notwithstanding their fair appearance4 ,i4 #a4 ,we are1 first1 to inquire1 who these false prophets are4 ,and this it is needful to do the more diligently1 because these very men have so laboured to wrest this scripture1 to their own 7tho' not only their own7 destruction4 ,in order therefore to cut off all dispute1 ,i shall raise no dust 7as the manner of some is7 neither use any loose1 rhetorical exclamations1 to deceive the hearts of the simple1 but speak rough1 plain truths1 such as none can deny1 who has either understanding or modesty left3 and such truths1 as have the closest connexion1 with the whole tenor of the preceding discourse4 ,whereas too many have interpreted these words without any regard to all that went before3 as if they bore no manner of relation to the sermon1 in the close of which they stand4 #b4 ,by prophets here 7as in many other passages of scripture1 particularly in the ,new ,testament7 are meant1 not those who foretel things to come1 but those who speak in the name of ,god3 those men1 who profess to be sent of ,god1 to teach others the way to heaven4 ,those are false prophets1 who teach a false way to heaven1 a way which does not lead thither4 ,or 7which comes in the end to the same point7 who do not teach the true4 #c4 ,every broad way is infallibly a false one4 ,therefore this is one plain1 sure rule1 8,they who teach men to walk in a broad way1 a way that many walk in1 are false prophets40 ,again1 the true way to heaven is a narrow way4 ,therefore this is another plain1 sure rule4 8,they who do not teach men to walk in a narrow way1 to be singular1 are false prophets40 #d4 ,to be more particular4 ,the only true way to heaven1 is that pointed out in the preceding sermon4 ,therefore they are false prophets who do not teach men to walk in this way4 ,now the way to heaven pointed out in the preceding sermon1 is the way of lowliness1 mourning1 meekness1 and holy desire1 love of ,god and of our neighbour1 doing good1 and suffering evil for ,christ's sake4 ,they are therefore false prophets1 who teach as the way to heaven1 any other way than this4 #e4 ,it matters not1 what they call that other way4 ,they may call it faith1 or good works3 or faith and works3 or repentance3 or repentance1 faith and new obedience4 ,all these are good words4 ,but if under these1 or any other terms whatever1 they teach men any way distinct from this1 they are properly false prophets4 #f4 ,how much more do they fall under that condemnation1 who speak evil of this good way8 ,but above all1 they who teach the directly opposite way8 ,the way of pride1 of levity1 of passion1 of worldly desires1 of loving pleasure more than ,god1 of unkindness to our neighbour1 of unconcern for good works1 and suffering no evil1 no persecution for righteousness sake8 #g4 99,if it be asked1 why who ever did teach this8 ,or who does teach it1 as the way to heaven8 ,i answer1 ten thousand wise and honourable men3 even all those1 of whatever denomination1 who incourage the proud1 the trifler1 the passionate1 the lover of the world1 the man of pleasure1 the unjust or unkind1 the easy1 careless1 harmless1 useless creature1 the man who suffers no reproach for righteousness-sake1 to imagine he is in the way to heaven4 ,these are false prophets in the highest sense of the word4 ,these are traitors both to ,god and man4 ,these are no other than the first-born of ,satan3 the eldest sons of ,apollyon1 the destroyer4 ,these are far above the rank of ordinary cut throats2 for they murder the souls of men4 ,they are continually peopling the realms of night3 and whenever they follow the poor souls whom they have destroyed1 ,hell shall be moved from beneath1 to meet them at their coming4 ,,ii4 #a4 ,but do they come now1 in their own shape8 ,by no means4 ,if it were so1 they could not destroy4 ,you would take the alarm1 and flee for your life4 ,therefore they put on a quite contrary appearance3 7which was the second thing to be considered47 ,they come to you in sheeps cloathing1 altho' inwardly they are ravening wolves4 #b4 ,they come to you in sheeps cloathing2 that is1 with an appearance of harmlessness4 ,they come in the most mild1 inoffensive manner1 without any mark or token of enmity4 ,who can imagine1 that these quiet creatures1 would do any hurt to any one8 ,perhaps they may not be so zealous and active in doing good1 as one would wish they were4 ,however1 you see no reason to suspect1 that they have even the desire to do any harm4 ,but this is not all3 #c4 ,they come1 secondly1 with an appearance of usefulness4 ,indeed to this1 to do good they are particularly called4 ,they are set apart for this very thing4 ,they are particularly commissioned1 to watch over your soul and to train you up to eternal life4 ',tis their whole business1 to go about doing good1 and healing those that are oppressed of the devil4 ,and you have been always accustomed to look upon them in this light1 as messengers of ,god1 sent to bring you a blessing4 #d4 ,they come1 thirdly1 with an appearance of religion4 ,all they do1 is for conscience sake6 ,they assure you1 it is out of mere zeal for ,god1 that they are making ,god a liar4 ,it is out of pure concern for religion1 that they would destroy it1 root and branch4 ,all they speak1 is only from a love of truth1 and a fear lest it should suffer4 ,and1 it may be1 from a regard for the church1 and a desire to defend her from all her enemies4 #e4 ,above all1 they come with an appearance of love4 ,they take all these pains1 only for your good4 ,they should not trouble themselves about you1 but that they have a kindness for you4 ,they will make large professions of their good-will1 of their concern for the danger you are in1 and of their earnest desire1 to preserve you from error1 from being intangled in new and mischievous doctrines4 ,they should be very sorry to see one who means so well1 hurried into any extreme1 perplext with strange and unintelligible notions1 or deluded into enthusiasm4 ,therefore it is1 that they advise you1 to keep still1 in the plain middle way3 and to beware of being righteous overmuch1 lest you should destroy yourself4 ,,iii4 #a4 ,but how may we know1 what they really are1 notwithstanding their fair appearance8 ,this was the third thing into which it was proposed to inquire4 ,our blessed ,lord saw how needful it was for all men to know false prophets1 however disguised4 ,he saw likewise1 how unable most men were1 to deduce a truth thro' a long train of consequences4 ,he therefore gives us a short and plain rule1 easy to be understood by men of the meanest capacities1 and easy to be applied upon all occasions4 ,ye shall know them by their fruits4 #b4 ,upon all occasions you may easily apply this rule4 ,in order to know whether any who speak in the name of ,god1 are false or true prophets1 it is easy to observe1 first1 ,what are the fruits of their doctrine1 as to themselves8 ,what effect has it had upon their lives8 ,are they holy and unblamable in all things8 ,what effect has it had upon their hearts8 ,does it appear by the general tenor of their conversation that their tempers are holy1 heavenly1 divine8 ,that the mind is in them which was in ,christ ,jesus8 ,that they are meek1 lowly1 patient lovers of ,god and man1 and zealous of good works8 #c4 ,you may easily observe1 secondly1 ,what are the fruits of their doctrine1 as to those that hear them8 ,in many1 at least1 tho' not in all3 for the apostles themselves did not convert all that heard them4 ,have these the mind that was in ,christ8 ,and do they walk as he also walked8 ,and was it by hearing these men1 that they began so to do8 ,were they inwardly and outwardly wicked1 till they heard them8 ,if so1 it is a manifest proof1 that those are true prophets1 teachers sent of ,god4 ,but if it is not so1 if they do not effectually teach either themselves or others to love and serve ,god2 it is a manifest proof1 that they are false prophets2 that ,god hath not sent them4 #d4 ,an hard saying this6 ,how few can bear it8 ,this our ,lord was sensible of1 and therefore condescends to prove it at large1 by several clear and convincing arguments4 ,do men1 says he1 gather grapes of thorns or figs of thistles8 ver4 #af4 ,do you expect that these evil men should bring forth good fruit8 ,as well might you expect that thorns should bring forth grapes1 or that figs should grow upon thistles6 ,every good tree bringeth forth good fruit3 but a corrupt tree bringeth forth evil fruit4 ver4 #ag4 ,every true prophet1 every teacher whom ,i have sent1 bringeth forth the good fruit of holiness4 ,but a false prophet1 a teacher whom ,i have not sent1 brings forth only sin and wickedness4 ,a good tree cannot bring forth evil fruit1 neither can a corrupt tree bring forth good fruit4 ,a true prophet1 a teacher sent from ,god1 does not bring forth good fruit1 sometimes only1 but always2 not accidentally1 but by a kind of necessity4 ,in like manner1 a false prophet1 one whom ,god hath not sent1 does not bring forth evil fruit1 accidentally or sometimes only1 but always and of necessity4 ,every tree that bringeth not forth good fruit1 is hewn down and cast into the fire4 ver4 #ai4 ,such infallibly will be the lot of those prophets1 who bring not forth good fruit1 who do not save souls from sin1 who do not bring sinners to repentance4 ,wherefore let this stand as an eternal rule1 ,by their fruits ye shall know them4 ver4 #bj4 ,they who in fact bring the proud1 passionate1 unmerciful lovers of the world1 to be lowly1 gentle lovers of ,god and man3 they are true prophets1 they are sent from ,god1 who therefore confirms their word4 ,on the other hand1 they whose hearers1 if unrighteous before1 remain unrighteous still1 or at least1 void of any righteousness which exceeds the righteousness of the ,scribes and ,pharisees3 they are false prophets2 they are not sent of ,god2 therefore their word falls to the ground4 ,and without a miracle of grace they and their hearers together1 will fall into the bottomless pit4 #e4 ,o beware of these false prophets6 ,for though they come in sheeps cloathing1 yet inwardly they are ravening wolves4 ,they only destroy and devour the flock3 they tear them in pieces1 if there is none to help them4 ,they will not1 cannot lead you in the way to heaven4 ,how should they8 ,when they know it not themselves4 ,o beware they do not turn you out of the way1 and cause you to lose what you have wrought4 #f4 ,but perhaps you will ask1 ,if there is such danger in hearing them1 ought ,i to hear them at all8 ,it is a weighty question1 such as deserves the deepest consideration1 and ought not to be answered1 but upon the calmest thought1 the most deliberate reflection4 ,for many years1 ,i have been almost afraid1 to speak at all concerning it1 being unable to determine one way or the other1 or to give any judgment upon it4 ,many reasons there are which readily occur1 and incline me to say1 8,hear them not40 ,and yet what our ,lord speaks concerning the false prophets of his own times1 seems to imply the contrary4 ,then spake ,jesus unto the multitude and to his disciples1 saying1 the ,scribes and the ,pharisees sit in ,moses' seat1 are the ordinary1 stated teachers in your church3 all therefore whatsoever they bid you observe1 that observe and do4 ,but do not ye after their works2 for they say and do not4 ,now that these were false prophets in the highest sense1 our ,lord hath shewn during the whole course of his ministry3 as indeed he does in those very words1 they say and do not4 ,therefore by their fruits his disciples could not but know them1 seeing they were open to the view of all men4 ,accordingly he warns them again and again1 to beware of these false prophets4 ,and yet he does not forbid them to hear even these4 ,nay1 he in effect commands them so to do1 in those words1 ,all therefore whatsoever they bid you observe1 that observe and do4 ,for unless they heard them1 they could not know1 much less observe whatsoever they bad them do4 ,here then our ,lord himself gives a plain direction1 both to his apostles and the whole multitude1 in some circumstances1 to hear even false prophets1 known and acknowledged so to be4 #g4 ,but perhaps it will be said1 he only directed to hear them1 when they read the scripture to the congregation4 ,i answer1 at the same time that they thus read the scripture1 they generally expounded it too4 ,and here is no kind of intimation1 that they were to hear the one1 and not the other also4 ,nay the very terms1 ,all things whatsoever they bid you observe1 exclude any such limitation4 #h4 99,again1 unto them1 unto false prophets1 undeniably such1 is frequently committed 7,o grief to speak6 ,for surely these things ought not so to be7 the administration of the sacrament also4 ,to direct men therefore1 not to hear them1 would be in effect to cut them off from the ordinances of ,god4 ,but this we dare not do1 considering the validity of the ordinance doth not depend on the goodness of him that administers1 but on the faithfulness of him that ordained it1 who will and doth meet us in his appointed ways4 ,therefore on this account likewise ,i scruple to say1 hear not even the false prophets4 ,even by these who are under a curse themselves1 ,god can1 and doth give us his blessing4 ,for the bread which they break we have experimentally known to be the communion of the body of ,christ4 ,and the cup which ,god blest even by their unhallowed lips1 was to us the communion of the blood of ,christ4 #i4 99,all therefore which ,i can say is this3 in any particular case1 wait upon ,god by humble and earnest prayer1 and then act according to the best light you have4 ,act according to what you are persuaded1 upon the whole1 will be most for your spiritual advantage4 ,take great care that you do not judge rashly2 that you do not lightly think any to be false prophets4 ,and when you have full proof1 see that no anger or contempt have any place in your heart4 ,after this1 in the presence and in the fear of ,god1 determine for yourself4 ,i can only say1 if by experience you find1 that the hearing them hurts your soul1 then hear them not3 then quietly refrain1 and hear those that profit you4 ,if on the other hand1 you find1 it does not hurt your soul1 you then may hear them still4 ,only take heed how you hear3 beware of them and of their doctrine4 ,hear with fear and trembling1 lest you should be deceived1 and given up1 like them1 to a strong delusion4 ,as they continually mingle truth and lies1 how easily may you take in both together8 ,hear with fervent and continual prayer1 to him who alone teacheth man wisdom4 ,and see that you bring whatever you hear1 to the law and to the testimony4 ,receive nothing untried1 nothing till it is weighed in the balance of the sanctuary4 ,believe nothing they say1 unless it is clearly confirmed by passages of holy writ4 ,wholly reject whatsoever differs therefrom1 whatever is not confirmed thereby4 ,and in particular1 reject1 with the utmost abhorrence1 whatsoever is described as the way of salvation1 that is either different from or short of the way1 our ,lord has marked out in the foregoing discourse4 #aj4 ,i cannot conclude1 without addressing a few plain words1 to those of whom we have now been speaking4 ,o ye false prophets1 ,o ye dry bones1 hear ye for once the word of the ,lord4 ,how long will ye lie in the name of ,god8 ,saying ,god hath spoken3 and ,god hath not spoken by you4 ,how long will ye pervert the right ways of the ,lord1 putting darkness for light1 and light for darkness8 ,how long will ye teach the way of death1 and call it the way of life8 ,how long will ye deliver to ,satan the souls1 whom ye profess to bring unto ,god8 #aa4 99,wo unto you1 ye blind leaders of the blind6 ,for ye shut the kingdom of heaven against men4 ,ye neither go in yourselves1 neither suffer ye them that are entering to go in4 ,them that would strive to enter in at the strait gate1 ye call back into the broad way4 ,them that have scarce gone one step in the ways of ,god1 you devilishly caution against going too far4 ,them that just begin to hunger and thirst after righteousness1 you warn1 not to be righteous overmuch4 ,thus you cause them to stumble at the very threshold2 yea1 to fall and rise no more4 ,o wherefore do ye this8 ,what profit is there in their blood1 when they go down to the pit8 ,miserable profit to you4 ,they shall perish in their iniquity3 but their blood will ,god require at your hands6 #ab4 ,where are your eyes8 ,where is your understanding8 ,have ye deceived others1 till you have deceived yourselves also8 ,who hath required this at your hands1 to teach a way which ye never knew8 ,are you given up to so strong a delusion1 that ye not only teach but believe a lie8 ,and can you possibly believe1 that ,god hath sent you8 ,that ye are his messengers8 ,nay2 if the ,lord had sent you1 the work of the ,lord would prosper in your hand4 ,as the ,lord liveth1 if ye were messengers of ,god1 he would confirm the word of his messengers4 ,but the work of the ,lord doth not prosper in your hand3 you bring no sinners to repentance4 ,the ,lord doth not confirm your word3 for you save no souls from death4 #ac4 ,how can you possibly evade the force of our ,lord's words8 ,so full1 so strong1 so express8 ,how can ye evade knowing yourselves by your fruits8 ,evil fruits of evil trees6 ,and how should it be otherwise6 ,do men gather grapes of thorns or figs of thistles8 ,take this to yourselves1 ye to whom it belongs4 99,o ye barren trees1 why cumber ye the ground8 ,every good tree bringeth forth good fruit4 ,see ye not1 that here is no exception8 ,take knowledge then1 ye are not good trees3 for ye do not bring forth good fruit4 ,but a corrupt tree bringeth forth evil fruit4 ,and so have ye done from the beginning4 ,your speaking as from ,god has only confirmed them that heard you1 in the tempers1 if not works1 of the devil4 ,o take warning of him in whose name ye speak1 before the sentence he hath pronounced take place4 ,every tree which bringeth not forth good fruit is hewn down and cast into the fire4 #ad4 ,my dear brethren1 harden not your hearts4 ,you have too long shut your eyes against the light4 ,open them now before it is too late2 before you are cast into outer darkness4 ,let not any temporal consideration weigh with you3 for eternity is at stake4 ,ye have run before ye were sent4 ,o go no farther4 ,do not persist to damn yourselves and them that hear you6 ,you have no fruit of your labours4 ,and why is this8 ,even because the ,lord is not with you4 ,but can you go this warfare at your own cost8 ,it cannot be4 ,then humble yourselves before him4 ,cry unto him out of the dust1 that he may first quicken thy soul3 give thee the faith that worketh by love3 that is lowly and meek1 pure and merciful1 zealous of good works2 rejoicing in tribulation1 in reproach1 in distress1 in persecution for righteousness sake4 ,so shall the ,spirit of glory and of ,christ rest upon thee1 and it shall appear1 that ,god hath sent thee4 ,so shalt thou indeed do the work of an ,evangelist1 and make full proof of thy ministry4 ,so shall the word of ,god in thy mouth be an hammer that breaketh the rocks in pieces4 ,it shall then be known by thy fruits1 that thou art a prophet of the ,lord1 even by the children whom ,god hath given thee4 ,and having turned many to righteousness1 thou shalt shine as the stars for ever and ever6 ,,sermon ,,xxxiii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,xiii4 ,,matt4 vii4 #babg4 ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven3 but he that doeth the will of my ,father which is in heaven4 ,many will say to me in that day1 ,lord1 ,lord1 have we not prophesied in thy name8 ,and in thy name have cast out devils8 ,and in thy name done many wonderful works8 ,and then will ,i profess unto them1 ,i never knew you3 depart from me1 ye that work iniquity4 ,therefore whosoever heareth these sayings of mine and doeth them1 ,i will liken him unto a wise man1 which built his house upon a rock4 ,and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house3 and it fell not1 for it was founded upon a rock4 ,and every one that heareth these sayings of mine and doeth them not1 shall be likened unto a foolish man1 which built his house upon the sand3 ,and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house3 and it fell1 and great was the fall of it4 #a4 ,,our divine teacher having declared the whole counsel of ,god1 with regard to the way of salvation1 and observed the chief hindrances of those who desire to walk therein3 now closes the whole with these weighty words2 thereby as it were setting his seal to his prophecy1 and impressing his whole authority on what he had delivered1 that it might stand firm to all generations4 #b4 ,for thus saith the ,lord1 that none may ever conceive1 there is any other way than this1 ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven4 ,many will say to me in that day1 ,lord1 ,lord2 have we not prophesied in thy name8 ,and in thy name have cast out devils8 ,and in thy name done many wonderful works8 ,and then will ,i profess unto them1 ,i never knew you3 depart from me ye that work iniquity4 ,therefore every one that heareth these sayings of mine and doeth them not1 shall be likened unto a foolish man which built his house upon the sand4 ,and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house3 and it fell1 and great was the fall of it4 #c4 ,i design in the following discourse1 first1 to consider the case of him1 who thus builds his house upon the sand3 secondly1 ,to shew the wisdom of him who builds upon a rock1 and thirdly1 ,to conclude with a practical application4 ,i4 #a4 ,and1 first1 ,i am to consider the case of him who builds his house upon the sand4 ,it is concerning him our ,lord saith1 ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven4 ,and this is a decree which cannot pass3 which standeth fast for ever and ever4 ,it therefore imports us in the highest degree1 throughly to understand the force of these words4 ,now what are we to understand by that expression1 ,that saith unto me1 ,lord1 ,lord8 ,it undoubtedly means1 8that thinks of going to heaven by any other way than that which ,i have now described40 ,it therefore implies1 7to begin at the lowest point7 all good words1 all verbal religion4 ,it includes whatever creeds we may rehearse1 whatever professions of faith we make3 whatever number of prayers we may repeat1 whatever thanksgivings we read or say to ,god4 ,we may speak good of his name2 and declare his loving-kindness to the children of men4 ,we may be talking of all his mighty acts1 and telling of his salvation from day to day4 ,by comparing spiritual things with spiritual1 we may shew the meaning of the oracles of ,god4 ,we may explain the mysteries of his kingdom1 which have been hid from the beginning of the world4 ,we may speak with the tongue of angels rather than men1 concerning the deep things of ,god4 ,we may proclaim to sinners1 ,behold the ,lamb of ,god1 who taketh away the sin of the world4 ,yea1 we may do this with such a measure of the power of ,god1 and such demonstration of his ,spirit1 as to save many souls from death1 and hide a multitude of sins4 ,and yet 'tis very possible1 all this may be no more than saying1 ,lord1 ,lord6 ,after ,i have thus successfully preached to others1 still ,i myself may be a cast away4 ,i may in the hand of ,god1 snatch many souls from hell1 and yet drop into it1 when ,i have done4 ,i may bring many others to the kingdom of heaven1 and yet myself never enter there4 ,reader1 if ,god hath ever blest my word to thy soul1 pray that he may be merciful to me a sinner6 #b4 ,the saying1 ,lord1 ,lord6 may1 secondly1 imply1 the doing no harm4 ,we may abstain from every presumptuous sin1 from every kind of outward wickedness4 ,we may refrain from all those ways of acting or speaking1 which are forbidden in holy writ4 ,we may be able to say to all those among whom we live1 ,which of you convinceth me of sin8 ,we may have a conscience void of any external offence1 towards ,god and towards man4 ,we may be clear of all uncleanness1 ungodliness and unrighteousness1 as to the outward act3 or 7as the apostle testifies concerning himself17 touching the righteousness of the law1 i4 e4 outward righteousness1 blameless4 ,but yet we are not hereby justified4 ,still this is no more than saying1 ,lord1 ,lord6 ,and if we go no farther than this1 we shall never enter into the kingdom of heaven4 #c4 ,the saying1 ,lord1 ,lord6 may imply1 thirdly1 many of what are usually stiled good works4 ,a man may attend the supper of the ,lord1 may hear abundance of excellent sermons1 and omit no opportunity of partaking all the other ordinances of ,god4 ,i may do good to my neighbour1 deal my bread to the hungry1 and cover the naked with a garment4 ,i may be so zealous of good works1 as even to give all my goods to feed the poor4 ,yea1 and ,i may do all this1 with a desire to please ,god1 and a real belief that ,i do please him thereby3 7which is undeniably the case of those our ,lord introduces1 saying unto him1 ,lord1 ,lord67 and still ,i may have no part1 in the glory which shall be revealed4 #d4 ,if any man marvels at this1 let him acknowledge he is a stranger to the whole religion of ,jesus ,christ3 and in particular1 to that perfect portraiture thereof1 which he has set before us in this discourse4 ,for how far short is all this1 of that righteousness and true holiness1 which he has described therein6 how widely distant from that inward kingdom of heaven1 which is now opened in the believing soul8 ,which is first sown in the heart as a grain of mustard-seed1 but afterwards putteth forth great branches1 on which grow all the fruits of righteousness1 every good temper and word and work4 #e4 ,yet as clearly as he had declared this1 as frequently as he had repeated1 ,that none who have not this kingdom of ,god within them1 shall enter into the kingdom of heaven3 our ,lord well knew1 that many would not receive this saying1 and therefore confirms it yet again3 ,many1 7saith he2 not one2 not a few only2 it is not a rare or an uncommon case7 shall say unto me in that day3 not only1 we have said many prayers2 we have spoken thy praise2 we have refrained from evil2 we have exercised ourselves in doing good3 but what is abundantly more than this1 ,we have prophesied in thy name4 ,in thy name have we cast out devils2 in thy name done many wonderful works4 ,we have prophesied3 we have declared thy will to mankind2 we have shewed sinners the way to peace and glory4 ,and we have done this1 in thy name1 according to the truth of thy gospel4 ,yea1 and by thy authority1 who didst confirm the word1 with the ,holy ,ghost sent down from heaven4 ,for in or by thy name1 by the power of thy word and of thy ,spirit1 have we cast out devils2 out of the souls which they had long claimed as their own1 and whereof they had full and quiet possession4 ,and in thy name1 by thy power1 not our own1 have we done many wonderful works3 insomuch that even the dead heard the voice of the ,son of ,god speaking by us1 and lived4 ,and then will ,i profess even unto them1 ,i never knew you3 no1 not then1 when you were casting out devils in my name4 ,even then ,i did not know you as my own3 for your heart was not right toward ,god4 ,ye were not yourselves meek and lowly1 ye were not lovers of ,god and of all mankind3 ye were not renewed in the image of ,god4 ,ye were not holy as ,i am holy4 ,depart from me1 ye who notwithstanding all this1 are workers of iniquity2 4 ,ye are transgressors of my law1 my law of holy and perfect love4 #f4 ,it is to put this beyond all possibility of contradiction1 that our ,lord confirms it by that apposite comparison4 ,every one1 saith he1 who heareth these sayings of mine and doth them not1 shall be likened unto a foolish man1 which built his house upon the sand4 ,and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house3 as they will surely do1 sooner or later1 upon every soul of man2 even the floods of outward affliction1 or inward temptation2 the storms of pride1 anger1 fear or desire4 ,and it fell and great was the fall of it3 so that it perished for ever and ever4 ,such must be the portion of all1 who rest in any thing short of that religion which is above described4 ,and the greater will their fall be1 because they heard those sayings1 and yet did them not4 ,,ii4 #a4 ,i am1 secondly1 to shew the wisdom of him that doth them1 that buildeth his house upon a rock4 ,he indeed is wise1 who doth the will of my ,father which is in heaven4 ,he is truly wise1 whose righteousness exceeds the righteousness of the ,scribes and ,pharisees4 ,he is poor in spirit2 knowing himself even as also he is known4 ,he sees and feels all his sin1 and all his guilt1 till it is washed away by the atoning blood4 ,he is conscious of his lost estate1 of the wrath of ,god abiding on him1 and of his utter inability to help himself1 till he is filled with peace and joy in the ,holy ,ghost4 ,he is meek and gentle1 patient toward all men1 never returning evil for evil1 or railing for railing1 but contrariwise blessing1 till he overcomes evil with good4 ,his soul is athirst for nothing on earth1 but only for ,god1 the living ,god4 ,he has bowels of love for all mankind1 and is ready to lay down his life for his enemies4 ,he loves the ,lord his ,god with all his heart1 and with all his mind and soul and strength4 ,he alone shall enter into the kingdom of heaven1 who in this spirit doth good unto all men2 and who being for this cause despised and rejected of men2 being hated1 reproached and persecuted1 rejoices and is exceeding glad1 knowing in whom he hath believed2 and being assured1 these light1 momentary afflictions will work out for him an eternal weight and glory4 #b4 99,how truly wise is this man6 ,he knows himself3 an everlasting spirit1 which came forth from ,god1 and was sent down into an house of clay1 not to do his own will1 but the will of him that sent him4 ,he knows the world2 the place in which he is to pass a few days or years1 not as an inhabitant1 but a stranger and sojourner1 in his way to the everlasting habitations3 and accordingly he uses the world1 as not abusing it1 and as knowing the fashion of it passes away4 ,he knows ,god1 his ,father and his ,friend1 the parent of all good1 the center of the spirits of all flesh1 the sole happiness of all intelligent beings4 ,he sees1 clearer than the light of the noon-day sun1 that this is the end of man1 ,to glorify him who made him for himself1 and to love and enjoy him for ever4 ,and with equal clearness he sees the means to that end1 to the enjoyment of ,god in glory1 even now to know1 to love1 to imitate ,god1 and to believe in ,jesus ,christ whom he hath sent4 #c4 ,he is a wise man1 even in ,god's account2 for he buildeth his house upon a rock3 upon the rock of ages1 the everlasting rock1 the ,lord ,jesus ,christ4 ,fitly is he so called2 for he changeth not4 ,he is the same yesterday1 to-day1 and for ever4 ,to him both the man of ,god of old1 and the apostle citing his words bear witness1 ,thou1 ,lord1 in the beginning hast laid the foundation of the earth1 and the heavens are the works of thine hands4 ,they shall perish1 but thou remainest2 they all shall wax old as doth a garment4 ,and as a vesture shall thou fold them up and they shall be changed3 but thou art the same and thy years shall not fail4 ,heb4 i4 #aj1 #aa1 #ab4 ,wise therefore is the man who buildeth on him2 who layeth him for his only foundation2 who builds only upon his blood and righteousness1 upon what he hath done and suffered for us4 ,on this corner-stone he fixes his faith1 and rests the whole weight of his soul upon it4 ,he is taught of ,god to say1 ,lord1 ,i have sinned3 ,i deserve the nethermost hell4 ,but ,i am justified freely by thy grace1 thro' the redemption that is in ,jesus ,christ4 ,and the life ,i now live1 ,i live by faith in him1 who loved me and gave himself for me4 ,the life ,i now live3 namely1 a divine1 heavenly life2 a life1 which is hid with ,christ in ,god4 ,i now live even in the flesh1 a life of love1 of pure love both to ,god and man3 a life of holiness and happiness1 praising ,god and doing all things to his glory4 #d4 ,yet let not such an one think1 ,that he shall not see war any more1 that he is now out of the reach of temptation4 ,it still remains1 for ,god to prove the grace he hath given3 he shall be tried as gold in the fire4 ,he shall be tempted not less1 than they who know not ,god3 perhaps abundantly more4 ,for ,satan will not fail to try to the uttermost1 those whom he is not able to destroy4 ,accordingly1 the rain will impetuously descend3 only at such times and in such a manner1 as seems good1 not to the prince of the power of the air1 but to him whose kingdom ruleth over all4 ,the floods1 or torrents1 will come2 they will lift up their waves and rage horribly4 ,but to them also1 the ,lord that sitteth above the water-floods1 that remaineth a ,king for ever1 will say1 ,hitherto shall ye come and no farther3 here shall your proud waves be stayed4 ,the winds will blow and beat upon that house1 as tho' they would tear it up from the foundation4 ,but they cannot prevail3 it falleth not3 for it is founded upon a rock4 ,he buildeth on ,christ by faith and love3 therefore he shall not be cast down4 ,he shall not fear1 tho' the earth be moved1 and tho' the hills be carried into the midst of the sea4 ,tho' the waters thereof rage and swell1 and the mountains shake at the tempest of the same3 still he dwelleth under the defence of the ,most ,high1 and is safe under the shadow of the ,almighty4 ,,iii4 #a4 99,how nearly then does it concern every child of man1 practically to apply these things to himself8 ,diligently to examine1 on what foundation he builds1 whether on a rock or on the sand8 ,how deeply are you concerned to inquire1 what is the foundation of my hope8 ,whereon do ,i build my expectation of entring into the kingdom of heaven8 ,is it not built on the sand8 ,upon my orthodoxy or right opinions1 7which by a gross abuse of words ,i have called faith67 ,upon my having a set of notions 7suppose more rational or scriptural than others have47 ,alas6 what madness is this8 ,surely this is building on the sand3 or rather on the froth of the sea6 ,say1 ,i am convinced of this4 ,am ,i not again building my hope on what is equally unable to support it8 ,perhaps on my belonging to 8so excellent a church3 reformed after the true scripture-model3 blest with the purest doctrine1 the most primitive liturgy1 the most apostolical form of government40 ,these are doubtless so many reasons for praising ,god1 as they may be so many helps to holiness4 ,but they are not holiness itself4 ,and if they are separate from it1 they will profit me nothing4 ,nay1 they will leave me the more without excuse1 and exposed to the greater damnation4 ,therefore if ,i build my hope upon this foundation1 ,i am still building upon the sand4 #b4 ,you cannot1 you dare not rest here4 ,upon what next will you build your hope of salvation8 ,upon your innocence8 ,upon your doing no harm8 ,your not wronging or hurting any one8 ,well2 allow this plea to be true4 ,you are just in all your dealings3 you are a downright honest man4 ,you pay every man his own3 you neither cheat1 nor extort3 you act fairly with all mankind4 ,and you have a conscience towards ,god3 you do not live in any known sin4 ,thus far is well4 ,but still it is not the thing4 ,you may go thus far1 and yet never come to heaven4 ,when all this harmlessness flows from a right principle1 it is the least part of the religion of ,christ4 ,but in you it does not flow from a right principle1 and therefore is no part at all of religion4 ,so that in grounding your hope of salvation on this1 you are still building upon the sand4 #c4 ,do you go farther yet8 ,do you add to the doing no harm1 the attending all the ordinances of ,god8 ,do you at all opportunities partake of the ,lord's supper8 ,use public and private prayer8 ,fast often8 ,hear and search the scriptures1 and meditate thereon8 ,these things likewise ought you to have done1 from the time you first set your face towards heaven4 ,yet these things also are nothing1 being alone4 ,they are nothing without the weightier matters of the law4 ,and those you have forgotten4 ,at least you experience them not2 faith1 mercy1 and the love of ,god3 holiness of heart3 heaven opened in the soul4 ,still therefore you build upon the sand4 #d4 99,over and above all this1 are you zealous of good works8 ,do you1 as you have time1 do good to all men8 ,do you feed the hungry and cloath the naked1 and visit the fatherless and widow in their affliction8 ,do you visit those that are sick8 ,relieve them that are in prison8 ,is any a stranger and you take him in8 ,friend1 come up higher4 ,do you prophesy in the name of ,christ8 ,do you preach the truth as it is in ,jesus8 ,and does the influence of his ,spirit attend your word1 and make it the power of ,god unto salvation8 ,does he enable you to bring sinners from darkness to light1 from the power of ,satan unto ,god8 ,then go and learn what thou hast so often taught1 ,by grace ye are saved thro' faith4 ,not by works of righteousness which we have done1 but of his own mercy he saveth us4 ,learn to hang naked upon the cross of ,christ1 counting all thou hast done but dung and dross4 ,apply to him just in the spirit of the dying thief1 of the harlot with her seven devils4 ,else thou art still on the sand1 and after saving others1 thou wilt lose thy own soul4 #e4 99,lord6 increase my faith1 if ,i now believe6 else1 give me faith1 tho' but as a grain of mustard-seed6,but what doth it profit1 if a man says he hath faith1 and have not works8 ,can that faith save him8 ,o no6 ,that faith which hath not works1 which doth not produce both inward and outward holiness1 which does not stamp the whole image of ,god on the heart1 and purify us as he is pure3 that faith which does not produce the whole of the religion described in the foregoing chapters1 is not the faith of the gospel1 not the ,christian faith1 not the faith which leads to glory4 ,o beware of this1 above all other snares of the devil1 of resting on unholy1 unsaving faith6 if thou layest stress on this1 thou art lost for ever3 thou still buildest thy house upon the sand4 ,when the rain descends and the floods come1 it will surely fall1 and great will be the fall of it4 #f4 99,now therefore1 build thou upon a rock4 ,by the grace of ,god1 know thyself4 ,know and feel1 that thou wast shapen in wickedness1 and in sin did thy mother conceive thee3 and yet that thyself hast been heaping sin upon sin1 ever since thou couldst discern good from evil4 ,own thyself guilty of eternal death3 and renounce all hope of ever being able to save thyself4 ,be it all thy hope1 to be washed in his blood1 and purified by his ,spirit1 who himself bore all thy sins1 in his own body upon the tree4 ,and if thou knowest he hath taken away thy sins1 so much the more abase thyself before him1 in a continued sense of thy total dependance on him for every good thought and word and work1 and of thy utter inability to all good1 unless he water thee every moment4 #g4 ,now weep for your sins1 and mourn after ,god till he turns your heaviness into joy4 ,and even then weep with them that weep3 and for them that weep not for themselves4 ,mourn for the sins and miseries of mankind3 and see1 but just before your eyes1 the immense ocean of eternity1 without a bottom or a shore2 which has already swallowed up millions of millions of men1 and is gaping to devour them that yet remain4 ,see here the house of ,god1 eternal in the heavens2 there1 hell and destruction without a covering4 ,and thence learn the importance of every moment1 which just appears1 and is gone for ever6 #h4 ,now add to your seriousness1 meekness of wisdom4 ,hold an even scale as to all your passions1 but in particular1 as to anger1 sorrow and fear4 ,calmly acquiesce in whatsoever is the will of ,god4 ,learn in every state wherein you are1 therewith to be content4 ,be mild to the good3 be gentle toward all men2 but especially toward the evil and the unthankful4 ,beware not only of outward expressions of anger1 such as calling thy brother ,raca1 or thou fool6 but of every inward emotion contrary to love1 tho' it go no farther than the heart4 ,be angry at sin1 as an affront offered to the ,majesty of heaven2 but love the sinner still3 like our ,lord1 who looked round about upon the ,pharisees with anger1 being grieved for the hardness of their hearts4 ,he was grieved at the sinners1 angry at the sin4 ,thus be thou angry and sin not4 #i4 99,now do thou hunger and thirst1 not for the meat that perisheth1 but for that which endureth unto everlasting life4 ,trample under foot the world and the things of the world3 all these riches1 honours1 pleasures4 ,what is the world to thee8 ,let the dead bury their dead3 but follow thou after the image of ,god4 ,and beware of quenching that blessed thirst1 if it is already excited in thy soul1 by what is vulgarly called religion1 a poor1 dull farce1 a religion of form1 of outside show1 which leaves the heart still cleaving to the dust1 as earthly and sensual as ever4 ,let nothing satisfy thee but the power of godliness1 but a religion that is spirit and life2 the dwelling in ,god and ,god in thee2 the being an inhabitant of eternity2 the entering in by the blood of sprinkling within the veil1 and sitting in heavenly places with ,christ ,jesus4 #aj4 ,now1 seeing thou canst do all things thro' ,christ strengthening thee1 be merciful as thy ,father in heaven is merciful4 ,love thy neighbour as thyself4 ,love friends and enemies as thy own soul4 ,and let thy love be long-suffering1 and patient towards all men4 ,let it be kind1 soft1 benign3 inspiring thee with the most amiable sweetness1 and the most fervent and tender affection4 ,let it rejoice in the truth1 wheresoever it is found1 the truth that is after godliness4 ,enjoy whatsoever brings glory to ,god1 and promotes peace and good-will among men4 ,in love cover all things2 of the dead and the absent speaking nothing but good3 believe all things1 which may any way tend to clear your neighbour's character3 hope all things1 in his favour1 and endure all things1 triumphing over all opposition4 ,for true love never faileth1 in time or in eternity4 #aa4 ,now be thou pure in heart2 purified thro' faith from every unholy affection1 cleansing thyself from all filthiness of flesh and spirit1 and perfecting holiness in the fear of ,god4 ,being thro' the power of his grace1 purified from pride by deep poverty of spirit1 from anger1 from every unkind or turbulent passion1 by meekness and mercifulness1 from every desire but to please and enjoy ,god1 by hunger and thirst after righteousness2 now love the ,lord thy ,god with all thy heart and with all thy strength4 #ab4 ,in a word4 ,let thy religion be the religion of the heart4 ,let it lie deep in thy inmost soul4 ,be thou little and base1 and mean and vile1 7beyond what words can express7 in thy own eyes2 amazed and humbled to the dust1 by the love of ,god which is in ,christ ,jesus4 ,be serious4 ,let the whole stream of thy thoughts1 words and actions flow from the deepest conviction1 that thou standest on the edge of the great gulph1 thou and all the children of men1 just ready to drop in1 either into everlasting glory or everlasting burnings4 ,let thy soul be filled with mildness1 gentleness1 patience1 long-suffering towards all men3 at the same time that all which is in thee is athirst for ,god1 the living ,god2 longing to awake up after his likeness1 and to be satisfied with it4 ,be thou a lover of ,god and of all mankind4 ,in this ,spirit do and suffer all things4 ,thus shew thy faith by thy works3 thus do the will of thy ,father which is in heaven4 ,and as sure as thou now walkest with ,god on earth1 thou shalt also reign with him in glory4 ,,sermon ,,xxxiv4 ,,the ,,original1 ,,nature1 ,,property ,,and ,,use ,,of ,,the ,,law4 ,,rom4 vii4 #ab4 ,wherefore the law is holy1 and the commandment holy and just and good4 #a4 ,,perhaps there are few subjects within the whole compass of religion1 so little understood as this4 ,the reader of this epistle is usually told1 by the law1 ,st4 ,paul means ,jewish law3 and so apprehending himself to have no concern therewith1 passes on without farther thought about it4 ,indeed some are not satisfied with this account3 but observing the epistle is directed to the ,romans1 thence infer1 that the apostle in the beginning of this chapter1 alludes to the old ,roman law4 ,but as they have no more concern with this1 than with the ceremonial law of ,moses1 so they spend not much thought1 on what they suppose is occasionally mentioned1 barely to illustrate another thing4 #b4 ,but a careful observer of the apostle's discourse1 will not be content with these slight explications of it4 ,and the more he weighs the words1 the more convinced he will be that ,st4 ,paul by the law mentioned in this chapter1 does not mean either the ancient law of ,rome1 or the ceremonial law of ,moses4 ,this will clearly appear to all who attentively consider the tenor of his discourse4 ,he begins the chapter1 ,know ye not1 brethren 7for ,i speak to them that know the law1 to them who have been instructed therein from their youth7 ,that the law hath dominion over a man1 as long as he liveth8 ver4 #a4 7,what the law of ,rome only1 or the ceremonial law8 ,no surely2 but the moral law7 ,for1 to give a plain instance1 the woman that hath an husband1 is bound by the 7moral7 law to her husband as long as he liveth4 ,but if her husband be dead1 she is loosed from the law of her husband1 ver4 #b4 ,so then1 if while her husband liveth1 she be married to another man1 she shall be called an adulteress3 but if her husband be dead1 she is free from that law1 so that she is no adulteress1 tho' she be married to another man4 ver #c4 ,from this particular instance the apostle proceeds to draw that general conclusion4 ,wherefore1 my brethren1 by a plain parity of reason1 ye also are become dead to the law1 the whole ,mosaic institution1 by the body of ,christ offered for you1 and bringing you under a new dispensation3 that ye should without any blame be married to another1 even to him who is raised from the dead1 and hath thereby given proof of his authority to make the change1 that ye should bring forth fruit unto ,god4 ver4 #d4 ,and this we can do now1 whereas before we could not3 ,for when we were in the flesh1 under the power of the flesh1 that is1 of corrupt nature1 7which was necessarily the case till we knew the power of ,christ's resurrection7 the motions of sin1 which were by the law1 which were shewn and inflamed by the ,mosaic law1 not conquered1 did work in our members1 broke out various ways1 to bring forth fruit unto death4 ver4 #e4 ,but now we are delivered from the law1 from that whole moral as well as ceremonial conomy2 that being dead whereby we were held3 that intire institution being now as it were dead1 and having no more authority over us1 than the husband when dead hath over his wife3 that we should serve him who died for us and rose again2 in newness of spirit1 in a new spiritual dispensation1 and not in the oldness of the letter1 ver4 #f4 with a bare outward service1 according to the letter of the ,mosaic institution4 #c4 ,the apostle having gone thus far1 in proving that the ,christian had set aside the ,jewish dispensation1 and that the moral law itself1 tho' it could never pass away1 yet stood on a different foundation from what it did before1 now stops to propose and answer an objection4 ,what shall we say then8 ,is the law sin8 ,so some might infer from a misapprehension of those words1 the motions of sin which were by the law4 ,god forbid6 saith the apostle1 that we should say so4 ,nay1 the law is an irreconcileable enemy to sin2 searching it out wherever it is4 ,i had not known sin but by the law4 ,i had not known lust1 evil desire to be sin1 except the law had said1 thou shalt not covet1 ver4 #g4 ,after opening this farther in the four following verses1 he subjoins this general conclusion1 with regard more especially to the moral law1 from which the preceding instance was taken3 ,wherefore the law is holy1 and the commandment holy and just and good4 #d4 ,in order to explain and inforce these deep words1 so little regarded1 because so little understood1 ,i shall endeavour to shew1 first1 the original of this law1 secondly1 the nature thereof2 thirdly1 the properties1 that it is holy and just and good1 and fourthly1 the uses of it4 ,i4 #a4 ,i shall1 first1 endeavour to shew the original of the moral law1 often called the law1 by way of eminence4 ,now this is not1 as some may possibly have imagined1 of so late an institution as the time of ,moses4 ,noah declared it to men long before that time1 and ,enoch before him4 ,but we may trace its original higher still1 even beyond the foundation of the world1 to that period1 unknown indeed to men1 but doubtless inrolled in the annals of eternity1 when the morning stars first sang together1 being newly called into existence4 99,it pleased the great ,creator to make these his first born sons1 intelligent beings1 that they might know him that created them4 ,for this end he endued them with understanding1 to discern truth from falshood1 good from evil3 and as a necessary result of this1 with liberty1 a capacity of chusing the one and refusing the other4 ,by this they were likewise enabled to offer him a free and willing service3 a service rewardable in itself1 as well as most acceptable to their gracious ,master4 #b4 ,to employ all the faculties which he had given them1 particularly their understanding and liberty1 he gave them a law1 a compleat model of all truth1 so far as is intelligible to a finite being1 and of all good1 so far as angelic minds were capable of embracing it4 ,it was also the design of their beneficent governor herein1 to make way for a continual increase of their happiness3 seeing every instance of obedience to that law1 would both add to the perfection of their nature1 and intitle them to an higher reward1 which the righteous judge would give in its season4 #c4 99,in like manner1 when ,god in his appointed time1 had created a new order of intelligent beings1 when he had raised man from the dust of the earth1 breathed into him the breath of life1 and caused him to become a living soul1 endued with power to chuse good or evil3 he gave to this free1 intelligent creature1 the same law as to his first-born children3 not wrote indeed upon tables of stone1 or any corruptible substance1 but engraven on his heart by the finger of ,god1 wrote in the inmost spirit both of men and of angels3 to the intent it might never be far off1 never hard to be understood2 but always at hand1 and always shining with clear light1 even as the sun in the midst of heaven4 #d4 ,such was the original of the law of ,god4 ,with regard to man1 it was co-eval with his nature4 ,but with regard to the elder sons of ,god1 it shone in its full splendor1 or ever the mountains were brought forth1 on the earth and the round world were made4 ,but it was not long before man rebelled against ,god1 and by breaking this glorious law1 well nigh effaced it out of his heart2 the eyes of his understanding being darkened1 in the same measure as his soul was alienated from the life of ,god4 ,and yet ,god did not despise the work of his own hands3 but being reconciled to man thro' the ,son of his love1 he in some measure re-inscribed the law1 on the heart of his dark1 sinful creature4 ,he again shewed thee1 ,o man what is good 7altho' not as in the beginning7 even to do justly and to love mercy1 and to walk humbly with thy ,god4 #e4 ,and this he shewed not only to our first parents1 but likewise to all their posterity1 by that true light which enlightens every man that cometh into the world4 ,but notwithstanding this light1 all flesh had in process of time corrupted their way before him3 till he chose out of mankind a peculiar people1 to whom he gave a more perfect knowledge of his law4 ,and the heads of this1 because they were slow of understanding1 he wrote on two tables of stone2 which he commanded the fathers to teach their children1 thro' all succeeding generations4 #f4 ,and thus it is1 that the law of ,god is now made known to them that know not ,god4 ,they hear1 with the hearing of the ear1 the things that were written aforetime for our instruction4 ,but this does not suffice4 ,they cannot by this means comprehend the height and depth and length and breadth thereof4 ,god alone can reveal this by his ,spirit4 ,and so he does to all that truly believe1 in consequence of that gracious promise1 made to all the ,israel of ,god3 ,behold1 the days come1 saith the ,lord1 that ,i will make a new covenant with the house of ,israel4 ,and this shall be the covenant that ,i will make1 ,i will put my law in their inward parts1 and write it in their hearts1 and ,i will be their ,god1 and they shall be my people4 ,jer4 xxxi4 #ca1 c4 ,,ii4 #a4 ,the nature of that law which was originally given to angels in heaven and man in paradise1 and which ,god has so mercifully promised to write afresh1 in the hearts of all true believers1 was the second thing ,i proposed to shew4 ,in order to which ,i would first observe1 that altho' the law and the commandment are sometimes differently taken1 7the commandment meaning but a part of the law7 yet in the text they are used as equivalent terms1 implying one and the same thing4 ,but we cannot understand here1 either by one or the other1 the ceremonial law4 ',tis not the ceremonial law1 whereof the apostle says1 in the words above recited1 ,i had not known sin but by the law3 this is too plain to need a proof4 ,neither is it the ceremonial law which saith1 in the words immediately subjoined1 ,thou shalt not covet4 ,therefore the ceremonial law1 has no place in the present question4 #b4 ,neither can we understand by the law mentioned in the text1 the ,mosaic dispensation4 ',tis true1 the word is sometimes so understood3 as when the apostle says1 speaking to the ,galatians1 7c4 iii4 v4 #ag47 ,the covenant which was confirmed before 7namely with ,abraham the father of the faithful7 the law1 i4 e4 the ,mosaic dispensation1 which was four hundred and thirty years after1 cannot disannul4 ,but it cannot be understood so in the text2 for the apostle never bestows1 so high commendations as these upon that imperfect and shadowy dispensation4 ,he no where affirms1 the ,mosaic to be a spiritual law3 or1 that it is holy and just and good4 ,neither is it true1 that ,god will write that law in the hearts of them whose iniquities he remembers no more4 ,it remains1 that the law1 eminently so termed1 is no other than the moral law4 #c4 ,now this law is an incorruptible picture of the high and holy one that inhabiteth eternity4 ,it is he whom in his essence no man hath seen or can see1 made visible to men and angels4 ,it is the face of ,god unveiled3 ,god manifested to his creatures as they are able to bear it3 manifested to give and not to destroy life2 that they may see ,god and live4 ,it is the heart of ,god disclosed to man4 ,yea1 in some sense we may apply to this law1 what the apostle says of his ,son1 it is 1 ,the streaming forth or out-beaming of his glory1 the express image of his person4 #d4 998,if virtue1 said the antient ,heathen1 could assume such a shape as that we could behold her with our eyes1 what wonderful love would she excite in us60 ,if virtue could do this6 ,it is done already4 ,the law of ,god is all virtues in one1 in such a shape1 as to be beheld with open face1 by all those whose eyes ,god hath enlightened4 ,what is the law1 but divine virtue and wisdom1 assuming a visible form8 ,what is it1 but the original ideas of truth and good1 which were lodged in the uncreated mind from eternity1 now drawn forth and cloathed with such a vehicle1 as to appear even to human understanding8 #e4 99,if we survey the law of ,god in another point of view1 it is supreme1 unchangeable reason3 it is unalterable rectitude3 it is the everlasting fitness of all things that are or ever were created4 ,i am sensible1 what a shortness1 and even impropriety there is1 in these and all other human expressions1 when we endeavour by these faint pictures1 to shadow out the deep things of ,god4 ,nevertheless we have no better1 indeed no other way1 during this our infant state of existence4 ,as we now know but in part1 so we are constrained to prophesy1 i4 e4 speak of the things of ,god1 in part also4 ,we cannot order our speech by reason of darkness1 while we are in this house of clay4 ,while ,i am a child ,i must speak as a child4 ,but ,i shall soon put away childish things4 ,for when that which is perfect is come1 that which is in part shall be done away4 #f4 99,but to return4 ,the law of ,god1 7speaking after the manner of men7 is a copy of the eternal mind1 a transcript of the divine nature3 yea it is the fairest offspring of the everlasting ,father1 the brightest efflux of his essential wisdom1 the visible beauty of the ,most ,high4 ,it is the delight and wonder of ,cherubim and ,seraphim and all the company of heaven1 and the glory and joy of every wise believer1 every well-instructed child of ,god upon earth4 ,,iii4 #a4 ,such is the nature of the ever blessed law of ,god4 ,i am1 in the third place1 to shew the properties of it3 not all2 for that would exceed the wisdom of an angel4 ,but those only which are mentioned in the text4 ,these are three3 ,it is holy1 just and good4 ,and first1 ,the law is holy4 #b4 ,in this expression the apostle does not appear to speak of its effects2 but rather of its nature3 as ,st4 ,james speaking of the same thing under another name1 says1 ,the wisdom from above 7which is no other than this law1 written on our heart7 is first pure1 chap4 iii4 #ag4 1 chaste1 spotless1 internally1 and essentially holy4 ,and consequently1 when it is transcribed into the life1 as well as the soul1 it is 7as the same apostle terms it17 chap4 i4 #bg4 4 ,pure religion and undefiled2 or1 the pure1 clean1 unpolluted worship of ,god4 #c4 ,it is indeed1 in the highest degree1 pure1 chaste1 clean1 holy4 ,otherwise it could not be the immediate offspring1 and much less the express resemblance of ,god1 who is essential holiness4 ,it is pure from all sin1 clean and unspotted from any touch of evil4 ,it is a chaste virgin1 incapable of any defilement1 of any mixture with that which is unclean or unholy4 ,it has no fellowship with sin of any kind4 ,for what communion hath light with darkness8 ,as sin is in its very nature enmity to ,god1 so his law is enmity to sin4 ,therefore it is1 that the apostle rejects with such abhorrence1 that blasphemous supposition1 that the law of ,god is either sin itself1 or the cause of sin4 ,god forbid1 that we should suppose1 it is the cause of sin1 because it is the discoverer of it3 because it detects the hidden things of darkness1 and drags them out into open day4 ',tis true1 by this means1 7as the apostle observes1 ver4 #ac47 sin appears to be sin4 ,all its disguises are torn away1 and it appears in its native deformity4 ',tis true likewise1 that sin by the commandment becomes exceeding sinful4 ,being now committed against light and knowledge1 being stript even of the poor plea of ignorance1 it loses its excuse as well as disguise1 and becomes far more odious both to ,god and man4 ,yea1 and it is true1 that sin worketh death by that which is good1 which in itself is pure and holy4 ,when it is dragged out to light1 it rages the more3 when it is restrained1 it bursts out with greater violence4 ,thus the apostle1 7speaking in the person of one1 who was convinced of sin1 but not yet delivered from it7 sin taking occasion by the commandment1 detecting and endeavouring to restrain it1 disdained the restraint1 and so much the more wrought in me all manner of concupiscence1 ver4 #h4 ,all manner of foolish and hurtful desire1 which that commandment sought to restrain4 ,thus when the commandment came1 sin revived1 ver4 #i4 ,it fretted and raged the more4 ,but this is no stain on the commandment4 ,though it is abused it cannot be defiled4 ,this only proves1 that the heart of man is desperately wicked4 ,but the law of ,god is holy still4 #e4 ,and it is1 secondly1 just4 ,it renders to all their due4 ,it prescribes exactly what is right1 precisely what ought to be done1 said or thought both with regard to the author of our being1 with regard to ourselves1 and with regard to every creature which he has made4 ,it is adapted in all respects to the nature of things1 of the whole universe and every individual4 ,it is suited to all the circumstances of each1 and to all their mutual relations1 whether such as have existed from the beginning1 or such as commenced in any following period4 ,it is exactly agreeable to the fitnesses of things1 whether essential or accidental4 ,it clashes with none of these in any degree2 nor is ever unconnected with them4 ,if the word be taken in that sense1 there is nothing arbitrary in the law of ,god4 ,altho' still the whole and every part thereof1 is totally dependent upon his will3 so that thy will be done1 is the supreme1 universal law both in earth and heaven4 #f4 8,but is the will of ,god the cause of his law8 ,is his will the original of right and wrong8 ,is a thing therefore right1 because ,god wills it8 ,or does he will it1 because it is right80 ,i fear1 this celebrated question is more curious than useful4 ,and perhaps1 in the manner it is usually treated of1 it does not so well consist with the regard that is due from a creature1 to the ,creator and governor of all things4 ',tis hardly decent for man1 to call the supreme ,god1 to give an account to him6 ,nevertheless1 with awe and reverence we may speak a little4 ,the ,lord pardon us1 if we speak amiss6 #g4 ,it seems then1 that the whole difficulty arises1 from considering ,god's will as distinct from ,god4 ,otherwise it vanishes away4 ,for none can doubt1 but ,god is the cause of the law of ,god4 ,but the will of ,god is ,god himself4 ,it is ,god considered as willing thus or thus4 ,consequently1 to say1 ,that the will of ,god1 or that ,god himself is the cause of the law1 is one and the same thing4 #h4 99,again2 if the law1 the immutable rule of right and wrong1 depends on the nature and fitnesses of things1 and on their essential relations to each other3 7,i do not say1 their eternal relations2 because the eternal relation of things existing in time1 is little less than a contradiction37 if1 ,i say1 this depends on the nature and relations of things1 then it must depend on ,god1 or the will of ,god3 because those things themselves1 with all their relations1 are the works of his hands4 ,by his will1 for his pleasure alone1 they all are and were created4 #i4 ,and yet it may be granted 7which is probably all that a considerate person would contend for7 that in every particular case1 ,god wills this or this 7suppose that men should honour their parents7 because it is right1 agreeable to the fitness of things1 to the relation wherein they stand4 #aj4 ,the law then is right and just concerning all things4 ,and it is good as well as just4 ,this we may easily infer from the fountain whence it flowed4 ,for what was this1 but the goodness of ,god8 ,what but goodness alone inclined him to impart that divine copy of himself to the holy angels8 ,to what else can we impute his bestowing upon man the same transcript of his own nature8 ,and what but tender love constrained him afresh to manifest his will to fallen man8 ,either to ,adam1 or any of his seed1 who like him were come short of the glory of ,god8 ,was it not mere love that moved him to publish his law1 after the understandings of men were darkened8 ,and to send his prophets to declare that law1 to the blind1 thoughtless children of men8 ,doubtless his goodness it was which raised up ,enoch and ,noah1 to be preachers of righteousness2 which caused ,abraham1 his friend1 and ,isaac and ,jacob1 to bear witness to his truth4 ,it was his goodness alone1 which when darkness had covered the earth1 and thick darkness the people1 gave a written law to ,moses1 and through him1 to the nation whom he had chosen4 ,it was his love which explained these living oracles by ,david and all the prophets that followed3 until1 when the fulness of time was come1 he sent his only-begotten ,son1 not to destroy the law but to fulfil1 to confirm every jot and tittle thereof1 till having wrote it in the hearts of all his children1 and put all his enemies under his feet1 he shall deliver up his mediatorial kingdom to the ,father1 that ,god may be all in all4 #aa4 ,and this law which the goodness of ,god gave at first and has preserved through all ages1 is1 like the fountain from whence it springs1 full of goodness and benignity3 ,it is mild and kind2 it is 7as the ,psalmist expresses it7 sweeter than honey and the honey-comb4 ,it is winning and amiable4 ,it includes whatsoever things are lovely or of good report4 ,if there be any virtue1 if there be any praise before ,god and his holy angels1 they are all comprized in this3 wherein are hid all the treasures of the divine wisdom and knowledge and love4 #ab4 ,and it is good in its effects1 as well as in its nature4 ,as the tree is1 so are its fruits4 ,the fruits of the law of ,god written in the heart1 are righteousness and peace and assurance for ever4 ,or rather1 the law itself is righteousness1 filling the soul with a peace which passeth all understanding1 and causing us to rejoice evermore1 in the testimony of a good conscience toward ,god4 ,it is not so properly a pledge1 as an earnest of our inheritance1 being a part of the purchased possession4 ,it is ,god made manifest in our flesh1 and bringing with him eternal life3 assuring us by that pure and perfect love1 that we are sealed unto the day of redemption3 that he will spare us as a man spareth his own son that serveth him1 in the day when he maketh up his jewels1 and that there remaineth for us a crown of glory which fadeth not away4 ,,iv4 #a4 ,it remains only1 to shew1 in the fourth and last place1 the uses of the law4 ,and the first use of it without question is1 to convince the world of sin4 ,this is indeed the peculiar work of the ,holy ,ghost3 who can work it without any means at all1 or by whatever means it pleaseth him1 however insufficient in themselves1 or even improper to produce such an effect4 ,and accordingly some there are whose hearts have been broken in pieces in a moment1 either in sickness or in health1 without any visible cause1 or any outward means whatever4 ,and others 7one in an age7 have been awakened to a sense of the wrath of ,god abiding on them1 by hearing1 that ,god was in ,christ1 reconciling the world unto himself4 ,but it is the ordinary method of the ,spirit of ,god1 to convict sinners by the law4 ,it is this1 which being set home on the conscience1 generally breaketh the rocks in pieces4 ,it is more especially this part of the word of ,god1 which is 1 quick and powerful1 full of life and energy1 and sharper than any two-edged sword4 ,this in the hand of ,god and of those whom he hath sent1 pierces through all the folds of a deceitful heart1 and divides asunder even the soul and spirit1 yea1 as it were1 the very joints and marrow4 ,by this is the sinner discovered to himself4 ,all his fig-leaves are torn away1 and he sees that he is wretched and poor and miserable and blind and naked4 ,the law flashes conviction on every side4 ,he feels himself a mere sinner4 ,he has nothing to pay4 ,his mouth is stopt1 and he stands guilty before ,god4 #b4 ,to slay the sinner is then the first use of the law2 to destroy the life and strength wherein he trusts1 and convince him that he is dead while he liveth2 not only under the sentence of death1 but actually dead unto ,god1 void of all spiritual life1 dead in trespasses and sins4 ,the second use of it is1 to bring him unto life1 unto ,christ1 that he may live4 ',tis true1 in performing both these offices1 it acts the part of a severe school-master4 ,it drives us by force1 rather than draws us by love4 ,and yet love is the spring of all4 ,it is the spirit of love1 which by this painful means1 tears away our confidence in the flesh1 which leaves us no broken reed whereon to trust1 and so constrains the sinner stript of all1 to cry out in the bitterness of his soul1 or groan in the depth of his heart1 8,i give up every plea beside ,lord1 ,i am damn'dbut thou hast died40 #c4 ,the third use of the law is1 to keep us alive4 ,it is the grand means whereby the blessed ,spirit prepares the believer for larger communications of the life of ,god4 ,i am afraid this great and important truth is little understood1 not only by the world1 but even by many whom ,god hath taken out of the world1 who are real children of ,god by faith4 ,many of these lay it down as an unquestioned truth1 that when we come to ,christ1 we have done with the law2 and that in this sense1 ,christ is the end of the law1 to every one that believeth4 ,the end of the law4 ,so he is1 for righteousness1 for justification to every one that believeth4 ,herein the law is at an end4 ,it justifies none2 but only brings them to ,christ4 ,who is also in another respect1 the end or scope of the law1 the point at which it continually aims4 ,but when it has brought us to him1 it has yet a farther office1 namely1 to keep us with him4 ,for it is continually exciting all believers1 the more they see of its height and depth and length and breadth1 to exhort one another so much the more1 8,closer and closer let us cleave ,to his belov'd embrace3 ,expect his fulness to receive1 ,and grace to answer grace40 #d4 99,allowing then that every believer has done with the law1 as it means the ,jewish ceremonial law1 or the entire ,mosaic dispensation 7for these ,christ hath taken out of the way7 yea1 allowing we have done with the moral law1 as a means of procuring our justification 7for we are justified freely by his grace1 thro' the redemption that is in ,jesus74 ,yet in another sense1 we have not done with this law4 ,for it is still of unspeakable use1 first1 in convincing us of the sin that yet remains both in our hearts and lives1 and thereby keeping us close to ,christ1 that his blood may cleanse us every moment2 secondly1 in deriving strength from our head into his living members1 whereby he impowers them to do what his law commands2 and thirdly1 in confirming our hope of whatsoever it commands1 and we have not yet attained1 of receiving grace upon grace1 till we are in actual possession of the fulness of his promises4 #e4 ,how clearly does this agree with the experience of every true believer6 ,while he cries out1 ,o what love have ,i unto thy law6 ,all the day long is my study in it2 he sees daily in that divine mirror1 more and more of his own sinfulness4 ,he sees more and more clearly1 that he is still a sinner in all things2 that neither his heart nor his ways are right before ,god4 ,and that every moment sends him to ,christ4 ,this shews him the meaning of what is written1 ,thou shalt make a plate of pure gold1 and grave upon it1 ,holiness to the ,lord4 ,and it shall be upon ,aaron's forehead 7the type of our great highpriest7 that ,aaron may bear the iniquities of the holy things1 which the children of ,israel shall hollow1 in all their holy gifts3 7so far are our prayers or holy things from atoning for the rest of our sin67 ,and it shall be always upon his forehead1 that they may be accepted before the ,lord4 ,exod4 xxviii4 #cf1 #ch4 #f4 ,to explain this by a single instance4 ,the law says1 ,thou shalt not kill1 and hereby 7as our ,lord teaches7 forbids not only outward acts1 but every unkind word or thought4 ,now the more ,i look into this perfect law1 the more ,i feel how far ,i come short of it3 and the more ,i feel this1 the more ,i feel my need of his blood to atone for all my sin3 and of his ,spirit to purify my heart1 and make me perfect and entire1 lacking nothing4 #g4 99,therefore ,i cannot spare the law one moment1 no more than ,i can spare ,christ3 ,seeing ,i now want it as much1 to keep me to ,christ1 as ,i ever wanted it to bring me to him4 ,otherwise1 this evil heart of unbelief would immediately depart from the living ,god4 ,indeed each is continually sending me to the other1 the law to ,christ1 and ,christ to the law4 ,on the one hand1 the height and depth of the law constrain me to fly to the love of ,god in ,christ4 ,on the other1 the love of ,god in ,christ1 endears the law to me above gold or precious stones3 seeing ,i know every part of it1 is a gracious promise1 which my ,lord will fulfil in its season4 #h4 99,who art thou then1 ,o man1 that judgest the law1 and speakest evil of the law8 ,that rankest it with sin1 ,satan and death1 and sendest them all to hell together6 ,the apostle ,james esteemed judging or speaking evil of the law1 so enormous a piece of wickedness1 that he knew not how to aggravate the guilt of judging our brethren1 more than by shewing it included this4 ,so now1 says he1 thou art not a doer of the law but a judge6 ,a judge of that which ,god hath ordained to judge thee4 ,so thou hast set up thyself in the judgment-seat of ,christ1 and cast down the rule whereby he will judge the world6 ,o take knowledge what advantage ,satan hath gained over thee2 and for the time to come never think or speak lightly of1 much less dress up as a scare-crow this blessed instrument of the grace of ,god4 ,yea1 love and value it for the sake of him from whom it came1 and of him to whom it leads4 ,let it be thy glory and joy1 next to the cross of ,christ4 ,declare its praise1 and make it honourable before all men4 #i4 ,and if thou art throughly convinced1 ,that it is the offspring of ,god1 that it is the copy of all his imitable perfections1 and that it is holy and just and good1 but especially to them that believe3 then instead of casting it away as a polluted thing1 see that thou cleave to it more and more4 ,never let the law of mercy and truth1 of love to ,god and man1 of lowliness1 meekness and purity forsake thee4 ,bind it about thy neck3 write it on the table of thy heart4 ,keep close to the law1 if thou wilt keep close to ,christ3 hold it fast3 let it not go4 ,let this continually lead thee to the atoning blood1 continually confirm thy hope1 till all the righteousness of the law is fulfilled in thee1 and thou art filled with all the fulness of ,god4 #aj4 ,and if thy ,lord hath already fulfilled his word1 if he hath already written his law in thy heart1 then stand fast in the liberty1 wherewith ,christ hath made thee free4 ,thou art not only made free from ,jewish ceremonies1 from the guilt of sin and the fear of hell3 7these are so far from being the whole1 that they are the least and lowest part1 of ,christian liberty37 but what is infinitely more1 from the power of sin1 from serving the devil1 from offending ,god4 ,o stand fast in this liberty1 in comparison of which1 all the rest is not even worthy to be named4 ,stand fast in loving ,god with all thy heart1 and serving him with all thy strength4 ,this is perfect freedom2 thus to keep his law1 and to walk in all his commandments blameless4 ,be not entangled again with the yoke of bondage4 ,i do not mean of ,jewish bondage3 nor yet of bondage to the fear of hell3 these1 ,i trust1 are far from thee4 ,but beware of being intangled again with the yoke of sin1 of any inward or outward transgression of the law4 ,abhor sin far more than death or hell2 abhor sin itself1 far more than the punishment of it4 ,beware of the bondage of pride1 of desire1 of anger2 of every evil temper or word or work4 ,look unto ,jesus1 and in order thereto1 look more and more into the perfect law1 the law of liberty4 ,and continue therein3 so shalt thou daily grow in grace and in the knowledge of our ,lord ,jesus ,christ4 ,,sermon ,,xxxv4 ,,the ,,law ,,established ,,thro' ,,faith4 ,,discourse ,i4 ,,rom4 iii4 #ca4 ,do we then make void the law thro' ,faith8 ,god forbid4 ,yea1 we establish the law4 #a4 ,,saint ,paul having in the beginning of this epistle1 laid down his general proposition1 namely1 ,that the gospel of ,christ is the power of ,god unto salvation1 to every one that believeth3 the powerful means1 whereby ,god makes every believer a partaker of present and eternal salvation1 goes on to shew1 that there is no other way under heaven1 whereby men can be saved4 ,he speaks particularly of salvation from the guilt of sin1 which he commonly terms justification4 ,and that all men stood in need of this1 that none could plead their own innocence1 he proves at large by various arguments1 addrest to the ,jews as well as the ,heathens4 ,hence he infers 7in the #aith verse of this chapter7 ,that every mouth1 whether of ,jew or ,heathen1 must be stopt from excusing or justifying himself1 and all the world become guilty before ,god4 ,therefore1 saith he1 by his own obedience1 by the works of the law1 shall no flesh be justified in his sight1 ver4 #bj4 ,but now the righteousness of ,god without the law1 without our previous obedience thereto1 is manifested1 ver4 #ba4 ,even the righteousness of ,god1 which is by faith of ,jesus ,christ1 unto all and upon all that believe1 ver4 #bb4 ,for there is no difference1 as to their need of justification1 or the manner wherein they attain it4 ,for all have sinned and come short of the glory of ,god1 7ver4 #bc47 the glorious image of ,god wherein they were created3 and all 7who attain7 are justified freely by his grace1 through the redemption that is in ,jesus ,christ3 ver4 #bd4 ,whom ,god hath set forth to be a propitiation1 thro' faith in his bloodver4 #be4 ,that he might be just1 and yet the justifier of him which believeth in ,jesus2 ver4 #cf4 that without any impeachment to his justice1 he might shew him mercy1 for the sake of that propitiation4 ,therefore we conclude1 7which was the grand position he had undertaken to establish7 ,that a man is justified by faith1 without the works of the law1 ver4 #bh4 #b4 ,it was easy to foresee an objection which might be made1 and which has in fact been made in all ages3 namely1 ,that to say we are justified without the works of the law1 is to abolish the law4 ,the apostle1 without entering into a formal dispute1 simply denies the charge4 ,do we then1 says he1 make void the law through faith8 ,god forbid6 ,yea1 we establish the law4 #c4 ,the strange imagination of some1 that ,st4 ,paul1 when he says1 ,a man is justified without the works of the law1 means only the ceremonial law1 is abundantly confuted by these very words4 ,for did ,st4 ,paul establish the ceremonial law8 ,it is evident1 he did not4 ,he did make void that law through faith1 and openly avowed his doing so4 ,it was the moral law only of which he might truly say1 ,we do not make void but establish this through faith4 #d4 ,but all men are not herein of his mind4 ,many there are who will not agree to this4 ,many in all ages of the church1 even among those who bore the name of ,christians1 have contended1 ,that the faith once delivered to the saints1 was designed to make void the whole law4 ,they would no more spare the moral than the ceremonial law1 but were for hewing1 as it were1 both in pieces before the ,lord3 vehemently maintaining1 8,if you establish any law1 ,christ shall profit you nothing3 ,christ is become of no effect to you3 ye are fallen from grace40 #e4 ,but is the zeal of these men according to knowledge8 ,have they observed the connection between the law and faith8 ,and that considering the close connection between them1 to destroy one is indeed to destroy both8 ,that to abolish the moral law is in truth1 to abolish faith and the law together8 ,as leaving no proper means1 either of bringing us to faith1 or of stirring up that gift of ,god in our soul4 #f4 ,it therefore behoves all who desire either to come to ,christ1 or to walk in ,him whom they have received1 to take heed how they make void the law through faith2 to secure us effectually against which1 let us enquire1 first1 which are the most usual ways of making void the law through faith1 and secondly1 ,how we may follow the apostle1 and by faith establish the law4 ,i4 #a4 ,let us1 first1 inquire1 ,which are the most usual ways of making void the law through faith4 ,now the way for a preacher to make it all void at a stroke1 is1 ,not to preach it at all4 ,this is just the same thing1 as to blot it out of the oracles of ,god4 ,more especially when it is done with design2 when it is made a rule1 8,not to preach the law30 and the very phrase1 8,a preacher of the law10 is used as a term of reproach1 as tho' it meant little less than1 8an enemy to the gospel40 #b4 ,all this proceeds from the deepest ignorance of the nature1 properties and use of the law3 and proves that those who act thus1 either know not ,christ1 are utter strangers to living faith3 or at least1 that they are but babes in ,christ1 and as such unskilled in the word of righteousness4 #c4 ,their grand plea is this3 8,that preaching the gospel 7that is1 according to their judgment1 the speaking of nothing but the sufferings and merits of ,christ7 answers all the ends of the law40 ,but this we utterly deny4 ,it does not answer the very first end of the law1 namely1 ,the convincing men of sin1 the awakening those who are still asleep on the brink of hell4 ,there may have been here and there an exempt case4 ,one in a thousand may have been awakened by the gospel4 ,but this is no general rule4 ,the ordinary method of ,god1 is to convict sinners by the law1 and that only4 ,the gospel is not the means which ,god hath ordained1 or which our ,lord himself used1 for this end4 ,we have no authority in scripture for applying it thus1 nor any ground1 to think it will prove effectual4 ,nor have we any more ground to expect this1 from the nature of the thing4 ,they that be whole1 as our ,lord himself observes1 need not a physician1 but they that be sick4 ,it is absurd therefore to offer a physician to them that are whole1 or that at least imagine themselves so to be4 ,you are first1 to convince them1 that they are sick4 ,otherwise they will not thank you for your labour4 ,it is equally absurd to offer ,christ to them1 whose heart is whole1 having never yet been broken4 ,it is in the proper sense1 casting pearls before swine4 ,doubtless1 they will trample them under foot4 ,and it is no more than you have reason to expect1 if they also turn again and rent you4 #d4 8,but altho' there is no command in scripture1 to offer ,christ to the careless sinner1 yet are there not scriptural precedents for it80 ,i think not3 ,i know not any4 ,i believe you can't produce one1 either from the four ,evangelists1 or the ,acts of the ,apostles4 ,neither can you prove this to have been the practice of any of the apostles1 from any passage in all their writings4 #e4 8,nay1 does not the apostle ,paul say1 in his former ,epistle to the ,corinthians1 ,we preach ,christ crucified8 ch4 i4 ver4 #bc4 ,and in his latter1 ,we preach not ourselves1 but ,christ ,jesus the ,lord8 ch4 v4 ver4 #d40 ,we consent to rest the cause on this issue3 to tread in his steps1 to follow his example4 ,only preach you1 just as ,paul preached1 and the dispute is at an end4 ,for altho' we are certain he preached ,christ1 in as perfect a manner as the very chief of the apostles1 yet who preached the law more than ,st4 ,paul8 ,therefore he did not think the gospel answered the same end4 #f4 ,the very first sermon of ,st4 ,paul's1 which is recorded1 concludes in these words4 ,by him all that believe are justified from all things1 from which they could not be justified by the law of ,moses4 ,beware therefore lest that come upon you which is spoken of in the ,prophets1 ,behold ye despisers and wonder and perish4 ,for ,i work a work in your days1 a work which you will in no wise believe1 tho' a man declare it unto you1 ,acts xiii4 #ci1 c4 ,now it is manifest1 all this is preaching the law1 in the sense wherein you understand the term3 even altho' great part of1 if not all his hearers1 were either ,jews or religious proselytes1 ver4 #dc4 and therefore probably many of them1 in some degree at least1 convinced of sin already4 ,he first reminds them1 ,that they could not be justified by the law of ,moses1 but only by faith in ,christ3 and then severely threatens them with the judgments of ,god1 which is in the strongest sense preaching the law4 #g4 ,in his next discourse1 that to the ,heathens at ,lystra1 7ch4 xiv4 ver4 #ae1 c47 we do not find so much as the name of ,christ4 ,the whole purport of it is1 ,that they should turn from those vain idols1 unto the living ,god4 ,now confess the truth4 ,do not you think1 ,if you had been there1 you could have preached much better than he8 ,i should not wonder1 if you thought too1 ,that his preaching so ill1 occasioned his being so ill treated3 and that his being stoned1 was a just judgment upon him1 for not preaching ,christ6 #h4 ,to the jailor indeed1 when he sprang in and came trembling1 and fell down before ,paul and ,silas1 and said1 ,sirs1 ,what must ,i do to be saved1 he immediately said1 ,believe in the ,lord ,jesus ,christ4 7ch4 xvi4 ver4 #bi1 c47 ,and in the case of one so deeply convinced of sin1 who would not have said the same8 ,but to the men of ,athens you find him speaking in a quite different manner1 reproving their superstition1 ignorance and idolatry2 and strongly moving them to repent1 from the consideration of a future judgment1 and of the resurrection from the dead1 7ch4 xvii4 ver4 #bdca47 ,likewise when ,felix sent for ,paul1 on purpose that he might hear him concerning the faith in ,christ2 instead of preaching ,christ in your sense 7which would probably have caused the governor either to mock1 or to contradict and blaspheme7 he reasoned of righteousness1 temperance and judgment to come1 till ,felix 7hardened as he was7 trembled4 7ch4 xxiv4 ver4 #bd1 #be47 ,go thou and tread in his steps4 ,preach ,christ to the careless sinner1 by reasoning of righteousness1 temperance and judgment to come6 #i4 ,if you say1 8,but he preached ,christ in a different manner in his epistles20 ,i answer1 ,he did not there preach at all3 not in that sense wherein we speak3 for preaching in our present question1 means1 speaking before a congregation4 ,but waving this1 ,i answer1 #b4 ,his epistles are directed1 not to unbelievers1 such as those we are now speaking of1 but to the saints of ,god in ,rome1 ,corinth1 ,philippi and other places4 ,now unquestionably he would speak more of ,christ to these1 than to those who were without ,god in the world4 ,and yet1 #c4 ,every one of these is full of the law1 even the epistles to the ,romans and the ,galatians3 in both of which he does what you term preaching the law1 and that to believers as well as unbelievers4 #aj4 ,from hence 'tis plain1 you know not what it is1 to preach ,christ1 in the sense of the apostle4 ,for doubtless ,st4 ,paul judged himself to be preaching ,christ1 both to ,felix1 and at ,antioch1 ,lystra1 and ,athens4 ,from whose example every thinking man must infer1 ,that not only the declaring the love of ,christ to sinners1 but also the declaring that he will come from heaven in flaming fire1 is1 in the apostle's sense1 preaching ,christ4 ,yea1 in the full scriptural meaning of the word4 ,to preach ,christ1 is1 to preach what he hath revealed1 either in the old or new ,testament3 so that you are then as really preaching ,christ1 when you are saying1 ,the wicked shall be turned into hell1 and all the people that forget ,god1 as when you are saying1 ,behold the ,lamb of ,god1 which taketh away the sin of the world6 #aj4 ,consider this well3 that to preach ,christ1 is to preach all things that ,christ hath spoken2 all his promises1 all his threatnings and commands2 all that is written in his book4 ,and then you will know how to preach ,christ1 without making void the law4 #aa4 8,but does not the greatest blessing attend those discourses1 wherein we peculiarly preach the merits and sufferings of ,christ80 ,probably1 when we preach to a congregation of mourners or of believers1 these will be attended with the greatest blessing3 because such discourses are peculiarly suited to their state4 ,at least1 these will usually convey the most comfort4 ,but this is not always the greatest blessing4 ,i may sometimes receive a far greater1 by a discourse that cuts me to the heart and humbles me to the dust4 ,neither should ,i receive that comfort1 if ,i were to preach or to hear no discourses but on the sufferings of ,christ4 ,these by constant repetition would lose their force and grow more and more flat and dead3 'till at length they would become a dull round of words1 without any spirit or life or virtue4 ,so that thus to preach ,christ1 must in process of time1 make void the gospel as well as the law4 ,,ii4 #a4 ,a second way of making void the law thro' faith1 is1 the teaching that faith supersedes the necessity of holiness4 ,this divides itself into a thousand smaller paths3 and many there are that walk therein4 ,indeed there are few that wholly escape it3 few who are convinced1 we are saved by faith1 but are sooner or later1 more or less1 drawn aside into this by-way4 #b4 99,all those are drawn into this by-way1 who if it be not their settled judgment1 that faith in ,christ intirely sets aside the necessity of keeping his law1 yet suppose either1 #a4 ,that holiness is less necessary now than it was before ,christ came3 or1 #b4 ,that a less degree of it is necessary2 or1 #c4 ,that it is less necessary to believers than to others4 ,yea1 and so are all those1 who altho' their judgment be right in the general1 yet think they may take more liberty in particular cases1 than they could have done before they believed4 ,indeed the using the term liberty1 in such a manner1 for 8,liberty from obedience or holiness10 shews at once1 that their judgment is perverted1 and that they are guilty of what they imagined to be far from them1 namely of making void the law thro' faith1 by supposing faith to supersede holiness4 #c4 ,the first plea of those who teach this expresly1 is1 that 8we are now under the covenant of grace1 not works3 and therefore we are no longer under the necessity of performing the works of the law40 ,and whoever was under the covenant of works8 ,none but ,adam before the fall4 ,he was fully and properly under that covenant1 which required perfect1 universal obedience1 as the one condition of acceptance2 and left no place for pardon1 upon the very least transgression4 ,but no man else was ever under this1 neither ,jew nor ,gentile1 neither before ,christ nor since4 ,all his sons were and are under the covenant of grace2 the manner of their acceptance is this3 the free grace of ,god thro' the merits of ,christ1 gives pardon to them that believe1 that believe with such a faith as working by love1 produces all obedience and holiness4 #d4 ,the case is not therefore as you suppose1 that men were once more obliged to obey ,god1 or to work the works of his law than they are now4 ,this is a supposition you cannot make good4 ,but1 we should have been obliged1 if we had been under the covenant of works1 to have done those works antecedent to our acceptance4 ,whereas now all good works1 tho' as necessary as ever1 are not antecedent to our acceptance but consequent upon it4 ,therefore the nature of the covenant of grace1 gives you no ground1 no encouragement at all1 to set aside any instance or degree of obedience1 any part or measure of holiness4 #e4 8,but are we not justified by faith1 without the works of the law80 ,undoubtedly we are1 without the works either of the ceremonial or the moral law4 ,and would to ,god all men were convinced of this4 ,it would prevent innumerable evils4 ,antinomianism1 in particular2 for generally speaking1 they are the ,pharisees who make the ,antinomians4 ,running into an extreme so palpably contrary to scripture1 they occasion others to run into the opposite one4 ,these seeking to be justified by works1 affright those from allowing any place for them4 #f4 99,but the truth lies between both4 ,we are doubtless justified by faith4 ,this is the corner-stone of the whole ,christian building4 ,we are justified without the works of the law1 as any previous condition of justification4 ,but they are an immediate fruit of that faith1 whereby we are justified4 ,so that if good works do not follow our faith1 even all inward and outward holiness1 it is plain our faith is nothing worth3 we are yet in our sins4 ,therefore1 that we are justified by faith1 even by faith without works1 is no ground for making void the law thro' faith3 or for imagining that faith is a dispensation1 from any kind or degree of holiness4 #g4 8,nay1 but does not ,st4 ,paul expresly say1 ,unto him that worketh not1 but believeth on him that justifieth the ungodly1 his faith is counted for righteousness8 ,and does it not follow from hence1 ,that faith is to a believer in the room1 in the place of righteousness8 ,but if faith is in the room of righteousness or holiness1 what need is there of this too80 ,this1 it must be acknowledged1 comes home to the point1 and is indeed the main pillar of ,antinomianism4 ,and yet it needs not a long or laboured answer4 ,we allow1 #a4 ,that ,god justifies the ungodly1 him that till that hour is totally ungodly1 full of all evil1 void of all good4 #b4 ,that he justifies the ungodly that worketh not1 that till that moment worketh no good work3 neither can he3 for an evil tree cannot bring forth good fruit4 #c4 ,that he justifies him by faith alone1 without any goodness or righteousness preceding3 and1 #d4 99,that faith is then counted to him for righteousness1 namely1 for preceding righteousness3 i4 e4 ,god1 thro' the merits of ,christ1 accepts him that believes1 as if he had already fulfilled all righteousness4 ,but what is all this to your point8 ,the apostle does not say1 either here or elsewhere1 that this faith is counted to him for subsequent righteousness4 ,he does teach1 that there is no righteousness before faith4 ,but where does he teach1 that there is none after it8 ,he does assert1 holiness cannot precede justification3 but not1 that it need not follow it4 ,st4 ,paul therefore gives you no colour for making void the law1 by teaching that faith supersedes the necessity of holiness4 ,,iii4 #a4 ,there is yet another way of making void the law thro' faith1 which is more common than either of the former4 ,and that is1 the doing it practically3 the making it void in fact1 tho' not in principle3 the living1 as if faith was designed to excuse us from holiness4 ,how earnestly does the ,apostle guard us against this1 in those well known words3 ,what then8 ,shall we sin1 because we are not under the law1 but under grace8 ,god forbid6 ,rom4 vi4 #ae4 ,a caution which it is needful throughly to consider1 because it is of the last importance4 #b4 ,the being under the law may here mean1 #a4 ,the being obliged to observe the ceremonial law4 #b4 ,the being obliged to conform to the whole ,mosaic institution4 #c4 ,the being obliged to keep the whole moral law1 as the condition of our acceptance with ,god3 and1 #d4 ,the being under the wrath and curse of ,god1 under sentence of eternal death2 under a sense of guilt and condemnation1 full of horror and slavish fear4 #c4 ,now altho' a believer is not without law to ,god1 but under the law to ,christ1 yet from the moment he believes1 he is not under the law1 in any of the preceding senses4 ,on the contrary1 he is under grace1 under a more benign1 gracious dispensation4 ,as he is no longer under the ceremonial law1 nor under the ,mosaic institution2 as he is not obliged to keep even the moral law1 as the condition of his acceptance3 so he is delivered from the wrath and the curse of ,god1 from all sense of guilt and condemnation1 and from all that horror and fear of death and hell1 whereby he was all his life before subject to bondage4 ,and he now performs 7which while under the law he could not do7 a willing and universal obedience4 ,he obeys not from the motive of slavish fear1 but on a nobler principle1 namely1 ,the grace of ,god ruling in his heart1 and causing all his works to be wrought in love4 #d4 ,what then8 ,shall this evangelical principle of action1 be less powerful than the legal8 ,shall we be less obedient to ,god from filial love1 than we were from servile fear8 ',tis well1 if this is not a common case3 if this practical ,antinomianism1 this unobserved way of making void the law thro' faith1 has not infected thousands of believers4 99,has it not infected you8 ,examine yourself honestly and closely4 ,do you not do now1 what you durst not have done when you was under the law1 or 7as we commonly call it7 under conviction8 ,for instance4 ,you durst not then indulge yourself in food4 ,you took just what was needful1 and that of the cheapest kind4 ,do you not allow yourself more latitude now8 ,do you not indulge yourself a little more than you did8 ,o beware1 lest you sin1 because you are not under the law1 but under grace6 #e4 99,when you was under conviction1 you durst not indulge the lust of the eye in any degree4 ,you would not do any thing1 great or small1 merely to gratify your curiosity4 ,you regarded only cleanliness and necessity1 or at most very moderate convenience1 either in furniture or apparel2 superfluity and finery of whatever kind1 as well as fashionable elegance1 were both a terror and an abomination to you4 99,are they so still8 ,is your conscience as tender now in these things1 as it was then8 ,do you still follow the same rule both in furniture and apparel1 trampling all finery1 all superfluity1 every thing useless1 every thing merely ornamental2 however fashionable1 under foot8 ,rather1 have you not resumed what you had once laid aside1 and what you could not then use without wounding your conscience8 ,and have you not learned to say1 8,o1 ,i am not so scrupulous now40 ,i would to ,god you were6 ,then you would not sin thus1 because you are not under the law1 but under grace4 #f4 99,you was once scrupulous too of commending any to their face1 and still more1 of suffering any to commend you4 ,it was a stab to your heart3 you could not bear it3 you sought the honour that cometh of ,god only4 ,you could not endure such conversation3 nor any conversation which was not good1 to the use of edifying4 ,all idle talk1 all trifling discourse you abhorred3 you hated as well as feared it1 being deeply sensible of the value of time1 of every precious1 fleeting moment4 ,in like manner1 you dreaded and abhorred idle expence2 valuing your money only less than your time1 and trembling lest you should be found an unfaithful steward even of the mammon of unrighteousness4 ,do you now look upon praise as deadly poison1 which you can neither give nor receive but at the peril of your soul8 ,do you still dread and abhor all conversation1 which does not tend to the use of edifying2 and labour to improve every moment1 that it may not pass without leaving you better than it found you8 ,are not you less careful as to the expence both of money and time8 ,cannot you now lay out either1 as you could not have done once8 ,alas6 ,how has that which should have been for your health1 proved to you an occasion of falling8 ,how have you sinned1 because you was not under the law1 but under grace6 #g4 99,god forbid you should any longer continue thus to turn the grace of ,god into lasciviousness6 ,o remember1 how clear and strong a conviction you once had1 concerning all these things4 ,and at the same time you was fully satisfied1 from whom that conviction came4 ,the world told you1 you was in a delusion3 but you knew1 ,it was the voice of ,god4 ,in these things you was not too scrupulous then2 but you are not now scrupulous enough4 ,god kept you longer in that painful school1 that you might learn those great lessons the more perfectly4 ,and have you forgot them already8 ,o recollect them1 before it is too late4 ,have you suffered so many things in vain8 ,i trust1 it is not yet in vain4 ,now use the conviction without the pain3 practise the lesson without the rod4 ,let not the mercy of ,god weigh less with you now1 than his fiery indignation did before4 ,is love a less powerful motive than fear8 ,if not1 let it be an invariable rule 8,i will do nothing now ,i am under grace1 which ,i durst not have done when under the law40 #h4 99,i cannot conclude this head1 without exhorting you to examine yourself likewise touching sins of omission4 ,are you as clear of these1 now you are under grace1 as you was when under the law8 ,how diligent was you then in hearing the word of ,god8 ,did you neglect any opportunity8 ,did you not attend thereon day and night8 ,would a small hindrance have kept you away8 ,a little business8 ,a visitant8 ,a slight indisposition8 ,a soft bed8 ,a dark or cold morning8,did you not then fast often8 ,or use abstinence to the uttermost of your power8 ,was not you much in prayer1 7cold and heavy as you was7 while you was hanging over the mouth of hell8 ,did you not speak and not spare1 even for an unknown ,god8 ,did you not boldly plead his cause8 ,reprove sinners8 ,and avow the truth1 before an adulterous generation8,and are you now a believer in ,christ8 ,have you the faith that overcometh the world8 ,what6 and are less zealous for your ,master now1 than you was when you knew him not8 ,less diligent in fasting1 in prayer1 in hearing his word1 in calling sinners to ,god8 ,o repent4 ,see and feel your grievous loss6 ,remember from whence you are fallen6 ,bewail your unfaithfulness6 ,now be zealous and do the first works2 lest if you continue to make void the law through faith1 ,god cut you off1 and appoint you your portion with the unbelievers6 ,,sermon ,,xxxvi4 ,,the ,,law ,,established ,,thro' ,,faith4 ,,discourse ,,ii4 ,,rom4 iii4 #ca4 ,do we then make void the law thro' faith8 ,god forbid6 ,yea1 we establish the law4 #a4 ,,it has been shewn in the preceding discourse1 which are the most usual ways of making void the law thro' faith3 namely1 first1 ,the not preaching it at all1 which effectually makes it all void at a stroke3 and this under colour of preaching ,christ and magnifying the gospel1 tho' it be in truth1 destroying both the one and the other3 secondly1 ,the teaching 7whether directly or indirectly7 that faith supersedes the necessity of holiness3 that this is less necessary now1 or a less degree of it necessary1 than before ,christ came3 that it is less necessary to us1 because we believe1 than otherwise it would have been3 or1 that ,christian liberty is a liberty from any kind or degree of holiness3 7so perverting those great truths1 that we are now under the covenant of grace and not of works3 that a man is justified by faith1 without the works of the law2 and that to him that worketh not but believeth1 his faith is counted for righteousness37 or1 thirdly1 ,the doing this practically2 the making void the law in practice tho' not in principle3 the living or acting1 as if faith was designed to excuse us from holiness3 the allowing ourselves in sin1 because we are not under the law1 but under grace4 ,it remains to enquire1 how we may follow a better pattern1 how we may be able to say with the apostle1 ,do we then make void the law thro' faith8 ,god forbid6 ,yea1 we establish the law4 #b4 ,we do not indeed establish the old ceremonial law3 we know that is abolished for ever4 ,much less do we establish the whole ,mosaic dispensation4 ,this1 we know1 our ,lord has nailed to his cross4 ,nor yet do we so establish the moral law 7which it is to be feared1 too many do7 as if the fulfilling it1 the keeping all the commandments1 were the condition of our justification4 ,if it were so1 surely in his sight1 should no man living be justified4 ,but all this being allowed1 we still in the apostle's sense1 establish the law1 the moral law4 ,i4 #a4 ,we establish the law1 first1 ,by our doctrine3 by endeavouring to preach it in its whole extent1 to explain and inforce every part of it1 in the same manner as our great ,teacher did1 while upon earth4 ,we establish it1 by following ,st4 ,peter's advice1 ,if any man speak let him speak as the oracles of ,god2 as the holy men of old moved by the ,holy ,ghost1 spoke and wrote for our instruction1 and as the apostles of our blessed ,lord1 by the direction of the same spirit4 ,we establish it whenever we speak in his name1 by keeping back nothing from them that hear2 by declaring to them1 without any limitation or reserve1 the whole counsel of ,god4 ,and in order the more effectually to establish it1 we use herein great plainness of speech4 ,we are not as many that corrupt the word of ,god1 7as artful men their bad wines7 we do not cauponize1 mix1 adulterate or soften it1 to make it suit the taste of the hearers4 ,but as of sincerity1 but as of ,god in the sight of ,god1 speak we in ,christ3 as having no other aim1 than by manifestation of the truth1 to commend ourselves to every man's conscience in the sight of ,god4 #b4 ,we then by our doctrine establish the law1 when we thus openly declare it to all men3 and that1 in the fulness wherein it is delivered by our blessed ,lord and his apostles3 when we publish it in the height and depth and length and breadth thereof4 ,we then establish the law1 when we declare every part of it1 every commandment contained therein1 not only in its full literal sense1 but likewise in its spiritual meaning3 not only with regard to the outward actions1 which it either forbids or enjoins3 but also with respect to the inward principle1 to the thoughts1 desires and intents of the heart4 #c4 ,and indeed this we do the more diligently1 not only because it is of the deepest importance2 inasmuch as all the fruit1 every word and work1 must be only evil continually1 if the tree be evil1 if the dispositions and tempers of the heart1 be not right before ,god3 but likewise1 because as important as these things are1 they are little considered or understood4 ,so little1 that we may truly say of the law too1 when taken in its full spiritual meaning1 ,it is a mystery which was hid from ages and generations since the world began4 ,it was utterly hid from the ,heathen world4 ,they1 with all their boasted wisdom1 neither found out ,god1 nor the law of ,god1 not in the letter1 much less in the spirit of it4 ,their foolish hearts were more and more darkened1 while professing themselves wise1 they became fools4 ,and it was almost equally hid1 as to its spiritual meaning1 from the bulk of the ,jewish nation4 ,even these who were so ready to declare concerning others1 this people that know not the law1 is accursed1 pronounced their own sentence therein1 as being under the same curse1 the same dreadful ignorance4 ,witness our ,lord's continual reproof of the wisest among them1 for their gross misinterpretations of it4 ,witness the supposition almost universally received among them1 that they needed only to make clean the outside of the cup3 that the paying tythe of mint1 anise and cummin1 outward exactness would atone for inward unholiness2 for the total neglect both of justice and mercy1 of faith and the love of ,god4 ,yea1 so absolutely was the spiritual meaning of the law hidden from the wisest of them1 that one of their most eminent ,rabbi's comments thus1 on those words of the ,psalmist1 ,if ,i incline unto iniquity with my heart1 the ,lord will not hear me3 that is1 saith he1 if it be only in my heart1 if ,i do not commit outward wickedness1 the ,lord will not regard it2 he will not punish me1 unless ,i proceed to the outward act6 #d4 ,but alas6 ,the law of ,god1 as to its inward spiritual meaning1 is not hid from the ,jews or ,heathens only1 but even from what is called the ,christian world2 at least1 from a vast majority of them4 ,the spiritual sense of the commandments of ,god1 is still a mystery to these also4 ,nor is this observable also in those lands1 which are overspread with ,romish darkness and ignorance4 ,but this is too sure1 that the far greater part1 even of those1 who are called reformed ,christians1 are utter strangers at this day to the law of ,christ1 in the purity and spirituality of it4 #e4 ,hence it is that to this day the ,scribes and ,pharisees1 the men who have the form but not the power of religion1 and who are generally wise in their own eyes1 and righteous in their own conceits2 hearing these things are offended3 are deeply offended1 when we speak of the religion of the heart1 and particularly when we shew1 that without this1 were we to give all our goods to feed the poor1 it would profit us nothing4 ,but offended they must be3 for we cannot but speak the truth as it is in ,jesus4 ,it is our part1 whether they will hear or whether they will forbear1 to deliver our own soul4 ,all that is written in the book of ,god we are to declare1 not as pleasing men1 but the ,lord4 ,we are to declare not only all the promises1 but all the threatnings too which we find therein4 ,at the same time that we proclaim all the blessings and privileges1 which ,god hath prepared for his children1 we are likewise to teach all the things1 whatsoever he hath commanded4 ,and we know1 that all these have their use2 either for the awakening those that sleep1 the instructing the ignorant1 the comforting the feeble-minded1 or the building up and perfecting of the saints4 ,we know that all scripture1 given by inspiration of ,god1 is profitable either for doctrine1 or for reproof1 either for correction or for instruction in righteousness3 and that the man of ,god1 in the process of the work of ,god in his soul1 has need of every part thereof1 that he may at length be perfect1 throughly furnished unto all good works4 #f4 ,it is our part1 thus to preach ,christ1 by preaching all things whatsoever he hath revealed4 ,we may indeed without blame1 yea1 and with a peculiar blessing from ,god1 declare the love of our ,lord ,jesus ,christ4 ,we may speak1 in a more especial manner1 of the ,lord our righteousness4 ,we may expatiate upon the grace of ,god in ,christ1 reconciling the world unto himself4 ,we may1 at proper opportunities1 dwell upon his praise1 as bearing the iniquities of us all1 as wounded for our transgressions and bruised for our iniquities1 that by his stripes we might be healed4 ,but still we should not preach ,christ1 according to his word1 if we were wholly to confine ourselves to this4 ,we are not ourselves clear before ,god1 unless we proclaim him in all his offices4 ,to preach ,christ1 as a workman that needeth not to be ashamed1 is to preach him not only as our great ,high-priest1 taken from among men1 and ordained for men1 in things pertaining to ,god2 as such1 reconciling us to ,god by his blood1 and ever living to make intercession for us3 but likewise as the prophet of the ,lord1 who of ,god is made unto us wisdom4 ,who by his word1 and his ,spirit1 is with us always1 guiding us into all truth3 yea1 and as remaining a ,king for ever2 as giving laws to all whom he has bought with his blood3 as restoring those to the image of ,god1 whom he had first re-instated in his favour3 as reigning in all believing hearts1 until he has subdued all things to himself2 until he hath utterly cast out all sin1 and brought in everlasting righteousness4 ,,ii4 #a4 ,we establish the law1 secondly1 when we so preach faith in ,christ1 as not to supersede1 but produce holiness3 to produce all manner of holiness1 negative and positive1 of the heart and of the life4 ,in order to this1 we continually declare 7what should be frequently and deeply considered1 by all who would not make void the law thro' faith7 that faith itself1 even ,christian faith1 the faith of ,god's elect1 the faith of the operation of ,god1 still is only the hand-maid of love4 ,as glorious and honourable as it is1 it is not the end of the commandment4 ,god hath given this honour to love alone3 love is the end of all the commandments of ,god4 ,love is the end1 the sole end of every dispensation of ,god1 from the beginning of the world1 to the consummation of all things4 ,and it will endure when heaven and earth flee away2 for love alone never faileth4 ,faith will totally fail3 it will be swallowed up in sight1 in the everlasting vision of ,god4 ,but even then love 8,its nature and its office still the same1 ,lasting its lamp and unconsum'd its flame1 ,in deathless triumph shall for ever live1 ,and endless good diffuse1 and endless praise receive40 #b4 ,very excellent things are spoken of faith1 and whosoever is a partaker thereof1 may well say with the apostle1 ,thanks be to ,god1 for his unspeakable gift4 ,yet still it loses all its excellence1 when brought into a comparison with love4 ,what ,st4 ,paul observes concerning the superior glory of the gospel1 above that of the law1 may with great propriety be spoken of the superior glory of love1 above that of faith4 ,even that which was made glorious1 hath no glory in this respect1 by reason of the glory that excelleth4 ,for if that which is done away is glorious1 much more doth that which remaineth exceed in glory4 ,yea1 all the glory of faith before it is done away1 arises hence1 ,that it ministers to love4 ,it is the great temporary means which ,god has ordained to promote that eternal end4 #c4 99,let those who magnify faith beyond all proportion1 so as to swallow up all things else1 and who so totally misapprehend the nature of it1 as to imagine it stands in the place of love1 consider farther1 ,that as love will exist after faith1 so it did exist long before it4 ,the angels1 who from the moment of their creation1 beheld the face of their ,father that is in heaven1 had no occasion for faith1 in its general notion1 as it is the evidence of things not seen4 ,neither had they need of faith1 in its more particular acceptation1 faith in the blood of ,jesus3 for he took not upon him the nature of angels2 but only the seed of ,abraham4 ,there was therefore no place before the foundation of the world1 for faith either in the general or particular sense4 ,but there was for love4 ,love existed from eternity1 in ,god1 the great ocean of love4 ,love had a place in all the children of ,god1 from the moment of their creation4 ,they received at once from their gracious ,creator1 to exist1 and to love4 #d4 ,nor is it certain 7as ingeniously and plausibly as many have descanted upon this47 ,that faith1 even in the general sense of the word1 had any place in paradise4 ,it is highly probable1 from that short and uncircumstantial account which we have in holy writ1 ,that ,adam before he rebelled against ,god1 walked with him by sight and not by faith4 8,for then his reason's eye was strong and clear1 ,and as an eagle can behold the sun1 ,might have beheld his ,maker's face as near1 ,as th' intellectual angels could have done40 ,he was then able to talk with him face to face1 whose face we cannot now see and live4 ,and consequently had no need of that faith1 whose office it is1 to supply the want of sight4 #e4 ,on the other hand1 it is absolutely certain1 faith in its particular sense had then no place4 ,for in that sense it necessarily pre-supposes sin1 and the wrath of ,god declared against the sinner3 without which there is no need of an atonement for sin1 in order to the sinner's reconciliation with ,god4 ,consequently1 as there was no need of an atonement before the fall1 so there was no place for faith in that atonement3 man being then pure from every stain of sin1 holy as ,god is holy4 ,but love even then filled his heart4 ,it reigned in him without a rival4 ,and it was only when love was lost by sin1 that faith was added1 not for its own sake1 nor with any design1 that it should exist any longer1 than until it had answered the end for which it was ordained1 namely1 ,to restore man1 to the love from which he was fallen4 ,at the fall therefore was added this evidence of things unseen1 which before was utterly needless3 this confidence in redeeming love1 which could not possibly have any place1 till the promise was made1 that the seed of the woman should bruise the serpent's head4 #f4 99,faith then was originally designed of ,god1 to re-establish the law of love4 ,therefore in speaking thus1 we are not undervaluing it1 or robbing it of its due praise3 but on the contrary shewing its real worth1 exalting it in its just proportion1 and giving it that very place which the wisdom of ,god assigned it from the beginning4 ,it is the grand means of restoring that holy love1 wherein man was originally created4 ,it follows1 that altho' faith is of no value in itself 7as neither is any other means whatsoever7 yet as it leads to that end1 the establishing anew the law of love in our hearts1 and as1 in the present state of things1 it is the only means under heaven for effecting it3 it is1 on that account1 an unspeakable blessing to man1 and of unspeakable value before ,god4 ,,iii4 #a4 ,and this naturally brings us to observe1 thirdly1 ,the most important way of establishing the law3 namely1 ,the establishing it in our own hearts and lives4 ,indeed without this1 what would all the rest avail8 ,we might establish it by our doctrine2 we might preach it in its whole extent1 might explain and inforce every part of it4 ,we might open it in its most spiritual meaning1 and declare the mysteries of the kingdom3 we might preach ,christ in all his offices1 and faith in ,christ1 as opening all the treasures of his love4 ,and yet all this time1 if the law we preached1 were not established in our hearts1 we should be of no more account before ,god1 than sounding brass or tinkling cymbals4 ,all our preaching would be so far from profiting ourselves1 that it would only increase our damnation4 #b4 ,this is therefore the main point to be considered1 how may we establish the law in our own hearts1 so that it may have its full influence on our lives8 ,and this can only be done by faith4 ,faith alone it is1 which effectually answers this end1 as we learn from daily experience4 ,for so long as we walk by faith not by sight1 we go swiftly on in the way of holiness4 ,while we steadily look1 not at the things which are seen1 but at those which are not seen1 we are more and more crucified to the world and the world crucified to us4 ,let but the eye of the soul be constantly fixed1 not on the things which are temporal1 but on those which are eternal1 and our affections are more and more loosened from earth1 and fixed on things above4 ,so that faith in general is the most direct and effectual means of promoting all righteousness and true holiness3 of establishing the holy and spiritual law1 in the hearts of them that believe4 #c4 ,and by faith1 taken in its more particular meaning1 for a confidence in a pardoning ,god1 we establish his law in our own hearts1 in a still more effectual manner4 ,for there is no motive which so powerfully inclines us to love ,god1 as the sense of the love of ,god in ,christ4 ,nothing enables us like a piercing conviction of this1 to give our hearts to him who was given for us4 ,and from this principle of grateful love to ,god1 arises love to our brother also4 ,neither can we avoid loving our neighbour1 if we truly believe the love wherewith ,god hath loved us4 ,now this love to man grounded on faith and love to ,god1 worketh no ill to our neighbour4 ,consequently1 it is 7as the ,apostle observes7 the fulfilling of the whole negative law4 ,for this1 ,thou shalt not commit adultery1 ,thou shalt not kill1 ,thou shalt not steal1 ,thou shalt not bear false witness1 ,thou shalt not covet3 and if there be any other commandment1 it is briefly comprehended in this saying1 ,thou shalt love thy neighbour as thyself4 ,neither is love content with barely working no evil to our neighbour4 ,it continually incites us to do good3 as we have time1 and opportunity1 to do good in every possible kind and in every possible degree to all men4 ,it is therefore the fulfilling of the positive likewise1 as well as of the negative law of ,god4 #d4 ,nor does faith fulfil either the negative or positive law1 as to the external part only3 but it works inwardly by love1 to the purifying of the heart1 the cleansing it from all vile affections4 ,every one that hath this faith in him purifieth himself even as he is pure3 purifieth himself from every earthly1 sensual desire1 from all vile and inordinate affections3 yea1 from the whole of that carnal mind1 which is enmity against ,god4 ,at the same time1 if it have its perfect work1 it fills him with all goodness1 righteousness and truth4 ,it brings all heaven into his soul1 and causes him to walk in the light even as ,god is in the light4 #e4 ,let us thus endeavour to establish the law in ourselves3 not sinning1 because we are under grace1 but rather using all the power we receive thereby1 to fulfil all righteousness4 ,calling to mind1 what light we received from ,god1 while his ,spirit was convincing us of sin1 let us beware we do not put out that light2 what we had then attained let us hold fast4 ,let nothing induce us to build again what we have destroyed2 to resume any thing1 small or great1 which we then clearly saw was not for the glory of ,god1 or the profit of our own soul3 or to neglect any thing1 small or great1 which we could not then neglect1 without a check from our own conscience4 ,to increase and perfect the light which we had before1 let us now add the light of faith4 ,confirm we the former gift of ,god1 by a deeper sense of whatever he had then shewn us2 by a greater tenderness of conscience1 and a more exquisite sensibility of sin4 ,walking now with joy and not with fear1 in a clear1 steady sight of things eternal1 we shall look on pleasure1 wealth1 praise1 all the things of earth1 as on bubbles upon the water3 counting nothing important1 nothing desirable1 nothing worth a deliberate thought1 but only what is within the veil1 where ,jesus sitteth at the right hand of ,god4 #f4 ,can you say1 ,thou art merciful to my unrighteousness3 my sins thou rememberest no more8 99,then for the time to come1 see that you fly from sin1 as from the face of a serpent4 ,for how exceeding sinful does it appear to you now8 ,how heinous above all expression8 ,on the other hand1 in how amiable a light do you now see the holy and perfect will of ,god8 ,now therefore labour that it may be fulfilled1 both in you1 by you1 and upon you4 ,now watch and pray that you may sin no more1 that you may see and shun the least transgression of his law4 ,you see the motes which you could not see before1 when the sun shines into a dark place4 ,in like manner1 you see the sins which you could not see before1 now the ,sun of ,righteousness shines in your heart4 ,now then do all diligence to walk in every respect1 according to the light you have received4 ,now be zealous to receive more light daily1 more of the knowledge and love of ,god1 more of the ,spirit of ,christ1 more of his life1 and of the power of his resurrection4 ,now use all the knowledge1 and love1 and life1 and power you have already attained4 ,so shall you continually go on from faith to faith4 ,so shall you daily increase in holy love1 till faith is swallowed up in sight1 and the law of love established to all eternity4 ,,sermon ,,xxxvii4 ,,the ,,nature ,,of ,,enthusiasm4 ,,acts xxvi4 #bd4 ,and ,festus said with a loud voice1 ,paul1 ,thou art beside thyself4 #a4 ,,and so say all the world1 the men who know not ,god1 of all that are of ,paul's religion2 of every one who is so a follower of him1 as he was of ,christ4 ,it is true1 there is a sort of religion1 nay and it is called ,christianity too1 which may be practised without any such imputation1 which is generally allowed to be consistent with common sense4 ,that is1 a religion of form1 a round of outward duties1 performed in a decent1 regular manner4 ,you may add orthodoxy thereto1 a system of right opinions1 yea1 and some quantity of ,heathen morality4 ,and yet not many will pronounce1 that much religion hath made you mad4 ,but if you aim at the religion of the heart1 if you talk of righteousness and peace and joy in the ,holy ,ghost1 then it will not be long before your sentence is past1 ,thou art beside thyself4 #b4 ,and it is no compliment which the men of the world pay you herein4 ,they1 for once1 mean what they say4 ,they not only affirm1 but cordially believe1 that every man is beside himself1 who says1 the love of ,god is shed abroad in his heart1 by the ,holy ,ghost given unto him1 and that ,god has enabled him to rejoice in ,christ1 with joy unspeakable and full of glory4 ,if a man is indeed alive to ,god1 and dead to all things here below2 if he continually sees him that is invisible1 and accordingly walks by faith and not by sight3 then they account it a clear case3 beyond all dispute1 much religion hath made him mad4 #c4 99,it is easy to observe1 that the determinate thing which the world accounts madness1 is that utter contempt of all temporal things1 and steady pursuit of things eternal2 that divine conviction of things not seen2 that rejoicing in the favour of ,god2 that happy1 holy love of ,god2 and that testimony of his ,spirit with our spirit1 that we are the children of ,god4 ,that is1 in truth1 the whole spirit and life and power of the religion of ,jesus ,christ4 #d4 ,they will however allow1 in other respects1 the man acts and talks like one in his senses4 ,in other things1 he is a reasonable man3 'tis in these instances only his head is touched4 ,it is therefore acknowledged1 that the madness under which he labours1 is of a particular kind4 ,and accordingly they are accustomed to distinguish it by a particular name1 ,enthusiasm4 #e4 ,a term this1 which is exceeding frequently used1 which is scarce ever out of some men's mouths4 ,and yet it is exceeding rarely understood1 even by those who use it most4 ,it may be therefore not unacceptable to serious men1 to all who desire to understand what they speak or hear1 if ,i endeavour to explain the meaning of this term1 to shew what ,enthusiasm is4 ,it may be an encouragement to those who are unjustly charged therewith3 and may possibly be of use1 to some who are justly charged with it1 at least to others1 who might be so1 were they not cautioned against it4 #f4 ,as to the word itself1 it is generally allowed to be of ,greek extraction4 ,but whence the ,greek word 1 is derived1 none has yet been able to shew4 ,some have endeavoured to derive it from 1 in ,god1 because all ,enthusiasm has reference to him4 ,but this is quite forced2 there being small resemblance between the word derived1 and those they strive to derive it from4 ,others would derive it from 1 in sacrifice1 because many of the ,enthusiasts of old1 were affected in the most violent manner1 during the time of sacrifice4 ,perhaps it is a fictitious word1 invented from the noise1 which some of those made who were so affected4 #g4 ,it is not improbable1 that one reason why this uncouth word has been retained in so many languages1 was because men were no better agreed1 concerning the meaning than concerning the derivation of it4 ,they therefore adopted the ,greek word1 because they did not understand it3 they did not translate it into their own tongues1 because they knew not how to translate it3 it having been always a word of a loose1 uncertain sense1 to which no determinate meaning was affixed4 #h4 ,it is not therefore at all surprizing1 that it is so variously taken at this day3 different persons understanding it in different senses1 quite inconsistent with each other4 ,some take it in a good sense1 for a divine impulse or impression1 superior to all the natural faculties1 and suspending for the time1 either in whole or in part1 both the reason and the outward senses4 ,in this meaning of the word1 both the prophets of old1 and the apostles were proper ,enthusiasts3 being at divers times so filled with the ,spirit1 and so influenced by him who dwelt in their hearts1 that the exercise of their own reason1 their senses1 and all their natural faculties being suspended1 they were wholly actuated by the power of ,god1 and spoke only as they were moved by the ,holy ,ghost4 #i4 ,others take the word in an indifferent sense1 such as is neither morally good nor evil4 ,thus they speak of the ,enthusiasm of the poets2 of ,homer and ,virgil in particular4 ,and this a late eminent writer extends so far as to assert1 there is no man excellent in his profession1 whatsoever it be1 who has not in his temper a strong tincture of ,enthusiasm4 ,by ,enthusiasm these appear to understand1 an uncommon vigour of thought1 a peculiar fervor of spirit1 a vivacity and strength not to be found in common men3 elevating the soul to greater and higher things1 than cool reason could have attained4 #aj4 ,but neither of these is the sense wherein the word ,enthusiasm is most usually understood4 ,the generality of men1 if no farther agreed1 at least agree thus far concerning it1 that it is something evil3 and this is plainly the sentiment of all those1 who call the religion of the heart1 ,enthusiasm4 ,accordingly ,i shall take it in the following pages1 as an evil2 a misfortune1 if not a fault4 #aa4 99,as to the nature of ,enthusiasm1 it is undoubtedly a disorder of the mind2 and such a disorder1 as greatly hinders the exercise of reason4 ,nay sometimes1 it wholly sets it aside3 it not only dims1 but shuts the eyes of the understanding4 ,it may therefore well be accounted a species of madness2 of madness rather than of folly3 seeing a fool is properly one who draws wrong conclusions from right premises3 whereas a madman draws right conclusions1 but from wrong premises4 ,and so does an ,enthusiast4 ,suppose his premises true1 and his conclusions would necessarily follow4 ,but here lies his mistake1 his premises are false4 ,he imagines himself to be what he is not4 ,and therefore setting out wrong1 the farther he goes1 the more he wanders out of the way4 #ab4 99,every ,enthusiast then is properly a madman4 ,yet his is not an ordinary1 but a religious madness4 ,by religious1 ,i do not mean1 that it is any part of religion4 ,quite the reverse3 religion is1 the spirit of a sound mind3 and consequently stands in direct opposition to madness of every kind4 ,but ,i mean1 it has religion for its object2 it is conversant about religion4 ,and so the ,enthusiast is generally talking of religion1 of ,god or the things of ,god3 but talking in such a manner that every reasonable ,christian may discern the disorder of his mind4 ,enthusiasm in general may then be described in some such manner as this3 a religious madness arising from some falsely imagined influence or inspiration of ,god3 at least1 from imputing something to ,god which ought not to be imputed to him1 or expecting something from ,god which ought not to be expected from him4 #ac4 ,there are innumerable sorts of ,enthusiasm4 ,those which are most common and for that reason most dangerous1 ,i shall endeavour to reduce under a few general heads1 that they may be more easily understood and avoided4 ,the first sort of ,enthusiasm which ,i shall mention1 is that of those who imagine they have the grace which they have not4 ,thus some imagine when it is not so1 that they have redemption thro' ,christ1 even the forgiveness of sin4 ,these are usually such as have no root in themselves2 no deep repentance1 or thorough conviction4 ,therefore they receive the word with joy4 ,and because they have no deepness of earth1 no deep work in their heart1 therefore the seed immediately springs up4 ,there is immediately a superficial change1 which together with that light joy1 striking in with the pride of their unbroken heart1 and with their inordinate self-love1 easily persuades them1 they have already tasted the good word of ,god1 and the powers of the world to come4 #ad4 ,this is properly an instance of the first sort of ,enthusiasm3 it is a kind of madness1 arising from the imagination1 that they have that grace which in truth they have not3 so that they only deceive their own souls4 ,madness it may justly be termed3 for the reasonings of these poor men are right1 were their premises good3 but as those are a mere creature of their own imagination1 so all that is built on them falls to the ground4 ,the foundation of all their reveries is this3 they imagine themselves to have faith in ,christ4 ,if they had this1 they would be ,kings and ,priests to ,god1 possest of a kingdom which cannot be moved4 ,but they have it not4 ,consequently1 all their following behaviour1 is as wide of truth and soberness1 as that of the ordinary madman1 who fancying himself an earthly ,king1 speaks and acts in that character4 #ae4 99,there are many other ,enthusiasts of this sort4 ,such1 for instance1 is the fiery zealot for religion2 or 7more probably7 for the opinions and modes of worship1 which he dignifies with that name4 ,this man also strongly imagines himself1 to be a believer in ,jesus1 yea1 that he is a champion for the faith1 which was once delivered to the saints4 ,accordingly all his conduct is formed1 upon that vain imagination4 ,and allowing his supposition to be just1 he would have some tolerable plea for his behaviour3 whereas now it is evidently the effect of a distempered brain1 as well as of a distempered heart4 #af4 99,but the most common of all the ,enthusiasts of this kind1 are those who imagine themselves ,christians1 and are not4 ,these abound not only in all parts of our land1 but in most parts of the habitable earth4 ,that they are not ,christians is clear and undeniable1 if we believe the oracles of ,god4 ,for ,christians are holy2 these are unholy3 ,christians love ,god2 these love the world4 ,christians are humble2 these are proud3 ,christians are gentle2 these are passionate4 ,christians have the mind which was in ,christ2 these are at the utmost distance from it4 ,consequently1 they are no more ,christians1 than they are archangels4 ,yet they imagine themselves so to be2 and they can give several reasons for it4 ,for they have been called so ever since they can remember3 they were christened many years ago3 they embrace the ,christian opinions1 vulgarly termed1 ,the ,christian or ,catholick faith4 ,they use the ,christian modes of worship1 as their fathers did before them4 ,they live what is called a good1 ,christian life1 as the rest of their neighbours do4 ,and who shall presume to think or say1 that these men are not ,christians8 ,tho' without one grain of true faith in ,christ1 or of real1 inward holiness6 without ever having tasted the love of ,god1 or been made partakers of the ,holy ,ghost4 #ag4 99,ah poor self-deceivers6 ,christians ye are not4 ,but you are ,enthusiasts in a high degree4 ,physicians1 heal yourselves4 ,but first1 know your disease3 your whole life is ,enthusiasm3 as being all suitable to the imagination1 that you have received that grace of ,god which you have not4 ,in consequence of this grand mistake1 you blunder on1 day by day1 speaking and acting under a character1 which does in no wise belong to you4 ,hence arises that palpable1 glaring inconsistency1 that runs thro' your whole behaviour3 which is an aukward mixture of real ,heathenism and imaginary ,christianity4 ,yet still1 as you have so vast a majority on your side1 you will always carry it by mere dint of numbers1 8,that you are the only men in your senses1 and all are lunaticks who are not as you are40 ,but this alters not the nature of things4 ,in the sight of ,god and his holy angels1 yea1 and all the children of ,god upon earth1 you are mere madmen1 mere ,enthusiasts all4 ,are you not8 ,are you not walking in a vain shadow1 a shadow of religion1 a shadow of happiness8 ,are you not still disquieting yourselves in vain8 ,with misfortunes as imaginary as your happiness or religion8 ,do you not fancy yourselves great or good8 ,very knowing1 and very wise6 ,how long8 ,perhaps till death brings you back to your senses2 to bewail your folly for ever and ever6 #ah4 ,a second sort of ,enthusiasm1 is that of those1 who imagine they have such gifts from ,god as they have not4 ,thus some have imagined themselves to be endued with a power of working miracles1 of healing the sick by a word or a touch1 of restoring sight to the blind2 yea1 even of raising the dead1 a notorious instance of which is still fresh in our own history4 ,others have undertaken to prophesy1 to foretel things to come1 and that with the utmost certainty and exactness4 ,but a little time usually convinces these ,enthusiasts4 ,when plain facts run counter to their predictions1 experience performs what reason could not1 and sinks them down into their senses4 #ai4 ,to the same class belong those1 who in preaching or prayer1 imagine themselves to be so influenced by the ,spirit of ,god as in fact they are not4 ,i am sensible indeed1 that without him we can do nothing2 more especially in our public ministry3 that all our preaching is utterly vain1 unless it be attended with his power2 and all our prayer1 unless his ,spirit therein help our infirmities4 ,i know1 if we do not both preach and pray by the ,spirit1 it is all but lost labour3 seeing the help that is done upon earth1 he doth it himself1 who worketh all in all4 ,but this does not affect the case before us4 ,tho' there is a real influence of the ,spirit of ,god1 there is also an imaginary one2 and many there are who mistake the one for the other4 ,many suppose themselves to be under that influence1 when they are not1 when it is far from them4 ,and many others suppose1 they are more under that influence than they really are4 ,of this number1 ,i fear1 are all they who imagine1 that ,god dictates the very words they speak2 and that consequently1 it is impossible they should speak any thing amiss1 either as to the matter or manner of it4 ,it is well known1 how many ,enthusiasts of this sort also1 have appeared during the present century3 some of whom speak in a far more authoritative manner1 than either ,st4 ,paul or any of the apostles4 #bj4 ,the same sort of ,enthusiasm1 tho' in a lower degree1 is frequently found in men of a private character4 ,they may likewise imagine themselves to be influenced or directed by the ,spirit1 when they are not4 ,i allow1 if any man have not the ,spirit of ,christ he is none of his3 and that if ever we either think1 speak1 or act aright1 it is thro' the assistance of that blessed ,spirit4 ,but how many impute things to him1 or expect things from him1 without any rational or scriptural ground8 ,such are they who imagine1 they either do or shall receive particular directions from ,god1 not only in points of importance1 but in things of no moment1 in the most trifling circumstances of life4 ,whereas in these cases ,god has given us our own reason for a guide3 tho' never excluding the secret assistance of his ,spirit4 #ba4 ,to this kind of ,enthusiasm they are peculiarly exposed1 who expect to be directed of ,god1 either in spiritual things or in common life1 in what is justly called1 an extraordinary manner4 ,i mean1 by visions or dreams1 by strong impressions or sudden impulses on the mind4 ,i do not deny1 that ,god has of old times manifested his will in this manner4 ,or1 that he can do so now4 ,nay1 ,i believe1 he does1 in some very rare instances4 ,but how frequently do men mistake herein8 ,how are they misled by pride and a warm imagination1 to ascribe such impulses or impressions1 dreams or visions to ,god1 as are utterly unworthy of him8 ,now this is all pure ,enthusiasm1 all as wide of religion1 as it is of truth and soberness4 #bb4 ,perhaps some may ask1 8,ought we not then to enquire1 ,what is the will of ,god in all things8 ,and ought not his will to be the rule of our practice80 ,unquestionably it ought4 ,but how is a sober ,christian to make this enquiry8 ,to know1 what is the will of ,god8 ,not by waiting for supernatural dreams4 ,not by expecting ,god to reveal it in visions4 ,not by looking for any particular impressions1 or sudden impulses on his mind4 ,no3 but by consulting the oracles of ,god4 ,to the law and to the testimony4 ,this is the general method of knowing what is the holy and acceptable will of ,god4 #bc4 8,but how shall ,i know what is the will of ,god1 in such and such a particular case8 ,the thing proposed is in itself of an indifferent nature1 and so left undetermined in scripture40 ,i answer1 ,the scripture itself gives you a general rule1 applicable to all particular cases4 ,the will of ,god is our sanctification4 ,it is his will that we should be inwardly and outwardly holy2 that we should be good and do good in every kind1 and in the highest degree whereof we are capable4 ,thus far we tread upon firm ground4 ,this is as clear as the shining of the sun4 ,in order therefore to know1 what is the will of ,god in a particular case1 we have only to apply this general rule4 #bd4 99,suppose1 for instance1 it were proposed to a reasonable man1 to marry1 or to enter into a new business3 in order to know1 whether this is the will of ,god1 being assured1 8,it is the will of ,god concerning me1 that ,i should be as holy and do as much good as ,i can10 he has only to inquire1 8,in which of these states can ,i be most holy1 and do the most good80 ,and this is to be determined1 partly by reason1 and partly by experience4 ,experience tells him what advantages he has in his present state1 either for being or doing good3 and reason is to shew1 what he certainly or probably will have in the state proposed4 ,by comparing these1 he is to judge1 which of the two may most conduce to his being and doing good3 and as far as he knows this1 so far he is certain1 what is the will of ,god4 #be4 99,meantime1 the assistance of his ,spirit is supposed1 during the whole process of the inquiry4 ,indeed 'tis not easy to say1 in how many ways1 that assistance is conveyed4 ,he may bring many circumstances to our remembrance1 may place others in a stronger and clearer light2 may insensibly open our mind to receive conviction1 and fix that conviction upon our heart4 ,and to a concurrence of many circumstances of this kind1 in favour of what is acceptable in his sight1 he may superadd such an unutterable peace of mind1 and so uncommon a measure of his love1 as will leave us no possibility of doubting1 ,that this even this1 is his will concerning us4 #bf4 99,this is the plain1 scriptural1 rational way to know1 what is the will of ,god in a particular case4 ,but considering how seldom this way is taken1 and what a flood of ,enthusiasm must needs break in1 on those who endeavour to know the will of ,god1 by unscriptural1 irrational ways3 it were to be wished1 that the expression itself1 were far more sparingly used4 ,the using it1 as some do1 on the most trivial occasions1 is a plain breach of the third commandment4 ,it is a gross way of taking the name of ,god in vain1 and betrays great irreverence toward him4 ,would it not be far better then1 to use other expressions1 which are not liable to such objections8 ,for example4 ,instead of saying1 on any particular occasion1 8,i want to know what is the will of ,god40 ,would it not be better to say1 8,i want to know1 what will be most for my improvement3 and1 what will make me most useful40 ,this way of speaking is clear and unexceptionable4 ,it is putting the matter on a plain scriptural issue1 and that without any danger of ,enthusiasm4 #bg4 ,a third very common sort of ,enthusiasm 7if it does not co-incide with the former7 is that of those who think to attain the end without using the means1 by the immediate power of ,god4 ,if indeed those means were providentially with-held1 they would not fall under this charge4 ,god can1 and sometimes does1 in cases of this nature1 exert his own immediate power4 ,but they who expect this when they have those means1 and will not use them1 are proper ,enthusiasts4 ,such are they who expect to understand the holy scriptures1 without reading them and meditating thereon3 yea1 without using all such helps as are in their power1 and may probably conduce to that end4 ,such are they who designedly speak in the public assembly1 without any premeditation4 ,i say designedly3 because there may be such circumstances1 as at some times make it unavoidable4 ,but whoever despises that great means of speaking profitably1 is so far an ,enthusiast4 #bh4 99,it may be expected that ,i should mention what some have accounted1 a fourth sort of ,enthusiasm1 namely1 ,the imagining those things to be owing to the providence of ,god1 which are not owing thereto4 ,but ,i doubt4 ,i know not what things they are1 which are not owing to the providence of ,god3 in ordering1 or1 at least1 in governing of which1 this is not either directly or remotely concerned1 ,i except nothing but sin3 and even in the sins of others1 ,i see the providence of ,god to me4 ,i do not say1 his general providence2 for this ,i take to be a sounding word1 which means just nothing4 ,and if there be a particular providence1 it must extend to all persons and all things4 ,so our ,lord understood it1 or he could never have said1 ,even the hairs of your head are all numbred4 ,and1 ,not a sparrow falleth to the ground1 without the will of your ,father which is in heaven4 ,but if it be so1 if ,god presides universis tanquam singulis1 et singulis tanquam universis2 over the whole universe as over every single person1 over every single person as over the whole universe3 what is it 7except only our own sins7 which we are not to ascribe to the providence of ,god8 ,so that ,i cannot apprehend1 there is any room here1 for the charge of ,enthusiasm4 #bi4 99,if it be said1 ,the charge lies here3 8when you impute this to providence1 you imagine yourself the peculiar favourite of heaven40 ,i answer1 you have forgot some of the last words ,i spoke1 ,prsidet universis tanquam singulis4 ,his providence is over all men in the universe1 as much as over any single person4 ,don't you see1 that he who believing this1 imputes any thing which befalls him to providence1 does not therein make himself any more the favourite of heaven1 than he supposes every man under heaven to be8 ,therefore you have no pretence1 upon this ground1 to charge him with ,enthusiasm4 #cj4 ,against every sort of this1 it behoves us to guard1 with the utmost diligence3 considering the dreadful effects it has so often produced1 and which indeed naturally result from it4 ,its immediate offspring is pride2 it continually increases this source from whence it flows1 and hereby it alienates us more and more1 from the favour and from the life of ,god4 ,it dries up the very springs of faith and love2 of righteousness and true holiness4 ,seeing all these flow from grace4 ,but ,god resisteth the proud and giveth grace only to the humble4 #ca4 ,together with pride there will naturally arise an unadvisable and unconvincible spirit4 ,so that into whatever error or fault the ,enthusiast falls1 there is small hope of his recovery4 ,for reason will have little weight with him 7as has been justly and frequently observed7 who imagines he is led by an higher guide1 by the immediate wisdom of ,god4 ,and as he grows in pride1 so he must grow in unadvisableness and in stubbornness also4 ,he must be less and less capable of being convinced1 less susceptible of persuasion2 more and more attached to his own judgment and his own will1 'till he is altogether fixt and immovable4 #cb4 ,being thus fortified both against the grace of ,god1 and against all advice and help from man1 he is wholly left to the guidance of his own heart1 and of the king of the children of pride4 ,no marvel then that he is daily more rooted and grounded in contempt of all mankind1 in furious anger1 in every unkind disposition1 in every earthly and devilish temper4 ,neither can we wonder at the terrible outward effects1 which have flowed from such dispositions in all ages3 even all manner of wickedness1 all the works of darkness1 committed by those who called themselves ,christians1 while they wrought with greediness such things1 as were hardly named even among the ,heathens4 ,such is the nature1 such the dreadful effects1 of that many-headed monster ,enthusiasm6 ,from the consideration of which1 we may now draw some plain inferences1 with regard to our own practice4 #cc4 ,and1 first1 ,if ,enthusiasm be a term1 tho' so frequently used1 yet so rarely understood1 take you care1 not to talk of you know not what1 not to use the word1 till you understand it4 ,as in all other points1 so likewise in this1 learn to think before you speak4 ,first1 know the meaning of this hard word2 and then use it1 if need require4 #cd4 ,but if so few1 even among men of education and learning1 much more among the common sort of men1 understand this dark1 ambiguous word1 or have any fixt notion of what it means3 then1 secondly1 ,beware of judging or calling any man an ,enthusiast upon common report4 ,this is by no means a sufficient ground1 for giving any name of reproach to any man3 least of all is it a sufficient ground1 for so black a term of reproach as this4 ,the more evil it contains1 the more cautious you should be1 how you apply it to any one3 to bring so heavy an accusation without full proof1 being neither consistent with justice nor mercy4 #ce4 ,but if ,enthusiasm be so great an evil1 beware you are not intangled therewith yourself4 ,watch and pray that you fall not into the temptation4 ,it easily besets those who fear or love ,god4 ,o beware you do not think of yourself more highly than you ought to think4 ,do not imagine you have attained that grace of ,god1 to which you have not attained4 ,you may have much joy3 you may have a measure of love1 and yet not have living faith4 ,cry unto ,god that he would not suffer you1 blind as you are1 to go out of the way3 that you may never fancy yourself a believer in ,christ1 till ,christ is revealed in you1 and till his ,spirit witnesses with your ,spirit1 that you are a child of ,god4 #cf4 ,beware you are not a fiery1 persecuting ,enthusiast4 ,do not imagine that ,god has called you1 7just contrary to the spirit of him you stile your ,master7 to destroy men's lives1 and not to save them4 ,never dream of forcing men into the ways of ,god4 ,think yourself1 and let think4 ,use no constraint in matters of religion4 ,even those who are farthest out of the way1 never compel to come in1 by any other means1 than reason1 truth and love4 #cg4 ,beware you do not run with the common herd of ,enthusiasts1 fancying you are a ,christian when you are not4 ,presume not to assume that venerable name1 unless you have a clear1 scriptural title thereto3 unless you have the mind which was in ,christ1 and walk as he also walked4 #ch4 ,beware you do not fall into the second sort of ,enthusiasm1 fancying you have those gifts from ,god which you have not4 ,trust not in visions or dreams2 in sudden impressions1 or strong impulses of any kind4 ,remember1 it is not by these you are to know1 what is the will of ,god on any particular occasion2 but by applying the plain scripture-rule1 with the help of experience and reason1 and the ordinary assistance of the ,spirit of ,god4 ,do not lightly take the name of ,god in your mouth3 do not talk of the will of ,god on every trifling occasion4 ,but let your words as well as your actions be all tempered with reverence and godly fear4 #ci4 ,beware1 lastly1 of imagining you shall obtain the end1 without using the means conducive to it4 ,god can give the end1 without any means at all3 but you have no reason to think he will4 ,therefore constantly and carefully use all these means1 which he has appointed to be the ordinary channels of his grace4 ,use every means which either reason or scripture recommends1 as conducive 7thro' the free love of ,god in ,christ7 either to the obtaining1 or increasing any of the gifts of ,god4 ,thus expect a daily growth in that pure and holy religion1 which the world always did1 and always will call ,enthusiasm3 but which1 to all who are saved from real ,enthusiasm1 from merely nominal ,christianity1 is the wisdom of ,god and the power of ,god1 the glorious image of the ,most ,high3 righteousness and peace3 a fountain of living water1 springing up into everlasting life6 ,,sermon ,,xxxviii4 ,a ,,caution ,,against ,,bigotry4 ,,mark ix4 #ch1 #ci4 ,and ,john answered him saying1 ,master1 we saw one casting out devils in thy name1 and we forbad him1 because he followeth not us4 ,and ,jesus said1 ,forbid him not4 #a4 ,,in the preceding verses we read1 that after the twelve had been disputing1 which of them should be the greatest1 ,jesus took a little child1 and set him in the midst of them1 and taking him in his arms1 said unto them1 ,whosoever shall receive one of these little children in my name1 receiveth me3 and whosoever receiveth me1 receiveth not me 7only7 but him that sent me4 ,then ,john answered 7that is1 said with reference to what our ,lord had spoken just before7 ,master1 we saw one casting out devils in thy name1 and we forbad him1 because he followeth not us4 ,as if he had said1 8,ought we to have received him8 ,in receiving him1 should we have received thee8 ,ought we not rather to have forbidden him8 ,did not we do well therein80 ,but ,jesus said1 ,forbid him not4 #b4 ,the same passage is recited by ,st4 ,luke1 and almost in the same words4 ,but it may be asked1 ,what is this to us8 ,seeing no man now casts out devils4 ,has not the power of doing this been withdrawn from the church1 for twelve or fourteen hundred years8 ,how then are we concerned in the case here proposed1 or in our ,lord's decision of it8 #c4 ,perhaps more nearly than is commonly imagined1 the case proposed being no uncommon case4 ,that we may reap our full advantage from it ,i design to shew1 first1 ,in what sense men may and do now cast out devils3 secondly1 ,what we may understand by1 ,he followeth not us4 ,i shall1 thirdly1 explain our ,lord's direction1 ,forbid him not1 and conclude with an inference from the whole4 ,i4 #a4 ,i am1 in the first place to shew1 in what sense men may1 and do now cast out devils4 ,in order to have the clearest view of this1 we should remember1 that 7according to the scriptural account7 as ,god dwells and works in the children of light1 so the devil dwells and works in the children of darkness4 ,as the holy ,spirit possesses the souls of good men1 so the evil spirit possesses the souls of the wicked4 ,hence it is that the apostle terms him1 ,the ,god of this world3 from the uncontrolled power he has over worldly men4 ,hence our blessed ,lord stiles him the prince of this world3 so absolute is his dominion over it4 ,and hence ,st4 ,john1 ,we know that we are of ,god1 and all who are not of ,god1 the whole world1 ,not1 lieth in wickedness3 but lieth in the wicked one2 lives and moves in him1 as they who are not of the world1 do in ,god4 #b4 ,for the devil is not to be considered only as a roaring lion1 going about seeking whom he may devour3 nor barely as a subtle enemy1 who cometh unawares upon poor souls1 and leads them captive at his will3 but as he who dwelleth in them and walketh in them2 who ruleth the darkness or wickedness of this world1 of worldly men and all their dark designs and actions1 by keeping possession of their hearts1 setting up his throne there1 and bringing every thought into obedience to himself4 ,thus the strong one armed keepeth his house2 and if this unclean spirit sometime go out of a man1 yet he often returns with seven spirits worse than himself1 and they enter in and dwell there4 ,nor can he be idle in his dwelling4 ,he is continually working in these children of disobedience4 ,he works in them with power1 with mighty energy1 transforming them into his own likeness1 effacing all the remains of the image of ,god1 and preparing them for every evil word and work4 #c4 ,it is therefore an unquestionable truth1 that the ,god and prince of this world1 still possesses all who know not ,god4 ,only the manner wherein he possesses them now1 differs from that wherein he did it of old time4 ,then he frequently tormented their bodies1 as well as souls1 and that openly1 without any disguise4 ,now he torments their souls only1 7unless in some rare cases7 and that as covertly as possible4 ,the reason of this difference is plain4 ,it was then his aim to drive mankind into superstition4 ,therefore he wrought as openly as he could4 ,but 'tis his aim to drive us into infidelity4 ,therefore he works as privately as he can3 for the more secret he is1 the more he prevails4 #d4 ,yet1 if we may credit ,historians1 there are countries even now1 where he works as openly as aforetime4 8,but why in savage and barbarous countries only8 ,why not in ,italy1 ,france or ,england80 ,for a very plain reason3 he knows his men4 ,and he knows what he hath to do with each4 ,to ,laplanders1 he appears barefaced3 because he is to fix them in superstition and gross idolatry4 ,but with you he is pursuing a different point4 ,he is to make you idolize yourselves3 to make you wiser in your own eyes than ,god himself1 than all the oracles of ,god4 ,now in order to this1 he must not appear in his own shape3 that would frustrate his design4 ,no3 he uses all his art1 to make you deny his being1 till he has you safe in his own place4 #e4 99,he reigns therefore1 altho' in a different way1 yet as absolute in one land as in the other4 ,he has the gay ,italian infidel in his teeth1 as sure as the wild ,tartar4 ,but he is fast asleep in the mouth of the lion1 who is too wise to wake him out of sleep4 ,so he only plays with him for the present1 and when he pleases swallows him up4 99,the ,god of this world holds his ,english worshippers full as fast as those in ,lapland4 ,but it is not his business to affright them1 lest they should fly to the ,god of heaven4 ,the prince of darkness therefore does not appear1 while he rules over these his willing subjects4 ,the conqueror holds his captives so much the safer1 because they imagine themselves at liberty4 ,thus the strong one armed keepeth his house1 and his goods are in peace3 neither the deist nor nominal ,christian suspects he is there2 so he and they are perfectly at peace with each other4 #f4 ,all this while he works with energy in them4 ,he blinds the eyes of their understanding1 so that the light of the glorious gospel of ,christ1 cannot shine upon them4 ,he chains their souls down to earth and hell1 with the chains of their own vile affections4 ,he binds them down to the earth1 by love of the world1 love of money1 of pleasure1 of praise4 ,and by pride1 envy1 anger1 hate1 revenge1 he causes their souls to draw nigh unto hell3 acting the more secure and uncontrolled1 because they know not that he acts at all4 #g4 ,but how easily may we know the cause from its effects8 ,these are sometimes gross and palpable4 ,so they were in the most refined of the ,heathen nations4 ,go no farther than the admired1 the virtuous ,romans4 ,and you will find these1 when at the height of their learning and glory1 filled with all unrighteousness2 fornication1 wickedness1 covetousness1 maliciousness2 full of envy1 murder1 debate1 deceit1 malignity3 whisperers1 backbiters1 despiteful1 proud boasters1 disobedient to parents3 covenant-breakers1 without natural affection2 implacable1 unmerciful4 #h4 ,the strongest parts of this description are confirmed by one1 whom some may think a more unexceptionable witness4 ,i mean1 their brother ,heathen1 ,dion ,cassius3 who observes1 that before ,csar's return from ,gaul1 not only gluttony and lewdness of every kind1 were open and barefaced2 not only falshood1 injustice and unmercifulness abounded1 in public courts as well as private families3 but the most outrageous robberies1 rapine and murders1 were so frequent in all parts of ,rome1 that few men went out of doors without making their wills1 as not knowing if they should return alive4 #i4 99,as gross and palpable are the works of the devil1 among many 7if not all7 the modern ,heathens4 ,the natural religion of the ,greeks1 ,cherokees1 ,chicasaws1 and all other ,indians1 bordering on our southern settlements 7not of a few single men1 but of entire nations7 is1 to torture all their prisoners from morning to night1 till at length they roast them to death2 and upon the slightest1 undesigned provocation1 to come behind and shoot any of their own countrymen4 ,yea1 it is a common thing among them1 for the son1 if he thinks his father lives too long1 to knock out his brains3 and for a mother1 if she is tired of her children1 to fasten stones about their necks1 and throw three or four of them into the river1 one after another4 #aj4 ,it were to be wished that none but ,heathens had practised such gross1 palpable works of the devil4 ,but we dare not say so4 ,even in cruelty and bloodshed1 how little have the ,christians come behind them8 ,and not the ,spaniards or ,portuguese alone1 butchering thousands in ,south-,america4 ,not the ,dutch only in the ,east-,indies1 or the ,french in ,north-,america1 following the ,spaniards step by step4 ,our own countrymen too have wantoned in blood1 and exterminated whole nations3 plainly proving thereby1 what spirit it is1 that dwells and works in the children of disobedience4 #aa4 ,these monsters might almost make us overlook the works of the devil that are wrought in our own country4 ,but alas6 ,we cannot open our eyes even here1 without seeing them on every side4 ,is it a small proof of his power1 that common swearers1 drunkards1 whoremongers1 adulterers1 thieves1 robbers1 sodomites1 murderers1 are still found in every part of our land8 ,how triumphant does the prince of this world reign1 in all these children of disobedience8 #ab4 ,he less openly1 but no less effectually works in dissemblers1 talebearers1 liars1 slanderers3 in oppressors and extortioners2 in the perjured1 the seller of his friend1 his honour1 his conscience1 his country4 ,and yet these may talk of religion or conscience still6 ,of honour1 virtue and public spirit4 ,but they can no more deceive ,satan than they can ,god4 ,he likewise knows those that are his3 and a great multitude they are out of every nation and people of whom he has full possession at this day4 #ac4 ,if you consider this1 you cannot but see in what sense1 men may now also cast out devils3 yea1 and every minister of ,christ does cast them out1 if his ,lord's work prosper in his hand4 ,by the power of ,god attending his word1 he brings these sinners to repentance3 an entire inward as well as outward change1 from all evil to all good4 ,and this is1 in a sound sense1 to cast out devils1 out of the souls wherein they had hitherto dwelt4 ,the strong one can no longer keep his house4 ,a stronger than he is come upon him1 and hath cast him out1 and taken possession for himself1 and made it an habitation of ,god thro' his ,spirit4 ,here then the energy of ,satan ends1 and the ,son of ,god destroys the works of the devil4 ,the understanding of the sinner is now enlightned1 and his heart sweetly drawn to ,god4 ,his desires are refined1 his affections purified3 and being filled with the ,holy ,ghost1 he grows in grace till he is not only holy in heart1 but in all manner of conversation4 #ad4 ,all this is indeed the work of ,god4 ,it is ,god alone who can cast out ,satan4 ,but he is generally pleased to do this by man1 as an instrument in his hand3 who is then said1 to cast out devils in his name1 by his power and authority4 ,and he sends whom he will send upon this great work3 but usually such as man would never have thought of4 ,for his ways are not as our ways1 neither his thoughts as our thoughts4 ,accordingly he chuses the weak to confound the mighty1 the foolish1 to confound the wise3 for this plain reason1 that he may secure the glory to himself2 that no flesh may glory in his sight4 ,,ii4 #a4 ,but shall we not forbid one who thus casteth out devils1 if he followeth not us8 ,this it seems was both the judgment and practice of the apostle1 till he referred the case to his ,master4 ,we forbad him1 saith he1 because he followeth not us1 which he supposed to be a very sufficient reason4 ,what we may understand by this expression1 ,he followeth not us1 is the next point to be considered4 ,the lowest circumstance we can understand thereby1 is1 he has no outward connexion with us4 ,we do not labour in conjunction with each other4 ,he is not our fellow-helper in the gospel4 ,and indeed whensoever our ,lord is pleased1 to send many labourers into his harvest1 they cannot all act1 in subordination to1 or connexion with each other4 ,nay1 they cannot all have personal acquaintance with1 nor be so much as known to one another4 ,many there will necessarily be in different parts of the harvest1 so far from having any mutual intercourse1 that they will be as absolute strangers to each other1 as if they had lived in different ages4 ,and concerning any of these whom we know not1 we may doubtless say1 ,he followeth not us4 #b4 ,a second meaning of this expression may be1 he is not of our party4 ,it has long been matter of melancholy consideration1 to all who pray for the peace of ,jerusalem1 that so many several parties are still subsisting1 among those who are all stiled ,christians4 ,this has been particularly observable in our own countrymen1 who have been continually dividing from each other1 upon points of no moment1 and many times such as religion had no concern in4 ,the most trifling circumstances have given rise to different parties1 which have continued for many generations4 ,and each of these would be ready to object to one who was on the other side1 ,he followeth not us4 #c4 ,that expression may mean1 thirdly1 he differs from us1 in our religious opinions4 ,there was a time1 when all ,christians were of one mind1 as well as of one heart4 ,so great grace was upon them all1 when they were first filled with the ,holy ,ghost4 ,but how short a space did this blessing continue8 ,how soon was that unanimity lost1 and difference of opinion sprang up again1 even in the church of ,christ8 ,and that not in nominal1 but in real ,christians3 nay in the very chief of them1 the apostles themselves8 ,nor does it appear1 that the difference which then began1 was ever entirely removed4 ,we do not find1 that even those pillars in the temple of ,god1 so long as they remained upon earth1 were ever brought to think alike1 to be of one mind1 particularly with regard to the ceremonial law4 ',tis therefore no way surprizing1 that infinite varieties of opinion should now be found in the ,christian church4 ,a very probable consequence of this is1 that whenever we see any casting out devils1 he will be one that1 in this sense1 followeth not us3 that is not of our opinion4 ',tis scarce to be imagined he will be of our mind1 in all points1 even of religion4 ,he may very probably think in a different manner from us1 even on several subjects of importance3 such as1 the nature and use of the moral law1 the eternal decrees of ,god1 the sufficiency and efficacy of his grace1 and the perseverance of his children4 #d4 ,he may differ from us1 fourthly1 not only in opinion1 but likewise in some points of practice4 ,he may not approve of that manner of worshipping ,god1 which is practised in our congregation3 and may judge that to be more profitable for his soul1 which took its rise from ,calvin1 or ,martin ,luther4 ,he may have many objections to that liturgy1 which we approve of1 beyond all others2 many doubts concerning that form of ,church-government1 which we esteem both apostolical and scriptural4 ,perhaps he may go farther from us yet3 he may1 from a principle of conscience1 refrain from several of those1 which we believe to be the ordinances of ,christ4 ,or if we both agree1 that they are ordained of ,god1 there may still remain a difference between us1 either as to the manner of administring those ordinances1 or the persons to whom they should be administred4 ,now the unavoidable consequence of any of these differences1 will be1 that he who thus differs from us1 must separate himself1 with regard to those points1 from our society4 ,in this respect therefore he followeth not us3 he is not 7as we phrase it7 of our church4 #e4 ,but in a far stronger sense1 he followeth not us1 who is not only of a different church1 but of such a church as we account to be in many respects antiscriptural and antichristian3 a church which we believe to be utterly false and erroneous in her doctrines1 as well as very dangerously wrong in her practice1 guilty of gross superstition as well as idolatry4 ,a church that has added many articles to the faith1 which was once delivered to the saints3 that has dropt one whole commandment of ,god1 and made void several of the rest by her traditions3 and that pretending the highest veneration for1 and strictest conformity to the antient church1 has nevertheless brought in numberless innovations1 without any warrant either from antiquity or scripture4 ,now most certainly he followeth not us1 who stands at so great a distance from us4 #f4 ,and yet there may be a still wider difference than this4 ,he who differs from us in judgment or practice1 may possibly stand at a greater distance from us1 in affection than in judgment4 ,and this indeed is a very natural and a very common effect of the other4 ,the differences which begin in points of opinion1 seldom terminate there4 ,they generally spread into the affections1 and then separate chief friends4 ,nor are any animosities so deep and irreconcileable1 as those that spring from disagreement in religion4 ,for this cause the bitterest enemies of a man1 are those of his own houshold4 ,for this the father rises against his own children1 and the children against the father2 and perhaps persecute each other even to the death1 thinking all the time they are doing ,god service4 ,it is therefore nothing more than we may expect1 if those who differ from us either in religious opinions or practice1 soon contract a sharpness1 yea bitterness toward us2 if they are more and more prejudiced against us1 till they conceive as ill an opinion of our persons as of our principles4 ,an almost necessary consequence of this will be1 they will speak in the same manner as they think of us4 ,they will set themselves in opposition to us1 and as far as they are able hinder our work3 seeing it does not appear to them to be the work of ,god1 but either of man or of the devil4 ,he that thinks1 speaks and acts in such a manner as this1 in the highest sense1 followeth not us4 #g4 ,i do not indeed conceive1 ,that the person of whom the apostle speaks in the text 7altho' we have no particular account of him1 either in the context1 or in any other part of holy writ7 went so far as this4 ,we have no ground to suppose1 ,that there was any material difference between him and the apostles2 much less that he had any prejudice either against them or their ,master4 ,it seems we may gather thus much from our ,lord's own words1 which immediately follow the text1 ,there is no man which shall do a miracle in my name1 that can lightly speak evil of me4 ,but ,i purposely put the case in the strongest light1 adding all the circumstances which can well be conceived3 that being forewarned of the temptation in its full strength1 we may in no case yield to it1 and fight against ,god4 ,,iii4 #a4 ,suppose then a man have no intercourse with us1 suppose he be not of our party1 suppose he separate from our church1 yea1 and widely differ from us1 both in judgment1 practice1 and affection3 yet if we see even this man casting out devils1 ,jesus saith1 ,forbid him not4 ,this important direction of our ,lord1 ,i am1 in the third place1 to explain4 #b4 ,if we see this man casting out devils,but 'tis well1 if in such a case1 we would believe even what we saw with our eyes1 if we did not give the lie to our own senses4 ,he must be little acquainted with human nature1 who does not immediately perceive1 how extremely unready we should be1 to believe that any man does cast out devils1 who followeth not us1 in all1 or most of the senses above-recited4 ,i had almost said1 ,in any of them3 seeing we may easily learn even from what passes in our own breasts1 ,how unwilling men are1 to allow any thing good in those1 who do not in all things agree with themselves4 #c4 8,but what is a sufficient1 reasonable proof that a man does 7in the sense above7 cast out devils80 ,the answer is easy4 ,is there full proof1 #a4 ,that a person before us was a gross1 open sinner8 ,secondly1 ,that he is not so now2 that he has broke off his sins1 and lives a ,christian life8 ,and1 thirdly1 ,that his change was wrought by his hearing this man preach8 ,if these three points be plain and undeniable1 then you have sufficient1 reasonable proof1 such as you cannot resist without wilful sin1 ,that this man casts out devils4 #d4 99,then forbid him not4 ,beware how you attempt to hinder him1 either by your authority1 or arguments1 or persuasions4 ,do not in any wise strive to prevent his using all the power which ,god has given him4 ,if you have authority with him1 do not use that authority1 to stop the work of ,god4 ,do not furnish him with reasons1 why he ought not any more to speak in the name of ,jesus4 ,satan will not fail to supply him with these1 if you do not second him therein4 ,persuade him not1 to depart from the work4 ,if he should give place to the devil and you1 many souls might perish in their iniquity1 but their blood would ,god require at your hands4 #e4 8,but what if he be only a ,layman who casts out devils8 ,ought ,i not to forbid him then80 ,is the fact allowed8 ,is there reasonable proof1 ,that this man has or does cast out devils8 ,if there is1 forbid him not3 no1 not at the peril of your soul4 ,shall not ,god work by whom he will work8 ,no man can do these works unless ,god is with him1 unless ,god hath sent him for this very thing4 ,but if ,god hath sent him1 will you call him back8 ,will you forbid him to go8 #f4 8,but ,i do not know1 ,that he is sent of ,god40 ,now herein is a marvellous thing 7may any of the seals of his mission say1 any whom he hath brought from ,satan to ,god7 that ye know not whence this man is1 and behold he hath opened mine eyes6 ,if this man were not of ,god1 he could do nothing4 ,if you doubt the fact1 send for the parents of the man3 send for his brethren1 friends1 acquaintance4 ,but if you cannot doubt this1 if you must needs acknowledge1 ,that a notable miracle hath been wrought1 then with what conscience1 with what face can you charge him whom ,god hath sent1 not to speak any more in his name8 #g4 ,i allow1 ,that it is highly expedient1 whoever preaches in his name1 should have an outward as well as an inward call4 ,but that it is absolutely necessary ,i deny4 8,nay1 is not the scripture express8 ,no man taketh this honour unto himself1 but he that is called of ,god1 as was ,aaron80 ,heb4 v4 #d4 ,numberless times has this text been quoted on the occasion1 as containing the very strength of the cause4 ,but surely never was so unhappy a quotation4 ,for1 first1 ,aaron was not called to preach at all4 ,he was called to offer gifts and sacrifice for sin4 ,that was his peculiar employment4 ,secondly1 ,these men do not offer sacrifice at all2 but only preach1 which ,aaron did not4 ,therefore it is not possible to find one text in all the ,bible1 which is more wide of the point than this4 #h4 8,but what was the practice of the apostolic age80 ,you may easily see in the ,acts of the apostles4 ,in the #hth chapter we read1 ,there was a great persecution against the church which was at ,jerusalem3 and they were all scattered abroad throughout the regions of ,judea and ,samaria1 except the apostles1 ver4 #a4 ,therefore they that were scattered abroad1 went every-where preaching the word1 ver4 #d4 ,now were all these outwardly called to preach8 ,no man in his senses can think so4 ,here then is an undeniable proof1 what was the practice of the apostolic age4 ,here you see not one1 but a multitude of ,lay-preachers1 men that were only sent of ,god4 #i4 ,indeed so far is the practice of the apostolic age1 from inclining us to think it was unlawful for a man to preach before he was ordained1 that we have reason to think1 it was then accounted necessary4 ,certainly the practice and the direction of the apostle ,paul was1 to prove a man before he was ordained at all4 ,let these1 7the deacons7 says he1 first be proved3 then let them use the office of a deacon#a ,tim4 iii4 #aj4 ,proved8 ,how8 ,by setting them to construe a sentence of ,greek8 ,and asking them a few common-place questions8 ,o amazing proof of a minister of ,christ6 ,nay3 but by making a clear1 open trial 7as is still done by most of the ,protestant churches in ,europe7 not only whether their lives be holy and unblameable1 but whether they have such gifts as are absolutely and indispensably necessary1 in order to edify the church of ,christ4 #aj4 998,but what if a man has these8 ,and has brought sinners to repentance8 ,and yet the bishop will not ordain him80 ,then the bishop does forbid him to cast out devils4 ,but ,i dare not forbid him4 ,i have published my reasons to all the world4 ,yet 'tis still insisted1 ,i ought to do it4 ,you who insist upon it1 answer those reasons4 ,i know not that any have done this yet1 or even made an attempt of doing it4 ,only some have spoken of them as very weak and trifling4 ,and this was prudent enough4 ,for 'tis far easier to despise1 at least1 seem to despise an argument than to answer it4 ,yet till this is done ,i must say1 when ,i have reasonable proof that any man does cast out devils1 ,whatever others do1 ,i dare not forbid him1 lest ,i be found even to fight against ,god4 #aa4 ,and whosoever thou art that fearest ,god1 forbid him not1 either directly or indirectly4 ,there are many ways of doing this4 ,you indirectly forbid him1 if you either wholly deny1 or despise and make little account of the work which ,god has wrought by his hands4 ,you indirectly forbid him1 when you discourage him in his work1 by drawing him into disputes concerning it1 by raising objections against it1 or frighting him with consequences1 which very possibly will never be4 ,you forbid him1 when you shew any unkindness toward him1 either in language or behaviour3 and much more1 when you speak of him to others1 either in an unkind or a contemptuous manner3 when you endeavour to represent him to any1 either in an odious or a despicable light4 ,you are forbidding him all the time you are speaking evil of him1 or making no account of his labours4 ,o forbid him not in any of these ways3 nor by forbidding others to hear him1 by discouraging sinners from hearing that word1 which is able to save their souls4 #ab4 ,yea1 if you would observe our ,lord's direction in its full meaning and extent1 then remember his word1 ,he that is not for us1 is against us2 and he that gathereth not with me1 scattereth4 ,he that gathereth not men into the kingdom of ,god1 assuredly scatters them from it4 ,for there can be no neuter in this war4 ,every one is either on ,god's side or on ,satan's4 ,are you on ,god's side8 ,then you will not only not forbid any man that casts out devils1 but you will labour to the uttermost of your power1 to forward him in the work4 ,you will readily acknowledge the work of ,god1 and confess the greatness of it4 ,you will remove all difficulties and objections1 as far as may be1 out of his way4 ,you will strengthen his hands by speaking honourably of him before all men1 and avowing the things which you have seen and heard4 ,you will encourage others to attend upon his word1 to hear him whom ,god hath sent4 ,and you will omit no actual proof of tender love1 which ,god gives you an opportunity of shewing him4 ,,iv4 #a4 ,if we willingly fail in any of these points1 if we either directly or indirectly forbid him1 because he followeth not us1 then we are ,bigots4 ,this is the inference ,i draw from what has been said4 ,but the term bigotry1 ,i fear1 as frequently as it is used1 is almost as little understood as ,enthusiasm4 ,it is1 too strong an attachment to1 or fondness for1 our own party1 opinion1 church and religion4 ,therefore he is a bigot1 who is so fond of any of these1 so strongly attached to them1 as to forbid any who cast out devils1 because he differs from himself1 in any or all these particulars4 #b4 99,do you beware of this4 ,take care1 #a4 ,that you do not convict yourself of bigotry1 by your unreadiness to believe1 that any man does cast out devils1 who differs from you4 ,and if you are clear thus far1 if you acknowledge the fact1 then examine yourself1 secondly4 ,am ,i not convicted of bigotry in this1 in forbidding him1 directly or indirectly8 ,do ,i not directly forbid him on this ground1 because he is not of my party8 ,because he does not fall in with my opinions8 ,or because he does not worship ,god according to that scheme of religion1 which ,i have received from my fathers8 #c4 99,examine yourself1 do ,i not indirectly at least forbid him1 on any of these grounds8 ,am ,i not sorry1 that ,god should thus own and bless a man that holds such erroneous opinions8 ,do ,i not discourage him1 because he is not of my church8 ,by disputing with him concerning it1 by raising objections1 and by perplexing his mind with distant consequences8 ,do ,i shew no anger1 contempt or unkindness of any sort1 either in my words or actions8 ,do ,i not mention behind his back1 his 7real or supposed7 faults8 ,his defects or infirmities8 ,do not ,i hinder sinners from hearing his word8 ,if you do any of these things1 you are a bigot to this day4 #d4 ,search me1 ,o ,lord1 and prove me4 ,try out my reins and my heart6 ,look well if there be any way of bigotry in me1 and lead me in the way everlasting4 ,in order to examine ourselves throughly1 let the case be proposed in the strongest manner4 ,what if ,i were to see a ,papist1 an ,arian1 a ,socinian casting out devils8 ,if ,i did1 ,i could not forbid even him1 without convicting myself of bigotry4 ,yea1 if it could be supposed1 that ,i should see a ,jew1 a ,deist1 or a ,turk doing the same1 were ,i to forbid him either directly or indirectly1 ,i should be no better than a bigot still4 #e4 ,o stand clear of this4 ,but be not content with not forbidding any that casts out devils4 99',tis well1 to go thus far1 but do not stop here4 ,if you will avoid all bigotry1 go on4 ,in every instance of this kind1 whatever the instrument be1 acknowledge the finger of ,god4 ,and not only acknowledge1 but rejoice in his work and praise his name with thanksgiving4 ,encourage whomsoever ,god is pleased to employ1 to give himself wholly up thereto4 ,speak well of him wheresoever you are3 defend his character and his mission4 ,enlarge as far as you can his sphere of action4 ,shew him all kindness in word and deed4 ,and cease not to cry to ,god in his behalf1 that he may save both himself and them that hear him4 #f4 ,i need add but one caution4 ,think not1 the bigotry of another1 is any excuse for your own4 ',tis not impossible1 that one who casts out devils himself1 may yet forbid you so to do4 ,you may observe1 this is the very case mentioned in the text4 ,the apostles forbad another to do what they did themselves4 ,but beware of retorting4 ,it is not your part1 to return evil for evil4 ,another's not observing the direction of our ,lord is no reason why you should neglect it4 ,nay1 but let him have all the bigotry to himself4 ,if he forbids you1 do not you forbid him4 ,rather labour and watch and pray the more1 to confirm your love toward him4 ,if he speaks all manner of evil of you1 speak all manner of good 7that is true7 of him4 ,imitate herein that glorious saying of a great man 7,o that he had always breathed the same spirit67 8,let ,luther call me an hundred devils3 ,i will still reverence him as a messenger of ,god40 ,,sermon ,,xxxix4 ,,catholic ,,spirit4 #b ,,kings x4 #ae4 ,and when he was departed thence1 he lighted on ,jehonadab the son of ,rechab coming to meet him4 ,and he saluted him and said1 ,is thine heart right as my heart is with thy heart8 ,and ,jehonadab answered1 ,it is4 ,if it be1 give me thine hand4 #a4 ,,it is allowed even by those who do not pay this great debt1 that love is due to all mankind3 the royal law1 ,thou shalt love thy neighbour as thyself1 carrying its own evidence to all that hear it4 ,and that1 not according to the miserable construction put upon it by the zealots of old times1 thou shalt love thy neighbour1 thy relation1 acquaintance1 friend1 and hate thine enemy3 not so4 ,i say unto you1 saith our ,lord1 love your enemies1 bless them that curse you3 do good to them that hate you1 and pray for them that despitefully use you and persecute you3 that ye may be the children1 may appear so to all mankind1 of your ,father which is in heaven1 who maketh his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust4 #b4 ,but it is sure1 there is a peculiar love which we owe to those that love ,god4 ,so ,david1 all my delight is upon the saints that are in the earth and upon such as excel in virtue4 ,and so a greater than he1 a new commandment ,i give unto you1 that ye love one another3 as ,i have loved you1 that ye also love another4 ,by this shall all men know that ye are my disciples1 if ye have love one to another3 ,john xiii4 #cd1 #ce4 ,this is that love on which the apostle ,john so frequently and strongly insists4 ,this1 saith he1 is the message that ye heard from the beginning1 that we should love one another1 #a ,john c4 iii4 #aa4 ,hereby perceive we the love of ,god1 because he laid down his life for us4 ,and we ought1 if love should call us thereto1 to lay down our lives for the brethren1 v4 #af4 ,and again1 ,beloved1 let us love one another1 for love is of ,god4 ,he that loveth not1 knoweth not ,god3 for ,god is love1 c4 iv4 #g1 #h4 ,not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins4 ,beloved1 if ,god so loved us1 we ought also to love one another1 v4 #aj1 #aa4 #c4 ,all men approve of this4 ,but do all men practise it8 ,daily experience shews the contrary4 ,where are even the ,christians who love one another1 as he hath given us commandment8 ,how many hindrances lie in the way8 ,the two grand1 general hindrances are1 first1 that they cannot all think alike3 and1 in consequence of this1 secondly1 they cannot all walk alike3 but in several smaller points their practice must differ1 in proportion to the difference of their sentiments4 #d4 ,but although a difference in opinions or modes of worship1 may prevent an intire external union1 yet need it prevent our union in affection8 ,though we cannot think alike1 may we not love alike8 ,may we not be of one heart1 though we are not of one opinion8 ,without all doubt we may4 ,herein all the children of ,god may unite1 notwithstanding these smaller differences4 ,these remaining as they are1 they may forward one another1 in love and in good works4 #e4 ,surely in this respect1 the example of ,jehu himself1 as mixt a character as he was of1 is well worthy both the attention and imitation1 of every serious ,christian4 ,and when he was departed thence1 he lighted on ,jehonadab the son of ,rechab coming to meet him4 ,and he saluted him and said1 ,is thine heart right1 as my heart is with thy heart8 ,and ,jehonadab answered1 ,it is4 ,if it be1 give me thine hand4 ,the text naturally divides itself into two parts1 first1 a question proposed by ,jehu to ,jehonadab1 ,is thine heart right1 as my heart is with thy heart8 ,secondly1 an offer made on ,jehonadab's answering1 it is4 ,if it be1 give me thine hand4 ,i4 #a4 ,and1 first1 let us consider the question proposed by ,jehu to ,jehonadab1 ,is thine heart right1 as my heart is with thy heart8 ,the very first thing we may observe in these words1 is that here is no enquiry concerning ,jehonadab's opinions4 ,and yet 'tis certain1 he held some which were very uncommon1 indeed quite peculiar to himself3 and some which had a close influence upon his practice2 on which likewise he laid so great a stress1 as to intail them upon his children's children1 to their latest posterity4 ,this is evident from the account given by ,jeremiah1 many years after his death4 ,i took ,jaazaniah and his brethren1 and all his sons1 and the whole house of the ,rechabitesand set before them pots full of wine and cups1 and said unto them1 drink ye wine4 ,but they said1 we will drink no wine2 for ,jonadab 7or ,jehonadab7 the son of ,rechab our father 7,it would be less ambiguous if the words were placed thus1 ,jehonadab our father the son of ,rechab3 out of love and reverence to whom he probably desired his descendents might be called by his name7 commanded us1 saying1 ye shall drink no wine1 neither ye nor your sons for ever4 ,neither shall ye build house1 nor sow seed1 nor plant vineyard1 nor have any3 but all your days ye shall dwell in tentsand we have obeyed and done according to all that ,jonadab our father commanded us1 ,jer4 xxxv4 #caj4 #b4 ,and yet ,jehu 7although it seems to have been his manner1 both in things secular and religious to drive furiously7 does not concern himself at all with any of these things1 but lets ,jehonadab abound in his own sense4 ,and neither of them appears to have given the other the least disturbance1 touching the opinions which he maintained4 #c4 ',tis very possible1 that many good men now also may entertain peculiar opinions3 and some of them maybe as singular herein1 as even ,jehonadab was4 ,and 'tis certain1 so long as we know but in part1 that all men will not see all things alike4 ,it is an unavoidable consequence of the present weakness and shortness of human understanding1 that several men will be of several minds1 in religion as well as in common life4 ,so it has been from the beginning of the world1 and so it will be till the restitution of all things4 #d4 ,nay farther4 ,altho' every man necessarily believes1 that every particular opinion which he holds is true 7for1 to believe any opinion is not true1 is the same thing as1 not to hold it37 yet can no man be assured1 that all his own opinions taken together1 are true4 ,nay1 every thinking man is assured1 they are not3 seeing ,humanum est errare et nescire4 ,to be ignorant of many things1 and to mistake in some1 is the necessary condition of humanity4 ,this therefore he is sensible is his own case4 ,he knows in the general1 that he himself is mistaken4 ,altho' in what particulars he mistakes1 he does not1 perhaps cannot know4 #e4 ,i say1 perhaps he cannot know4 ,for who can tell how far invincible ignorance may extend8 ,or 7that comes to the same thing7 invincible prejudice3 which is so fixt in tender minds1 that it is afterwards impossible to tear up what has taken so deep a root4 ,and who can say1 unless he knew every circumstance attending it1 how far any mistake is culpable8 ,seeing all guilt must suppose some concurrence of the will3 of which he only can judge who searcheth the heart4 #f4 ,every wise man therefore will allow others the same liberty of thinking1 which he desires they should allow him3 and will no more insist on their embracing his opinions1 than he would have them to insist on his embracing theirs4 ,he bears with those who differ from him1 and only asks him1 with whom he desires to unite in love1 that single question1 ,is thine heart right1 as my heart is with thy heart8 #g4 ,we may1 secondly1 observe1 ,that here is no enquiry made1 concerning ,jehonadab's mode of worship3 altho' it is highly probably1 there was in this respect also1 a very wide difference between them4 ,for we may well believe ,jehonadab as well as all his posterity1 worshipped ,god at ,jerusalem3 whereas ,jehu did not2 he had more regard to state-policy than religion4 ,and therefore altho' he slew the worshippers of ,baal1 and destroyed ,baal out of ,israel3 yet from the convenient sin of ,jeroboam1 the worship of the golden calves1 he departed not1 #b ,kings x4 #bi4 #h4 ,but even among men of an upright heart1 men who desire to have a conscience void of offence1 it must needs be1 that as long as there are various opinions1 there will be various ways of worshipping ,god3 seeing a variety of opinion necessarily implies a variety of practice4 ,and as in all ages1 men have differed in nothing more than in their opinions concerning the supreme ,being1 so in nothing have they more differed from each other1 than in the manner of worshipping him4 ,had this been only in the ,heathen world1 it would not have been at all surprising4 ,for we know these by their wisdom knew not ,god2 nor therefore could they know how to worship him4 ,but is it not strange1 ,that even in the ,christian world1 altho' they all agree in the general1 ,god is a ,spirit1 and they that worship him must worship him in spirit and in truth3 yet the particular modes of worshipping ,god1 are almost as various as among the ,heathens8 #i4 ,and how shall we chuse1 among so much variety8 ,no man can chuse for1 or prescribe to another4 ,but every one must follow the dictates of his own conscience1 in simplicity and godly sincerity4 ,he must be fully persuaded in his own mind1 and then act according to the best light he has4 ,nor has any creature power to constrain another to walk by his own rule4 ,god has given no right to any of the children of men1 thus to lord it over the conscience of his brethren4 ,but every man must judge for himself1 as every man must give an account of himself to ,god4 #aj4 ,altho' therefore every follower of ,christ is obliged by the very nature of the ,christian institution1 to be a member of some particular congregation or other1 some church1 as it is usually termed3 7which implies a particular manner of worshipping ,god27 for two cannot walk together unless they be agreed2 yet none can be obliged by any power on earth1 but that of his own conscience1 to prefer this or that congregation to another1 this or that particular manner of worship4 ,i know it is commonly supposed1 ,that the place of our birth1 fixes the church to which we ought to belong3 that one1 for instance1 who is born in ,england ought to be a member of that which is stiled ,the ,church of ,england1 and consequently to worship ,god in the particular manner which is prescribed by that church4 ,i was once a zealous maintainer of this3 but ,i find many reasons to abate of this zeal4 ,i fear1 it is attended with such difficulties1 that as no reasonable man can get over4 ,not the least of which is1 that if this rule had took place1 there could have been no reformation from ,popery3 seeing it intirely destroys the right of private judgment1 on which that whole reformation stands4 #aa4 ,i dare not therefore presume to impose my mode of worship on any other4 ,i believe it is truly primitive and apostolical4 ,but my belief is no rule for another4 ,i ask not therefore of him with whom ,i would unite in love1 8,are you of my church8 ,of my congregation8 ,do you receive the same form of church-government1 and allow the same church-officers with me8 ,do you join in the same form of prayer1 wherein ,i worship ,god80 ,i inquire not1 ,do you receive the supper of the ,lord1 in the same posture and manner that ,i do8 ,nor1 whether in the administration of baptism1 you agree with me1 in admitting sureties for the baptized8 ,in the manner of administring it8 ,or the age of these to whom it should be administred8 ,nay1 ,i ask not of you 7as clear as ,i am in my own mind7 whether you allow baptism and the ,lord's supper at all8 ,let all these things stand by3 we will talk of them1 if need be1 at a more convenient season4 ,my only question at present is this1 ,is thine heart right1 as my heart is with thy heart8 #ab4 ,but what is properly implied in the question8 ,i do not mean what did ,jehu imply therein8 ,but what should a follower of ,christ understand thereby1 when he proposes it to any of his brethren8 ,the first thing implied in this3 is thy heart right with ,god8 ,dost thou believe his being1 and his perfections8 ,his eternity1 immensity1 wisdom1 power3 his justice1 mercy and truth8 ,dost thou believe1 that he now upholdeth all things1 by the word of his power8 ,and that he governs even the most minute1 even the most noxious1 to his own glory and the good of them that love him8 ,hast thou a divine evidence1 a supernatural conviction1 of the things of ,god8 ,dost thou walk by faith not by sight8 ,looking not at temporal things1 but things eternal8 #ac4 ,dost thou believe in the ,lord ,jesus ,christ1 ,god over all blessed for ever8 ,is he revealed in thy soul8 ,dost thou know ,jesus ,christ and him crucified8 ,does he dwell in thee1 and thou in him8 ,is he formed in thy heart by faith8 ,having absolutely disclaimed all thy own works1 thy own righteousness1 hast thou submitted thyself unto the righteousness of ,god1 which is by faith in ,christ ,jesus8 ,art thou found in him1 not having thy own righteousness1 but the righteousness which is by faith8 ,and art thou1 thro' him1 fighting the good fight of faith1 and laying hold of eternal life8 #ad4 ,is thy faith ' 4 ,filled with the energy of love8 ,dost thou love ,god8 ,i do not say1 above all things2 for it is both an unscriptural and an ambiguous expression3 but with all thy heart1 and with all thy mind1 and with all thy soul and with all thy strength8 ,dost thou seek all thy happiness in him alone8 ,and dost thou find what thou seekest8 ,does thy soul continually magnify the ,lord1 and thy spirit rejoice in ,god thy ,saviour8 ,having learned in every thing to give thanks1 dost thou find1 it is a joyful and a pleasant thing to be thankful8 ,is ,god the center of thy soul8 ,the sum of all thy desires8 ,art thou accordingly laying up thy treasure in heaven1 and counting all things else dung and dross8 ,hath the love of ,god cast the love of the world out of thy soul8 ,then thou art crucified to the world4 ,thou art dead to all below and thy life is hid with ,christ in ,god4 #ae4 99,art thou employed in doing not thy own will1 but the will of him that sent thee8 ,of him that sent thee down to sojourn here a-while1 to spend a few days in a strange land1 till having finished the work he hath given thee to do1 thou return to thy ,father's house8 ,is it thy meat and drink to do the will of thy ,father which is in heaven8 ,is thine eye single in all things8 ,always fixt on him8 ,always looking unto ,jesus8 ,dost thou point at him in whatsoever thou dost8 ,in all thy labour1 thy business1 thy conversation8 ,aiming only at the glory of ,god in all8 ,whatsoever thou dost1 either in word or deed1 doing it all in the name of the ,lord ,jesus1 giving thanks unto ,god1 even the ,father thro' him8 #af4 ,does the love of ,god constrain thee to serve him with fear8 ,to rejoice unto him with reverence8 ,art thou more afraid of displeasing ,god1 than either of death or hell8 ,is nothing so terrible to thee as the thought of offending the eyes of his glory8 ,upon this ground dost thou hate all evil ways2 every transgression of his holy and perfect law8 ,and herein exercise thyself1 to have a conscience void of offence toward ,god and toward man8 #ag4 ,is thy heart right toward thy neighbour8 ,dost thou love as thyself1 all mankind without exception8 ,if you love those only that love you1 what thank have you8 ,do you love your enemies8 ,is your soul full of good-will1 of tender affection toward them8 ,do you love even the enemies of ,god8 ,the unthankful and unholy8 ,do your bowels yearn over them8 ,could you wish yourself 7temporally7 accurst for their sake8 ,and do you shew this1 by blessing them that curse you1 and praying for those that despitefully use you and persecute you8 #ah4 ,do you shew your love by your works8 ,while you have time1 as you have opportunity1 do you in fact do good to all men1 neighbours or strangers1 friends1 or enemies1 good or bad8 ,do you do them all the good you can8 ,endeavouring to supply all their wants1 assisting them both in body and soul1 to the uttermost of your power8 ,if thou art thus minded1 may every ,christian say1 yea1 if thou art but sincerely desirous of it1 and following on till thou attain1 then thy heart is right1 as my heart is with thy heart4 ,,ii4 #a4 ,if it be1 give me thine hand4 ,i do not mean1 8,be of my opinion40 ,you need not4 ,i do not expect or desire it4 ,neither do ,i mean1 8,i will be of your opinion40 ,i cannot4 ,it does not depend on my choice3 ,i can no more think1 than ,i can see or hear as ,i will4 ,keep you your opinion1 ,i mine3 and that as steadily as ever4 ,you need not even endeavour to come over to me1 or bring me over to you4 ,i do not desire you to dispute those points1 or to hear or speak one word concerning them4 ,let all opinions alone on one side and the other4 ,only give me thine hand4 #b4 ,i do not mean1 8embrace my modes of worship2 or1 ,i will embrace yours40 ,this also is a thing which does not depend either on your choice or mine4 ,we must both act1 as each is fully persuaded in his own mind4 ,hold you fast that which you believe is most acceptable to ,god1 and ,i will do the same4 ,i believe the ,episcopal form of church-government to be scriptural and apostolical4 ,it you think the ,presbyterian or ,independent is better1 think so still and act accordingly4 ,i believe infants ought to be baptized1 and that this may be done either by dipping or sprinkling4 ,if you are otherwise persuaded1 be so still1 and follow your own persuasion4 ,it appears to me1 that forms of prayer are of excellent use1 particularly in the great congregation4 ,if you judge extemporary prayer to be of more use1 act suitable to your own judgment4 ,my sentiment is1 that ,i ought not to forbid water1 wherein persons may be baptized3 and1 that ,i ought to eat bread and drink wine1 as a memorial of my dying ,master4 ,however1 if you are not convinced of this1 act according to the light you have4 ,i have no desire to dispute with you one moment1 upon any of the preceding heads4 ,let all these smaller points stand aside4 ,let them never come into sight4 ,if thine heart is as my heart1 if thou lovest ,god and all mankind1 ,i ask no more3 give me thine hand4 #c4 ,i mean1 first1 love me4 ,and that not only as thou lovest all mankind2 not only as thou lovest thine enemies1 or the enemies of ,god1 those that hate thee1 that despitefully use thee and persecute thee3 not only as a stranger1 as one of whom thou knowest neither good nor evil4 ,i am not satisfied with this4 ,no3 ,if thine heart be right1 as mine with thy heart1 then love me with a very tender affection1 as a friend that is closer than a brother3 as a brother in ,christ1 a fellow-citizen of the new ,jerusalem1 a fellow-soldier engaged in the same warfare1 under the same captain of our salvation4 ,love me as a companion in the kingdom and patience of ,jesus1 and a joint-heir of his glory4 #d4 ,love me 7but in an higher degree1 than thou dost the bulk of mankind7 with the love that is long-suffering and kind1 that is patient1 if ,i am ignorant or out of the way1 bearing and not increasing my burthen1 and is tender1 soft and compassionate still3 that envieth not1 if at any time it please ,god1 to prosper me in his work even more than thee4 ,love me with the love that is not provoked either at my follies or infirmities2 or even at my acting 7if it should sometimes so appear to thee7 not according to the will of ,god4 ,love me so as to think no evil of me1 to put away all jealousy and evil surmising4 ,love me with the love that covereth all things1 that never reveals either my faults or infirmities3 that believeth all things1 is always willing to think the best1 to put the fairest construction on all my words and actions3 ,that hopeth all things2 either that the thing related was never done2 or not done with such circumstances as are related3 or at least1 that it was done with a good intention3 or in sudden stress of temptation4 ,and hope to the end1 that whatever is amiss1 will by the grace of ,god be corrected1 and whatever is wanting supplied1 thro' the riches of his mercy in ,christ ,jesus4 #e4 ,i mean1 secondly1 commend me to ,god in all thy prayers1 wrestle with him in my behalf1 that he would speedily correct what he sees amiss1 and supply what is wanting in me4 ,in thy nearest access to the throne of grace1 beg of him1 who is then very present with thee1 that my heart may be more as thy heart1 more right both toward ,god and toward man3 that ,i may have a fuller conviction of things not seen1 and a stronger view of the love of ,god in ,christ ,jesus3 may more steadily walk by faith1 not by sight1 and more earnestly grasp eternal life4 ,pray1 that the love of ,god and of all mankind1 may be more largely poured into my heart2 that ,i may be more fervent and active in doing the will of my ,father which is in heaven2 more zealous of good works1 and more careful to abstain from all appearance of evil4 #f4 ,i mean1 thirdly1 provoke me to love and to good works4 ,second thy prayer as thou hast opportunity1 by speaking to me in love whatsoever thou believest to be for my soul's health4 ,quicken me in the work which ,god has given me to do1 and instruct me how to do it more perfectly4 ,yea smite me friendly and reprove me1 wherein soever ,i appear to thee1 to be doing rather my own will1 than the will of him that sent me4 ,o speak and spare not1 whatever thou believest may conduce1 either to the amending my faults1 the strengthning my weakness1 the building me up in love1 or the making me more fit in any kind for the master's use4 #g4 ,i mean1 lastly1 ,love me not in word only1 but in deed and in truth4 ,so far as in conscience thou canst 7retaining still thy own opinions1 and thy own manner of worshipping ,god7 join with me in the work of ,god1 and let us go on hand in hand4 ,and thus far1 it is certain1 thou mayst go4 ,speak honourably wherever thou art1 of the work of ,god by whomsoever he works1 and kindly of his messengers4 ,and if it be in thy power1 not only sympathize with them when they are in any difficulty or distress1 but give them a chearful and effectual assistance1 that they may glorify ,god on thy behalf4 #h4 ,two things should be observed1 with regard to what has been spoken under this last head4 ,the one1 that whatsoever love1 whatsoever offices of love1 whatsoever spiritual or temporal assistance1 ,i claim from him whose heart is right1 as my heart is with his3 the same ,i am ready1 by the grace of ,god1 according to my measure1 to give him4 ,the other1 that ,i have not made this claim1 in behalf of myself only1 but of all whose heart is right toward ,god and man1 that we may all love one another1 as ,christ hath loved us4 ,,iii4 #a4 ,one inference we may make from what has been said4 ,we may learn from hence1 what is a ,catholic spirit4 ,there is scarce any expression which has been more grosly misunderstood1 and more dangerously misapplied than this4 ,but it will be easy for any who calmly consider the preceding observations1 to correct any such misapprehensions of it1 and to prevent any such misapplication4 ,for from hence we may learn1 first1 ,that a ,catholic spirit1 is not speculative latitudinarianism4 ,it is not an indifference to all opinions4 ,this is the spawn of hell1 not the offspring of heaven4 ,this unsettledness of thought1 this being driven to and fro and tost about with every wind of doctrine1 is a great curse not a blessing2 an irreconcileable enemy not a friend to true ,catholicism4 ,a man of a truly ,catholic spirit1 has not now his religion to seek4 ,he is fixt as the sun in his judgment concerning the main branches of ,christian doctrine4 ',tis true1 he is always ready to hear and weigh1 whatsoever can be offered against his principles4 ,but as this does not shew any wavering in his own mind1 so neither does it occasion any4 ,he does not halt between two opinions1 nor vainly endeavour to blend them into one4 ,observe this1 you who know not what spirit ye are of3 who call yourselves men of a ,catholic spirit1 only because you are of a muddy understanding3 because your mind is all in a mist3 because you have no settled1 consistent principles1 but are for jumbling all opinions together4 ,be convinced1 that you have quite missed your way3 you know not where you are4 ,you think you are got into the very ,spirit of ,christ2 when in truth you are nearer the spirit of antichrist4 ,go first and learn the first elements of the gospel of ,christ1 and then shall you learn to be of a truly ,catholic spirit4 #b4 ,from what has been said we may learn1 secondly1 ,that a ,catholic spirit is not any kind of practical latitudinarianism4 ,it is not indifference as to public worship1 or as to the outward manner of performing it4 ,this likewise would not be a blessing but a curse4 ,far from being an help thereto1 it would so long as it remained be an unspeakable hindrance to the worshipping of ,god in spirit and in truth4 ,but the man of a truly ,catholick spirit1 having weighed all things in the balance of the sanctuary1 has no doubt1 no scruple at all concerning that particular mode of worship wherein he joins4 ,he is clearly convinced1 that this manner of worshipping ,god is both scriptural and rational4 ,he knows none in the world1 which is more scriptural1 none which is more rational4 ,therefore without rambling hither and thither1 he cleaves close thereto1 and praises ,god for the opportunity of so doing4 #c4 ,hence we may1 thirdly1 learn4 ,that a ,catholick spirit is not indifference to all congregations4 ,this is another sort of latitudinarianism no less absurd and unscriptural than the former4 ,but it is far from a man of a truly ,catholick spirit4 ,he is fixt in his congregation as well as his principles4 ,he is united to one1 not only in spirit1 but by all the outward ties of ,christian fellowship4 ,there he partakes of all the ordinances of ,god4 ,there he receives the supper of the ,lord4 ,there he pours out his soul in public prayer1 and joins in public praise and thanksgiving4 ,there he rejoices to hear the word of reconciliation1 the gospel of the grace of ,god4 ,with these his nearest1 his best beloved brethren1 on solemn occasions he seeks ,god by fasting4 ,these particularly he watches over in love1 as they do over his soul1 admonishing1 exhorting1 comforting1 reproving1 and every way building up each other in the faith4 ,these he regards as his own houshold1 and therefore according to the ability ,god has given him1 naturally cares for them1 and provides that they may have all the things that are needful for life and godliness4 #d4 99,but while he is steadily fixt in his religious principles1 in what he believes to be the truth as it is in ,jesus2 while he firmly adheres to that worship of ,god1 which he judges to be most acceptable in his sight1 and while he is united by the tenderest and closest ties1 to one particular congregation3 his heart is enlarged toward all mankind1 those he knows and those he does not3 he embraces with strong and cordial affection1 neighbours and strangers1 friends and enemies4 ,this is ,catholic or universal love4 ,and he that has this1 is of a ,catholic spirit4 ,for love alone gives the title to this character4 ,catholic love is a ,catholic spirit4 #e4 99,if then we take this word in the strictest sense1 a man of a ,catholic spirit1 is one who in the manner above-mentioned1 gives his hand1 to all whose hearts are right with his heart4 ,one who knows how to value1 and praise ,god1 for all the advantages he enjoys2 with regard to the knowledge of the things of ,god1 the true scriptural manner of worshipping him2 and above all1 his union with a congregation1 fearing ,god and working righteousness4 ,one who retaining these blessings with the strictest care1 keeping them as the apple of his eye1 at the same time loves as friends1 as brethren in the ,lord1 as members of ,christ and children of ,god1 as joint-partakers now of the present kingdom of ,god1 and fellow-heirs of his eternal kingdom1 all of whatever opinion or worship or congregation1 who believe in the ,lord ,jesus ,christ2 who love ,god and man2 who rejoicing to please and fearing to offend ,god1 are careful to abstain from evil and zealous of good works4 ,he is the man of a truly ,catholic spirit1 who bears all these continually upon his heart1 who having an unspeakable tenderness for their persons1 and longing for their welfare1 does not cease to commend them to ,god in prayer1 as well as to plead their cause before men3 who speaks comfortably to them1 and labours by all his words1 to strengthen their hands in ,god4 ,he assists them to the uttermost of his power in all things1 spiritual and temporal4 ,he is ready to spend and be spent for them2 yea1 to lay down his life for their sake4 #f4 ,thou1 ,o man of ,god1 think on these things4 ,if thou art already in this way1 go on4 ,if thou hast heretofore mistook the path1 bless ,god who hath brought thee back4 ,and now run the race which is set before thee1 in the royal way of universal love4 ,take heed1 lest thou be either wavering in thy judgment1 or straitened in thy bowels4 ,but keep an even pace1 rooted in the faith once delivered to the saints1 and grounded in love1 in true ,catholic love1 till thou art swallowed up in love for ever and ever4 ,,sermon ,,xl4 ,,christian ,,perfection4 ,,phil4 iii4 #ab4 ,not as tho' ,i had already attained1 either were already perfect4 #a4 ,,there is scarce any expression in holy writ1 which has given more offence than this4 ,the word perfect is what many cannot bear4 ,the very sound of it is an abomination to them4 ,and whosoever preaches perfection 7as the phrase is7 i4 e4 asserts that it is attainable in this life1 runs great hazard of being accounted by them1 worse than a ,heathen man or a ,publican4 #b4 ,and hence some have advised1 wholly to lay aside the use of those expressions3 8because they have given so great offence40 ,but are they not found in the oracles of ,god8 ,if so1 by what authority1 can any messenger of ,god lay them aside1 even tho' all men should be offended8 ,we have not so learned ,christ2 neither may we thus give place to the devil4 ,whatsoever ,god hath spoken1 that will we speak1 whether men will hear1 or whether they will forbear3 knowing that then alone can any minister of ,christ be pure from the blood of all men1 when he hath not shunned to declare unto them all the counsel of ,god4 #c4 ,we may not therefore lay these expressions aside1 seeing they are the words of ,god1 and not of man4 ,but we may1 and ought to explain the meaning of them2 that those who are sincere of heart1 may not err to the right-hand or to the left1 from the mark of the prize of their high calling4 ,and this is the more needful to be done1 because in the verse already repeated1 the apostle speaks of himself as not perfect3 not1 saith he1 as tho' ,i were already perfect4 ,and yet immediately after1 in the fifteenth verse1 he speaks of himself1 yea and many others1 as perfect4 ,let us1 saith he1 as many as be perfect1 be thus minded4 #d4 ,in order therefore to remove the difficulty arising from this seeming contradiction1 as well as to give light to them who are pressing forward to the mark1 and that those who are lame be not turned out of the way1 ,i shall endeavour to shew4 ,first1 ,in what sense ,christians are not1 and1 ,secondly1 ,in what sense they are perfect4 ,i4 #a4 ,in the first place ,i shall endeavour to shew1 in what sense ,christians are not perfect4 ,and both from experience and scripture it appears1 first1 that they are not perfect in knowledge3 they are not so perfect in this life1 as to be free from ignorance4 ,they know1 it may be in common with other men1 many things relating to the present world2 and they know1 with regard to the world to come1 the general truths which ,god hath revealed4 ,they know likewise 7what the natural man receiveth not3 for these things are spiritually discerned7 what manner of love it is1 wherewith the ,father hath loved them1 that they should be called the sons of ,god3 they know the mighty working of his ,spirit in their hearts1 and the wisdom of his providence1 directing all their paths1 and causing all things to work together for their good4 ,yea1 they know in every circumstance of life1 what the ,lord requireth of them1 and how to keep a conscience void of offence both toward ,god and toward man4 #b4 ,but innumerable are the things which they know not4 ,touching the ,almighty himself1 they cannot search him out to perfection4 ,lo1 these are but a part of his ways2 but the thunder of his power1 who can understand8 ,they cannot understand1 ,i will not say1 how there are three that bear record in heaven1 the ,father1 the ,son1 and the ,holy ,spirit1 and these three are one2 or how the eternal ,son of ,god took upon himself the form of a servant3 but not any one attribute1 not any one circumstance of the divine nature4 ,neither is it for them to know the times and seasons1 when ,god will work his great works upon the earth2 no1 not even those which he hath in part revealed1 by his servants and prophets1 since the world began4 ,much less do they know1 when ,god having accomplished the number of his elect will hasten his kingdom3 when the heavens shall pass away with a great noise1 and the elements shall melt with fervent heat4 #c4 ,they know not the reasons even of many of his present dispensations with the sons of men3 but are constrained to rest here1 tho' clouds and darkness are round about him1 righteousness and judgment are the habitation of his seat4 ,yea1 often with regard to his dealings with themselves doth their ,lord say unto them1 ,what ,i do1 thou knowest not now2 but thou shalt know hereafter4 ,and how little do they know1 of what is ever before them1 of even the visible works of his hands8 ,how he spreadeth the north over the empty place1 and hangeth the earth upon nothing8 ,how he unites all the parts of this vast machine by a secret chain which cannot be broken8 ,so great is the ignorance1 so very little the knowledge of even the best of men4 #d4 ,no one then is so perfect in this life1 as to be free from ignorance4 ,nor1 secondly1 from mistake1 which indeed is almost an unavoidable consequence of it2 seeing those who know but in part1 are ever liable to err1 touching the things which they know not4 ',tis true1 the children of ,god do not mistake1 as to the things essential to salvation4 ,they do not put darkness for light1 or light for darkness1 neither seek death in the error of their life4 ,for they are taught of ,god1 and the way which he teaches them1 the way of holiness is so plain1 that the wayfaring man1 tho' a fool1 need not err therein4 ,but in things unessential to salvation1 they do err1 and that frequently4 ,the best and wisest of men are frequently mistaken1 even with regard to facts3 believing those things not to have been1 which really were1 or those to have been done1 which were not4 ,or suppose they are not mistaken as to the fact itself1 they may be1 with regard to its circumstances2 believing them1 or many of them1 to have been quite different1 from what in truth they were4 ,and hence cannot but arise many farther mistakes4 ,hence they may believe either past or present actions1 which were1 or are evil1 to be good2 and such as were1 or are good to be evil4 ,hence also they may judge1 not according to truth1 with regard to the characters of men3 and that not only by supposing good men to be better1 or wicked men to be worse than they are2 but by believing them to have been1 or to be good men1 who were1 or are very wicked3 or1 perhaps1 those to have been1 or to be wicked men1 who were1 or are holy and unreprovable4 #e4 ,nay1 with regard to the holy scriptures themselves1 as careful as they are to avoid it1 the best of men are liable to mistake1 and do mistake day by day3 especially1 with respect to those parts thereof1 which less immediately relate to practice4 ,hence even the children of ,god are not agreed1 as to the interpretation of many places in holy writ3 nor is their difference of opinion any proof that they are not the children of ,god on either side4 ,but it is a proof1 that we are no more to expect any living man1 to be infallible than to be omniscient4 #f4 ,if it be objected to what has been observed under this and the preceding head1 that ,st4 ,john speaking to his brethren in the faith1 says1 ,ye have an unction from the holy one1 and know all things1 #a ,john ii4 #bj4 ,the answer is plain1 8,ye know all things that are needful for your soul's health40 ,that the apostle never designed to extend this farther1 that he could not speak it in an absolute sense1 is clear first from hence1 that otherwise he would describe the disciple as above his master2 seeing ,christ himself1 as man1 knew not all things4,of that hour1 saith he1 knoweth no man1 no not the ,son1 but the ,father only4 ,it is clear1 secondly1 from the apostle's own words that follow1 ,these things have ,i written unto you concerning them that deceive you3 as well as from his frequently repeated caution1 ,let no man deceive you2 which had been altogether needless1 had not those very persons1 who had that unction from the ,holy ,one been liable not to ignorance only2 but to mistake also4 #g4 ,even ,christians therefore are not so perfect1 as to be free either from ignorance or error4 ,we may1 thirdly1 add3 nor from infirmities4 ,only let us take care to understand this word aright4 ,only let us not give that soft title to known sins1 as the manner of some is4 ,so1 one man tells us1 8,every man has his infirmity1 and mine is drunkenness30 another has the infirmity of uncleanness2 another that of taking ,god's holy name in vain4 ,and yet another has the infirmity of calling his brother1 ,thou fool1 or returning railing for railing4 ,it is plain1 that all you who thus speak1 if ye repent not1 shall with your infirmities1 go quick into hell4 ,but ,i mean hereby1 not only those which are properly termed bodily infirmities1 but all those inward or outward imperfections1 which are not of a moral nature4 ,such are weakness or slowness of understanding1 dullness or confusedness of apprehension1 incoherency of thought1 irregular quickness or heaviness of imagination4 ,such 7to mention no more of this kind7 is the want of a ready or retentive memory4 ,such in another kind are1 those which are commonly in some measure consequent upon these3 namely1 slowness of speech1 impropriety of language1 ungracefulness of pronunciation3 to which one might add a thousand nameless defects1 either in conversation or behaviour4 ,these are the infirmities which are found in the best of men1 in a larger or smaller proportion4 ,and from these none can hope to be perfectly freed1 till the spirit returns to ,god that gave it4 #h4 ,nor can we expect till then1 to be wholly free from temptation4 ,such perfection belongeth not to this life4 ,it is true1 there are those who being given up to work all uncleanness with greediness1 scarce perceive the temptations which they resist not1 and so seem to be without temptation4 ,there are also many whom the wise enemy of souls seeing to be fast asleep in the dead form of godliness1 will not tempt to gross sin1 lest they should awake1 before they drop into everlasting burnings4 ,i know1 there are also children of ,god1 who being now justified freely1 having found redemption in the blood of ,christ1 for the present feel no temptation4 ,god hath said to their enemies1 ,touch not mine anointed1 and do my children no harm4 ,and for this season1 it may be for weeks or months1 he causeth them to ride on high places1 he beareth them as on eagles wings1 above all the fiery darts of the wicked one4 ,but this state will not last always1 as we may learn from that single consideration1 that the ,son of ,god himself1 in the days of his flesh1 was tempted even to the end of his life4 ,therefore so let his servant expect to be2 for it is enough that he be as his master4 #i4 ,christian perfection therefore does not imply 7as some men seem to have imagined7 an exemption either from ignorance or mistake1 or infirmities or temptations4 ,indeed it is only another term for holiness4 ,they are two names for the same thing4 ,thus1 every one that is holy1 is in the scripture sense1 perfect4 ,yet we may1 lastly1 observe1 that neither in this respect is there any absolute perfection on earth4 ,there is no perfection of degrees1 as it is termed2 none which does not admit of a continual increase4 ,so that how much soever any man has attained1 or in how high a degree soever he is perfect1 he hath still need to grow in grace1 and daily to advance in the knowledge and love of ,god his ,saviour4 ,,ii4 #a4 ,in what sense then are ,christians perfect8 ,this is what ,i shall endeavour1 in the second place to shew4 ,but it should be premised1 that there are several stages in ,christian life as in natural3 some of the children of ,god being but new-born babes2 others having attained to more maturity1 ,and accordingly ,st4 ,john1 in his first epistle 7c4 ii4 #ab1 c47 applies himself severally1 to those he terms little children1 those he stiles young men1 and those whom he intitles fathers4 ,i write unto you1 little children1 saith the apostle1 because your sins are forgiven3 because thus far you have attained1 being justified freely1 you have peace with ,god1 thro' ,jesus ,christ4 ,i write unto you1 young men1 because ye have overcome the wicked one2 or 7as he afterwards addeth7 because ye are strong1 and the word of ,god abideth in you4 ,ye have quenched the fiery darts of the wicked one1 the doubts and fears1 wherewith he disturbed your first peace1 and the witness of ,god that your sins are forgiven1 now abideth in your heart4 ,i write unto you1 fathers1 because ye have known him that is from the beginning4 ,ye have known both the ,father and the ,son1 and the ,spirit of ,christ in your inmost soul4 ,ye are perfect men1 being grown up to the measure of the stature of the fullness of ,christ4 #b4 ,it is of these chiefly ,i speak in the latter part of this discourse4 ,for these only are perfect ,christians4 ,but even babes in ,christ are in such a sense perfect1 or born of ,god 7an expression taken also in divers senses7 as first1 not to commit sin4 ,if any doubt of this privilege of the sons of ,god1 the question is not to be decided by abstract reasonings1 which may be drawn out into an endless length1 and leave the point just as it was before4 ,neither is it to be determined by the experience of this or that particular person4 ,many may suppose they do not commit sin1 when they do3 but this proves nothing either way4 ,to the law and to the testimony we appeal4 ,let ,god be true1 and every man a liar4 ,by his word will we abide1 and that alone4 ,hereby we ought to be judged4 #c4 ,now the word of ,god plainly declares1 that even those who are justified1 who are born again in the lowest sense1 do not continue in sin2 that they cannot live any longer therein 7,rom4 vi4 #a1 #b47 that they are planted together in the likeness of the death of ,christ4 7verse #e47 ,that their old man is crucified with him1 the body of sin being destroyed1 so that thenceforth they do not serve sin3 that being dead with ,christ1 they are freed from sin 7verses #f1 #g47 ,that they are dead unto sin1 and alive unto ,god 7verse #aa47 ,that sin hath no more dominion over them1 who are not under the law1 but under grace2 but that these being free from sin1 are become the servants of righteousness1 verses #ad1 #ah4 #d4 ,the very least which can be implied in these words1 is1 that the persons spoken of therein1 namely1 all real ,christians or believers in ,christ1 are made free from outward sin4 ,and the same freedom which ,st4 ,paul here expresses in such variety of phrases1 ,st4 ,peter expresses in that one 7#a ,pet4 iv4 #a1 #b47 ,he that hath suffered in the flesh1 hath ceased from sin1that he no longer should liveto the desires of men1 but to the will of ,god4 ,for this ceasing from sin1 if it be interpreted in the lowest sense1 as regarding only the outward behaviour1 must denote the ceasing from the outward act1 from any outward transgression of the law4 #e4 ,but most express are the well known words of ,st4 ,john1 in the third chapter of his first epistle1 verse the eighth1 c4 ,he that committeth sin is of the devil3 for the devil sinneth from the beginning4 ,for this purpose the ,son of ,god was manifested1 that he might destroy the works of the devil4 ,whosoever is born of ,god1 doth not commit sin4 ,for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,and those in the fifth1 verse #ah4 ,we know that whosoever is born of ,god sinneth not4 ,but he that is begotten of ,god keepeth himself1 and that wicked one toucheth him not4 #f4 ,indeed it is said1 this means only1 he sinneth not wilfully2 or he doth not commit sin habitually2 or1 not as other men do2 or1 not as he did before4 ,but by whom is this said8 ,by ,st4 ,john8 ,no4 ,there is no such word in the text3 nor in the whole chapter2 nor in all this epistle2 nor in any part of his writings whatsoever4 ,why then1 the best way to answer a bold assertion is1 simply to deny it4 ,and if any man can prove it from the word of ,god1 let him bring forth his strong reasons4 #g4 ,and a sort of reason there is1 which has been frequently brought to support these strange assertions1 drawn from the examples recorded in the word of ,god1 8,what say they1 did not ,abraham himself commit sin1 prevaricating and denying his wife8 ,did not ,moses commit sin1 when he provoked ,god1 at the waters of strife8 ,nay1 to produce one for all1 did not even ,david1 the man after ,god's own heart1 commit sin1 in the matter of ,uriah the ,hittite1 even murder and adultery80 ,it is most sure he did4 ,all this is true4 ,but what is it you would infer from hence8 ,it may be granted1 first1 that ,david1 in the general course of his life1 was one of the holiest men among the ,jews4 ,and1 secondly1 that the holiest men among the ,jews did sometimes commit sin4 ,but if you would hence infer1 that all ,christians do1 and must commit sin1 as long as they live3 this consequence we utterly deny4 ,it will never follow from those premisses4 #h4 ,those who argue thus1 seem never to have considered that declaration of our ,lord 7,matth4 xi4 #aa47 ,verily ,i say unto you1 among them that are born of women1 there hath not risen a greater than ,john the ,baptist4 ,notwithstanding1 he that is least in the kingdom of heaven is greater than he4 ,i fear indeed there are some who have imagined the kingdom of heaven here1 to mean the kingdom of glory3 ,as if the ,son of ,god had just discovered to us1 that the least glorified saint in heaven is greater than any man upon earth6 ,to mention this is sufficiently to refute it4 ,there can therefore no doubt be made but the kingdom of heaven here1 7as in the following verse1 where it is said to be taken by force7 or1 the kingdom of ,god1 as ,st4 ,luke expresses it1 is that kingdom of ,god on earth1 whereunto all true believers in ,christ1 all real ,christians belong4 ,in these words then our ,lord declares two things4 ,first1 ,that before his coming in the flesh1 among all the children of men1 there had not been one greater than ,john the ,baptist3 whence it evidently follows1 that neither ,abraham1 ,david1 nor any ,jew was greater than ,john4 ,our ,lord1 secondly1 declares1 that he which is least in the kingdom of ,god 7in that kingdom which he came to set up on earth1 and which the violent now began to take by force7 is greater than he4 ,not a greater prophet 7as some have interpreted the word7 for this is palpably false in fact4 ,but greater in the grace of ,god1 and the knowledge of our ,lord ,jesus ,christ4 ,therefore we cannot measure the privileges of real ,christians1 by those formerly given to the ,jews4 ,their ministration 7or dispensation7 we allow was glorious2 but ours exceeds in glory4 ,so that whosoever would bring down the ,christian dispensation to the ,jewish standard1 whosoever gleans up the examples of weakness1 recorded in the law and the prophets1 and thence infers1 that they who have put on ,christ1 are indued with no greater strength1 doth greatly err1 neither knowing the scriptures1 nor the power of ,god4 #i4 8,but are there not assertions in scripture which prove the same thing1 if it cannot be inferred from those examples8 ,does not the scripture say expresly1 ,even a just man sinneth seven times a day80 ,i answer1 ,no4 ,the scripture says no such thing4 ,there is no such text in all the bible4 ,that which seems to be intended is the sixteenth verse of the twenty-fourth chapter of the ,proverbs3 the words of which are these1 ,a just man falleth seven times1 and riseth up again4 ,but this is quite another thing4 ,for1 first1 the words a day1 are not in the text4 ,so that if a just man falls seven times in his life1 it is as much as is affirmed here4 ,secondly1 here is no mention of falling into sin at all2 what is here mentioned is1 falling into temporal affliction4 ,this plainly appears from the verse before1 the words of which are these3 ,lay not wait1 ,o wicked man1 against the dwelling of the righteous2 spoil not his resting-place4 ,it follows1 ,for a just man falleth seven times1 and riseth up again3 but the wicked shall fall into mischief4 ,as if he had said1 8,god will deliver him out of his trouble4 ,but when thou fallest1 there shall be none to deliver thee40 #aj4 ,but however in other places1 continue the objectors1 ,solomon does assert plainly1 ,there is no man that sinneth not 7#a ,kings viii4 #df4 #b ,chron4 vi4 #cf47 yea1 there is not a just man upon earth that doth good1 and sinneth not 7,eccles4 vii4 #bj47 ,i answer1 without doubt1 thus it was1 in the days of ,solomon4 ,yea1 thus it was1 from ,adam to ,moses1 from ,moses to ,solomon1 and from ,solomon to ,christ4 ,there was then no man that sinned not4 ,even from the day that sin entered into the world1 there was not a just man upon earth that did good1 and sinned not1 until the ,son of ,god was manifested to take away our sins4 ,it is unquestionably true1 that the heir1 as long as he is a child1 differeth nothing from a servant4 ,and that even so they 7all the holy men of old1 who were under the ,jewish dispensation7 were during that infant-state of the church1 in bondage under the elements of the world4 ,but when the fulness of the time was come1 ,god sent forth his ,son1 made under the law1 to redeem them that were under the law1 that they might receive the adoption of sons2 that they might receive that grace which is now made manifest by the appearing of our ,saviour1 ,jesus ,christ1 who hath abolished death1 and brought life and immortality to light thro' the gospel1 7#b ,tim4 i4 #aj47 ,now therefore they are no more servants1 but sons4 ,so that whatsoever was the case of those under the law1 we may safely affirm with ,st4 ,john1 that since the gospel was given1 ,he that is born of ,god1 sinneth not4 #aa4 ,it is of great importance to observe1 and that more carefully than is commonly done1 the wide difference there is between the ,jewish and the ,christian dispensation3 and that ground of it which the same apostle assigns in the seventh chapter of his gospel1 verse #ch1 c4 ,after he had there related those words of our blessed ,lord1 ,he that believeth on me1 as the scripture hath said1 out of his belly shall flow rivers of living water1 he immediately subjoins1 ,this spake he of the spirit1 1 which they who should believe on him1 were afterwards to receive4 ,for the ,holy ,ghost was not yet given1 because that ,jesus was not yet glorified4 ,now the apostle cannot mean here 7as some have taught7 that the miracle-working power of the ,holy ,ghost was not yet given4 ,for this was given2 our ,lord had given it to all his apostles1 when he first sent them forth to preach the gospel4 ,he then gave them power over unclean spirits to cast them out2 power to heal the sick1 yea1 to raise the dead4 ,but the ,holy ,ghost was not yet given in his sanctifying graces1 as he was after ,jesus was glorified4 ,it was then when he ascended up on high and led captivity captive1 that he received those gifts for men1 yea1 even for the rebellious1 that the ,lord ,god might dwell among them4 ,and when the day of ,pentecost was fully come1 then first it was1 that they who waited for the promise of the ,father1 were made more than conquerors over sin1 by the ,holy ,ghost given unto them4 #ab4 ,that this great salvation from sin was not given till ,jesus was glorified1 ,st4 ,peter also plainly testifies2 where speaking of his brethren in the flesh1 as now receiving the end of their faith1 the salvation of their souls1 he adds1 7#a ,pet4 i4 #i1 #aj1 c47 ,of which salvation the prophets have enquired and searched diligently1 who prophesied of the grace 7i4 e4 the gracious dispensation7 that should come unto you3 searching what1 or what manner of time the ,spirit of ,christ which was in them did signify1 when it testified before hand the sufferings of ,christ and the glory 7the glorious salvation7 that should follow4 ,unto whom it was revealed1 that not unto themselves1 but unto us they did minister1 the things which are now reported unto you by them that have preached the gospel unto you1 with the ,holy ,ghost sent down from heaven 7viz4 at the day of ,pentecost1 and so unto all generations1 into the hearts of all true believers47 ,on this ground even the grace which was brought unto them by the revelation of ,jesus ,christ1 the apostle might well build that strong exhortation1 ,wherefore girding up the loins of your mind1as he which hath called you is holy1 so be ye holy in all manner of conversation4 #ac4 ,those who have duly considered these things must allow1 that the privileges of ,christians1 are in no wise to be measured by what the ,old ,testament records concerning those who were under the ,jewish dispensation3 seeing the fulness of times is now come2 the ,holy ,ghost is now given3 the great salvation of ,god is brought unto men1 by the revelation of ,jesus ,christ4 ,the kingdom of heaven is now set up on earth3 concerning which the ,spirit of ,god declared of old 7so far is ,david from being the pattern or standard of ,christian perfection7 ,he that is feeble among them at that day1 shall be as ,david3 and the house of ,david shall be as ,god1 as the angel of the ,lord before them 7,zech4 xii4 #h47 #ad4 ,if therefore you would prove that the apostle's words1 he that is born of ,god sinneth not1 are not to be understood1 according to their plain1 natural1 obvious meaning1 it is from the ,new ,testament you are to bring your proofs3 else you will fight as one that beateth the air4 ,and the first of these which is usually brought is taken from the examples recorded in the ,new ,testament4 8,the apostles themselves 7it is said7 committed sin3 nay the greatest of them4 ,peter and ,paul3 ,st4 ,paul1 by his sharp contention with ,barnabas1 and ,st4 ,peter1 by his dissimulation at ,antioch40 ,well2 suppose both ,peter and ,paul did then commit sin3 what is it you would infer from hence8 ,that all the other apostles committed sin sometimes8 ,there is no shadow of proof in this4 ,or1 would you thence infer1 that all the other ,christians of the apostolic age committed sin8 ,worse and worse2 this is such an inference as one would imagine a man in his senses could never have thought of4 ,or1 will you argue thus8 8,if two of the apostles did once commit sin1 then all other ,christians1 in all ages1 do1 and will commit sin as long as they live40 ,alas1 my brother6 a child of common understanding1 would be ashamed of such reasoning as this4 ,least of all can you with any colour of argument infer1 8,that any man must commit sin at all40 ,no2 ,god forbid we should thus speak4 ,no necessity of sinning was laid upon them4 ,the grace of ,god was surely sufficient for them4 ,and it is sufficient for us at this day4 ,with the temptation which fell on them1 there was a way to escape3 as there is to every soul of man in every temptation4 ,so that whosoever is tempted to any sin1 need not yield2 for no man is tempted above that he is able to bear4 #ae4 8,but ,st4 ,paul besought the ,lord thrice1 and yet he could not escape from his temptation40 ,let us consider his own words literally translated4 ,there was given to me1 a thorn1 to the flesh1 an angel1 or messenger of ,satan1 to buffet me4 ,touching this ,i besought the ,lord thrice1 that it or he might depart from me4 ,and he said unto me1 my grace is sufficient for thee4 ,for my strength is made perfect in weakness4 ,most gladly therefore will ,i rather glory in these my weaknesses1 that the strength of ,christ may rest upon me4 ,therefore ,i take pleasure in weaknesses1for when ,i am weak1 then am ,i strong4 #af4 ,as this scripture is one of the strong-holds of the patrons of sin1 it may be proper to weigh it throughly4 ,let it be observed then1 first1 ,it does by no means appear1 that this thorn1 whatsoever it was1 occasioned ,st4 ,paul to commit sin3 much less laid him under any necessity of doing so4 ,therefore1 from hence it can never be proved that any ,christian must commit sin4 ,secondly1 ,the antient fathers inform us1 it was bodily pain3 a violent head-ach1 saith ,tertullian 7de ,pudic47 to which both ,chrysostom and ,st4 ,jerom agree4 ,st4 ,cyprian#a expresses it a little more generally in those terms1 ,many and grievous torments of the flesh and of the body#b4 ,thirdly1 ,to this exactly agree the apostle's own words1 ,a thorn to the flesh1 to smite1 beat1 or buffet me4 ,my strength is made perfect in weakness4 ,which same words occur no less than four times in these two verses only4 ,but1 fourthly1 ,whatsoever it was1 it could not be either inward or outward sin4 ,it could no more be inward stirrings1 than outward expressions1 of pride1 anger1 or lust4 ,this is manifest beyond all possible exception1 from the words that immediately follow1 ,most gladly will ,i glory in these my weaknesses1 that the strength of ,christ may rest upon me4 ,what8 ,did he glory in pride1 in anger1 in lust8 ,was it through these weaknesses1 that the strength of ,christ rested upon him8 ,he goes on2 ,therefore ,i take pleasure in weaknesses2 for when ,i am weak1 than am ,i strong2 i4 e4 ,when ,i am weak in body1 then am ,i strong in spirit4 ,but will any man dare to say1 when ,i am weak by pride or lust1 then am ,i strong in spirit8 ,i call you all to record this day1 who find the strength of ,christ resting upon you1 can you glory in anger1 or pride1 or lust8 ,can you take pleasure in these infirmities8 ,do these weaknesses make you strong8 ,would you not leap into hell1 were it possible1 to escape them8 ,even by yourselves then judge1 whether the apostle could glory1 and take pleasure in them8 ,let it be1 lastly1 observed1 ,that this thorn was given to ,st4 ,paul above fourteen years before he wrote this epistle3 which itself was wrote several years before he finished his course4 ,so that he had after this a long course to run1 many battles to fight1 many victories to gain1 and great increase to receive in all the gifts of ,god1 and the knowledge of ,jesus ,christ4 ,therefore from any spiritual weakness 7if such had been7 which he at that time felt1 we could by no means infer1 that he was never made strong1 that ,paul1 the aged1 the ,father in ,christ1 still laboured under the same weaknesses3 that he was in no higher state till the day of his death4 ,from all which it appears1 that this instance of ,st4 ,paul is quite foreign to the question1 and does in no wise clash with the assertion of ,st4 ,john1 ,he that is born of ,god1 sinneth not4 #ag4 8,but does not ,st4 ,james1 directly contradict this8 ,his words are1 ,in many things we offend all1 ch4 iii4 ver4 #b4 ,and is not offending the same as committing sin80 ,in this place ,i allow it is4 ,i allow the persons here spoken of did commit sin1 yea1 that they all committed many sins4 ,but who are the persons here spoken of8 ,why1 those many masters or teachers1 whom ,god had not sent 7probably the same vain men who taught that faith without works1 which is so sharply reproved in the preceding chapter47 ,not the apostle himself1 nor any real ,christian4 ,that in the word we 7used by a figure of speech1 common in all other1 as well as the inspired writings7 the apostle could not possibly include himself1 or any other true believer1 appears evidently1 first1 ,from the same word1 in the ninth verse2 ,therewith 7saith he7 bless we ,god1 and therewith curse we men4 ,out of the same mouth proceedeth blessing and cursing4 ,true2 but not out of the mouth of the apostle1 nor of any one who is in ,christ a new creature4 ,secondly1 ,from the verse immediately preceding the text1 and manifestly connected with it4 ,my brethren1 be not many masters 7or teachers7 knowing that we shall receive the greater condemnation3 for in many things we offend all3 ,we6 ,who8 ,not the apostles1 nor true believers2 but they who knew they should receive the greater condemnation1 because of those many offences4 ,but this could not be spoke of the apostle himself1 or of any who trod in his steps2 seeing there is no condemnation for them1 who walk not after the flesh1 but after the spirit4 ,nay1 thirdly1 ,the very verse itself proves1 that we offend all1 cannot be spoken1 either of all men1 or of all ,christians2 for in it there immediately follows the mention of a man who offends not1 as the we first mentioned did3 from whom therefore he is professedly contradistinguished1 and pronounced1 a perfect man4 #ah4 ,so clearly does ,st4 ,james1 explain himself1 and fix the meaning of his own words4 ,yet lest any one should still remain in doubt1 ,st4 ,john1 writing many years after ,st4 ,james1 puts the matter intirely out of dispute1 by the express declarations above recited4 ,but here a fresh difficulty may arise4 ,how shall we reconcile ,st4 ,john with himself8 ,in one place he declares1 8,whosoever is born of ,god1 doth not commit sin40 ,and1 again1 ,we know that he which is born of ,god1 sinneth not4 ,and yet in another he saith1 ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us4 ,and again1 ,if we say that we have not sinned1 we make him a liar1 and his word is not in us4 #ai4 ,as great a difficulty as this may at first appear1 it vanishes away if we observe1 first1 ,that the tenth verse fixes the sense of the eighth3 ,if we say we have no sin1 in the former1 being explained by1 ,if we say we have not sinned1 in the latter verse4 ,secondly1 ,that the point under present consideration is not1 whether we have or have not sinned heretofore3 and neither of these verses assert1 that we do sin1 or commit sin now4 ,thirdly1 ,that the ninth verse explains both the eighth and tenth2 ,if we confess our sins1 he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness3 as if he had said1 8,i have before affirmed1 the blood of ,jesus ,christ cleanseth us from all sin4 ,but let no man say1 ,i need it not3 ,i have no sin to be cleansed from4 ,if we say that we have no sin1 that we have not sinned1 we deceive ourselves and make ,god a liar4 ,but if we confess our sins1 he is faithful and just1 not only to forgive our sins1 but also to cleanse us from all unrighteousness1 that we may go and sin no more40 #bj4 ,st4 ,john therefore is well consistent with himself1 as well as with the other holy writers3 as will yet more evidently appear1 if we place all his assertions touching this matter in one view4 ,he declares1 first1 ,the blood of ,jesus ,christ cleanseth us from all sin4 ,secondly1 ,no man can say1 ,i have not sinned1 ,i have no sin to be cleansed from4 ,thirdly1 ,but ,god is ready both to forgive our past sins1 and to save us from them for the time to come4 ,fourthly1 ,these things ,i write unto you1 saith the apostle1 that you may not sin3 but if any man should sin1 or have sinned 7as the word might be rendered7 he need not continue in sin1 seeing we have an advocate with the ,father ,jesus ,christ the righteous4 ,thus far all is clear4 ,but lest any doubt should remain1 in a point of so vast importance1 the apostle resumes this subject in the third chapter1 and largely explains his own meaning4 ,little children1 saith he1 let no man deceive you 7as tho' ,i had given any encouragement to those that continue in sin47 ,he that doth righteousness1 is righteous even as he is righteous4 ,he that committeth sin is of the devil3 for the devil sinneth from the beginning4 ,for this purpose the ,son of ,god was manifested1 that he might destroy the works of the devil4 ,whosoever is born of ,god doth not commit sin3 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,in this the children of ,god are manifest1 and the children of the devil4 7,verses #gaj47 ,here the point1 which till then might possibly have admitted of some doubt in weak minds1 is purposely settled by the last of the inspired writers1 and decided in the clearest manner4 ,in conformity therefore both to the doctrine of ,st4 ,john1 and to the whole tenor of the ,new ,testament1 we fix this conclusion1 8,a ,christian is so far perfect1 as not to commit sin40 #ba4 ,this is the glorious privilege of every ,christian1 yea1 tho' he be but a babe in ,christ4 ,but it is only of those who are strong in the ,lord1 and have overcome the wicked one1 or rather of those who have known him that is from the beginning1 that it can be affirmed they are in such a sense perfect2 as1 secondly to be freed from evil thoughts1 and evil tempers4 ,first1 from evil or sinful thoughts4 ,but here let it be observed1 that thoughts concerning evil1 are not always evil thoughts3 that a thought concerning sin1 and a sinful thought1 are widely different4 ,a man1 for instance may think of a murder which another has committed1 and yet this is no evil or sinful thought4 ,so our blessed ,lord himself1 doubtless thought of1 or understood the things spoken by the devil1 when he said1 ,all this will ,i give thee1 if thou wilt fall down and worship me4 ,yet had he no evil or sinful thought1 nor indeed was capable of having any4 ,and even hence it follows1 that neither have real ,christians4 ,for every one that is perfect is as his ,master4 7,luke vi4 #dj47 ,therefore1 if he was free from evil or sinful thoughts1 so are they likewise4 #bb4 ,and indeed1 whence should evil thoughts proceed1 in the servant who is as his ,master8 out of the heart of man 7if at all7 proceed evil thoughts 7,mark vii4 #ba47 ,if therefore his heart1 be no longer evil1 then evil thoughts can no longer proceed out of it4 ,if the tree were corrupt1 so would be the fruit2 but the tree is good4 ,the fruit therefore is good also4 7,matth4 xii4 #cc47 ,our ,lord himself bearing witness1 ,every good tree bringeth forth good fruit4 ,a good tree cannot bring forth evil fruit1 as a corrupt tree cannot bring forth good fruit1 ,matt4 vii4 #ag1 #ah4 #bc4 ,the same happy privilege of real ,christians1 ,st4 ,paul asserts from his own experience4 ,the weapons of our warfare1 saith he1 are not carnal1 but mighty through ,god to the pulling down of strong holds3 casting down imaginations 7or reasonings rather1 for so the word signifies3 all the reasonings of pride and unbelief against the declarations1 promises or gifts of ,god7 and every high thing that exalteth itself against the knowledge of ,god2 and bringing into captivity every thought to the obedience of ,christ1 #b ,cor4 x4 #e1 c4 #bd4 ,and as ,christians indeed1 are freed from evil thoughts1 so are they1 secondly1 from evil tempers4 ,this is evident from the above-mentioned declaration of our ,lord himself3 ,the disciple is not above his ,master3 but every one that is perfect shall be as his ,master4 ,he had been delivering just before some of the sublimest doctrines of ,christianity1 and some of the most grievous to flesh and blood4 ,i say unto you1 love your enemies1 do good to them which hate you3 and unto him that smiteth thee on the one cheek1 offer also the other4 ,now these he well knew the world would not receive3 and therefore immediately adds1 ,can the blind lead the blind8 ,will they not both fall into the ditch8 ,as if he had said1 8,do not confer with flesh and blood touching these things1 with men void of spiritual discernment1 the eyes of whose understanding ,god hath not opened1 lest they and you perish together40 ,in the next verse he removes the two grand objections1 with which these wise fools meet us at every turn1 8,these things are too grievous to be borne10 or1 8,they are too high to be attained30 saying1 ,the disciple is not above his ,master3 therefore1 if ,i have suffered1 be content to tread in my steps4 ,and doubt ye not then1 but ,i will fulfil my word3 for every one that is perfect1 shall be as his ,master4 ,but his ,master was free from all sinful tempers4 ,so therefore is his disciple1 even every real ,christian4 #be4 ,every one of these can say with ,st4 ,paul1 ,i am crucified with ,christ4 ,nevertheless ,i live4 ,yet not ,i1 but ,christ liveth in me3 words that manifestly describe a deliverance from inward1 as well as from outward sin4 ,this is expressed both negatively1 ,i live not3 my evil nature1 the body of sin is destroyed3 and positively1 ,christ liveth in me1 and therefore all that is holy1 and just1 and good4 ,indeed both these1 ,christ liveth in me1 and ,i live not1 are inseparably connected4 ,for what communion hath light with darkness1 or ,christ with ,belial8 #bf4 ,he therefore who liveth in true believers1 hath purified their hearts by faith3 insomuch that every one that hath ,christ in him1 the hope of glory1 purifieth himself even as he is pure4 7#a ,john iii4 #c47 ,he is purified from pride2 for ,christ was lowly of heart4 ,he is pure from self-will1 or desire2 for ,christ desired only to do the will of his ,father1 and to finish his work4 ,and he is pure from anger1 in the common sense of the word2 for ,christ was meek and gentle1 patient and long-suffering4 ,i say1 in the common sense of the word3 for all anger is not evil4 ,we read of our ,lord himself 7,mark iii4 #e47 that he once looked round with anger4 ,but with what kind of anger8 ,the next word shews2 1 being at the same time grieved for the hardness of their hearts4 ,so then he was angry at the sin1 and in the same moment grieved for the sinners4 ,angry or displeased at the offence2 but sorry1 for the offenders4 ,with anger1 yea1 hatred1 he looked upon the thing2 with grief and love upon the persons4 ,go thou that art perfect1 and do likewise4 ,be thus angry1 and thou sinnest not3 feeling a displacency at every offence against ,god2 but only love and tender compassion to the offender4 #bg4 ,thus doth ,jesus save his people from their sins3 and not only from outward sins1 but also from the sins of their hearts2 from evil thoughts and from evil tempers4 8,true1 say some2 we shall thus be saved from our sins3 but not till death1 not in this world40 ,but how are we to reconcile this with the express words of ,st4 ,john8 ,herein is our love made perfect1 that we may have boldness in the day of judgment1 because as he is1 so are we in this world4 ,the apostle here beyond all contradiction speaks of himself and other living ,christians1 of whom 7as tho' he had foreseen this very evasion1 and set himself to overturn it from the foundation7 he flatly affirms1 that not only at1 or after death1 but in this world1 they are as their ,master1 #a ,john iv4 #ag4 #bh4 ,exactly agreeable to this are his words in the first chapter of this epistle1 7verse #f1 c47 ,god is light1 and in him is no darkness at all4 ,if we walk in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ his ,son cleanseth us from all sin4 ,and again1 ,if we confess our sins1 he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4 ,now it is evident1 the apostle here also speaks of a deliverance wrought in this world4 ,for he saith not1 the blood of ,christ will cleanse 7at the hour of death1 or in the day of judgment7 but it cleanseth 7at the time present7 us 7living ,christians7 from all sin4 ,and it is equally evident1 that if any sin remain1 we are not cleansed from all sin3 if any unrighteousness remain in the soul1 it is not cleansed from all unrighteousness4 ,neither let any sinner against his own soul say1 that this relates to justification only1 or the cleaning us from the guilt of sin2 first1 ,because this is confounding together what the apostle clearly distinguishes2 who mentions first1 to forgive us our sins1 and then to cleanse us from all unrighteousness4 ,secondly1 ,because this is asserting justification by works in the strongest sense possible3 it is making all inward1 as well as outward holiness1 necessarily previous to justification4 ,for if the cleansing here spoken of is no other than the cleansing us from the guilt of sin1 then we are not cleaned from guilt2 i4 e4 are not justified1 unless on condition of walking in the light1 as he is in the light4 ,it remains then1 that ,christians are saved in this world from all sin1 from all unrighteousness3 that they are now in such a sense perfect1 as not to commit sin1 and to be freed from evil thoughts and evil tempers4 #bi4 ,thus hath the ,lord fulfilled the things he spake by his holy prophets1 which have been since the world began3 by ,moses in particular1 saying 7,deut4 xxx4 #f47 ,i will circumcise thine heart1 and the heart of thy seed1 to love the ,lord thy ,god with all thy heart1 and with all thy soul2 by ,david crying out1 ,create in me a clean heart1 and renew a right spirit within me3 and most remarkably by ,ezekiel1 in those words1 ,then will ,i sprinkle clean water upon you1 and ye shall be clean2 from all your filthiness1 and from all your idols will ,i cleanse you4 ,a new heart also will ,i give you1 and a new spirit will ,i put within you1 and cause you to walk in my statutes1 and ye shall keep my judgments and do them4,ye shall be my people1 and ,i will be your ,god4 ,i will also save you from all your uncleannesses4,thus saith the ,lord your ,god1 in the day that ,i shall have cleansed you from all your iniquitiesthe ,heathen shall know that ,i the ,lord build the ruined places1,i the ,lord have spoken it1and ,i will do it1 ,ezek4 xxxvi4 #be1 c4 #cj4 ,having therefore these promises dearly beloved1 both in the law and in the prophets1 and having the prophetic word confirmed unto us in the gospel1 by our blessed ,lord and his apostles3 ,let us cleanse ourselves from all filthiness of flesh and spirit1 perfecting holiness in the fear of ,god4 ,let us fear lest so many promises being made us of entering into his rest 7which he that hath entered into1 is ceased from his own works7 any of us should come short of it4 ,this one thing let us do2 forgeting those things which are behind1 and reaching forth unto those things which are before1 ,let us press toward the mark of the prize of the high calling of ,god in ,christ ,jesus3 crying unto him day and night1 till we also are delivered from the bondage of corruption into the glorious liberty of the sons of ,god4 ,,the ,,promise of ,,sanctification4 ,,ezek4 xxxvi4 #be1 c4 ,by the ,rev4 ,mr4 ,,charles ,,wesley4 ,,god of all power1 and truth1 and grace1 ,which shall from age to age endure2 ,whose word1 when heaven and earth shall pass1 ,remains1 and stands for ever sure3 ,calmly to thee my soul looks up1 ,and waits thy promises to prove2 ,the object of my stedfast hope1 ,the seal of thine eternal love4 ,that ,i thy mercy may proclaim1 ,that all mankind thy truth may see1 ,hallow thy great and glorious name1 ,and perfect holiness in me4 ,chose from the world if now ,i stand ,adorned in righteousness divine1 ,if brought unto the promis'd land1 ,i justly call the ,saviour mine2 ,perform the work thou hast begun1 ,my inmost soul to thee convert3 ,love me1 for ever1 love thine own1 ,and sprinkle with thy blood my heart4 ,thy sanctifying ,spirit pour ,to quench my thirst1 and wash me clean2 ,now1 ,father1 let the gracious shower ,descend1 and make me pure from sin4 ,purge me from every sinful blot2 ,my idols all be cast aside3 ,cleanse me from every evil thought2 ,from all the filth of self and pride4 ,give me a new1 a perfect heart1 ,from doubt1 and fear1 and sorrow free2 ,the mind which was in ,christ impart1 ,and let my spirit cleave to thee4 ,o take this heart of stone away1 7,thy rule it doth not1 cannot own7 ,in me no longer let it stay3 ,o take away this heart of stone4 ,the hatred of my carnal mind ,out of my flesh at once remove2 ,give me a tender heart1 resign'd1 ,and pure1 and fill'd with faith and love4 ,within me thy good ,spirit place1 ,spirit of health1 and love1 and power3 ,plant in me thy victorious grace1 ,and sin shall never enter more4 ,cause me to walk in ,christ my way1 ,and ,i thy statutes shall fulfil2 ,in every point thy law obey1 ,and perfectly perform thy will4 ,hast thou not said1 who canst not lie1 ,that ,i thy law shall keep and do8 ,lord1 ,i believe1 tho' men deny3 ,they all are false2 but thou art true4 ,o that ,i now1 from sin releas'd1 ,thy word might to the utmost prove6 ,enter into the promis'd rest1 ,the ,canaan of thy perfect love6 ,there let me ever1 ever dwell2 ,be thou my ,god1 and ,i will be ,thy servant3 ,o set to thy seal2 ,give me eternal life in thee4 ,from all remaining filth within ,let me in thee salvation have3 ,from actual1 and from inbred sin1 ,my ransom'd soul persist to save4 ,wash out my old orig'nal stain3 ,tell me no more1 it cannot be1 ,demons or men6 ,the ,lamb was slain1 ,his blood was all pour'd out for me4 ,sprinkle it1 ,jesu1 on my heart6 ,one drop of thy all-cleansing blood ,shall make my sinfulness depart1 ,and fill me with the life of ,god4 ,father1 supply my every need3 ,sustain the life thyself hast giv'n2 ,call for the corn1 the living bread1 ,the manna that comes down from heav'n4 ,the gracious fruits of righteousness1 ,thy blessing's unexhausted store1 ,in me abundantly increase3 ,nor never let me hunger more4 ,let me no more in deep complaint 8,my leanness1 ,o my leanness10 cry6 ,alone consum'd with pining want1 ,of all my ,father's children ,i6 ,the painful thirst1 the fond desire ,thy joyous presence shall remove1 ,while my full soul doth still require ,the whole eternity of love4 ,holy1 and true1 and righteous ,lord1 ,i wait to prove thy perfect will3 ,be mindful of thy gracious word1 ,and stamp me with thy ,spirit's seal4 ,thy faithful mercies let me find ,in which thou causest me to trust2 ,give me thy meek and lowly mind1 ,and lay my spirit in the dust4 ,shew me how foul my heart hath been ,when all renew'd by grace ,i am2 ,when thou hast emptied me of sin1 ,shew me the fulness of my shame4 ,open my faith's interior eye1 ,display thy glory from above2 ,and all ,i am shall sink and die1 ,lost in astonishment and love4 ,confound1 o'erpower me with thy grace3 ,i would be by myself abhor'd1 7,all might1 all majesty1 all praise17 ,all glory be to ,christ my ,lord6 ,now let me gain perfection's height6 ,now let me into nothing fall6 ,be less than nothing in my sight1 ,and feel that ,christ is all in all6 ,,sermon ,,xli4 ,,wandering ,,thoughts4 #b ,,cor4 x4 #d4 ,bringing into captivity every thought to the obedience of ,christ4 #a4 ,,but will ,god so bring every thought into captivity to the obedience of ,christ1 that no wandering thought will find a place in the mind1 even while we remain in the body8 ,so some have vehemently maintained3 yea1 have affirmed1 that none are perfected in love1 unless they are so far perfected in understanding1 that all wandering thoughts are done away3 unless not only every affection and temper1 be holy1 and just1 and good1 but every individual thought which arises in the mind1 be wise and regular4 #b4 ,this is a question of no small importance4 ,for how many of those who fear ,god1 yea and love him1 perhaps with all their heart1 have been greatly distrest on this account8 ,how many1 by not understanding it right1 have not only been distrest1 but greatly hurt in their souls8 ,cast into unprofitable1 yea1 mischievous reasonings1 such as slackened their motion towards ,god1 and weakened them in running the race set before them4 ,nay many1 thro' misapprehensions of this very thing1 have cast away the precious gift of ,god8 ,they have been induced first to doubt of1 and then to deny the work ,god had wrought in their souls2 and hereby have grieved the ,spirit of ,god1 'till he withdrew and left them in utter darkness4 #c4 ,how is it then1 that amidst the abundance of books which have been lately published almost on all subjects1 we should have none upon wandering thoughts8 ,at least none that will at all satisfy a calm and serious mind8 ,in order to do this in some degree1 ,i purpose to enquire ,i4 ,what are the several sorts of wandering thoughts8 ,,ii4 ,what are the general occasions of them8 ,,iii4 ,which of them are sinful1 and which not8 ,,iv4 ,which of them we may expect and pray to be delivered from8 ,i4 #a4 ,i purpose to enquire1 first1 ,what are the several sorts of wandering thoughts8 ,the particular sorts are innumerable2 but in general1 they are of two sorts1 thoughts that wander from ,god1 and thoughts that wander from the particular point we have in hand4 #b4 ,with regard to the former1 all our thoughts are naturally of this kind4 ,for they are continually wandering from ,god3 we think nothing about him4 ,god is not in all our thoughts3 we are1 one and all1 as the apostle observes1 without ,god in the world4 ,we think of what we love3 but we do not love ,god3 therefore we think not of him4 ,or if we are now and then constrained to think of him for a time1 yet as we have no pleasure therein1 nay rather1 as these thoughts are not only insipid1 but distasteful and irksome to us1 we drive them out as soon as we can1 and return to what we love to think of4 ,so that the world and the things of the world1 what we shall eat1 what we shall drink1 what we shall put on3 what we shall see1 what we shall hear1 what we shall gain3 how we shall please our senses or our imagination1 takes up all our time1 and engrosses all our thought4 ,so long therefore as we love the world1 that is1 so long as we are in our natural state1 all our thoughts1 from morning to evening1 and from evening to morning1 are no other than wandering thoughts4 #c4 ,but many times we are not only without ,god in the world1 but also fighting against him3 as there is in every man by nature a carnal mind which is enmity against ,god3 no wonder therefore that men abound with unbelieving thoughts3 either saying in their hearts there is no ,god1 or questioning1 if not denying his power or wisdom1 his mercy1 or justice1 or holiness4 ,no wonder1 that they so often doubt of his providence1 at least1 of its extending to all events3 or that even tho' they allow it1 they still entertain murmuring or repining thoughts4 ,nearly related to these and frequently connected with them1 are proud and vain imaginations4 ,again3 sometimes they are taken up with angry1 malicious or revengeful thoughts3 at other times1 with airy scenes of pleasure1 whether of sense or imagination3 whereby the earthy sensual mind1 becomes more earthy and sensual still4 ,now by all these1 they make flat war with ,god2 these are wandering thoughts of the highest kind4 #d4 ,widely different from these are the other sort of wandering thoughts3 in which the heart does not wander from ,god1 but the understanding wanders from the particular point it had then in view4 ,for instance3 ,i sit down to consider those words in the verse preceeding the text1 ,the weapons of our warfare are not carnal1 but mighty thro' ,god4 ,i think1 8,this ought to be the case with all that are called ,christians4 ,but how far is it otherwise8 ,look round into almost every part of what is termed the ,christian world6 ,what manner of weapons are these using8 ,in what kind of warfare are they engaged1 8,while men1 like fiends1 each other tear ,in all the hellish rage of war8 ,see how these ,christians love one another6 ,wherein are they preferable to ,turks and ,pagans8 ,what abomination can be found among ,mahometans or ,heathens1 which is not found among ,christians also80 ,and thus my mind runs off1 before ,i am aware1 from one circumstance to another4 ,now all these are in some sense wandering thoughts4 ,for altho' they do not wander from ,god1 much less fight against him1 yet they do wander from the particular point ,i had in view4 ,,ii4 ,such is the nature1 such are the sorts 7to speak rather usefully1 than philosophically7 of wandering thoughts4 ,but what are the general occasions of them8 ,this we are1 in the second place to consider4 #a4 ,and it is easy to observe1 that the occasion of the former sort of thoughts which oppose or wander from ,god1 are in general1 sinful tempers4 ,for instance4 ,why is not ,god in all the thoughts1 in any of the thoughts of a natural man8 ,for a plain reason3 be he rich or poor1 learned or unlearned1 he is an atheist2 7tho' not vulgarly so called7 he neither knows nor loves ,god4 ,why are his thoughts continually wandering after the world8 ,because he is an idolater4 ,he does not indeed worship an image1 or bow down to the stock of a tree3 yet is he sunk into equally damnable idolatry3 he loves1 that is1 worships the world4 ,he seeks happiness in the things that are seen1 in the pleasures that perish in the using4 ,why is it that his thoughts are perpetually wandering from the very end of his being1 the knowledge of ,god in ,christ8 ,because he is an unbeliever2 because he has no faith1 or at least1 no more than a devil4 ,so all these wandering thoughts easily and naturally spring from that evil root of unbelief4 #b4 ,the case is the same in other instances1 pride1 anger1 revenge1 vanity1 lust1 covetousness1 every one of them occasion thoughts suitable to their own nature4 ,and so does every sinful temper1 of which the human mind is capable4 ,the particulars it is hardly possible1 nor is it needful to enumerate4 ,it suffices to observe1 that as many evil tempers as find a place in any soul1 so many ways that soul will depart from ,god1 by the worst kind of wandering thoughts4 #c4 ,the occasions of the latter kind of wandering thoughts1 are exceeding various4 ,multitudes of them are occasioned1 by the natural union between the soul and body4 ,how immediately and how deeply is the understanding affected by a diseased body6 ,let but the blood move irregularly in the brain1 and all regular thinking is at an end4 ,raging madness ensues1 and then farewell to all evenness of thought4 ,yea1 let only the spirits be hurried or agitated to a certain degree1 and a temporary madness1 a delirium prevents all settled thought4 ,and is not the same irregularity of thought in a measure occasioned by every nervous disorder8 ,so does the corruptible body press down the soul1 and cause it to muse about many things4 #d4 99,but does it only cause this in the time of sickness1 or preternatural disorder8 ,nay1 but more or less1 at all times1 even in a state of perfect health4 ,let a man be ever so healthy1 he will be more or less delirious1 every four-and-twenty hours4 ,for does he not sleep8 ,and while he sleeps1 is he not liable to dream8 ,and who then is master of his own thoughts1 or able to preserve the order and consistency of them8 ,who can then keep them fixt to any one point1 or prevent their wandering from pole to pole8 #e4 99,but suppose we are awake1 are we always so awake1 that we can steadily govern our thoughts8 ,are we not unavoidably exposed to contrary extremes1 by the very nature of this machine1 the body8 ,sometimes we are too heavy too dull and languid1 to pursue any chain of thought4 ,sometimes1 on the other hand1 we are too lively4 ,the imagination1 without leave1 starts to and fro1 and carries us away1 hither and thither1 whether we will or no3 and all this1 from the merely natural motion of the spirits1 or vibration of the nerves4 #f4 99,farther1 ,how many wanderings of thought may arise1 from those various associations of our ideas1 which are made entirely without our knowledge1 and independently on our choice8 ,how these connexions are formed we cannot tell3 but they are formed in a thousand different manners4 ,nor is it in the power of the wisest or holiest of men1 to break those associations1 or to prevent what is the necessary consequence of them1 and matter of daily observation4 ,let the fire but touch one end of the train1 and it immediately runs on to the other4 #g4 99,once more4 ,let us fix our attention as studiously as we are able on any subject1 yet let either pleasure or pain arise1 especially if it be intense1 and it will demand our immediate attention1 and attach our thought to itself4 ,it will interrupt the steadiest contemplation1 and divert the mind from its favourite subject4 #h4 99,these occasions of wandering thoughts lie within1 are wrought into our very nature4 ,but they will likewise naturally and necessarily arise1 from the various impulse of outward objects4 ,whatever strikes upon the organ of sense1 the eye or ear1 will raise a perception in the mind4 ,and accordingly1 whatever we see or hear1 will break in upon our former train of thought4 ,every man therefore that does any thing in our sight1 or speaks any thing in our hearing1 occasions our mind to wander more or less from the point it was thinking of before4 #i4 99,and there is no question but those evil spirits1 who are continually seeking whom they may devour1 make use of all the foregoing occasions1 to hurry and distract our minds4 ,sometimes by one1 sometimes by another of these means1 they will harass and perplex us1 and so far as ,god permits1 interrupt our thoughts1 particularly when they are engaged on the best subjects4 ,nor is this at all strange3 they well understand the very springs of thought1 and know on which of the bodily organs1 the imagination1 the understanding1 and every other faculty of the mind more immediately depends4 ,and hereby they know1 how by affecting those organs1 to affect the operations dependent on them4 ,add to this1 that they can inject a thousand thoughts1 without any of the preceding means3 it being as natural for spirit to act upon spirit1 as for matter to act upon matter4 ,these things being considered1 we cannot admire1 that our thought so often wanders from any point which we have in view4 ,,iii4 #a4 ,what kind of wandering thoughts are sinful1 and what not1 is the third thing to be inquired into4 ,and first1 all those thoughts which wander from ,god1 which leave him no room in our minds1 are undoubtedly sinful4 ,for all these imply practical atheism1 and by these we are without ,god in the world4 ,and so much more are all those which are contrary to ,god1 which imply opposition or enmity to him4 ,such are all murmuring1 discontented thoughts1 which say in effect1 ,we will not have thee to rule over us3 all unbelieving thoughts1 whether with regard to his being1 his attributes1 or his providence4 ,i mean his particular providence over all things as well as all persons in the universe3 that without which not a sparrow falls to the ground1 by which the hairs of our head are all numbered4 ,for as to a general providence 7vulgarly so called7 contradistinguished from a particular1 it is only a decent1 well-sounding word1 which means just nothing4 #b4 ,again4 ,all thoughts which spring from sinful tempers1 are undoubtedly sinful4 ,such1 for instance1 are those that spring from a revengeful temper1 from pride1 or lust1 or vanity4 ,an evil tree cannot bring forth good fruit4 ,therefore if the tree be evil1 so must the fruit be also4 #c4 ,and so must those be1 which either produce or feed any sinful temper3 those which either give rise to pride or vanity1 to anger or love of the world1 or confirm and increase these or any other unholy temper1 passion1 or affection4 ,for not only whatever flows from evil is evil1 but also whatever leads to it2 whatever tends to alienate the soul from ,god1 and to make or keep it earthly1 sensual1 and devilish4 #d4 ,hence even those thoughts which are occasioned by weakness or disease1 by the natural mechanism of the body1 or by the laws of vital union1 however innocent they may be in themselves1 do nevertheless become sinful1 when they either produce or cherish and increase in us any sinful temper3 suppose the desire of the flesh1 the desire of the eye1 or the pride of life4 ,in like manner the wandering thoughts which are occasioned1 by the words or actions of other men1 if they cause or feed any wrong disposition1 then commence sinful4 ,and the same we may observe of those which are suggested or injected by the devil4 ,when they minister to any earthly or devilish temper 7which they do1 whenever we give place to them1 and thereby make them our own7 then they are equally sinful1 with the tempers to which they minister4 #e4 ,but abstracting from these cases1 wandering thoughts1 in the latter sense of the word1 that is1 thoughts wherein our understanding wanders1 from the point it has in view1 are no more sinful than the motion of the blood in our veins1 or of the spirits in our brain4 ,if they arise from an infirm constitution1 or from some accidental weakness or distemper1 they are as innocent as it is to have a weak constitution1 or a distempered body4 ,and surely no one doubts but a bad state of nerves1 a fever of any kind1 and either a transient or a lasting delirium1 may consist with perfect innocence4 ,and if they should arise in a soul which is united to an healthful body1 either from the natural union between the body and soul1 or from any of ten thousand changes1 which may occur in those organs of the body1 that minister to thought3 in any of these cases they are as perfectly innocent as the causes from which they spring4 ,and so they are when they spring from the casual1 involuntary associations of our ideas4 #f4 ,if our thoughts wander from the point we had in view1 by means of other men1 variously affecting our senses1 they are equally innocent still3 for it is no more a sin1 to understand what ,i see and hear1 and in many cases cannot help seeing1 hearing1 and understanding1 than it is to have eyes and ears4 8,but if the devil injects wandering thoughts1 are not those thoughts evil80 ,they are troublesome1 and in that sense evil2 but they are not sinful4 ,i do not know that he spoke to our ,lord with an audible voice2 perhaps he spoke to his heart only1 when he said1 ,all these things will ,i give thee1 if thou wilt fall down and worship me4 ,but whether he spoke inwardly or outwardly1 our ,lord doubtless understood what he said4 ,he had therefore a thought correspondent to those words4 ,but was it a sinful thought8 ,we know it was not4 ,in him was no sin1 either in action1 or word1 or thought4 ,nor is there any sin in a thousand thoughts of the same kind1 which ,satan may inject into any of our ,lord's followers4 #g4 99,it follows1 that none of these wandering thoughts 7whatever unwary persons have affirmed1 thereby grieving whom the ,lord had not grieved7 are inconsistent with perfect love4 ,indeed if they were1 then not only sharp pain1 but sleep itself would be inconsistent with it3 sharp pain2 for whenever this supervenes1 whatever we were before thinking of1 it will interrupt our thinking1 and of course draw our thoughts into another channel3 yea1 and sleep itself1 as it is a state of insensibility and stupidity3 and such as is generally mixt with thoughts wandering over the earth1 loose1 wild and incoherent4 ,yet certainly these are consistent with perfect love3 so then are all wandering thoughts of this kind4 ,,iv4 #a4 ,from what has been observed1 it is easy to give a clear answer to the last question1 ,what kind of wandering thoughts we may expect and pray to be delivered from8 #b4 ,from the former sort of wandering thoughts1 those wherein the heart wanders from ,god3 from all that are contrary to his will1 or that leave us without ,god in the world1 every one that is perfected in love1 is unquestionably delivered4 ,this deliverance therefore we may expect3 this we may1 we ought to pray for4 ,wandering thoughts of this kind imply unbelief1 if not enmity against ,god4 ,but both of these he will destroy1 will bring utterly to an end4 ,and indeed1 from all sinful wandering thoughts we shall be absolutely delivered4 ,all that are perfected in love are delivered from these2 else they were not saved from sin4 ,men and devils will tempt them all manner of ways4 ,but they cannot prevail over them4 #b4 ,with regard to the latter sort of wandering thoughts1 the case is widely different4 ',till the cause is removed1 we cannot in reason expect the effect should cease4 ,but the causes or occasions of these will remain1 as long as we remain in the body4 ,so long therefore we have all reason to believe1 the effects will remain also4 #c4 99,to be more particular4 ,suppose a soul1 however holy1 to dwell in a distempered body4 ,suppose the brain be so throughly disordered1 as that raging madness follows3 will not all the thoughts be wild and unconnected1 as long as that disorder continues8 ,suppose a fever occasions that temporary madness1 which we term a delirium1 can there be any just connection of thought1 'till that delirium is removed8 ,yea1 suppose what is called a nervous disorder1 to rise to so high a degree1 as to occasion at least a partial madness1 will there not be a thousand wandering thoughts8 ,and must not these irregular thoughts continue1 as long as the disorder which occasions them8 #d4 ,will not the case be the same1 with regard to those thoughts that necessarily arise from violent pain8 ,they will1 more or less1 continue while that pain continues1 by the inviolable order of nature4 ,this order likewise will obtain1 where the thoughts are disturbed1 broken or interrupted1 by any defect of the apprehension1 judgment or imagination1 flowing from the natural constitution of the body4 ,and how many interruptions may spring from the unaccountable and involuntary association of our ideas8 ,now all these are directly or indirectly caused by the corruptible body pressing down the mind4 ,nor therefore can we expect them to be removed1 'till this corruptible shall put on incorruption4 #e4 ,and then only1 when we lie down in the dust1 shall we be delivered from those wandering thoughts which are occasioned by what we see and hear1 among those by whom we are now surrounded4 ,to avoid these we must go out of the world4 ,for as long as we remain therein1 as long as there are men and women round about us1 and we have eyes to see and ears to hear1 the things which we daily see and hear1 will certainly affect our mind1 and will more or less1 break in upon and interrupt our preceding thoughts4 #f4 ,and as long as evil spirits roam to and fro in a miserable1 disordered world1 so long they will assault 7whether they can prevail or no7 every inhabitant of flesh and blood4 ,they will trouble even those whom they cannot destroy3 they will attack if they cannot conquer4 ,and from these attacks of our restless1 unwearied enemies1 we must not look for an entire deliverance1 till we are lodged where the wicked cease from troubling1 and where the weary are at rest4 #g4 ,to sum up the whole4 ,to expect deliverance from those wandering thoughts which are occasioned by evil spirits1 is to expect that the devil should die or fall asleep2 or at least should no more go about as a roaring lion4 ,to expect deliverance from those which are occasioned by other men1 is to expect either that men should cease from the earth2 or that we should be absolutely secluded from them1 and have no intercourse with them3 or that having eyes we should not see1 neither hear with our ears1 but be as senseless as stocks or stones4 ,and to pray for deliverance from those which are occasioned by the body1 is in effect to pray that we may leave the body4 ,otherwise it is praying for impossibilities and absurdities2 praying that ,god would reconcile contradictions1 by continuing our union with a corruptible body1 without the natural1 necessary consequences of that union4 ,it is as if we should pray to be angels and men1 mortal and immortal at the same time4 ,nay1 but when that which is immortal is come1 mortality is done away4 #h4 ,rather let us pray1 both with the spirit and with the understanding1 that all these things may work together for our good3 that we may suffer all the infirmities of our nature1 all the interruptions of men1 all the assaults and suggestions of evil spirits1 and in all be more than conquerors4 ,let us pray1 that we may be delivered from all sin1 that both root and branch may be destroyed2 that we may be cleansed from all pollution of flesh and spirit1 from every evil temper and word and work3 that we may love the ,lord our ,god with all our heart1 with all our mind1 and with all our soul1 and with all our strength3 that all the fruit of the spirit may be found in us2 not only love1 joy1 peace2 but also long-suffering1 gentleness1 goodness2 fidelity1 meekness1 temperance4 ,pray that all these things may flourish and abound1 may increase in you more and more1 'till an abundant entrance be ministered unto you1 into the everlasting kingdom of our ,lord ,jesus ,christ6 ,,sermon ,,xlii4 ,,satan',s ,,devices4 #b ,,cor4 ii4 #aa4 ,we are not ignorant of his devices4 #a4 ,,the devices whereby the subtle god of this world1 labours to destroy the children of ,god1 or at least to torment whom he cannot destroy1 to perplex and hinder them in running the race which is set before them1 are numberless as the stars of heaven or the sand upon the sea-shore4 ,but it is of one of them only that ,i now propose to speak1 7altho' exerted in various ways7 whereby he endeavours to divide the gospel against itself1 and by one part of it to overthrow the other4 #b4 ,the inward kingdom of heaven1 which is set up in the heart of all that repent and believe the gospel1 is no other than righteousness and peace and joy in the ,holy ,ghost4 ,every babe in ,christ knows we are made partakers of these1 the very hour that we believe in ,jesus4 ,but these are only the first fruits of his ,spirit3 the harvest is not yet4 ,altho' these blessings are inconceivably great1 yet we trust to see greater than these4 ,we trust to love the ,lord our ,god1 not only as we do now1 with a weak tho' sincere affection1 but with all our heart1 with all our mind1 with all our soul and with all our strength4 ,we look for power to rejoice evermore1 to pray without ceasing and in every thing to give thanks2 knowing this is the will of ,god concerning us in ,christ ,jesus4 #c4 ,we expect to be made perfect in love1 in that love which casts out all painful fear1 and all desire1 but that of glorifying him we love1 and of loving and serving him more and more4 ,we look for such an increase in the experimental knowledge and love of ,god our ,saviour1 as will enable us1 always to walk in the light1 as he is in the light4 ,we believe the whole mind will be in us which was also in ,christ ,jesus3 that we shall love every man so as to be ready to lay down our life for his sake4 ,so as by this love to be freed from anger and pride1 and from every unkind affection4 ,we expect to be cleansed from all our idols1 from all filthiness whether of flesh or spirit3 to be saved from all our uncleannesses1 inward or outward1 to be purified as he is pure4 #d4 ,we trust in his promise who cannot lie1 that the time will surely come1 when in every word and work we shall do his blessed will on earth as it is done in heaven3 when all our conversation shall be seasoned with salt1 all meet to minister grace to the hearers3 when whether we eat or drink or whatever we do1 it shall be done to the glory of ,god3 when all our words and deeds shall be in the name of the ,lord ,jesus1 giving thanks unto ,god even the ,father thro' him4 #e4 ,now this is the grand device of ,satan1 to destroy the first work of ,god in the soul1 or at least1 to hinder its increase1 by our expectation of that greater work4 ,it is therefore my present design1 first1 to point out the several ways whereby he endeavours this3 and1 secondly1 to observe how we may retort these fiery darts of the wicked one3 how we may rise the higher by what he intends for an occasion of our falling4 ,i4 #a4 ,i am1 first1 ,to point out the several ways whereby ,satan endeavours to destroy the first work of ,god in the soul1 or at least1 to hinder its increase1 by our expectation of that greater work4 ,and #a4 ,he endeavours to damp our joy in the ,lord1 by the consideration of our own vileness1 sinfulness1 unworthiness1 added to this1 that there must be a far greater change than is yet1 or we cannot see the ,lord4 ,if we knew we must remain as we are1 even to the day of our death1 we might possibly draw a kind of comfort1 poor as it was1 from that necessity4 ,but as we know1 we need not remain in this state1 as we are assured1 there is a greater change to come1 and that unless sin be all done away in this life1 we cannot see ,god in glory3 that subtle adversary often damps the joy we should otherwise feel in what we have already attained1 by a perverse representation of what we have not attained1 and the absolute necessity of attaining it4 ,so that we cannot rejoice in what we have1 because there is more which we have not4 ,we cannot rightly taste the goodness of ,god1 who hath done so great things for us1 because there are so much greater things1 which as yet he hath not done4 ,likewise the deeper conviction ,god works in us of our present unholiness1 and the more vehement desire we feel in our heart1 of the entire holiness he hath promised1 the more are we tempted to think lightly of the present gifts of ,god1 and to undervalue what we have already received1 because of what we have not received4 #b4 ,if he can prevail thus far1 if he can damp our joy1 he will soon attack our peace also4 ,he will suggest1 8,are you fit to see ,god8 ,he is of purer eyes than to behold iniquity4 ,how then can you flatter yourself1 so as to imagine he beholds you with approbation8 ,god is holy3 ,you are unholy4 ,what communion hath light with darkness8 ,how is it possible that you1 unclean as you are1 should be in a state of acceptance with ,god8 ,you see indeed the mark1 the prize of your high calling4 ,but do you not see1 it is afar off8 ,how can you presume then to think1 that all your sins are already blotted out8 ,how can this be1 until you are brought nearer to ,god1 until you bear more resemblance to him80 ,thus will he endeavour1 not only to shake your peace1 but even to overturn the very foundation of it3 to bring you back by insensible degrees1 to the point from whence you set out first3 even to seek for justification by works1 or by your own righteousness2 to make something in you the ground of your acceptance1 or at least necessarily previous to it4 #c4 ,or if we hold fast1 other foundation can no man lay than that which is laid1 even ,jesus ,christ2 and ,i am justified freely by ,god's grace1 through the redemption which is in ,jesus3 yet he will not cease to urge1 8,but the tree is known by its fruits4 ,and have you the fruits of justification8 ,is that mind in you which was in ,christ ,jesus8 ,are you dead unto sin and alive unto righteousness8 ,are you made conformable to the death of ,christ1 and do you know the power of his resurrection80 ,and then1 comparing the small fruits we feel in our souls1 with the fullness of the promises1 we shall be ready to conclude1 8,surely ,god hath not said1 that my sins are forgiven me6 ,surely ,i have not received the remission of my sins2 for what lot have ,i among them that are sanctified80 #d4 ,more especially in the time of sickness and pain1 he will press this with all his might4 8,is it not the word of him that cannot lie1 without holiness no man shall see the ,lord8 ,but you are not holy4 ,you know it well2 you know holiness is the full image of ,god4 ,and how far is this above1 out of your sight8 ,you cannot attain unto it4 ,therefore all your labour has been in vain4 ,all these things you have suffered in vain4 ,you have spent your strength for nought4 ,you are yet in your sins and must therefore perish at the last40 ,and thus1 if your eye be not steadily fixt on him who hath borne all your sins1 he will bring you again under that fear of death1 whereby you was so long subject unto bondage3 and by this means impair1 if not wholly destroy1 your peace as well as joy in the ,lord4 #e4 ,but his master-piece of subtility is still behind4 ,not content to strike at your peace and joy1 he will carry his attempts farther yet3 he will level his assault against your righteousness also4 ,he will endeavour to shake1 yea1 if it be possible1 to destroy the holiness you have already received by your very expectation of receiving more1 of attaining all the image of ,god4 #f4 99,the manner wherein he attempts this1 may partly appear from what has been already observed4 ,for1 first1 ,by striking at our joy in the ,lord1 he strikes likewise at our holiness3 seeing joy in the ,holy ,ghost is a precious means of promoting every holy temper2 a choice instrument of ,god whereby he carries on much of his work in a believing soul4 ,and it is a considerable help not only to inward1 but also to outward holiness4 ,it strengthens our hands to go on in the work of faith and in the labour of love3 manfully to fight the good fight of faith1 and to lay hold on eternal life4 ,it is peculiarly designed of ,god to be a balance both against inward and outward sufferings3 to lift up the hands that hang down and confirm the feeble knees4 ,consequently1 whatever damps our joy in the ,lord1 proportionally obstructs our holiness4 ,and therefore so far as ,satan shakes our joy1 he hinders our holiness also4 #g4 99,the same effect will ensue1 if he can by any means either destroy or shake our peace4 ,for the peace of ,god is another precious means of advancing the image of ,god in us4 ,there is scarce a greater help to holiness than this1 a continual tranquility of spirit1 the evenness of a mind stayed upon ,god2 a calm repose in the blood of ,jesus4 ,and without this1 it is scarce possibly to grow in grace1 and in the vital knowledge of our ,lord ,jesus ,christ4 ,for all fear 7unless the tender1 filial fear7 freezes and benumbs the soul4 ,it binds up all the springs of spiritual life1 and stops all motion of the heart toward ,god4 ,and doubt1 as it were1 bemires the soul1 so that it sticks fast in the deep clay4 ,therefore in the same proportion as either of these prevail1 our growth in holiness is hindered4 #h4 99,at the same time that our wise adversary endeavours1 to make our conviction of the necessity of perfect love1 an occasion of shaking our peace by doubts and fears1 he endeavours to weaken1 if not destroy our faith4 ,indeed these are inseparably connected2 so that they must stand or fall together4 ,so long as faith subsists1 we remain in peace3 our heart stands fast1 while it believes in the ,lord4 ,but if we let go our faith1 our filial confidence in a loving pardoning ,god1 our peace is at an end1 the very foundation on which it stood being overthrown4 ,and this is the only foundation of holiness as well as of peace4 ,consequently whatever strikes at this1 strikes at the very root of all holiness4 ,for without this faith1 without an abiding sense1 that ,christ loved me and gave himself for me1 without a continuing conviction1 that ,god for ,christ's sake is merciful to me a sinner1 it is impossible that ,i should love ,god4 ,we love him1 because he first loved us2 and in proportion to the strength and clearness of our conviction1 that he hath loved us and accepted us in his ,son4 ,and unless we love ,god1 it is not possible that we should love our neighbour as ourselves3 nor consequently1 that we should have any right affections1 either toward ,god or toward man4 ,it evidently follows1 that whatever weakens our faith1 must in the same degree obstruct our holiness4 ,and this is not only the most effectual1 but also the most compendious way of destroying all holiness4 ,seeing it does not affect any one ,christian temper1 any single grace or fruit of the spirit1 but so far as it succeeds1 tears up the very root of the whole work of ,god4 #i4 99,no marvel therefore1 that the ruler of the darkness of this world1 should here put forth all his strength4 ,and so we find by experience4 ,for it is far easier to conceive than it is to express the unspeakable violence1 wherewith this temptation is frequently urged on them1 who hunger and thirst after righteousness4 ,when they see in a strong and clear light1 on the one hand1 the desperate wickedness of their own hearts1 on the other hand1 the unspotted holiness to which they are called in ,christ ,jesus3 on the one hand1 the depth of their own corruption1 of their total alienation from ,god2 on the other1 the height of the glory of ,god1 that image of the ,holy ,one wherein they are to be renewed3 there is many times no spirit left in them2 they could almost cry out1 with ,god this is impossible4 ,they are ready to give up both faith and hope1 to cast away that very confidence1 whereby they are to overcome all things1 through ,christ strengthning them2 whereby1 after they have done the will of ,god1 they are to receive the promise4 #aj4 ,and if they hold fast the beginning of their confidence stedfast unto the end1 they shall undoubtedly receive the promise of ,god1 reaching through both time and eternity4 ,but here is another snare laid for our feet4 ,while we earnestly pant for that part of the promise which is to be accomplished here1 for the glorious liberty of the children of ,god1 we may be led unawares1 from the consideration of the glory which shall be revealed4 ,our eye may be insensibly turned aside from that crown which the righteous ,judge hath promised to give at that day1 to all that love his appearing3 and we may be drawn away from the view of that incorruptible inheritance which is reserved in heaven for us4 ,but this also would be a loss to our souls1 and an obstruction to our holiness4 ,for to walk in the continual sight of our goal1 is a needful help in our running the race that is set before us4 ,this it was1 the having respect unto the recompence of reward1 which of old time encouraged ,moses1 rather to suffer affliction with the people of ,god1 than to enjoy the pleasures of sin for a season3 esteeming the reproach of ,christ1 greater riches than the treasures of ,egypt4 ,nay it is expresly said of a greater than him1 that for the joy that was set before him1 he endured the cross and despised the shame1 till he sat down at the right hand of the throne of ,god4 ,whence we may easily infer1 how much more needful for us1 is the view of that joy set before us1 that we may endure whatever cross the wisdom of ,god lays upon us1 and press on thro' holiness to glory4 #aa4 ,but while we are reaching to this1 as well as to that glorious liberty which is preparatory to it1 we may be in danger of falling into another snare of the devil1 wherein he labours to intangle the children of ,god4 ,we may take too much thought for to-morrow1 so as to neglect the improvement of to-day4 ,we may so expect perfect love1 as not to use that1 which is already shed abroad in our hearts4 ,there have not been wanting instances of those1 who have greatly suffered hereby4 ,they were so taken up with what they were to receive hereafter1 as utterly to neglect what they had already received4 ,in expectation of having five talents more1 they buried their one talent in the earth4 ,at least they did not improve it as they might have done1 to the glory of ,god and the good of their own souls4 #ab4 ,thus does the subtle adversary of ,god and man1 endeavour to make void the counsel of ,god1 by dividing the gospel against itself1 and making one part of it overthrow the other3 while the first work of ,god in the soul is destroyed by the expectation of his perfect work4 ,we have seen several of the ways wherein he attempts this1 by cutting off1 as it were1 the springs of holiness4 ,but this he likewise does more directly1 by making that blessed hope an occasion of unholy tempers4 #ac4 ,thus1 whenever our heart is eagerly athirst for all the great and precious promises1 when we pant after the fulness of ,god1 as the hart after the water-brook1 when our soul breaketh out in fervent desire1 8,why are his chariot-wheels so long a coming80 ,he will not neglect the opportunity1 of tempting us to murmur against ,god4 ,he will use all his wisdom and all his strength1 if haply in an unguarded hour1 we may be influenced to repine at our ,lord1 for thus delaying his coming4 ,at least1 he will labour to excite some degree of fretfulness or impatience3 and perhaps of envy at those1 whom we believe to have already attained the prize of our high calling4 ,he well knows1 that by giving way to any of these tempers1 we are pulling down the very thing we would build up4 ,by thus following after perfect holiness1 we become more unholy than before4 ,yea1 there is great danger that our last state should be worse than the first3 like them of whom the apostle speaks1 in those dreadful words1 ,it had been better they had never known the way of righteousness1 than after they had known it1 to turn back from the holy commandment delivered to them4 #ad4 99,and from hence he hopes to reap another advantage1 even to bring up an evil report of the good way4 ,he is sensible1 how few are able to distinguish 7and too many are not willing so to do7 between the accidental abuse and the natural tendency of a doctrine4 ,these therefore1 will he continually blend together1 with regard to the doctrine of ,christian perfection3 in order to prejudice the minds of unwary men against the glorious promises of ,god4 ,and how frequently1 how generally1 ,i had almost said1 how universally has he prevailed herein8 ,for who is there that observes any of these accidental ill effects of this doctrine1 and does not immediately conclude1 this is its natural tendency8 ,and does not readily cry out1 8,see1 these are the fruits 7meaning the natural1 necessary fruits7 of such doctrine60 ,not so4 ,they are fruits which may accidentally spring from the abuse of a great and precious truth4 ,but the abuse of this1 or any other scriptural doctrine1 does by no means destroy its use4 ,neither can the unfaithfulness of man1 perverting his right way1 make the promise of ,god of no effect4 ,no3 let ,god be true and every man a liar4 ,the word of the ,lord it shall stand4 ,faithful is he that hath promised3 he also will do it4 ,let not us then be removed from the hope of the gospel4 ,rather let us observe1 which was the second thing proposed1 how we may retort these fiery darts of the wicked one3 how we may rise the higher by what he intends for an occasion of our falling4 ,,ii4 #a4 ,and1 first1 does ,satan endeavour to damp your joy in the ,lord1 by the consideration of your sinfulness1 added to this1 that without entire1 universal holiness no man can see the ,lord8 ,you may cast back this dart upon his own head1 while through the grace of ,god1 the more you feel of your own vileness1 the more you rejoice in confident hope1 that all this shall be done away4 ,while you hold fast this hope1 every evil temper you feel1 though you hate it with a perfect hatred1 may be a means1 not of lessening your humble joy1 but rather of increasing it4 8,this and this1 may you say1 shall likewise perish from the presence of the ,lord4 ,like as the wax melteth at the fire1 so shall this melt away before his face40 ,by this means the greater that change is1 which remains to be wrought in your soul1 the more may you triumph in the ,lord and rejoice in the ,god of your salvation3 who hath done so great things for you already1 and will do so much greater things than these4 #b4 ,secondly1 the more vehemently he assaults your peace with that suggestion1 8,god is holy1 you are unholy4 ,you are immensely distant from that holiness1 without which you cannot see ,god3 how then can you be in the favour of ,god8 ,how can you fancy you are justified80 ,take the more earnest heed to hold fast1 that1 ,not by works of righteousness which ,i have done4 ,i am found in him3 ,i am accepted in the beloved2 not having my own righteousness 7as the cause either in whole or in part of our justification before ,god7 but that which is by faith in ,christ1 the righteousness which is of ,god by faith4 ,o bind this about your neck3 write it upon the table of thy heart4 ,wear it as a bracelet upon thy arm1 as frontlets between thine eyes3 ,i am justified freely by his grace1 through the redemption that is in ,jesus ,christ4 ,value and esteem more and more that precious truth1 ,by grace we are saved through faith4 ,admire more and more the free grace of ,god1 in so loving the world as to give his only ,son1 that whosoever believeth on him might not perish but have everlasting life4 ,so shall the sense of the sinfulness you feel on the one hand1 and of the holiness you expect on the other1 both contribute to establish your peace and to make it flow as a river4 ,so shall that peace flow on with an even stream1 in spite of all those mountains of ungodliness1 which shall become a plain in the day when the ,lord cometh1 to take full possession of your heart4 ,neither will sickness or pain1 or the approach of death1 occasion any doubt or fear4 ,you know a day1 an hour1 a moment with ,god is as a thousand years4 ,he cannot be streightened for time1 wherein to work whatever remains to be done in your soul4 ,and ,god's time is always the best time4 ,therefore be thou careful for nothing4 ,only make thy request known unto him1 and that not with doubt or fear1 but thanksgiving3 as being previously assured1 he cannot withhold from thee any manner of thing that is good4 #c4 ,thirdly1 the more you are tempted to give up your shield1 to cast away your faith1 your confidence in his love1 so much the more take heed that you hold fast that1 whereunto you have attained4 ,so much the more labour to stir up the gift of ,god which is in you4 ,never let that slip1 ,i have an advocate with the ,father1 ,jesus ,christ the righteous3 and the life ,i now live1 ,i live by faith in the ,son of ,god1 who loved me and gave himself for me4 ,be this thy glory and crown of rejoicing4 ,and see that no one take thy crown4 ,hold that fast1 ,i know that my ,redeemer liveth1 and shall stand at the latter day upon the earth4 ,and ,i now have redemption in his blood1 even the forgiveness of sins4 ,thus1 being filled with all peace and joy in believing1 press on in the peace and joy of faith to the renewal of thy whole soul1 in the image of him that created thee4 ,mean while cry continually to ,god1 that thou mayst see that prize of thy high calling1 not as ,satan represents it1 in a horrid dreadful shape1 but in its genuine native beauty3 not as something that must be1 or thou wilt go to hell1 but as what may be1 to lead thee to heaven4 ,look upon it as the most desirable gift1 which is in all the stores of the rich mercies of ,god4 ,beholding it in the true point of light1 thou wilt hunger after it more and more3 thy whole soul will be athirst for ,god1 and for this glorious conformity to his likeness4 ,and having received a good hope of this1 and strong consolation through grace1 thou wilt no more be weary or faint in this mind1 but wilt follow on till thou attainest4 #d4 99,in the same power of faith1 press on to glory4 ,indeed this is the same prospect still4 ,god hath joined from the beginning pardon1 holiness1 heaven4 ,and why should man put them asunder8 ,o beware of this4 ,let not one link of the golden chain be broken4 ,god for ,christ's sake hath forgiven me4 ,he is now renewing me in his own image4 ,shortly he will make me meet for himself1 and take me to stand before his face4 ,i whom he hath justified thro' the blood of his ,son1 being throughly sanctified by his ,spirit1 shall quickly ascend to the ,new ,jerusalem1 the city of the living ,god4 ,yet a little while and ,i shall come to the general assembly and church of the first-born1 and to ,god the judge of all1 and to ,jesus the mediator of the new covenant4 ,how soon will these shadows flee away1 and the day of eternity dawn upon me6 ,how soon shall ,i drink of the river of the water of life1 going out of the throne of ,god and of the ,lamb8 ,there all his servants shall praise him and shall see his face1 and his name shall be upon their foreheads4 ,and no night shall be there2 and they have no need of a candle or the light of the sun4 ,for the ,lord ,god enlighteneth them1 and they shall reign for ever and ever4 #e4 ,and if you thus taste of the good word and of the powers of the world to come1 you will not murmur against ,god1 because you are not yet meet for the inheritance of the saints in light4 ,instead of repining at your not being wholly delivered1 you will praise ,god for thus far delivering you4 ,you will magnify ,god for what he hath done1 and take it as an earnest of what he will do4 ,you will not fret against him1 because you are not yet renewed1 but bless him because you shall be2 and because now is your salvation from all sin1 nearer than when you first believed4 ,instead of uselessly tormenting yourself because the time is not fully come1 you will calmly and quietly wait for it1 knowing that it will come and will not tarry4 ,you may therefore the more chearfully endure as yet1 the burden of sin that still remains in you1 because it will not always remain4 ,yet a little while and it shall be clean gone4 ,only tarry thou the ,lord's leisure3 be strong1 and he shall comfort thy heart1 and put thou thy trust in the ,lord4 #f4 ,and if you see any who appear 7so far as man can judge1 but ,god alone searcheth the hearts7 to be already partakers of their hope1 already made perfect in love3 far from envying the grace of ,god in them1 let it rejoice and comfort your heart4 ,glorify ,god for their sake4 ,if one member is honoured1 shall not all the members rejoice with it8 ,instead of jealousy or evil surmising concerning them1 praise ,god for the consolation4 ,rejoice in having a fresh proof of the faithfulness of ,god in fulfilling all his promises4 ,and stir yourself up the more1 to apprehend that for which you also are apprehended of ,christ ,jesus4 #f4 99,in order to this1 redeem the time1 improve the present moment4 ,buy up every opportunity of growing in grace1 or of doing good4 ,let not the thought of receiving more grace to-morrow1 make you negligent of to-day4 ,you have one talent now4 ,if you expect five more1 so much the rather improve that you have4 ,and the more you expect to receive hereafter1 the more labour for ,god now4 ,sufficient for the day is the grace thereof4 ,god is now pouring his benefits upon you4 ,now approve yourself a faithful steward1 of the present grace of ,god4 ,whatever may be to-morrow1 give all diligence to-day1 to add to your faith1 courage1 temperance1 patience1 brotherly kindness and the fear of ,god1 'till you attain that pure and perfect love4 ,let these things be now in you and abound4 ,be not now slothful or unfruitful4 ,so shall an entrance be ministred into the everlasting kingdom of our ,lord ,jesus ,christ4 #g4 ,lastly1 ,if in time past you have abused this blessed hope of being holy as he is holy1 yet do not therefore cast it away4 ,let the abuse cease1 the use remain4 ,use it now to the more abundant glory of ,god and profit of your own soul4 ,in stedfast faith1 in calm tranquillity of spirit1 in full assurance of hope1 rejoicing evermore for what ,god hath done1 press ye on unto perfection4 ,daily growing in the knowledge of our ,lord ,jesus ,christ1 and going on from strength to strength1 in resignation1 in patience1 in humble thankfulness for what ye have attained1 and for what ye shall1 run the race set before you1 looking unto ,jesus1 'till through perfect love ye enter into his glory6 ,,sermon ,,xliii4 ,,the ,,scripture ,,way ,,of ,,salvation4 ,,eph4 ii4 #h4 ,ye are saved through faith4 #a4 ,,nothing can be more intricate1 complex1 and hard to be understood1 than religion as it has been often described4 ,and this is not only true concerning the religion of the ,heathens1 even many of the wisest of them1 but concerning the religion of those also1 who were1 in some sense1 ,christians3 yea1 and men of great name in the ,christian world1 men who seemed to be pillars thereof4 ,yet how easy to be understood1 how plain and simple a thing is the genuine religion of ,jesus ,christ6 ,provided only1 that we take it in its native form1 just as it is described in the oracles of ,god4 ,it is exactly suited by the wise ,creator and ,governor of the world1 to the weak understanding1 and narrow capacity1 of man in his present state4 ,how observable is this1 both with regard to the end it proposes1 and the means to attain that end6 ,the end is1 in one word salvation3 the means to attain it faith4 #b4 ,it is easily discerned1 that these two little words1 ,i mean faith and salvation1 include the substance of all the bible1 the marrow1 as it were1 of the whole scripture4 ,so much the more should we take all possible care1 to avoid all mistake concerning them1 and to form a true and accurate judgment concerning both the one and the other4 #c4 ,let us then seriously enquire ,i4 ,what is salvation8 ,,ii4 ,what is that faith whereby we are saved1 and ,,iii4 ,how we are saved by it8 ,i4 #a4 ,and1 first1 let us enquire1 ,what is salvation8 ,the salvation which is here spoken of1 is not what is frequently understood by that word1 the going to heaven1 eternal happiness4 ,it is not the soul's going to paradise1 termed by our ,lord1 ,abraham's bosom4 ,it is not a blessing which lies on the other side death1 or 7as we usually speak7 in the other world4 ,the very words of the text itself1 put this beyond all question4 ,ye are saved4 ,it is not something at a distance3 it is a present thing2 a blessing1 which through the free mercy of ,god1 ye are now in possession of4 ,nay1 the words may be rendered1 and that with equal propriety1 ,ye have been saved4 ,so that the salvation which is here spoken of1 might be extended to the entire work of ,god1 from the first dawning of grace in the soul1 'till it is consummated in glory4 #b4 ,if we take this in its utmost extent1 it will include all that is wrought in the soul1 by what is frequently termed1 natural conscience1 but more properly1 preventing grace3 all the drawings of the ,father3 the desires after ,god1 which1 if we yield to them1 increase more and more3 all that light1 wherewith the ,son of ,god inlighteneth every one that cometh into the world1 shewing every man1 to do justly1 to love mercy1 and to walk humbly with his ,god3 all the convictions which his ,spirit1 from time to time1 works in every child of man4 ,although1 it is true1 the generality of men stifle them as soon as possible2 and after awhile forget1 or at least deny1 that ever they had them at all4 #c4 ,but we are at present concerned only with that salvation1 which the apostle is directly speaking of4 ,and this consists of two general parts1 justification and sanctification4 ,justification is another word for pardon4 ,it is the forgiveness of all our sins1 and 7what is necessarily implied therein7 our acceptance with ,god4 ,the price whereby this hath been procured for us1 7commonly termed the meritorious cause of our justification7 is the blood and righteousness of ,christ1 or 7to express it a little more clearly7 all that ,christ hath done and suffered for us1 'till he poured out his soul for the transgressors4 ,the immediate effects of justification are1 the peace of ,god1 a peace that passeth all understanding1 and a rejoicing in hope of the glory of ,god1 with joy unspeakable and full of glory4 #d4 ,and at the same time that we are justified1 yea in that very moment1 sanctification begins4 ,in that instant1 we are born again1 born from above1 born of the ,spirit4 ,there is a real as well as a relative change4 ,we are inwardly renewed by the power of ,god4 ,we feel the love of ,god shed abroad in our heart1 by the ,holy ,ghost which is given unto us1 producing love to all mankind1 and more especially to the children of ,god3 expelling the love of the world1 the love of pleasure1 of ease1 of honour1 of money3 together with pride1 anger1 self-will1 and every other evil temper3 in a word1 changing the earthly1 sensual1 devilish mind1 into the mind which was in ,christ ,jesus4 #e4 ,how naturally do those who experience such a change1 imagine that all sin is gone8 ,that it is utterly rooted out of their heart1 and has no more any place therein8 ,how easily do they draw that inference1 8,i feel no sin3 therefore ,i have none40 ,it does not stir2 therefore it does not exist3 it has no motion2 therefore it has no being4 #f4 ,but it is seldom long1 before they are undeceived1 finding sin was only suspended1 not destroyed4 ,temptations return and sin revives1 shewing it was but stunned before1 not dead4 ,they now feel two principles in themselves plainly contrary to each other1 the flesh lusting against the spirit1 nature opposing the grace of ,god4 ,they cannot deny1 that1 although they still feel power to believe in ,christ1 and to love ,god2 and although his ,spirit still witnesses with their spirits1 that they are children of ,god3 yet they feel in themselves1 sometimes pride or self-will1 sometimes anger or unbelief4 ,they find one or more of these frequently stirring in their heart1 though not conquering3 yea1 perhaps1 thrusting sore at them1 that they may fail3 but the ,lord is their help4 #g4 ,how exactly did ,macarius1 fourteen hundred years ago1 describe the present experience of the children of ,god8 8,the unskilful 7or unexperienced7 when grace operates1 presently imagine1 they have no more sin4 ,whereas they that have discretion cannot deny1 that even we who have the grace of ,god1 may be molested again4,for we have often had instances of some among the brethren1 who have experienced such grace1 as to affirm that they had no sin in them4 ,and yet after all1 when they thought themselves entirely freed from it1 the corruption that lurked within1 was stirred up anew1 and they were well nigh burnt up40 #h4 ,from the time of our being born again1 the gradual work of sanctification takes place4 ,we are enabled by the ,spirit to mortify the deeds of the body1 of our evil nature4 ,and as we are more and more dead to sin1 we are more and more alive to ,god4 ,we go on from grace to grace1 while we are careful to abstain from all appearance of evil1 and are zealous of good works1 as we have opportunity1 doing good to all men4 ,while we walk in all his ordinances blameless1 therein worshipping him in spirit and in truth3 while we take up our cross1 and deny ourselves every pleasure1 that does not lead us to ,god4 #i4 ,it is thus that we wait for entire sanctification1 for a full salvation from all our sins1 from pride1 self-will1 anger1 unbelief2 or1 as the apostle expresses it1 go on to perfection4 ,but what is perfection8 ,the word has various senses3 here it means1 perfect love4 ,it is love excluding sin3 love filling the heart1 taking up the whole capacity of the soul4 ,it is love rejoicing evermore1 praying without ceasing1 in every thing giving thanks4 ,,ii4 ,but what is that faith through which we are saved8 ,this is the second point to be considered4 #a4 ,faith in general is defined by the apostle ,an evidence1 a divine evidence and conviction 7the word means both7 of things not seen3 not visible1 not perceivable either by sight1 or by any other of the external senses4 ,it implies both a supernatural evidence of ,god and of the things of ,god1 a kind of spiritual light exhibited to the soul1 and a supernatural sight or perception thereof3 accordingly the scripture speaks of ,god's giving sometimes light1 sometimes a power of discerning it4 ,so ,st4 ,paul4 ,god who commanded light to shine out of darkness1 hath shined in our hearts1 to give us the light of the knowledge of the glory of ,god1 in the face of ,jesus ,christ4 ,and elsewhere the same apostle speaks1 of the eyes of our understanding being opened4 ,by this twofold operation of the ,holy ,spirit1 having the eyes of our soul both opened and enlightened1 we see the things which the natural eye hath not seen1 neither the ear heard4 ,we have a prospect of the invisible things of ,god3 we see the spiritual world1 which is all round about us1 and yet no more discerned by our natural faculties1 than if it had no being3 and we see the eternal world1 piercing through the veil which hangs between time and eternity4 ,clouds and darkness then rest upon it no more1 but we already see the glory which shall be revealed4 #b4 ,taking the word in a more particular sense1 faith is a divine evidence and conviction1 not only that ,god was in ,christ1 reconciling the world unto himself2 but also that ,christ loved me1 and gave himself for me4 ,it is by this faith1 7whether we term it1 the essence1 or rather a property thereof7 that we receive ,christ1 that we receive him in all his offices1 as our prophet1 priest1 and king4 ,it is by this that he is made of ,god unto us wisdom1 and righteousness1 and sanctification1 and redemption4 #c4 8,but is this the faith of assurance1 or faith of adherence80 ,the scripture mentions no such distinction4 ,the apostle says1 ,there is one faith1 and one hope of our calling1 one ,christian1 saving faith1 as there is one ,lord1 in whom we believe1 and one ,god and ,father of us all4 ,and it is certain1 this faith necessarily implies an assurance 7which is here only another word for evidence1 it being hard to tell the difference between them7 that ,christ loved me1 and gave himself for me4 ,for he that believeth1 with the true1 living faith1 hath the witness in himself4 ,the ,spirit witnesseth with his spirit1 that he is a child of ,god4 ,because he is a ,son1 ,god hath sent forth the ,spirit of his ,son into his heart1 crying ,abba1 ,father3 giving him an assurance that he is so1 and a child-like confidence in him4 ,but let it be observed1 that1 in the very nature of the thing1 the assurance goes before the confidence4 ,for a man cannot have a child-like confidence in ,god1 till he knows1 he is a child of ,god4 ,therefore confidence1 trust1 reliance1 adherence1 or whatever else it be called1 is not the first1 as some have supposed1 but the second branch or act of faith4 #d4 ,it is by this faith we are saved1 justified and sanctified1 taking that word in its highest sense4 ,but how are we justified and sanctified by faith8 ,this is our third head of enquiry4 ,and this being the main point in question1 and a point of no ordinary importance1 it will not be improper1 to give it a more distinct and particular consideration4 ,,iii4 #a4 ,and first1 how are we justified by faith8 ,in what sense is this to be understood8 ,i answer1 faith is the condition1 and the only condition of justification4 ,it is the condition3 none is justified but he that believes2 without faith no man is justified4 ,and it is the only condition2 this alone is sufficient for justification4 ,every one that believes is justified1 whatever else he has or has not4 ,in other words3 no man is justified1 'till he believes3 every man when he believes is justified4 #b4 8,but does not ,god command us to repent also8 ,yea1 and to bring forth fruits meet for repentance8 ,to cease1 for instance1 from doing evil1 and learn to do well8 ,and is not both the one and the other of the utmost necessity8 ,insomuch1 that if we willingly neglect either1 we cannot reasonably expect to be justified at all8 ,but if this be so1 how can it be said1 that faith is the only condition of justification80 ,god does undoubtedly command us1 both to repent1 and to bring forth fruits meet for repentance3 which if we willingly neglect1 we cannot reasonably expect to be justified at all3 therefore both repentance1 and fruits meet for repentance1 are in some sense necessary to justification4 ,but they are not necessary in the same sense with faith1 nor in the same degree4 ,not in the same degree2 for those fruits are only necessary conditionally2 if there be time and opportunity for them4 ,otherwise a man may be justified without them1 as was the thief upon the cross3 7if we may call him so2 for a late writer has discovered1 that he was no thief1 but a very honest and respectable person67 ,but he cannot be justified without faith3 this is impossible4 ,likewise let a man have ever so much repentance1 or ever so many of the fruits meet for repentance1 yet all this does not at all avail3 he is not justified 'till he believes4 ,but the moment he believes1 with or without those fruits1 yea1 with more or less repentance1 he is justified4 ,not in the same sense2 for repentance and its fruits are only remotely necessary1 necessary in order to faith3 whereas faith is immediately and directly necessary to justification4 ,it remains1 that faith is the only condition1 which is immediately and proximately necessary to justification4 #c4 8,but do you believe1 we are sanctified by faith8 ,we know you believe1 that we are justified by faith3 but do not you believe1 and accordingly teach1 that we are sanctified by our works80 ,so it has been roundly and vehemently affirmed1 for these five and twenty years4 ,but ,i have constantly declared just the contrary3 and that in all manner of ways4 ,i have continually testified in private and in public1 that we are sanctified1 as well as justified1 by faith4 ,and indeed the one of those great truths does exceedingly illustrate the other4 ,exactly as we are justified by faith1 so are we sanctified by faith4 ,faith is the condition1 and the only condition of sanctification1 exactly as it is of justification4 ,it is the condition2 none is sanctified but he that believes2 without faith no man is sanctified4 ,and it is the only condition3 this alone is sufficient for sanctification4 ,every one that believes is sanctified1 whatever else he has1 or has not4 ,in other words3 no man is sanctified till he believes3 every man when he believes is sanctified4 #d4 8,but is there not a repentance consequent upon1 as well as a repentance previous to1 justification8 ,and is it not incumbent on all that are justified1 to be zealous of good works8 ,yea1 are not these so necessary1 that if a man willingly neglect them1 he cannot reasonably expect1 that he shall ever be sanctified in the full sense1 that is1 perfected in love8 ,nay1 can he grow at all in grace1 in the loving knowledge of our ,lord ,jesus ,christ8 ,yea1 can he retain the grace which ,god has already given him8 ,can he continue in the faith which he has received1 or in the favour of ,god8 ,do not you yourself allow all this1 and continually assert it8 ,but if this be so1 how can it be said1 that faith is the only condition of sanctification80 #e4 ,i do allow all this1 and continually maintain it1 as the truth of ,god4 ,i allow1 there is a repentance consequent upon1 as well as a repentance previous to justification4 ,it is incumbent on all that are justified1 to be zealous of good works4 ,and these are so necessary1 that if a man willingly neglect them1 he cannot reasonably expect1 that he shall ever be sanctified4 ,he cannot grow in grace1 in the image of ,god1 the mind which was in ,christ ,jesus4 ,nay1 he cannot retain the grace he has received1 he cannot continue in faith1 or in the favour of ,god4 ,what is the inference we must draw herefrom8 ,why1 that both repentance1 rightly understood1 and the practice of all good works1 works of piety1 as well as works of mercy1 7now properly so called1 since they spring from faith7 are in some sense necessary to sanctification4 #f4 ,i say1 8,repentance rightly understood40 ,for this must not be confounded with the former repentance4 ,the repentance consequent upon justification is widely different from that which is antecedent to it4 ,this implies no guilt1 no sense of condemnation1 no consciousness of the wrath of ,god4 ,it does not suppose any doubt of the favour of ,god1 or any fear that hath torment4 ,it is properly a conviction wrought by the ,holy ,ghost1 of the sin which still remains in our heart1 of the the carnal mind1 which 8does still remain10 as our church speaks1 8even in them that are regenerate30 altho' it does no longer reign1 it has not now dominion over them4 ,it is a conviction of our proneness to evil1 of an heart bent to backsliding1 of the still-continuing tendency of the flesh to lust against the spirit4 ,sometimes1 unless we continually watch and pray1 it lusteth to pride1 sometimes to anger1 sometimes to love of the world1 love of ease1 love of honour1 or love of pleasure more than of ,god4 ,it is a conviction of the tendency of our heart to self-will1 to atheism1 or idolatry3 and above all to unbelief1 whereby in a thousand ways1 and under a thousand pretences1 we are ever departing1 more or less1 from the living ,god4 #g4 ,with this conviction of the sin remaining in our hearts1 there is joined a clear conviction of the sin remaining in our lives1 still cleaving to all our words and actions4 ,in the best of these we now discern a mixture of evil1 either in the spirit1 the matter or the manner of them3 something that could not endure the righteous judgment of ,god1 were he extreme to mark what is done amiss4 ,where we least suspected it1 we find a taint of pride or self-will1 of unbelief or idolatry3 so that we are now more ashamed of our best duties1 than formerly of our worst sins3 and hence we cannot but feel1 that these are so far from having any thing meritorious in them1 yea so far from being able to stand1 in sight of the divine justice1 that for those also we should be guilty before ,god1 were it not for the blood of the covenant4 #h4 ,experience shews1 that together with the conviction of sin remaining in our hearts and cleaving to all our words and actions1 as well as the guilt which on account thereof we should incur1 were we not continually sprinkled with the atoning blood2 one thing more is implied in this repentance1 namely a conviction of our helplessness1 of our utter inability to think one good thought1 or to form one good desire2 and much more to speak one word aright1 or to perform one good action1 but thro' his free1 almighty grace first preventing us1 and then accompanying us every moment4 #i4 8,but what good works are those1 the practice of which1 you affirm to be necessary to sanctification40 ,first1 all works of piety1 such as public prayer1 family prayer1 and praying in our closet3 receiving the supper of the ,lord3 searching the scriptures1 by hearing1 reading1 meditating3 and using such a measure of fasting or abstinence1 as our bodily health allows4 #aj4 ,secondly1 ,all works of mercy1 whether they relate to the bodies or souls of men3 such as feeding the hungry1 cloathing the naked1 entertaining the stranger1 visiting those that are in prison1 or sick1 or variously-afflicted3 such as the endeavouring to instruct the ignorant1 to awaken the stupid sinner1 to quicken the lukewarm1 to confirm the wavering1 to comfort the feeble-minded1 to succour the tempted1 or contribute in any manner to the saving of souls from death4 ,this is the repentance1 and these the fruits meet for repentance1 which are necessary to full sanctification4 ,this is the way wherein ,god hath appointed his children to wait for compleat salvation4 #aa4 ,hence may appear the extreme mischievousness of that seemingly innocent opinion1 ,that 8there is no sin in a believer2 that all sin is destroyed1 root and branch1 the moment a man is justified40 ,by totally preventing that repentance1 it quite blocks up the way to sanctification4 ,there is no place for repentance1 in him who believes there is no sin either in his life or heart4 ,consequently there is no place for his being perfected in love to which that repentance is indispensably necessary4 #ab4 ,hence it may likewise appear1 that there is no possible danger in thus expecting full salvation4 ,for suppose we were mistaken1 suppose no such blessing ever was1 or can be attained1 yet we lose nothing3 nay1 that very expectation quickens us in using all the talents which ,god has given us2 yea1 in improving them all1 so that when our ,lord cometh1 he will receive his own with increase4 #ac4 ,but to return4 ,tho' it be allowed1 ,that both this repentance and its fruits are necessary to full salvation1 yet they are not necessary either in the same sense with faith1 or in the same degree3 not in the same degree2 for these fruits are only necessary conditionally1 if there be time and opportunity for them1 otherwise a man may be sanctified without them4 ,but he cannot be sanctified without faith4 ,likewise let a man have ever so much of this repentance1 or ever so many good works1 yet all this does not at all avail3 he is not sanctified till he believes4 ,but the moment he believes1 with or without those fruits1 yea1 with more or less of this repentance1 he is sanctified4 ,not in the same sense2 for this repentance and these fruits are only remotely necessary1 necessary in order to the continuance of his faith1 as well as the increase of it3 whereas faith is immediately and directly1 necessary to sanctification4 ,it remains1 that faith is the only condition1 which is immediately and proximately necessary to sanctification4 #ad4 8,but what is that faith whereby we are sanctified1 saved from sin and perfected in love80 ,it is a divine evidence and conviction1 #a4 ,that ,god hath promised it in the holy scripture4 ,till we are throughly satisfied of this1 there is no moving one step further4 ,and one would imagine1 there needed not one word more1 to satisfy a reasonable man of this1 than the ancient promise1 ,then will ,i circumcise thy heart1 and the heart of thy seed1 to love the ,lord your ,god with all your heart1 and with all your soul4 ,how clearly does this express the being perfected in love8 ,how strongly imply the being saved from all sin8 ,for as long as love takes up the whole heart1 what room is there for sin therein8 #ae4 ,it is a divine evidence and conviction1 secondly1 ,that what ,god hath promised he is able to perform4 ,admitting therefore that with men it is impossible1 to bring a clean thing out of an unclean1 to purify the heart from all sin1 and to fill it with all holiness1 yet this creates no difficulty in the case1 seeing with ,god all things are possible4 ,and surely no one ever imagined it was possible to any power less than that of the ,almighty6 ,but if ,god speaks1 it shall be done4 ,god saith1 ,let there be light3 and there is light4 #af4 ,it is1 thirdly1 a divine evidence and conviction that he is able and willing to do it now4 ,and why not8 ,is not a moment to him1 the same as a thousand years8 ,he cannot want more time to accomplish whatever is his will4 ,and he cannot want or stay for any more worthiness or fitness in the persons he is pleased to honour4 ,we may therefore boldly say1 at any point of time1 ,now is the day of salvation4 ,to-day1 if ye will hear his voice1 harden not your hearts4 ,behold6 ,all things are now ready6 ,come unto the marriage6 #ag4 ,to this confidence1 ,that ,god is both able and willing to sanctify us now1 there needs to be added one thing more1 a divine evidence and conviction1 ,that he doth it4 ,in that hour it is done4 ,god says to the inmost soul1 ,according to thy faith1 be it unto thee6 ,then the soul is pure from every spot of sin2 it is clean from all unrighteousness4 ,the believer then experiences the deep meaning of those solemn words1 ,if we walk in the light as he is in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ his ,son cleanseth us from all sin4 #ah4 8,but does ,god work this great work in the soul gradually or instantaneously80 ,perhaps it may be gradually wrought in some3 ,i mean1 in this sense4 ,they do not advert to the particular moment1 wherein sin ceases to be4 ,but it is infinitely desirable1 were it the will of ,god1 that it should be done instantaneously2 that the ,lord should destroy sin by the breath of his mouth1 in a moment1 in the twinkling of an eye4 ,and so he generally does1 a plain fact1 of which there is evidence enough to satisfy any unprejudiced person4 ,thou therefore look for it every moment4 ,look for it in the way above described2 in all those good works whereunto thou art created anew in ,christ ,jesus4 ,there is then no danger3 you can be no worse1 if you are no better for that expectation4 ,for were you to be disappointed of your hope1 still you lose nothing4 ,but you shall not be disappointed of your hope3 it will come1 and will not tarry4 ,look for it then every day1 every hour1 every moment4 ,why not this hour1 this moment8 ,certainly you may look for it now1 if you believe it is by faith4 ,and by this token you may surely know1 whether you seek it by faith or by works4 ,if by works1 you want something to be done first3 before you are sanctified4 ,you think1 8,i must first be or do thus or thus40 ,then you are seeking it by works unto this day4 ,if you seek it by faith1 you may expect it as you are3 and if as you are1 then expect it now4 ,it is of importance to observe1 that there is an inseparable connexion between these three points1 expect it by faith1 expect it as you are1 and expect it now6 ,to deny one of them is to deny them all3 to allow one1 is to allow them all4 ,do you believe1 we are sanctified by faith8 ,be true then to your principle2 and look for this blessing just as you are1 neither better1 nor worse2 as a poor sinner1 that has still nothing to pay1 nothing to plead1 but ,christ died4 ,and if you look for it as you are1 then expect it now4 ,stay for nothing3 why should you8 ,christ is ready4 ,and he is all you want4 ,he is waiting for you3 he is at the door6 ,let your inmost soul cry out1 8,come in1 come in1 thou heavenly guest6 ,nor hence again remove2 ,but sup with me1 and let the feast ,be everlasting love40 ,,sermon ,,xliv4 ,,original ,,sin4 ,,gen4 vi4 #e4 ,and ,god saw that the wickedness of man was great in the earth1 and that every imagination of the thoughts of his heart was only evil continually4 #a4 ,,how widely different is this from the fair pictures of human nature1 which men have drawn in all ages6 ,the writings of many of the antients abound with gay descriptions of the dignity of man3 whom some of them paint as having all virtue and happiness in his composition1 or at least1 entirely in his power1 without being beholden to any other being3 yea1 as self-sufficient1 able to live on his own stock1 and little inferior to ,god himself4 #b4 ,nor have ,heathens alone1 men who were guided in their researches by little more than the dim light of reason1 but many likewise of them that bear the name of ,christ1 and to whom are intrusted the oracles of ,god1 spoke as magnificently concerning the nature of man1 as if it were all innocence and perfection4 ,accounts of this kind have particularly abounded in the present century3 and perhaps in no part of the world more1 than in our own country4 ,here not a few persons of strong understanding1 as well as extensive learning1 have employed their utmost abilities to shew1 what they termed1 8,the fair side of human nature40 ,and it must be acknowledged1 that if their accounts of him be just1 man is still but a little lower than the angels1 or 7as the words may be more literally rendered7 a little less than ,god4 #c4 ,is it any wonder1 that these accounts are very readily received by the generality of men8 ,for who is not easily persuaded to think favourably of himself8 ,accordingly writers of this kind are almost universally read1 admired1 applauded4 ,and innumerable are the converts they have made1 not only in the gay1 but the learned world4 ,so that it is now quite unfashionable to talk otherwise1 to say any thing to the disparagement of human nature3 which is generally allowed1 notwithstanding a few infirmities1 to be very innocent and wise and virtuous4 #d4 ,but in the mean-time1 what must we do with our bibles2 for they will never agree with this4 ,these accounts1 however pleasing to flesh and blood1 are utterly irreconcileable with the scriptural4 ,the scripture avers1 that by one man's disobedience1 all men were constituted sinners3 that in ,adam all died1 spiritually died1 lost the life and the image of ,god3 that fallen1 sinful ,adam then begat a son in his own likeness3 nor was it possible he should beget him in any other3 for who can bring a clean thing out of an unclean8 ,that consequently we as well as other men were by nature1 dead in trespasses and sins1 without hope1 without ,god in the world1 and therefore children of wrath3 that every man may say1 ,i was shapen in wickedness1 and in sin did my mother conceive me3 that there is no difference1 in that all have sinned1 and come short of the glory of ,god3 of that glorious image of ,god1 wherein man was originally created4 ,and hence1 when the ,lord looked down from heaven upon the children of men1 he saw they were all gone out of the way1 they were all together become abominable1 there was none righteous1 no not one1 none that truly sought after ,god3 just agreeable this1 to what is declared by the ,holy ,ghost1 in the words above recited1 ,god saw when he looked down from heaven before1 that the wickedness of man was great in the earth3 so great1 that every imagination of the thoughts of his heart was only evil continually4 ,this is ,god's account of man3 from which ,i shall take occasion1 first1 ,to shew what men were before the flood2 secondly1 ,to enquire1 ,whether they are not the same now8 ,and1 thirdly1 ,to add some inferences4 ,i4 #a4 ,i am1 first1 ,by opening the words of the text1 to shew1 what men were before the flood4 ,and we may fully depend on the account here given4 ,for ,god saw it1 and he cannot be deceived4 ,he saw that the wickedness of man was great4 ,not of this or that man2 not of a few men only3 not barely of the greater part1 but of man in general1 of men universally4 ,the word includes the whole human race1 every partaker of human nature4 ,and it is not easy for us to compute their numbers1 to tell how many thousands and millions they were4 ,the earth then retained much of its primeval beauty and original fruitfulness4 ,the face of the globe was not rent and torn1 as it is now3 and spring and summer went hand in hand4 ',tis therefore probable1 it afforded sustenance for far more inhabitants1 than it is now capable of sustaining2 and these must be immensely multiplied1 while men begat sons and daughters for seven or eight hundred years together4 ,yet among all this inconceivable number1 only ,noah found favour with ,god4 ,he alone 7perhaps including part of his houshold7 was an exception from the universal wickedness1 which by the just judgment of ,god1 in a short time after brought on universal destruction4 ,all the rest were partakers in the same guilt1 as they were in the same punishment4 #b4 ,god saw all the imaginations of the thoughts of his heart,of his soul1 his inward man1 the spirit within him1 the principle of all his inward and outward motions4 ,he saw all the imaginations4 ,it is not possible to find a word of a more extensive signification4 ,it includes whatever is formed1 made1 fabricated within2 all that is1 or passes in the soul3 every inclination1 affection1 passion1 appetite2 every temper1 design1 thought4 ,it must of consequence include every word and action1 as naturally flowing from these fountains3 and being either good or evil1 according to the fountain from which they severally flow4 #c4 ,now ,god saw that all this1 the whole thereof was evil1 contrary to moral rectitude2 contrary to the nature of ,god1 which necessarily includes all good2 contrary to the divine will1 the eternal standard of good and evil3 contrary to the pure1 holy image of ,god1 wherein man was originally created1 and wherein he stood when ,god surveying the works of his hands1 saw them all to be very good3 contrary to justice1 mercy and truth1 and to the essential relations which each man bore to his ,creator and his fellow creatures4 #d4 ,but was there not good mingled with the evil8 ,was there not light intermixt with the darkness8 ,no1 none at all3 ,god saw that the whole imagination of the heart of man was only evil4 ,it cannot indeed be denied1 but many of them1 perhaps all1 had good motions put into their hearts4 ,for the ,spirit of ,god did then also strive with man1 if haply he might repent3 more especially during that gracious reprieve1 the hundred and twenty years1 while the ark was preparing4 ,but still in his flesh dwelt no good thing3 all his nature was purely evil4 ,it was wholly consistent with itself1 and unmixt with any thing of an opposite nature4 #e4 ,however it may still be matter of enquiry1 8,was there no intermission of this evil8 ,were there no lucid intervals1 wherein something good might be found in the heart of man80 ,we are not here to consider1 what the grace of ,god might occasionally work in his soul4 ,and abstracted from this1 we have no reason to believe1 there was any intermission of that evil4 ,for ,god who saw the whole imagination of the thoughts of his heart to be only evil1 saw likewise1 that it was always the same1 that it was only evil continually3 every year1 every day1 every hour1 every moment4 ,he never deviated into good4 ,,ii4 ,such is the authentic account of the whole race of mankind1 which he who knoweth what is in man1 who searcheth the heart and trieth the reins1 hath left upon record for our instruction4 ,such were all men before ,god brought the flood upon the earth4 ,we are1 secondly1 to enquire1 ,whether they are the same now8 #a4 ,and this is certain1 the scripture gives us no reason1 to think any otherwise of them4 ,on the contrary1 all the above-cited passages of scripture1 refer to those who lived after the flood4 ,it was above a thousand years after1 that ,god declared by ,david concerning the children of men1 ,they are all gone out of the way of truth and holiness1 there is none righteous1 no1 not one4 ,and to this bear all the prophets witness1 in their several generations4 ,so ,isaiah1 concerning ,god's peculiar people1 7and certainly the ,heathens were in no better condition7 ,the whole head is sick1 and the whole heart faint4 ,from the sole of the foot1 even unto the head1 there is no soundness1 but wounds and bruises and putrifying sores4 ,the same account is given by all the apostles1 yea1 by the whole tenor of the oracles of ,god4 ,from all these we learn1 concerning man in his natural state1 unassisted by the grace of ,god1 that all the imaginations of the thoughts of his heart are still evil1 only evil1 and that continually4 #b4 ,and this account of the present state of man1 is confirmed by daily experience4 ,it is true1 the natural man discerns it not3 and this is not to be wondered at4 ,so long as a man born blind1 continues so1 he is scarce sensible of his want4 ,much less1 could we suppose a place where all were born without sight1 would they be sensible of the want of it4 ,in like manner1 so long as men remain1 in their natural blindness of understanding1 they are not sensible of their spiritual wants1 and of this in particular4 ,but as soon as ,god opens the eyes of their understanding1 they see the state they were in before2 they are then deeply convinced1 that every man living1 themselves especially1 are by nature altogether vanity1 that is1 folly and ignorance1 sin and wickedness4 #c4 ,we see1 when ,god opens our eyes1 that we were before without ,god1 or rather ,atheists in the world4 ,we had by nature no knowledge of ,god1 no acquaintance with him4 ,it is true1 as soon as we came to the use of reason1 we learned the invisible things of ,god1 even his eternal power and ,godhead1 from the things that are made4 ,from things that are seen1 we infered the existence of an eternal1 powerful ,being1 that is not seen4 ,but still1 although we acknowledged his being1 we had no acquaintance with him4 ,as we know there is an ,emperor of ,china1 whom yet we do not know2 so we knew1 there was a ,king of all the earth2 yet we know him not4 ,indeed we could not2 by any of our natural faculties4 ,by none of these could we attain the knowledge of ,god4 ,we could no more perceive him by our natural understanding1 than we could see him with our eyes4 ,for no one knoweth the ,father but the ,son1 and he to whom the ,son willeth to reveal him4 ,and no one knoweth the ,son but the ,father1 and he to whom the ,father revealeth him4 #d4 99,we read of an antient king1 who being desirous to know1 what was the natural language of men1 in order to bring the matter to a certain issue1 made the following experiment4 ,he ordered two infants as soon as they were born1 to be conveyed to a place prepared for them1 where they were brought up without any instruction at all1 and without ever hearing an human voice4 ,and what was the event8 ,why1 that when they were at length brought out of their confinement1 they spake no language at all2 they uttered only inarticulate sounds1 like those of other animals4 ,were two infants in like manner to be brought up from the womb1 without being instructed in any religion1 there is little room to doubt1 but 7unless the grace of ,god interposed7 the event would be just the same4 ,they would have no religion at all3 they would have no more knowledge of ,god1 than the beasts of the field1 than the wild ass's colt4 ,such is ,natural religion6 ,abstracted from traditional1 and from the influences of ,god's ,spirit4 #e4 ,and having no knowledge1 we can have no love of ,god3 we cannot love him we know not4 ,most men talk indeed of loving ,god1 and perhaps imagine they do4 ,at least1 few will acknowledge they do not love him3 but the fact is too plain to be denied4 ,no man loves ,god by nature1 any more than he does a stone1 or the earth he treads upon4 ,what we love1 we delight in3 but no man has naturally any delight in ,god4 ,in our natural state1 we cannot conceive1 how any one should delight in him4 ,we take no pleasure in him at all3 he is utterly tasteless to us4 ,to love ,god6 ,it is far above1 out of our sight4 ,we cannot1 naturally1 attain unto it4 #f4 99,we have by nature not only no love1 but no fear of ,god4 ,it is allowed indeed1 that most men have1 sooner or later1 a kind of senseless1 irrational fear1 properly called superstition1 though the blundering ,epicureans gave it the name of religion4 ,yet even this is not natural1 but acquired2 chiefly by conversation or from example4 ,by nature1 ,god is not in all our thoughts3 we leave him to manage his own affairs1 to sit quietly1 as we imagine1 in heaven1 and leave us on earth to manage ours4 ,so that we have no more of the fear of ,god before our eyes1 than of the love of ,god in our hearts4 #g4 ,thus are all men ,atheists in the world4 ,but ,atheism itself does not screen us from idolatry4 ,in his natural state1 every man born into the world is a rank idolater4 ,perhaps indeed we may not be such in the vulgar sense of the word4 ,we do not1 like the idolatrous ,heathens1 worship molten or graven images4 ,we do not bow down to the stock of a tree1 to the work of our own hands4 ,we do not pray to the angels or saints in heaven1 any more than to the saints that are upon the earth4 ,but what then8 ,we have set up our idols in our hearts3 and to these we bow down and worship them3 we worship ourselves1 when we pay that honour to ourselves which is due to ,god only4 ,therefore all pride is idolatry3 it is ascribing to ourselves what is due to ,god alone4 ,and altho' pride was not made for man1 yet where is the man that is born without it8 ,but hereby we rob ,god of his unalienable right1 and idolatrously usurp his glory4 #h4 99,but pride is not the only sort of idolatry1 which we are all by nature guilty of4 ,satan has stamped his own image on our heart in self-will also4 ,i will1 said he1 before he was cast out of heaven1 ,i will sit upon the sides of the north4 ,i will do my own will and pleasure1 independently on that of my ,creator4 ,the same does every man born into the world say1 and that in a thousand instances4 ,nay1 and avow it too1 without ever blushing upon the account1 without either fear or shame4 ,ask the man1 8,why did you do this80 ,he answers1 8,because ,i had a mind to it40 ,what is this but1 8,because it was my will20 that is in effect1 because the devil and ,i are agreed3 because ,satan and ,i govern our actions1 by one and the same principle4 ,the will of ,god mean-time is not in his thoughts1 is not considered in the least degree3 although it be the supreme rule of every intelligent creature1 whether in heaven or earth1 resulting from the essential1 unalterable relation1 which all creatures bear to their ,creator4 #i4 99,so far we bear the image of the devil1 and tread in his steps4 ,but at the next step we leave ,satan behind1 we run into an idolatry whereof he is not guilty3 ,i mean1 ,love of the world1 which is now as natural to every man1 as to love his own will4 ,what is more natural to us1 than to seek happiness in the creature1 instead of the ,creator8 ,to seek that satisfaction in the works of his hands1 which can be found in ,god only8 ,what more natural than the desire of the flesh8 ,that is1 of the pleasure of sense in every kind8 ,men indeed talk magnificently of despising these low pleasures1 particularly men of learning and education4 ,they affect to sit loose to the gratification of those appetites1 wherein they stand with a level with the beasts that perish4 ,but it is mere affectation3 for every man is conscious to himself1 that in this respect he is by nature a very beast4 ,sensual appetites1 even those of the lowest kind1 have1 more or less1 the dominion over him4 ,they lead him captive1 they drag him to and fro1 in spite of his boasted reason4 ,the man1 with all his good breeding and other accomplishments1 has no pre-eminence over the goat3 nay1 it is much to be doubted1 whether the beast has not the pre-eminence over him8 ,certainly he has1 if we may hearken to one of their modern oracles1 who very decently tells us4 8,once in a season1 beasts too taste of love3 ,only the beast of reason is its slave1 ,and in that folly drudges all the year40 ,a considerable difference indeed1 it must be allowed1 there is between man and man1 arising 7beside that wrought by preventing grace7 from difference of constitution1 and of education4 ,but notwithstanding this1 who1 that is not utterly ignorant of himself1 can here cast the first stone at another8 ,who can abide the test of our blessed ,lord's comment on the seventh commandment8 ,he that looketh on a woman to lust after her1 hath committed adultery with her already in his heart4 ,so that one knows not which to wonder at most1 the ignorance or the insolence of those men1 who speak with such disdain of them that are overcome by desires1 which every man has felt in his own breast6 ,the desire of every pleasure of sense1 innocent or not1 being natural to every child of man4 #aj4 99,and so is the desire of the eye1 the desire of the pleasures of the imagination4 ,these arise either from great1 or beautiful1 or uncommon objects3 if the two former do not coincide with the latter2 for perhaps it would appear upon a diligent enquiry1 that neither grand nor beautiful objects please1 any longer than they are new3 that when the novelty of them is over1 the greatest part1 at least1 of the pleasure they give is over2 and in the same proportion as they become familiar1 they become flat and insipid4 ,but let us experience this ever so often1 the same desire will remain still4 ,the inbred thirst continues fixt in the soul3 nay the more it is indulged1 the more it increases1 and incites us to follow after another1 and yet another object2 altho' we leave every one with an abortive hope1 and a deluded expectation4 ,yea 8,the hoary fool1 who many days ,has struggled with continued sorrow1 ,renews his hope1 and fondly lays ,the desperate bet upon to-morrow6 8,to-morrow comes6 ',tis noon6 ',tis night6 ,this day like all the former flies3 ,yet on he goes1 to seek delight ,to-morrow1 till to-night he dies60 #aa4 99,a third symptom of this fatal disease the love of the world1 which is so deeply rooted in our nature1 is the pride of life1 the desire of praise1 of the honour that cometh of men4 ,this the greatest admirers of human nature allow to be strictly natural3 as natural as the sight or hearing1 or any other of the external senses4 ,and are they ashamed of it1 even men of letters1 men of refined and improved understanding8 ,so far from it1 that they glory therein6 ,they applaud themselves for their love of applause6 ,yea1 eminent ,christians1 so called1 make no difficulty of adopting the saying of the old1 vain ,heathen1 ,animi dissoluti est nequam negligere quid de se homines sentiant3 8,not to regard what men think of us1 is the mark of a wicked and abandoned mind40 ,so that to go calm and unmoved thro' honour and dishonour1 thro' evil report and good report1 is with them a sign of one that is indeed not fit to live2 away with such a fellow from the earth4 ,but would one imagine1 that these men had ever heard of ,jesus ,christ or his apostles8 ,or that they knew who it was that said1 ,how can ye believe1 who receive honour one of another1 and seek not the honour which cometh of ,god only8 ,but if this be really so1 if it be impossible to believe1 and consequently to please ,god1 so long as we receive or seek honour one of another1 and seek not the honour which cometh of ,god only3 then in what a condition are all mankind6 ,the ,christians as well as ,heathens6 ,since they all seek honour one of another6 ,since it is as natural for them so to do1 themselves being the judges1 as it is to see the light which strikes upon their eye1 or to hear the sound which enters their ear3 yea1 since they account it the sign of a virtuous mind1 to seek the praise of men2 and of a vicious one1 to be content with the honour that cometh of ,god only6 ,,iii4 #a4 ,i proceed to draw a few inferences from what has been said4 ,and1 first1 from hence we may learn one grand1 fundamental difference between ,christianity1 considered as a system of doctrines1 and the most refined ,heathenism4 ,many of the ancient ,heathens have largely described the vices of particular men4 ,they have spoken much against their covetousness or cruelty1 their luxury or prodigality4 ,some have dared to say1 ,that 8no man is born without vices1 of one kind or another40 ,but still1 as none of them were apprized of the fall of man1 so none of them knew of his total corruption4 ,they knew not1 that all men were empty of all good1 and filled with all manner of evil4 ,they were wholly ignorant of the entire depravation of the whole human nature1 of every man born in the world1 in every faculty of his soul1 not so much by those particular vices1 which reign in particular persons1 as by the general flood of ,atheism and idolatry1 of pride1 self-will and love of the world4 ,this therefore is the first1 grand1 distinguishing point between ,heathenism and ,christianity4 ,the one acknowledges1 ,that many men are infected with many vices1 and even born with a proneness to them2 but supposes withal1 that in some the natural good much overbalances the evil4 ,the other declares1 ,that all men are conceived in sin1 and shapen in wickedness3 that hence there is in every man a carnal mind1 which is enmity against ,god1 which is not1 cannot be subject to his law1 and which so infects the whole soul1 that there dwelleth in him1 in his flesh1 in his natural state1 no good thing2 but all the imagination of the thoughts of his heart1 is evil1 only evil1 and that continually4 #b4 ,hence we may1 secondly1 learn1 ,that all who deny this1 call it original sin1 or by any other title1 are but ,heathens still1 in the fundamental point which differences ,heathenism from ,christianity4 ,they may indeed allow1 ,that men have many vices3 that some are born with us3 and that consequently we are not born altogether so wise or so virtuous1 as we should be3 there being few that will roundly affirm1 8,we are born with as much propensity to good as to evil1 and that every man is by nature as virtuous and wise1 as ,adam was at his creation40 ,but here is the shibboleth3 is man by nature filled with all manner of evil8 ,is he void of all good8 ,is he wholly fallen8 ,is his soul totally corrupted8 ,or1 to come back to the text1 ,is every imagination of the thoughts of his heart only evil continually8 ,allow this and you are so far a ,christian4 ,deny it1 and you are but an ,heathen still4 #c4 99,we may learn from hence1 in the third place1 what is the proper nature of religion1 of the religion of ,jesus ,christ4 ,it is ,god's method of healing a soul which is thus diseased4 ,hereby the great ,physician of souls applies medicines to heal this sickness2 to restore human nature1 totally corrupted in all its faculties4 ,god heals all our ,atheism1 by the knowledge of himself1 and of ,jesus ,christ whom he hath sent2 by giving us faith1 a divine evidence and conviction of ,god and of the things of ,god3 in particular1 of this important truth1 ,christ loved me1 and gave himself for me4 ,by repentance and lowliness of heart1 the deadly disease of pride is healed3 that of self-will by resignation1 a meek and thankful submission to the will of ,god4 ,and for the love of the world in all its branches1 the love of ,god is the sovereign remedy4 ,now this is properly religion1 faith thus working by love1 working the genuine1 meek humility1 entire deadness of the world1 with a loving1 thankful acquiescence in and conformity to the whole will and word of ,god4 #d4 ,indeed if man were not thus fallen1 there would be no need of all this4 ,there would be no occasion for this work of the heart1 this renewal in the spirit of our mind4 ,the superfluity of godliness would then be a more proper expression than the superfluity of naughtiness4 ,for an outside religion without any godliness at all1 would suffice to all rational intents and purposes4 ,it does accordingly suffice1 in the judgment of those who deny this corruption of our nature4 ,they make very little more of religion than the famous ,mr4 ,hobbes did of reason4 ,according to him1 reason is only1 8,a well-ordered train of words30 according to them1 religion is only a well-ordered train of words and actions4 ,and they speak consistently with themselves3 for if the inside be not full of wickedness1 if this be clean already1 what remains1 but to cleanse the outside of the cup8 ,outward reformation1 if their supposition be just1 is indeed the one thing needful4 #e4 ,but ye have not so learned the oracles of ,god4 ,ye know1 that he who seeth what is in man1 gives a far different account both of nature and grace1 of our fall and our recovery4 ,ye know that the great end of religion is1 to renew our hearts in the image of ,god1 to repair that total loss of righteousness and true holiness1 which we sustained by the sin of our first parent4 ,ye know that all religion which does not answer this end1 all that stops short of this1 the renewal of our soul in the image of ,god1 after the likeness of him that created it1 is no other than a poor farce1 and a mere mockery of ,god1 to the destruction of our own soul4 ,o beware of all those teachers of lies1 who would palm this upon you for ,christianity6 ,regard them not1 altho' they should come unto you with all the deceivableness of unrighteousness1 with all smoothness of language1 all decency1 yea beauty and elegance of expression1 all professions of earnest good will to you1 and reverence for the holy scriptures4 ,keep to the plain1 old faith1 once delivered to the saints1 and delivered by the ,spirit of ,god to our hearts4 ,know your disease6 ,know your cure6 ,ye were born in sin3 therefore ye must be born again1 born of ,god4 ,by nature ye are wholly corrupted3 by grace ye shall be wholly renewed4 ,in ,adam ye all died3 in the second ,adam1 in ,christ ye all are made alive4 ,you that are dead in sins hath he quickened3 he hath already given you a principle of life1 even faith in him who loved you1 and gave himself for you6 ,now go on from faith to faith1 until your whole sickness be healed1 and all that mind be in you1 which was also in ,christ ,jesus6 ,,sermon ,,xlv4 ,,the ,,new ,,birth4 ,,john iii4 #g4 ,ye must be born again4 #a4 ,,if any doctrine within the whole compass of ,christianity may be properly termed fundamental1 they are doubtless these two1 the doctrine of justification1 and that of the new birth3 the former relating to that great work1 which ,god does for us1 in forgiving our sins2 the latter1 to the great work1 which ,god does in us1 in renewing our fallen nature4 ,in order of time1 neither of these is before the other3 in the moment we are justified by the grace of ,god1 thro' the redemption that is in ,jesus1 we are also born of the ,spirit3 but in order of thinking1 as it is termed1 justification precedes the new birth4 ,we first conceive his wrath to be turned away1 and then his ,spirit to work in our hearts4 #b4 ,how great importance then must it be of to every child of man1 throughly to understand these fundamental doctrines8 ,from a full conviction of this1 many excellent men have wrote very largely concerning justification1 explaining every point relating thereto1 and opening the scriptures which treat upon it4 ,many likewise have wrote on the new birth2 and some of them largely enough3 but yet not so clearly as might have been desired2 nor so deeply and accurately3 having either given a dark1 abstruse account of it1 or a slight and superficial one4 ,therefore a full1 and at the same time1 a clear account of the new birth seems to be wanting still3 such as may enable us to give a satisfactory answer to these three questions1 first1 ,why must we be born again8 ,what is the foundation of this doctrine of the new birth8 ,secondly1 ,how must we be born again8 ,what is the nature of the new birth8 ,and thirdly1 ,wherefore must we be born again8 ,to what end is it necessary8 ,these questions1 by the assistance of ,god1 ,i shall briefly and plainly answer1 and then subjoin a few inferences which will naturally follow4 ,i4 #a4 ,and1 first1 ,why must we be born again8 ,what is the foundation of this doctrine8 ,the foundation of it lies near as deep as the creation of the world3 99,in the scriptural account whereof we read1 #c;,and ,god1 the three-one ,god1 said1 ,let us make man in our image1 after our likeness4 ,so ,god created man in his own image1 in the image of ,god created he him3 not barely in his natural image1 a picture of his own immortality1 a spiritual being1 endued with understanding1 freedom of will1 and various affections3 not merely in his political image1 the governor of this lower world1 having dominion over the fishes of the sea1 and over all the earth3 but chiefly in his moral image1 which according to the apostle1 is #drighteousness and true holiness4 ,in this image of ,god was man made4 ,god is love3 accordingly man at his creation was full of love3 which was the sole principle of all his tempers1 thoughts1 words and actions4 ,god is full of justice1 mercy and truth3 so was man as he came from the hands of his ,creator4 ,god is spotless purity3 and so man was in the beginning pure from every sinful blot4 ,otherwise ,god could not have pronounced him1 as well as all the other works of his hands1 #every good4 ,this he could not have been1 had he not been pure from sin1 and filled with righteousness and true holiness4 ,for there is no medium3 if we suppose an intelligent creature1 not to love ,god1 not to be righteous and holy1 we necessarily suppose him not to be good at all3 much less to be very good4 #b4 ,but although man was made in the image of ,god1 yet he was not made immutable4 ,this would have been inconsistent with that state of trial1 in which ,god was pleased to place him4 ,he was therefore created able to stand1 and yet liable to fall4 ,and this ,god himself apprized him of1 and gave him a solemn warning against it4 ,nevertheless man did not abide in honour3 he fell from his high estate4 ,he ate of the tree whereof the ,lord had commanded him1 ,thou shalt not eat thereof4 ,by this wilful act of disobedience to his ,creator1 this flat rebellion against his ,sovereign1 he openly declared1 that he would no longer have ,god to rule over him3 that he would be governed by his own will1 and not the will of him that created him1 and that he would not seek his happiness in ,god1 but in the world1 in the works of his hands4 ,now ,god had told him before1 ,in the day that thou eatest of that fruit thou shalt surely die4 ,and the word of the ,lord cannot be broken4 ,accordingly in that day he did die3 he died to ,god1 the most dreadful of all deaths4 ,he lost the life of ,god3 he was separated from him1 in union with whom his spiritual life consisted4 ,the body dies1 when it is separated from the soul2 the soul1 when it is separated from ,god4 ,but this separation from ,god ,adam sustained in the day1 the hour he ate of the forbidden fruit4 ,and of this he gave immediate proof2 presently shewing by his behaviour1 that the love of ,god was extinguished in his soul1 which was now alienated from the life of ,god4 ,instead of this1 he was now under the power of servile fear1 so that he fled from the presence of the ,lord4 ,yea1 so little did he retain even of the knowledge of him1 who filleth heaven and earth1 that he endeavoured to #f;hide himself from the ,lord ,god1 among the trees of the garden6 ,so had he lost both the knowledge and the love of ,god1 without which the image of ,god could not subsist4 ,of this therefore he was deprived at the same time1 and became unholy as well as unhappy4 ,in the room of this1 he had sunk into pride and self-will1 the very image of the devil1 and into sensual appetites and desires1 the image of the beasts that perish4 #c4 ,if it be said1 8,nay but that threatning1 ,in the day that thou eatest thereof thou shalt surely die1 refers to temporal death and that alone1 to the death of the body only20 ,the answer is plain2 to affirm this1 is flatly and palpably to make ,god a liar3 to aver1 that the ,god of truth positively affirmed a thing contrary to truth4 ,for it is evident1 ,adam did not die in this sense1 in the day that he ate thereof4 ,he lived in the sense opposite to this death1 above nine hundred years after4 ,so that this cannot possibly be understood of the death of the body1 without impeaching the veracity of ,god4 ,it must therefore be understood of spiritual death1 the loss of the life and image of ,god4 #d4 ,and in ,adam all died1 all human-kind1 all the children of men who were then in ,adam's loins4 ,the natural consequence of this is1 that every one descended from him1 comes into the world spiritually dead1 dead to ,god1 wholly dead in sin3 entirely void of the life of ,god1 void of the image of ,god1 of all that righteousness and holiness1 wherein ,adam was created4 ,instead of this every man born into the world1 now bears the image of the devil1 in pride and self-will2 the image of the beast1 in sensual appetites and desires4 ,this then is the foundation of the new birth1 the entire corruption of our nature4 ,hence it is1 that being born in sin1 we must be born again4 ,hence every one that is born of a woman1 must be born of the ,spirit of ,god4 ,,ii4 #a4 ,but how must a man be born again8 ,what is the nature of the new birth8 ,this is the second question4 ,and a question it is1 of the highest moment that can be conceived4 ,we ought not therefore in so weighty a concern1 to be content with a slight enquiry2 but to examine it with all possible care1 and to ponder it in our hearts1 'till we fully understand this important point1 and clearly see1 how we are to be born again4 #b4 ,not that we are to expect any minute1 philosophical account1 of the manner how this is done4 ,our ,lord sufficiently guards us against any such expectation1 by the words immediately following the text3 wherein he reminds ,nicodemus of as indisputable a fact1 as any in the whole compass of nature3 which notwithstanding the wisest man under the sun1 is not able fully to explain4 ,the wind bloweth where it listeth1 not by thy power or wisdom1 and thou hearest the sound thereof3 thou art absolutely assured1 beyond all doubt1 that it doth blow4 ,but thou canst not tell1 whence it cometh1 neither whither it goeth4 ,the precise manner how it begins and ends1 rises and falls1 no man can tell4 ,so is every one that is born of the ,spirit4 ,thou mayst be as absolutely assured of the fact1 as of the blowing of the wind3 but the precise manner how it is done1 how the ,holy ,spirit works this in the soul1 neither thou nor the wisest of the children of men is able to explain4 #c4 ,however it suffices for every rational and ,christian purpose1 that without descending into curious1 critical enquiries1 we can give a plain scriptural account of the nature of the new birth4 ,this will satisfy every reasonable man1 who desires only the salvation of his soul4 ,the expression1 being born again1 was not first used by our ,lord in his conversation with ,nicodemus4 ,it was well known before that time1 and was in common use among the ,jews1 when our ,saviour appeared among them4 ,when an adult ,heathen was convinced1 that the ,jewish religion was of ,god1 and desired to join therein1 it was the custom to baptize him first1 before he was admitted to circumcision4 ,and when he was baptized1 he was said to be born again3 by which they meant1 that he who was before a child of the devil was now adopted into the family of ,god1 and accounted one of his children4 ,this expression therefore which ,nicodemus being a teacher in ,israel1 ought to have understood well1 our ,lord uses in conversing with him3 only in a stronger sense than he was accustomed to4 ,and this might be the reason of his asking1 ,how can these things be8 ,they cannot be literally4 ,a man cannot enter a second time into his mother's womb and be born4 ,but they may1 spiritually4 ,a man may be born from above1 born of ,god1 born of the ,spirit3 in a manner which bears a very near analogy to the natural birth4 #d4 ,before a child is born into the world1 he has eyes1 but sees not2 he has ears1 but does not hear4 ,he has a very imperfect use of any other sense4 ,he has no knowledge of any of the things of the world1 or any natural understanding4 ,to that manner of existence which he then has1 we do not even give the name of life4 ,it is then only when a man is born1 that we say he begins to live4 ,for as soon as he is born1 he begins to see the light1 and the various objects with which he is encompassed4 ,his ears are then opened1 and he hears the sounds which successively strike upon them4 ,at the same time all the other organs of sense begin to be exercised upon their proper objects4 ,he likewise breathes and lives in a manner wholly different from what he did before4 ,how exactly doth the parallel hold1 in all these instances8 ,while a man is in a mere natural state1 before he is born of ,god1 he has1 in a spiritual sense1 eyes and sees not1 a thick impenetrable veil lies upon them4 ,he has ears1 but hears not2 he is utterly deaf to what he is most of all concerned to hear4 ,his other spiritual senses are all locked up2 he is in the same condition as if he had them not4 ,hence he has no knowledge of ,god1 no intercourse with him2 he is not at all acquainted with him4 ,he has no true knowledge of the things of ,god1 either of spiritual or eternal things4 ,therefore though he is a living man1 he is a dead ,christian4 ,but as soon as he is born of ,god1 there is a total change in all these particulars4 ,the eyes of his understanding are opened 7such is the language of the great apostle37 and he who of old commanded light to shine out of darkness shining on his heart1 he sees the light of the glory of ,god1 his glorious love1 in the face of ,jesus ,christ4 ,his ears being opened1 he is now capable of hearing the inward voice of ,god1 saying1 ,be of good chear1 thy sins are forgiven thee3 ,go and sin no more4 ,this is the purport of what ,god speaks to his heart3 ,although perhaps not in these very words4 ,he is now ready to hear whatsoever ,he that teacheth man knowledge is pleased from time to time to reveal to him4 ,he 8feels in his heart 7to use the language of our church7 the mighty working of the ,spirit of ,god30 not in a gross1 carnal sense1 as the men of the world stupidly and wilfully misunderstand the expression3 though they have been told again and again1 we mean thereby neither more nor less than this3 he feels1 is inwardly sensible of the graces which the ,spirit of ,god works in his heart4 ,he feels1 he is conscious of a peace which passeth all understanding4 ,he many times feels such a joy in ,god1 as is unspeakable and full of glory4 ,he feels the love of ,god shed abroad in his heart by the ,holy ,ghost which is given unto him4 ,and all his spiritual senses are then exercised to discern spiritual good and evil4 ,by the use of these he is daily increasing in the knowledge of ,god1 of ,jesus ,christ whom he hath sent1 and of all the things pertaining to his inward kingdom4 ,and now he may be properly said to live3 ,god having quickened him by his ,spirit1 he is alive to ,god through ,jesus ,christ4 ,he lives a life which the world knoweth not of1 a life which is hid with ,christ in ,god4 ,god is continually breathing1 as it were1 upon the soul1 and his soul is breathing unto ,god4 ,grace is descending into his heart1 and prayer and praise ascending to heaven4 ,and by this intercourse between ,god and man1 this fellowship with the ,father and the ,son1 as by a kind of spiritual respiration1 the life of ,god in the soul is sustained3 and the child of ,god grows up1 'till he comes to the full measure of the stature of ,christ4 #e4 ,from hence it manifestly appears1 what is the nature of the new birth4 ,it is that great change which ,god works in the soul1 when he brings it into life3 when he raises it from the death of sin1 to the life of righteousness4 ,it is the change wrought in the whole soul by the almighty ,spirit of ,god1 when it is created anew in ,christ ,jesus1 when it is renewed after the image of ,god1 in righteousness and true holiness3 when the love of the world is changed into the love of ,god1 pride into humility1 passion into meekness2 hatred1 envy1 malice1 into a sincere1 tender1 disinterested love for all mankind4 ,in a word1 it is that change whereby the earthly1 sensual1 devilish mind1 is turned into the mind which was in ,christ ,jesus4 ,this is the nature of the new birth4 ,so is every one that is born of the ,spirit4 ,,iii4 #a4 ,it is not difficult for any who has considered these things1 to see the necessity of the new birth1 and to answer the third question1 wherefore1 to what ends is it necessary that we should be born again8 ,it is very easily discerned1 that this is necessary1 first1 in order to holiness4 ,for what is holiness1 according to the oracles of ,god8 ,not a bare external religion1 a round of outward duties1 how many soever they be1 and how exactly soever performed4 ,no3 gospel-holiness is no less than the image of ,god stamped upon the heart4 ,it is no other than the whole mind which was in ,christ ,jesus4 ,it consists of all heavenly affections and tempers mingled together in one4 ,it implies such a continual1 thankful love1 to him who hath not with-held from us his ,son1 his only ,son1 as makes it natural and in a manner necessary1 to us1 to love every child of man2 as fills us with bowels of mercies1 kindness1 gentleness1 long-suffering4 ,it is such a love of ,god as teaches us to be blameless in all manner of conversation2 as enables us to present our souls and bodies1 all we are1 and all we have1 all our thoughts1 words and actions1 a continual sacrifice to ,god1 acceptable through ,christ ,jesus4 ,now this holiness can have no existence1 'till we are renewed in the image of our mind4 ,it cannot commence in the soul1 'till that change be wrought1 'till by the power of the highest overshadowing us we are brought from darkness to light1 from the power of ,satan unto ,god3 that is1 'till we are born again2 which therefore is absolutely necessary in order to holiness4 #b4 ,but without holiness no man shall see the ,lord1 shall see the face of ,god in glory4 ,of consequence the new birth is absolutely necessary1 in order to eternal salvation4 ,men may indeed flatter themselves 7so desperately wicked and so deceitful is the heart of man67 that they may live in their sins 'till they come to the last gasp1 and yet afterwards live with ,god4 ,and thousands do really believe1 that they have found a broad way which leadeth not to destruction4 ,what danger1 say they1 can a woman be in1 that is so harmless and so virtuous8 ,what fear is there that so honest a man1 one of so strict morality1 should miss of heaven8 ,especially1 if over and above all this1 they constantly attend on church and sacrament4 ,one of these will ask with all assurance1 8,what1 shall not ,i do as well as my neighbours80 ,yes1 as well as your unholy neighbours2 as well as your neighbours that die in their sins4 ,for you will all drop into the pit together1 into the nethermost hell4 ,you will all lie together in the lake of fire1 the lake of fire burning with brimstone4 ,then1 at length you will see 7but ,god grant you may see it before67 the necessity of holiness in order to glory3 and consequently1 of the new birth1 since none can be holy1 except he be born again4 #c4 ,for the same reason1 except he be born again1 none can be happy even in this world4 ,for it is not possible1 in the nature of things1 that a man should be happy who is not holy4 ,even the poor1 ungodly poet could tell us1 ,nemo malus felix3 ,no wicked man is happy4 ,the reason is plain4 ,all unholy tempers are uneasy tempers4 ,not only malice1 hatred1 envy1 jealousy1 revenge1 create a present hell in the breast1 but even the softer passions1 if not kept within due bounds1 give a thousand times more pain than pleasure4 ,even hope1 when deferred 7and how often must this be the case87 maketh the heart sick4 ,and every desire which is not according to the will of ,god1 is liable to pierce us through with many sorrows4 ,and all those general forces of sin1 pride1 self-will and idolatry1 are in the same proportion as they prevail1 general sources of misery4 ,therefore as long as these reign in any soul1 happiness has no place there4 ,but they must reign1 'till the bent of our nature is changed1 that is1 'till we are born again4 ,consequently the new birth is absolutely necessary in order to happiness in this world1 as well as in the world to come4 ,,iv4 ,i proposed in the last place1 to subjoin a few inferences which naturally follow from the preceding observations4 #a4 ,and1 first1 ,it follows1 that baptism is not the new birth3 they are not one and the same thing4 ,many indeed seem to imagine1 they are just the same3 at least1 they speak as if they thought so3 but ,i do not know1 that this opinion is publickly avowed1 by any denomination of ,christians whatever4 ,certainly it is not1 by any within these kingdoms1 whether of the established church1 or dissenting from it4 ,the judgment of the latter is clearly declared1 in their #glarge ,catechism3 ,q4 8,what are the parts of a sacrament8 ,a4 ,the parts of a sacrament are two3 ,the one1 an outward and sensible sign2 the other1 an inward and spiritual grace thereby signified4 ,q4 ,what is baptism8 ,a4 ,baptism is a sacrament1 wherein ,christ hath ordained the washing with water1 to be a sign and seal of regeneration1 by his ,spirit40 ,here it is manifest1 baptism1 the sign1 is spoken of as distinct from regeneration1 the thing signified4 ,in the church-catechism likewise the judgment of our church is declared with the utmost clearness4 8,what meanest thou by this word1 sacrament8 ,i mean an outward and visible sign of an inward and spiritual grace4 ,what is the outward part1 or form in baptism8 ,water wherein the person is baptized1 in the name of the ,father1 ,son and ,holy ,ghost4 ,what is the inward part or thing signified8 ,a death unto sin1 and a new birth unto righteousness40 ,nothing therefore is plainer1 than that according to the church of ,england1 baptism is not the new birth4 ,but indeed the reason of the thing is so clear and evident1 as not to need any other authority4 ,for what can be more plain1 than that the one is an external1 the other an internal work8 ,that the one is a visible1 the other an invisible thing1 and therefore wholly different from each other3 the one being an act of man1 purifying the body2 the other1 a change wrought by ,god in the soul4 ,so that the former is just as distinguishable from the latter1 as the soul from the body1 or water from the ,holy ,ghost4 #b4 ,from the preceding reflections1 we may1 secondly1 observe1 that as the new birth is not the same thing with baptism1 so it does not always accompany baptism3 they do not constantly go together4 ,a man may possibly be born of water1 and yet not be born of the ,spirit4 ,there may sometimes be the outward sign1 where there is not the inward grace4 ,i do not now speak with regard to infants3 it is certain1 our church supposes1 that all who are baptized in their infancy1 are at the same time born again4 ,and it is allowed1 that the whole office for the baptism of infants proceeds upon this supposition4 ,nor is it an objection of any weight against this1 that we cannot comprehend1 how this work can be wrought in infants8 ,for neither can we comprehend1 how it is wrought in a person of riper years4 ,but whatever be the case with infants1 it is sure all of riper years who are baptized are not at the same time born again4 ,the tree is known by its fruits3 and hereby it appears too plain to be denied1 that divers of those who were children of the devil before they were baptized1 continue the same after baptism3 for the works of their ,father they do2 they continue servants of sin1 without any pretence either to inward or outward holiness4 #c4 99,a third inference which we may draw from what has been observed1 is1 that the new birth is not the same with sanctification4 ,this is indeed taken for granted by many3 particularly by an eminent writer1 in his late treatise on 8the nature and grounds of ,christian regeneration40 ,to wave several other weighty objections which might be made to that tract1 this is a palpable one3 it all along speaks of regeneration as a progressive work1 carried on in the soul by slow degrees1 from the time of our first turning to ,god4 ,this is undeniably true of sanctification2 but of regeneration1 the new birth1 it is not true4 ,this is a part of sanctification1 not the whole2 it is the gate of it1 the entrance into it4 ,when we are born again1 then our sanctification1 our inward and outward holiness begins4 ,and thenceforward we are gradually to grow up in him who is our head4 ,this expression of the apostle admirably illustrates the difference between one and the other1 and farther points out the exact analogy there is between natural and spiritual things4 ,a child is born of a woman in a moment1 or at least in a very short time4 ,afterward he gradually and slowly grows1 'till he attains to the stature of a man4 ,in like manner a child is born of ,god1 in a short time1 if not in a moment4 ,but it is by slow degrees that he afterward grows up to the measure of the full stature of ,christ4 ,the same relation therefore which there is1 between our natural birth and our growth1 there is1 also between our new birth1 and our sanctification4 #d4 99,one point more we may learn from the preceding observations4 ,but it is a point of so great importance1 as may excuse the considering it the more carefully1 and prosecuting it at some length4 ,what must one who loves the souls of men1 and is grieved that any of them should perish1 say to one whom he sees living in sabbath-breaking1 drunkenness1 or any other wilful sin8 ,what can he say1 if the foregoing observations are true1 but you must be born again4 8,no1 says a zealous man1 that cannot be4 ,how can you talk so uncharitably to the man8 ,has he not been baptized already8 ,he cannot be born again now40 ,can he not be born again8 ,do you affirm this8 ,then he cannot be saved4 ,though he be as old as ,nicodemus was1 yet except he be born again1 he cannot see the kingdom of ,god4 ,therefore in saying1 8,he cannot be born again10 you in effect deliver him over to damnation4 ,and where lies the uncharitableness now8 ,on my side1 or on yours8 ,i say1 he may be born again1 and so become an heir of salvation4 ,you say1 8,he cannot be born again40 ,and if so1 he must inevitably perish4 ,so you utterly block up his way to salvation1 and send him to hell1 out of mere charity6 99,but perhaps the sinner himself1 to whom in real charity we say1 8,you must be born again10 has been taught to say1 8,i defy your new doctrine2 ,i need not be born again4 ,i was born again when ,i was baptized4 ,what6 ,would you have me deny my baptism80 ,i answer1 first1 ,there is nothing under heaven which can excuse a lie4 ,otherwise ,i should say to an open sinner1 ,if you have been baptized1 do not own it4 ,for how highly does this aggravate your guilt8 ,how will it increase your damnation8 ,was you devoted to ,god at eight days old1 and have you been all these years devoting yourself to the devil8 ,was you1 even before you had the use of reason1 consecrated to ,god the ,father1 the ,son1 and the ,holy ,ghost8 ,and have you ever since you had the use of it1 been flying in the face of ,god1 and consecrating yourself to ,satan8 ,does the abomination of desolation1 the love of the world1 pride1 anger1 lust1 foolish desire1 and a whole train of vile affections stand where it ought not8 ,have you set up all these accursed things in that soul1 which was once a temple of the ,holy ,ghost8 ,set apart for an habitation of ,god through the ,spirit8 ,yea1 solemnly given up to him8 ,and do you glory in this1 that you once belonged to ,god8 ,o be ashamed6 ,blush6 ,hide yourself in the earth6 ,never boast more of what ought to fill you with confusion1 to make you ashamed before ,god and man6 ,i answer1 secondly1 ,you have already denied your baptism2 and that in the most effectual manner4 ,you have denied it a thousand and a thousand times2 and you do so still day by day4 ,for in your baptism1 you renounced the devil and all his works4 ,whenever therefore you give place to him again1 whenever you do any of the works of the devil1 then you deny your baptism4 ,therefore you deny it by every wilful sin3 by every act of uncleanness1 drunkenness1 or revenge3 by every obscene or profane word2 by every oath that comes out of your mouth4 ,every time you profane the day of the ,lord1 you thereby deny your baptism3 yea1 every time you do any thing to another1 which you would not he should do to you4 ,i answer1 thirdly1 ,be you baptized or unbaptized1 you must be born again4 ,otherwise it is not possible you should be inwardly holy3 and without inward as well as outward holiness1 you cannot be happy even in this world2 much less in the world to come4 ,do you say1 8,nay1 but ,i do no harm to any man2 ,i am honest and just in all my dealings2 ,i do not curse1 or take the ,lord's name in vain2 ,i do not profane the ,lord's day3 ,i am no drunkard2 ,i do not slander my neighbour1 nor live in any wilful sin40 ,if this be so1 it were much to be wished1 that all men went as far as you do4 ,but you must go farther yet1 or you cannot be saved3 still you must be born again4 ,do you add1 8,i do go farther yet2 for ,i not only do no harm1 but do all the good ,i can40 ,i doubt that fact2 ,i fear you have had a thousand opportunities of doing good1 which you have suffered to pass by unimproved1 and for which therefore you are accountable to ,god4 ,but if you had improved them all1 if you really had done all the good you possibly could to all men1 yet this does not at all alter the case3 still you must be born again4 ,without this nothing will do any good to your poor sinful1 polluted soul4 8,nay1 but ,i constantly attend all the ordinances of ,god3 ,i keep to my church and sacrament40 ,it is well you do4 ,but all this will not keep you from hell1 except you be born again4 ,go to church twice a day1 go to the ,lord's table every week1 say ever so many prayers in private1 hear ever so many good sermons1 read ever so many good books1 still you must be born again3 none of these things will stand in the place of the new birth3 no1 nor any thing under heaven4 ,let this therefore1 if you have not already experienced this inward work of ,god1 be your continual prayer1 8,lord1 add this to all thy blessings1 let me be born again4 ,deny whatever thou pleasest1 but deny not this1 ,let me be born from above4 ,take away whatsoever seemeth thee good1 reputation1 fortune1 friends1 health4 ,only give me this1 ,to be born of the ,spirit6 ,to be received among the children of ,god4 ,let me be born1 not of corruptible seed1 but incorruptible1 by the word of ,god1 which liveth and abideth for ever4 ,and then let me daily grow in grace1 and in the knowledge of our ,lord and ,saviour ,jesus ,christ60 ,,sermon ,,xlvi4 ,,the ,,wilderness ,,state4 ,,john xvi4 #bb4 ,ye now have sorrow3 but ,i will see you again1 and your heart shall rejoice1 and your joy no man taketh from you4 #a4 ,,after ,god had wrought a great deliverance for ,israel1 by bringing them out of the house of bondage1 they did not immediately enter into the land which he had promised to their fathers1 but wandered out of the way in the wilderness1 and were variously tempted and distressed4 ,in like manner after ,god has delivered them that fear him from the bondage of sin and ,satan2 after they are justified freely by his grace1 through the redemption that is in ,jesus1 yet not many of them immediately enter into the rest which remaineth for the people of ,god4 ,the greater part of them wander1 more or less1 out of the good way into which he hath brought them4 ,they come as it were into a waste and howling desert1 where they are variously tempted and tormented4 ,and this some1 in allusion to the case of the ,israelites1 have termed a wilderness-state4 #b4 ,certain it is1 that the condition wherein these are1 has a right to the tenderest compassion4 ,they labour under an evil and sore disease2 though one that is not commonly understood4 ,and for this very reason it is the more difficult for them to find a remedy4 ,being in darkness themselves1 they cannot be supposed to understand the nature of their own disorder4 ,and few of their brethren1 nay perhaps1 of their teachers1 know either what their sickness is1 or how to heal it4 ,so much the more need there is to enquire1 first1 ,what is the nature of this disease2 secondly1 ,what is the cause1 and thirdly1 ,what is the cure of it4 ,i4 ,and1 first1 ,what is the nature of this disease1 into which so many fall1 after they have believed8 ,wherein does it properly consist8 ,and what are the genuine symptoms of it8 ,it properly consists in the loss of that faith which ,god once wrought in their heart4 ,they that are in the wilderness have not now that divine evidence1 that satisfactory conviction of things not seen which they once enjoyed4 ,they have not now that inward demonstration of the ,spirit1 which before enabled each of them to say1 ,the life ,i live1 ,i live by faith in the ,son of ,god1 who loved me and gave himself for me4 ,the light of heaven does not now shine in their hearts1 neither do they see him that is invisible3 but darkness is again on the face of their souls1 and blindness on the eyes of their understanding4 ,the ,spirit no longer witnesses with their spirits1 that they are the children of ,god2 neither does he continue1 as the ,spirit of adoption1 crying in their hearts1 ,abba1 ,father4 ,they have not now a sure trust in his love1 and a liberty of approaching him with holy boldness4 ,though he slay me1 yet will ,i trust in him1 is no more the language of their heart3 but they are shorn of their strength1 and become weak and feeble-minded1 even as other men4 #b4 ,hence1 secondly1 proceeds the loss of love1 which cannot but rise or fall1 at the same time1 and in the same proportion1 with true1 living faith4 ,accordingly1 they that are deprived of their faith1 are deprived of the love of ,god also4 ,they cannot now say1 ,lord1 thou knowest all things3 thou knowest that ,i love thee4 ,they are not now happy in ,god1 as every one is1 that truly loves him4 ,they do not delight in him as in time past1 and smell the odour of his ointments4 ,once1 all their desire was unto him1 and to the remembrance of his name4 ,but now even their desires are cold and dead1 if not utterly extinguished4 ,and as their love of ,god is waxed cold1 so is also their love of their neighbour4 ,they have not now that zeal for the souls of men1 that longing after their welfare1 that fervent1 restless1 active desire of their being reconciled to ,god4 ,they do not feel those bowels of mercies for the sheep that are lost1 that tender compassion for the ignorant and them that are out of the way4 ,once they were gentle toward all men1 meekly instructing such as opposed the truth1 and if any was overtaken in a fault1 restoring such an one in the spirit of meekness4 ,but after a suspense1 perhaps of many days1 anger begins to regain its power4 ,yea1 peevishness and impatience thrust sore at them that they may fall4 ,and it is well if they are not sometimes driven1 even to render evil for evil1 and railing for railing4 #c4 ,in consequence of the loss of faith and love1 follows1 thirdly1 ,loss of joy in the ,holy ,ghost4 ,for if the loving consciousness of pardon be no more1 the joy resulting therefrom cannot remain4 ,if the ,spirit does not witness with our spirit1 that we are the children of ,god1 the joy that flowed from that inward witness1 must also be at an end4 ,and in like manner1 they who once rejoiced with joy unspeakable1 in hope of the glory of ,god1 now they are deprived of that hope full of immortality1 are deprived of the joy it occasioned3 as also of that which resulted from a consciousness of the love of ,god then shed abroad in their hearts4 ,for the cause being removed1 so is the effect3 the fountain being dammed up1 those living waters spring no more1 to refresh the thirsty soul4 #d4 ,with loss of faith and love and joy1 there is also joined1 fourthly1 the loss of that peace which once past all understanding4 ,that sweet tranquillity of mind1 that composure of spirit is gone4 ,painful doubt returns3 doubt whether we ever did1 and perhaps whether we ever shall believe4 ,we begin to doubt1 whether we ever did find in our hearts1 the real testimony of the ,spirit8 ,whether we did not rather deceive our own souls1 and mistake the voice of nature for the voice of ,god8 ,nay1 and perhaps1 whether we shall ever hear his voice1 and find favour in his sight4 ,and these doubts are again joined with servile fear1 with that fear which hath torment4 ,we fear the wrath of ,god1 even as before we believed3 we fear lest we should be cast out of his presence2 and thence sink again into that fear of death1 from which we were before wholly delivered4 #e4 ,but even this is not all4 ,for loss of peace is accompanied with loss of power4 ,we know1 every one who has peace with ,god through ,jesus ,christ1 has power over all sin4 ,but whenever he loses the peace of ,god1 he loses also the power over sin4 ,while that peace remained1 power also remained1 even over the besetting sin2 whether it were the sin of his nature1 of his constitution1 of his education1 or his profession3 yea1 and over those evil tempers and desires1 which 'till then he could not conquer4 ,sin had then no more dominion over him3 but he hath now no more dominion over sin4 ,he may struggle indeed1 but he cannot overcome2 the crown is fallen from his head4 ,his enemies again prevail over him1 and more or less bring him into bondage4 ,the glory is departed from him1 even the kingdom of ,god which was in his heart4 ,he is dispossessed of righteousness1 as well as of peace and joy in the ,holy ,ghost4 ,,ii4 #a4 ,such is the nature of what many have termed1 and not improperly1 the wilderness-state4 ,but the nature of it may be more fully understood1 by enquiring1 secondly1 ,what are the causes of it8 ,these indeed are various4 ,but ,i dare not rank among these1 the bare1 arbitrary1 sovereign will of ,god4 ,he rejoiceth in the prosperity of his servants3 he delighteth not to afflict or grieve the children of men4 ,his invariable will is our sanctification1 attended with peace and joy in the ,holy ,ghost4 ,these are his own free gifts3 and we are assured the gifts of ,god are1 on his part1 without repentance4 ,he never repenteth of what he hath given1 or desires to withdraw them from us4 ,therefore he never deserts us1 as some speak3 it is we only that desert him4 #b4 ,the most usual cause of inward darkness is sin of one kind or another4 ,this it is which generally occasions what is often a complication of sin and misery4 ,and1 first1 ,sin of commission4 ,this may frequently be observed to darken the soul in a moment3 especially if it be a known1 a wilful or presumptuous sin4 ,if for instance1 a person who is now walking in the clear light of ,god's countenance1 should be any way prevailed on to commit a single act of drunkenness or uncleanness1 it would be no wonder if in that very hour he fell into utter darkness4 ,it is true1 there have been some very rare cases1 wherein ,god has prevented this1 by an extraordinary display of his pardoning mercy1 almost in the very instant4 ,but in general1 such an abuse of the goodness of ,god1 so gross an insult on his love1 occasions an immediate estrangement from ,god1 and a darkness that may be felt4 #c4 ,but it may be hoped1 this case is not very frequent2 that there are not many who so despise the riches of his goodness1 as while they walk in his light1 so grosly and presumptuously to rebel against him4 ,that light is much more frequently lost1 by giving way to sins of omission4 ,this indeed does not immediately quench the ,spirit1 but gradually and slowly4 ,the former may be compared to pouring water upon a fire3 the latter to withdrawing the fewel from it4 ,and many times will that loving ,spirit reprove our neglect1 before he departs from us4 ,many are the inward checks1 the secret notices he gives1 before his influences are withdrawn4 ,so that only a train of omissions wilfully persisted in1 can bring us into utter darkness4 #d4 ,perhaps no sin of omission more frequently occasions this1 than the neglect of private prayer2 the want whereof cannot be supplied by any other ordinance whatever4 ,nothing can be more plain1 than that the life of ,god in the soul does not continue1 much less increase1 unless we use all opportunities of communing with ,god1 and pouring out our hearts before him4 ,if therefore we are negligent of this1 if we suffer business1 company1 or any avocation whatever1 to prevent these secret exercises of the soul1 7or which comes to the same thing1 to make us hurry them over in a slight and careless manner7 that life will surely decay4 ,and if we long or frequently intermit them1 it will gradually die away4 #e4 ,another sin of omission which frequently brings the soul of a believer into darkness1 is the neglect of what was so strongly enjoined1 even under the ,jewish dispensation1 ,thou shalt in any wise rebuke thy neighbour1 and not suffer sin upon him3 ,thou shalt not hate thy brother in thy heart4 ,now if we do hate our brother in our heart1 if we do not rebuke him when we see him in a fault1 but suffer sin upon him3 this will soon bring leanness into our own soul3 seeing hereby we are partakers of his sin4 ,by neglecting to reprove our neighbour1 we make his sin our own4 ,we become accountable for it to ,god3 we saw his danger1 and gave him no warning4 ,so1 if he perish in his iniquity1 ,god may justly require his blood at our hands4 ,no wonder then if by thus grieving the ,spirit1 we lose the light of his countenance4 #f4 ,a third cause of our losing this1 is the giving way to some kind of inward sin4 ,for example3 we know every one that is proud in heart is an abomination to the ,lord3 and that1 although this pride of heart should not appear in the outward conversation4 ,now how easily may a soul filled with peace and joy1 fall into this snare of the devil8 ,how natural is it for him to imagine1 that he has more grace1 more wisdom or strength than he really has8 ,to think more highly of himself than he ought to think8 ,how natural1 to glory in something he has received1 as if he had not received it8 ,but seeing ,god continually resisteth the proud1 and giveth grace only to the humble1 this must certainly obscure1 if not wholly destroy the light which before shone on his heart4 #g4 99,the same effect may be produced by giving place to anger1 whatever the provocation or occasion be3 yea1 though it were coloured over with the name of zeal for the truth1 or for the glory of ,god4 ,indeed all zeal which is any other than the flame of love1 is earthly1 animal1 devilish4 ,it is the flame of wrath3 ,it is flat1 sinful anger1 neither better1 nor worse4 ,and nothing is a greater enemy to the mild1 gentle love of ,god than this3 they never did1 they never can1 subsist together in one breast4 ,in the same proportion as this prevails1 love and joy in the ,holy ,ghost decrease4 ,this is particularly observable in the case of offence1 ,i mean1 anger at any of our brethren1 at any of those who are united with us either by civil or religious ties4 ,if we give way to the spirit of offence but one hour1 we lose the sweet influences of the ,holy ,spirit3 so that instead of amending them we destroy ourselves1 and become an easy prey to any enemy that assaults us4 #h4 99,but suppose we are aware of this snare of the devil1 we may be attacked from another quarter4 ,when fierceness and anger are asleep1 and love alone is waking1 we may be no less endangered by desire1 which equally tends to darken the soul4 ,this is the sure effect of any foolish desire1 any vain or inordinate affection4 ,if we set our affection on things of the earth1 on any person or thing under the sun1 if we desire any thing but ,god and what tends to ,god1 if we seek happiness in any creature1 the jealous ,god will surely contend with us3 for he can admit of no rival4 ,and if we will not hear his warning voice1 and return to him with our whole soul2 if we continue to grieve him with our idols1 and running after other gods1 we shall soon be cold1 barren and dry1 and the god of this world will blind and darken our hearts4 #i4 ,but this he frequently does1 even when we do not give way to any positive sin4 ,it is enough1 it gives him sufficient advantage1 if we do not stir up the gift of ,god which is in us3 if we do not agonize continually to enter in at the strait gate3 if we do not earnestly strive for the mastery1 and take the kingdom of heaven by violence4 ,there needs no more than not to fight1 and we are sure to be conquered4 ,let us only be careless or faint in our mind1 let us be easy and indolent1 and our natural darkness will soon return1 and overspread our soul4 ,it is enough therefore1 if we give way to spiritual sloth3 this will effectually darken the soul4 ,it will as surely destroy the light of ,god1 if not so swiftly1 as murder or adultery4 #aj4 ,but it is well to be observed1 that the cause of our darkness1 7whatsoever it be1 whether omission or commission1 whether inward or outward sin7 is not always nigh at hand4 ,sometimes the sin which occasioned the present distress1 may lie at a considerable distance4 ,it might be committed days or weeks or months before4 ,and that ,god now withdraws his light and peace1 on account of what was done so long ago1 is not 7as one might at first imagine7 an instance of his severity1 but rather a proof of his long-suffering and tender mercy4 ,he waited all this time1 if haply we would see1 acknowledge and correct what was amiss4 ,and in default of this1 he at lengths shews his displeasure1 if thus at last he may bring us to repentance4 7,,ii47 #a4 ,another general cause of this darkness is ignorance2 which is likewise of various kinds4 ,if men know not the scriptures1 if they imagine there are passages either in the ,old or ,new ,testament1 which assert that all believers without exception1 must sometimes be in darkness1 this ignorance will naturally bring upon them the darkness which they expect4 ,and how common a case has this been among us8 ,how few are there that do not expect it8 ,and no wonder1 seeing they are taught to expect it3 seeing their guides lead them into this way4 ,not only the ,mystic writers of the ,romish church1 but many of the most spiritual and experimental in our own1 7very few of the last century excepted7 lay it down with all assurance1 as a plain1 unquestionable scripture-doctrine1 and cite many texts to prove it4 #b4 ,ignorance also of the work of ,god in the soul1 frequently occasions this darkness4 ,men imagine 7because so they have been taught1 particularly by writers of the ,romish communion1 whose plausible assertions too many ,protestants have received without due examination7 that they are not always to walk in luminous faith3 that this is only a lower dispensation2 that as they rise higher1 they are to leave those sensible comforts1 and live by naked faith3 7naked indeed1 if it be stript both of love and peace and joy in the ,holy ,ghost67 ,that a state of light and joy is good2 but a state of darkness and dryness is better3 that it is by these alone we can be purified from pride1 love of the world1 and inordinate self-love2 and that therefore we ought neither to expect nor desire1 to walk in the light always4 ,hence it is 7though other reasons may concur7 that the main body of pious men in the ,romish church1 generally walk in a dark1 uncomfortable way1 and if ever they receive1 soon lose the light of ,god4 7,,iii47 #a4 ,a third general cause of this darkness is temptation4 ,when the candle of the ,lord first shines on our head1 temptation frequently flees away1 and totally disappears4 ,all is calm within3 perhaps without too1 while ,god makes our enemies to be at peace with us4 ,it is then very natural to suppose1 that we shall not see war any more4 ,and there are instances wherein this calm has continued1 not only for weeks1 but for months or years4 ,but commonly it is otherwise3 in a short time the winds blow1 the rains descend1 and the floods arise anew4 ,they who know not either the ,son or the ,father1 and consequently1 hate his children1 when ,god slackens the bridle which is in their teeth1 will shew that hatred in various instances4 ,as of old1 he that was born after the flesh1 persecuted him that was born after the ,spirit1 even so it is now3 the same cause still producing the same effect4 ,the evil which yet remains in the heart1 will then also move afresh3 anger and many other roots of bitterness1 will endeavour to spring up4 ,at the same time1 ,satan will not be wanting1 to cast in his fiery darts3 and the soul will have to wrestle1 not only with the world1 not only with flesh and blood1 but with principalities and powers1 with the rulers of the darkness of this world1 with wicked spirits in high places4 ,now when so various assaults made at once1 and perhaps with the utmost violence1 it is not strange if it should occasion not only heaviness1 but even darkness in a weak believer4 ,more especially1 if he was not watching1 if these assaults are made in an hour when he looked not for them3 if he expected nothing less1 but had 8fondly told himself 8,the day of evil would return no more40 #b4 ,the force of those temptations which arise from within1 will be exceedingly heightened1 if we before thought too highly of ourselves1 as if we had been cleansed from all sin4 ,and how naturally do we imagine this1 during the warmth of our first love8 ,how ready are we to believe1 ,that ,god has fulfilled in us the whole work of faith with power8 ,that because we feel no sin1 we have none in us1 but the soul is all love8 ,and well may a sharp attack from an enemy whom we supposed not only conquered but slain1 throw us into much heaviness of soul1 yea1 sometimes into utter darkness4 ,particularly when we reason with this enemy1 instead of instantly calling upon ,god1 and casting ourselves upon him by simple faith1 who alone knoweth to deliver his out of temptation4 ,,iii4 ,these are the usual causes of this second darkness4 ,enquire we1 thirdly1 ,what is the cure of it8 #a4 99,to suppose that this is one and the same in all cases1 is a great and fatal mistake3 and yet extremely common even among many who pass for experienced ,christians2 yea1 perhaps take upon them to be teachers in ,israel1 to be the guides of other souls4 ,accordingly they know and use but one medicine1 whatever be the cause of the distemper4 ,they begin immediately to apply the promises1 to preach the gospel1 as they call it4 ,to give comfort is the single point at which they aim3 in order to which they say many soft and tender things1 concerning the love of ,god to poor1 helpless sinners1 and the efficacy of the blood of ,christ4 ,now this is quackery indeed1 and that of the worst sort1 as it tends1 if not to kill men's bodies1 yet without the peculiar mercy of ,god1 to destroy both their bodies and souls in hell4 ,it is hard to speak of these daubers with untempered mortar1 these promise-mongers1 as they deserve4 ,they well deserve the title which has been ignorantly given to others3 they are spiritual mountebanks4 ,they do1 in effect1 make the blood of the covenant an unholy thing4 ,they vilely prostitute the promises of ,god1 by thus applying them to all1 without distinction4 ,whereas indeed the cure of spiritual1 as of bodily diseases1 must be as various as are the causes of them4 ,the first thing therefore is1 to find out the cause1 and this will naturally point out the cure4 #b4 ,for instance4 ,is it sin which occasions darkness8 ,what sin8 ,is it outward sin of any kind8 ,does your conscience accuse you of committing any sin1 whereby you grieve the ,holy ,spirit of ,god8 ,is it on this account that he is departed from you1 and that joy and peace are departed with him8 ,and how can you expect they should return1 till you put away the accursed thing8 ,let the wicked forsake his way2 cleanse your hands1 ye sinners2 put away the evil of your doings4 ,so shall your light break out of obscurity3 the ,lord will return and abundantly pardon4 #c4 ,if upon the closest search1 you can find no sin of commission which causes the cloud upon your soul1 enquire next1 if there be not some sin of omission1 which separates between ,god and you8 ,do you not suffer sin upon your brother8 ,do you reprove them that sin in your sight8 ,do you walk in all the ordinances of ,god8 ,in public1 family1 private prayer8 ,if not1 and you habitually neglect any one of these known duties1 how can you expect1 that the light of his countenance should continue to shine upon you8 ,make haste to strengthen the things that remain3 then your soul shall live4 ,to-day1 if ye will hear his voice1 by his grace supply what is lacking4 ,when you hear a voice behind you saying1 ,this is the way2 walk thou in it3 harden not your heart3 be no more disobedient to the heavenly calling4 ,till the sin1 whether of omission or commission1 be removed1 all comfort is false and deceitful4 ,it is only skinning the wound over1 which still festers and rankles beneath4 ,look for no peace within till you are at peace with ,god2 which cannot be without fruits meet for repentance4 #d4 ,but perhaps you are not conscious of even any sin of omission1 which impairs your peace and joy in the ,holy ,ghost4 ,is there not then some inward sin1 which as a root of bitterness springs up in your heart to trouble you8 ,is not your dryness and barrenness of soul occasioned by your hearts departing from the living ,god8 ,has not the foot of pride come against you8 ,have you not thought of yourself more highly than you ought to think8 ,have you not in any respect sacrificed to your own net1 and burnt incense to your own drag8 ,have you not ascribed your success in any undertaking1 to your own courage1 or strength1 or wisdom8 ,have you not boasted of something you have received1 as though you have not received it8 ,have you not gloried in any thing save the cross of our ,lord ,jesus ,christ8 ,have you not sought after or desired the praise of men8 ,have you not taken pleasure in it8 ,if so1 you see the way you are to take4 ,if you have fallen by pride1 humble yourself under the mighty hand of ,god1 and he will exalt you in due time4 ,have not you forced him to depart from you1 by giving place to anger8 ,have you not fretted yourself because of the ungodly1 or been envious against the evil-doers8 ,have you not been offended at any of your brethren8 ,looking at their 7real or imagined7 sin1 so as to sin yourself against the great law of love1 by estranging your heart from them8 ,then look unto the ,lord1 that you may renew your strength1 that all this sharpness and coldness may be done away1 that love and peace and joy may return together1 and you may be invariably kind to each other and tender-hearted2 forgiving one another1 even as ,god for ,christ's sake hath forgiven you4 ,have not you given way to any foolish desire8 ,to any kind or degree of inordinate affection8 ,how then can the love of ,god have place in your heart1 till you put away your idols8 ,be not deceived3 ,god is not mocked3 he will not dwell in a divided heart4 ,as long therefore as you cherish ,delilah in your bosom1 he has no place there3 it is vain to hope for a recovery of his light1 till you pluck out the right-eye and cast it from you4 ,o let there be no longer delay4 ,cry to him1 that he may enable you so to do6 ,bewail your own impotence and helplessness2 and the ,lord being your helper1 enter in at the strait gate3 take the kingdom of heaven by violence6 ,cast out every idol from his sanctuary1 and the glory of the ,lord shall soon appear4 #e4 ,perhaps it is this very thing1 the want of striving1 spiritual sloth1 which keeps your soul in darkness4 ,you dwell at ease in the land3 there is no war in your coasts1 and so you are quiet and unconcerned4 ,you go on in the same even track of outward duties1 and are content1 there to abide4 ,and do you wonder mean-time1 that your soul is dead8 ,o stir yourself up before the ,lord6 ,arise1 and shake yourself from the dust3 wrestle with ,god for the mighty blessing4 ,pour out your soul unto ,god in prayer1 and continue therein with all perseverance4 ,watch6 ,awake out of sleep and keep awake6 ,otherwise there is nothing to be expected1 but that you will be alienated more and more from the light and life of ,god4 #f4 ,if upon the fullest and most impartial examination of yourself1 you cannot discern that you at present give way1 either to spiritual sloth1 or any other inward or outward sin1 then call to mind the time that is past4 ,consider your former tempers1 words and actions4 ,have these been right before the ,lord8 ,commune with him in your chamber and be still1 and desire of him to try the ground of your heart1 and bring to your remembrance whatever has at any time offended the eyes of his glory4 ,if the guilt of any unrepented sin remain on your soul1 it cannot be but you will remain in darkness1 till having been renewed by repentance1 you are again washed by faith in the fountain opened for sin and uncleanness4 #g4 ,entirely different will be the manner of the cure1 if the cause of the disease be not sin1 but ignorance4 ,it may be1 ignorance of the meaning of scripture2 perhaps occasioned by ignorant commentators2 ignorant at least in this respect1 however knowing or learned they may be in other particulars4 ,and in this case1 that ignorance must be removed1 before we can remove the darkness arising from it4 ,we must shew the true meaning of those texts1 which have been misunderstood4 ,my design does not permit me to consider all the passages of scripture which have been prest into this service4 ,i shall just mention two or three1 which are frequently brought to prove1 that all believers must1 sooner or later1 walk in darkness4 #h4 ,one of these is ,isaiah l4 #aj4 ,who is among you that feareth the ,lord1 and obeyeth the voice of his servant1 that walketh in darkness and hath no light8 ,let him trust in the name of the ,lord1 and stay upon his ,god4 ,but how does it appear either from the text or context1 that the person here spoke of ever had light8 ,one who is convinced of sin1 feareth the ,lord and obeyeth the voice of his servant4 ,and him we should advise1 tho' he was still dark of soul1 and had never seen the light of ,god's countenance1 yet to trust in the name of the ,lord1 and stay upon his ,god4 ,this text therefore proves nothing less1 than that a believer in ,christ 8must sometimes walk in darkness40 #i4 ,another text which has been supposed to speak the same doctrine1 is ,hosea ii4 #ad4 ,i will allure her and bring her into the wilderness1 and speak comfortably unto her4 ,hence it has been inferred1 that ,god will bring every believer into the wilderness1 into a state of deadness and darkness4 ,but it is certain1 the text speaks no such thing4 ,for #a4 ,it does not appear1 that it speaks of particular believers at all4 ,it manifestly refers to the ,jewish nation2 and perhaps1 to that only4 ,but if it be applicable to particular persons1 the plain meaning of it is this1 ,i will draw him by love3 ,i will next convince him of sin1 and then comfort him by my pardoning mercy4 #aj4 ,a third scripture from whence the same inference has been drawn1 is that above recited1 ,ye now have sorrow3 but ,i will see you again2 and your heart shall rejoice1 and your joy no man taketh from you4 ,this has been supposed to imply1 ,that ,god would1 after a time withdraw himself from all believers3 and that they could not1 till after they had thus sorrowed1 have the joy which no man could take from them4 ,but the whole context shews1 that our ,lord is here speaking personally to the apostles1 and no others2 and that he is speaking concerning those particular events1 his own death and resurrection4 ,a little while1 says he1 and ye shall not see me1 namely1 whilst ,i am in the grave3 ,and again1 a little while1 and ye shall see me1 when ,i am risen from the dead4 ,ye will weep and lament1 and the world will rejoice3 but your sorrow shall be turned into joy,ye now have sorrow1 because ,i am about to be taken from your head4 ,but ,i will see you again1 after my resurrection1 and your heart shall rejoice4 ,and your joy which ,i will then give you1 no man taketh from you4 ,all this we know was literally fulfilled1 in the particular case of the apostles4 ,but no inference can be drawn from hence1 with regard to ,god's dealings with believers in general4 #aa4 ,a fourth text 7to mention no more7 which has been frequently cited1 in proof of the same doctrine1 is1 #a ,pet4 iv4 #ab4 ,beloved1 think it not strange concerning the fiery trial which is to try you4 ,but this is full as foreign to the point as the preceding4 ,the text1 literally rendered1 runs thus4 ,beloved1 wonder not at the burning1 which is among you1 which is for your trial4 ,now however this may be accommodated to inward trials1 in a secondary sense1 yet primarily it doubtless refers to martyrdom1 and the sufferings connected with it4 ,neither therefore is this text any thing at all to the purpose for which it is cited4 ,and we may challenge all men to bring one text either from the ,old or ,new ,testament1 which is any more to the purpose than this4 #ab4 8,but is not darkness much more profitable for the soul than light8 ,is not the work of ,god in the heart1 most swiftly and effectually carried on1 during a state of inward suffering8 ,is not a believer more swiftly and throughly purified1 by sorrow than by joy8 ,by anguish and pain and distress and spiritual martyrdoms1 than by continual peace80 ,so the ,mystics teach3 so it is written in their books2 but not in the oracles of ,god4 ,the scripture no where says1 that the absence of ,god best perfects his work in the heart6 ,rather his presence1 and a clear communion with the ,father and the ,son4 ,a strong consciousness of this will do more in an hour1 than his absence in an age4 ,joy in the ,holy ,ghost will far more effectually purify the soul1 than the want of that joy4 ,and the peace of ,god is the best means of refining the soul from the dross of earthly affections4 ,away then with the idle conceit1 that the kingdom of ,god is divided against itself3 that the peace of ,god and joy in the ,holy ,ghost are obstructive of righteousness3 and that we are saved not by faith1 but by unbelief2 not by hope1 but by despair6 #ac4 ,so long as men dream thus1 they may well walk in darkness3 nor can the effect cease1 till the cause is removed4 ,but yet we must not imagine1 it will immediately cease1 even when the cause is no more4 ,when either ignorance or sin has caused darkness1 one or the other may be removed1 and yet the light which was obstructed thereby1 may not immediately return4 ,as it is the free gift of ,god1 he may restore it1 sooner or later1 as it pleases him4 ,in the case of sin1 we cannot reasonably expect1 that it should immediately return4 ,the sin began before the punishment1 which may therefore justly remain1 after the sin is at an end4 ,and even in the natural course of things1 tho' a wound cannot be healed while the dart is sticking in the flesh1 yet neither is it healed as soon as that is drawn out2 but soreness and pain may remain long after4 #ad4 ,lastly1 ,if darkness be occasioned by manifold1 heavy and unexpected temptations1 the best way of removing and preventing this is1 to teach believers always to expect temptation3 seeing they dwell in an evil world1 among wicked1 subtle1 malicious spirits1 and have an heart capable of all evil4 ,convince them that the whole work of sanctification1 is not 7as they imagined7 wrought at once3 that when they first believe1 they are but as new-born babes1 who are gradually to grow up1 and may expect many storms1 before they come to the full stature of ,christ4 ,above all1 let them be instructed1 when the storm is upon them1 not to reason with the devil1 but to pray2 to pour out their souls before ,god1 and shew him of their trouble4 ,and these are the persons unto whom chiefly we are to apply the great and precious promises3 7not to the ignorant1 till the ignorance is removed2 much less to the impenitent sinner47 ,to these we may largely and affectionately declare the loving kindness of ,god our ,saviour1 and expatiate upon his tender mercies1 which have been ever of old4 ,here we may dwell upon the faithfulness of ,god1 whose word is tried to the uttermost1 and upon the virtue of that blood which was shed for us1 to cleanse us from all sin4 ,and ,god will then bear witness to his word1 and bring their souls out of trouble4 ,he will say1 ,arise1 shine2 for thy light is come1 and the glory of the ,lord is risen upon thee4 ,yea1 and that light1 if thou walk humbly and closely with ,god1 will shine more and more unto the perfect day4 ,,sermon ,,xlvii4 #a ,,peter i4 #f4 ,now for a season1 if need be1 ye are in heaviness through manifold temptations4 #a4 ,,in the preceding discourse ,i have particularly spoken of that darkness of mind1 into which those are often observed to fall1 who once walked in the light of ,god's countenance4 ,nearly related to this is the heaviness of soul1 which is still more common1 even among believers3 indeed almost all the children of ,god1 experience this1 in an higher or lower degree4 ,and so great is the resemblance between one and the other1 that they are frequently confounded together3 and we are apt to say indifferently1 such an one is in darkness1 or such an one is in heaviness2 as if they were equivalent terms1 one of which implied no more than the other4 ,but they are far1 very far from it4 ,darkness is one thing2 heaviness is another4 ,there is a difference1 yea a wide1 an essential difference1 between the former and the latter4 ,and such a difference it is1 as all the children of ,god are deeply concern'd to understand3 otherwise nothing will be more easy than for them to slide out of heaviness into darkness4 ,in order to prevent this1 ,i will endeavour to shew1 ,i4 ,what manner of persons those were1 to whom the apostle says1 ,ye are in heaviness3 ,,ii4 ,what kind of heaviness they were in4 ,,iii4 ,what were the causes1 and ,,iv4 ,what were the ends of it4 ,i shall conclude with some inferences4 ,i4 #a4 ,i am in the first place to shew1 what manner of persons those were1 to whom the apostle says1 ,ye are in heaviness4 ,and1 first1 ,it is beyond all dispute1 that they were believers1 at the time the apostle thus addrest them4 ,for so he expresly says1 ver4 #e4 ,ye who are kept through the power of ,god by faith unto salvation3 again1 ver4 #g4 he mentions1 the trial of their faith1 much more precious than that of gold which perisheth4 ,and yet again1 ver4 #i1 he speaks of their receiving the end of their faith1 the salvation of their souls4 ,at the same time therefore that they were in heaviness1 they were possessed of living faith4 ,their heaviness did not destroy their faith3 they still endured1 seeing him that is invisible4 #b4 ,neither did their heaviness destroy their peace1 the peace that passeth all understanding1 which is inseparable from true1 living faith4 ,this we may easily gather from the second verse3 wherein the apostle prays1 ,not that grace and peace may be given them1 but only1 that it may be multiplied unto them2 that the blessing which they already enjoyed1 might be more abundantly bestowed upon them4 #c4 ,the persons to whom the apostle here speaks were also full of a living hope4 ,for thus he speaks1 ver4 #c4 ,blessed be the ,,god and ,father of our ,lord ,jesus ,christ1 who according to his abundant mercy1 hath begotten us again1 me and you1 all of us who are sanctified by the ,spirit1 and enjoy the sprinkling of the blood of ,jesus ,christ1 unto a living hope unto an inheritance1 that is unto a living hope of an inheritance incorruptible1 undefiled1 and that fadeth not away4 ,so that notwithstanding their heaviness1 they still retained an hope full of immortality4 #d4 ,and they still rejoiced in hope of the glory of ,god4 ,they were filled with joy in the ,holy ,ghost4 ,so ver4 #h4 the apostle having just mentioned the final revelation of ,jesus ,christ 7namely when he cometh to judge the world7 immediately adds1 ,in whom though now ye see him not 7not with your bodily eyes7 yet believing1 ye rejoice with joy unspeakable and full of glory4 ,their heaviness therefore was not only consistent with living hope1 but also with joy unspeakable3 at the same time they were thus heavy1 they nevertheless rejoiced with joy full of glory4 #e4 ,in the midst of their heaviness they likewise still enjoyed the love of ,god which had been shed abroad in their hearts1 ,whom1 says the apostle1 having not seen1 ye love4 ,tho' ye have not yet seen him face to face1 yet knowing him by faith1 ye have obeyed his word ,my son give me thy heart4 ,he is your ,god1 and your love1 the desire of your eyes1 and your exceeding great reward4 ,ye have sought and found happiness in him3 ye delight in the ,lord1 and he hath given you your hearts desire4 #f4 ,once more1 though they were heavy1 yet were they holy3 they retained the same power over sin4 ,they were still kept from this by the power of ,god3 they were obedient children1 not fashioned according to their former desires1 but as he that had called them is holy1 so were they holy in all manner of conversation4 ,knowing they were redeemed by the precious blood of ,christ1 a lamb without spot and without blemish1 they had thro' the faith and hope which they had in ,god1 purified their souls by the ,spirit4 ,so that upon the whole1 their heaviness well consisted with faith1 with hope1 with love of ,god and man6 with the peace of ,god1 with joy in the ,holy ,ghost1 with inward and outward holiness4 ,it did no way impair1 much less destroy1 any part of the work of ,god in their hearts4 ,it did not at all interfere with that sanctification of the ,spirit1 which is the root of all true obedience2 neither with the happiness which must needs result from grace and peace reigning in the heart4 ,,ii4 #a4 ,hence we may easily learn what kind of heaviness they were in3 the second thing which ,i shall endeavour to shew4 ,the word in the original is made sorry1 grieved1 from 1 grief or sorrow4 ,this is the constant1 literal meaning of the word3 and this being observed1 there is no ambiguity in the expression1 nor any difficulty in understanding it4 ,the persons spoken of here were grieved3 the heaviness they were in1 was neither more nor less than sorrow or grief2 a passion which every child of man is well acquainted with4 #b4 ,it is probable1 our translators rendered it heaviness 7tho' a less common word7 to denote two things1 first1 ,the degree2 and next1 the continuance of it4 ,it does indeed seem1 that it is not a slight or inconsiderable degree of grief which is here spoken of1 but such as makes a strong impression upon1 and sinks deep into the soul4 ,neither does this appear to be a transient sorrow1 such as passes away in an hour3 but rather such as having taken fast hold of the heart1 is not presently shaken off1 but continues for some time1 as a settled temper1 rather than a passion1 even in them that have living faith in ,christ1 and the genuine love of ,god in their hearts4 #c4 ,even in these this heaviness may sometimes be so deep as to overshadow the whole soul1 to give a colour1 as it were1 to all the affections1 such as will appear in the whole behaviour4 ,it may likewise have an influence over the body3 particularly in those that are either of a naturally weak constitution1 or weakened by some accidental disorder1 especially of the nervous kind4 ,in many cases we find the corruptible body presses down the soul2 in this1 the soul rather presses down the body1 and weakens it more and more4 ,nay1 ,i will not say1 that deep and lasting sorrow of heart1 may not sometimes weaken a strong constitution1 and lay the foundation of such bodily disorders1 as are not easily removed4 ,and yet all this may consist with a measure of that faith which still worketh by love4 #d4 ,this may well be termed a fiery trial3 and though it is not the same with that the apostle speaks of in the fourth chapter1 yet many of the expressions there used concerning outward sufferings1 may be accommodated to this inward affliction4 ,they cannot indeed with any propriety be applied to them that are in darkness3 these do not1 cannot rejoice2 neither is it true1 that the ,spirit of glory and of ,god resteth upon them4 ,but he frequently doth on those that are in heaviness1 so that though sorrowful1 yet are they always rejoicing4 ,,iii4 #a4 ,but to proceed to the third point1 ,what are the causes of such sorrow or heaviness in a true believer8 ,the apostle tells us clearly2 ,ye are in heaviness1 says he1 through manifold temptations3 manifold2 not only many in number1 but of many kinds4 ,they may be varied and diversified a thousand ways1 by the change or addition of numberless circumstances4 ,and his very diversity and variety make it more difficult to guard against them4 ,among these we may rank all bodily disorders3 particularly acute diseases1 and violent pain of every kind1 whether affecting the whole body or the smallest part of it4 ,it is true1 some who have enjoyed uninterrupted health and have felt none of these1 may make light of them1 and wonder that sickness or pain of body1 should bring heaviness upon the mind4 ,and perhaps1 one in a thousand is of so peculiar a constitution1 as not to feel pain1 like other men4 ,so hath it pleased ,god to shew his almighty power by producing some of these prodigies of nature1 who have seemed1 not to regard pain at all1 though of the severest kind3 if that contempt of pain was not owing partly to the force of education1 partly to a preternatural cause2 to the power either of good or evil spirits1 who raised those men above the state of mere nature4 ,but abstracting from these particular cases1 it is in general a just observation1 ,that 8,pain is perfect misery1 and extreme ,quite overturns all patience40 ,and even where this is prevented by the grace of ,god1 where men do possess their souls in patience1 it may nevertheless occasion much inward heaviness1 the soul sympathizing with the body4 #b4 ,all diseases of long continuance1 though less painful1 are apt to produce the same effect4 ,when ,god appoints over us consumption or the chilling and burning ague1 if it be not speedily removed1 it will not only consume the eyes1 but cause sorrow of heart4 ,this is eminently the case with regard to all those which are termed nervous disorders4 ,and faith does not overturn the course of nature3 natural causes still produce natural effects4 ,faith no more hinders the sinking of the spirits 7as it is called7 in an hysteric illness1 than the rising of the pulse in a fever4 #c4 99,again1 when calamity cometh as a whirlwind1 and poverty as an armed man1 is this a little temptation8 ,is it strange1 if it occasion sorrow and heaviness8 ,although this also may appear but a small thing1 to those that stand at a distance1 or who look and pass by on the other side1 yet it is otherwise to them who feel it4 ,having food and raiment indeed 7the latter word implies lodging as well as apparel7 we may1 if the love of ,god is in our hearts1 be therewith content4 ,but what shall they do1 who have none of these8 ,who as it were embrace the rock for a shelter8 ,who have only the earth to lie upon1 and only the sky to cover them8 ,who have not a dry1 or warm1 much less a clean abode for themselves and their little ones8 ,no1 nor cloathing to keep themselves1 or those they love next themselves1 from pinching cold1 either by day or night8 ,i laugh at the stupid ,heathen1 crying out ,nil habet infelix paupertas durius in se ,quam quod ridiculos homines facit6 ,has poverty nothing worse in it than this1 that it makes men liable to be laughed at8 ',tis a sign this idle poet talked by rote of the things which he knew not4 ,is not want of food something worse than this8 ,god pronounced it as a curse upon man1 that he should earn it by the sweat of his brow4 ,but how many are there in this ,christian country1 that toil and labour1 and sweat1 and have it not at last1 but struggle with weariness and hunger together8 ,is it not worse1 for one after an hard day's labour1 to come back to a poor1 cold1 dirty1 uncomfortable lodging1 and to find there not even the food which is needful to repair his wasted strength8 ,you that live at ease in the earth1 that want nothing but eyes to see1 ears to hear1 and hearts to understand how well ,god has dealt with you3 is it not worse to seek bread1 day by day1 and find none8 ,perhaps to find the comfort also of five or six children1 crying for what he has not to give4 ,were it not1 that he is restrained by an unseen hand1 would he not soon curse ,god and die8 ,o want of bread6 ,want of bread6 ,who can tell what this means1 unless he hath felt it himself8 ,i am astonished1 it occasions no more than heaviness even in them that believe6 #d4 99,perhaps next to this we may place the death of those who were near and dear unto us3 of a tender parent1 and one not much declined into the vale of years3 of a beloved child just rising into life1 and clasping about our heart3 of a friend1 that was as our own soul3 next the grace of ,god1 the last1 best gift of heaven4 ,and a thousand circumstances may inhance the distress2 perhaps the child1 the friend1 died in our embrace6 ,perhaps1 was snatched away1 when we looked not for it6 ,flourishing1 cut down like a flower6 ,in all these cases1 we not only may1 but ought to be affected3 it is the design of ,god1 that we should4 ,he would not have us stocks and stones3 he would have our affections regulated1 not extinguished4 ,therefore 8,nature unreprov'd may drop a tear30 ,there may be sorrow without sin4 #e4 99,a still deeper sorrow we may feel1 for those who are dead while they live1 on account of the unkindness1 ingratitude1 apostacy of those1 who were united to us in the closest ties4 ,who can express what a lover of souls may feel1 for a friend1 a brother dead to ,god8 ,for an husband1 a wife1 a parent1 a child1 rushing into sin as an horse into the battle1 and in spite of all arguments and persuasions1 hasting to work out his own damnation8 ,and this anguish of spirit may be heightened to an inconceivable degree1 by the consideration1 that he who is now posting to destruction1 once ran well in the way of life4 ,whatever he was in time past1 serves now to no other purpose1 than to make our reflections on what he is1 more piercing and afflictive4 #f4 ,in all these circumstances we may be assured our great adversary will not be wanting to improve his opportunity4 ,he who is always walking about seeking whom he may devour1 will then especially use all his power1 all his skill1 if haply he may gain any advantage1 over the soul that is already cast down4 ,he will not be sparing of his fiery darts1 such as are most likely to find an entrance1 and to fix most deeply in the heart1 by their suitableness to the temptation that assaults it4 ,he will labour to inject unbelieving1 or blasphemous1 or repining thoughts3 he will suggest1 that ,god does not regard1 does not govern the earth3 or at least that he does not govern it aright1 not by the rules of justice and mercy4 ,he will endeavour to stir up the heart against ,god1 to renew our natural enmity against him4 ,and if we attempt to fight him with his own weapons1 if we begin to reason with him1 more and more heaviness will undoubtedly ensue1 if not utter darkness4 #g4 ,it has been frequently supposed1 that there is another cause 7if not of darkness1 at least7 of heaviness1 namely1 ,god's withdrawing himself from the soul1 because it is his sovereign will4 ,certainly he will do this1 if we grieve his holy ,spirit1 either by outward or inward sin3 either by doing evil1 or neglecting to do good3 by giving way either to pride or anger1 to spiritual sloth1 to foolish desire or inordinate affection4 ,but that he ever withdraws himself1 because he will1 merely because it is his good pleasure1 ,i absolutely deny3 there is no text in all the bible which gives any colour for such a supposition4 ,nay it is a supposition contrary not only to many particular texts1 but to the whole tenor of scripture4 ,it is repugnant to the very nature of ,god3 it is utterly beneath his majesty and wisdom1 7as an eminent writer strongly expresses it7 8to play at bo-peep with his creatures40 ,it is inconsistent both with his justice and mercy1 and with the sound experience of all his children4 #h4 ,one more cause of heaviness is mentioned by many of those who were termed mystic authors4 ,and the notion has crept in1 ,i know not how1 even among plain people who have no acquaintance with them4 ,i cannot better explain this1 than in the words of a late writer1 who relates this1 as her own experience4 8,i continued so happy in my ,beloved1 that altho' ,i should have been forced to live a vagabond in a desert1 ,i should have found no difficulty in it4 ,this state had not lasted long1 when in effect1 ,i found myself led into a desert4,i found myself in a forlorn condition1 altogether poor1 wretched and miserable4,the proper source of this grief is1 the knowledge of ourselves1 by which we find1 that there is an extreme unlikeness between ,god and us4 ,we see ourselves most opposite to him1 and that our inmost soul is entirely corrupted1 depraved and full of all kind of evil and malignity1 of the world and flesh and all sorts of abominations30 from hence it has been inferred1 ,that the knowledge of ourselves1 without which we should perish everlastingly1 must even after we have attained justifying faith1 occasion the deepest heaviness4 #i4 ,but upon this ,i would observe1 #a4 ,in the preceding paragraph1 this writer says1 8,hearing ,i had not a true faith in ,christ1 ,i offered myself up to ,god1 and immediately felt his love40 ,it may be so2 and yet it does not appear1 ,that this was justification4 ',tis more probable1 it was no more then what are usually termed the drawings of the ,father4 ,and if so1 the heaviness and darkness which followed1 was no other than conviction of sin1 which in the nature of things must precede that faith whereby we are justified4 #b4 ,suppose she was justified almost the same moment she was convinced of wanting faith1 there was then no time for that gradually increasing self-knowledge which uses to precede justification4 ,in this case therefore it came after1 and was probably the more severe1 the less it was expected4 #c4 ,it is allowed1 there will be a far deeper1 a far clearer and fuller knowledge of our inbred sin1 of our total corruption by nature1 after justification1 than ever there was before it4 ,but this need not occasion darkness of soul3 ,i will not say ,that it must bring us into heaviness4 ,were it so1 the apostle would not have used that expression1 if need be3 for there would be an absolute1 indispensable need of it1 for all that would know themselves3 that is in effect1 for all that would know the perfect love of ,god1 and be thereby made meet to be partakers of the inheritance of the saints in light4 ,but this is by no means the case3 ,on the contrary1 ,god may increase the knowledge of ourselves to any degree1 and increase in the same proportion the knowledge of himself and the experience of his love4 ,and in this case1 there would be no 8desert1 no misery1 no forlorn condition20 but love and peace and joy gradually springing up into everlasting life4 ,,iv4 #a4 ,for what ends then1 7which was the fourth thing to be considered7 does ,god permit heaviness to befal so many of his children8 ,the apostle gives us a plain and direct answer to this important question2 ,that the trial of their faith1 which is much more precious than gold that perisheth though it be tried by fire1 may be found unto praise and honour and glory1 at the revelation of ,jesus ,christ1 ver4 #g4 ,there may be an allusion to this1 in that well-known passage of the fourth chapter 7altho' it primarily relates to quite another thing1 as has been already observed37 ,think it not strange concerning the fiery trial which is to try you1 but rejoice that ye are partakers of the sufferings of ,christ3 ,that when his glory shall be revealed1 ye may likewise rejoice with exceeding great joy1 ver4 #ab1 c4 #b4 ,hence we learn1 that the first and great end of ,god's permitting the temptations which bring heaviness on his children1 is the trial of their faith1 which is tried by these1 even as gold by the fire4 ,now we know1 gold tried in the fire1 is purified thereby1 is separated from its dross4 ,and so is faith1 in the fire of temptation2 the more it is tried1 the more it is purified4 ,yea1 and not only purified1 but also strengthened1 confirmed1 increased abundantly1 by so many more proofs of the wisdom and power1 the love and faithfulness of ,god4 ,this then1 to increase our faith is one gracious end of ,god's permitting those manifold temptations4 #c4 ,they serve to try1 to purify1 to confirm and increase that living hope also1 whereunto the ,god and ,father of our ,lord ,jesus ,christ hath begotten us again of his abundant mercy4 ,indeed our hope cannot but increase1 in the same proportion with our faith4 ,on this foundation it stands3 believing in his name1 living by faith in the ,son of ,god1 we hope for1 we have a confident expectation of1 the glory which shall be revealed4 ,and consequently1 whatever strengthens our faith2 increases our hope also4 ,at the same time it increases our joy in the ,lord1 which cannot but attend an hope full of immortality4 ,in this view the apostle exhorts believers in the other chapter1 ,rejoice that ye are partakers of the sufferings of ,christ4 ,on this very account1 happy are you2 for the ,spirit of glory and of ,god resteth upon you4 ,and hereby ye are enabled1 even in the midst of sufferings to rejoice with joy unspeakable and full of glory4 #d4 ,they rejoice the more1 because the trials which increase their faith and hope1 increase their love also3 both their gratitude to ,god for all his mercies1 and their good-will to all mankind4 ,accordingly the more deeply sensible they are1 of the loving-kindness of ,god their ,saviour1 the more is their heart inflamed with love to him who first loved us4 ,the clearer and stronger evidence they have of the glory that shall be revealed1 the more do they love him who hath purchased it for them1 and given them the earnest thereof in their hearts4 ,and this1 the increase of their love1 is another end of the temptations permitted to come upon them4 #e4 ,yet another is1 ,their advance in holiness2 holiness of heart and holiness of conversation3 the latter naturally resulting from the former2 for a good tree will bring forth good fruit4 ,and all inward holiness is the immediate fruit of the faith that worketh by love4 ,by this the blessed ,spirit purifies the heart from pride1 self-will1 passion2 from love of the world1 from foolish and hurtful desires1 from vile and vain affections4 ,beside that sanctified afflictions have 7thro' the grace of ,god7 an immediate and direct tendency to holiness4 ,thro' the operation of his ,spirit1 they humble more and more1 and abase the soul before ,god4 ,they calm and meeken our turbulent spirit1 tame the fierceness of our nature1 soften our obstinacy and self-will1 crucify us to the world2 and bring us to expect all our strength from1 and to seek all our happiness in ,god4 #f4 ,and all these terminate in that great end1 ,that our faith1 hope1 love and holiness1 may be found 7if it doth not yet appear7 unto praise from ,god himself1 and honour from men and angels1 and glory assigned by the great ,judge to all that have endured to the end4 ,and this will be assigned in that awful day to every man according to his works1 according to the work which ,god had wrought in his heart1 and the outward works which he has wrought for ,god3 and likewise according to what he had suffered2 so that all these trials are unspeakable gain4 ,so many ways do these light afflictions1 which are but for a moment1 work out for us a far more exceeding and eternal weight of glory6 #g4 ,add to this the advantage which others may receive1 by seeing our behaviour under affliction4 ,we find by experience1 example frequently makes a deeper impression upon us than precept4 ,and what examples have a stronger influence1 not only on those who are partakers of like precious faith1 but even on them who have not known ,god1 than that of a soul calm and serene in the midst of storms1 sorrowful yet always rejoicing3 meekly accepting whatever is the will of ,god1 however grievous it may be to nature3 saying in sickness and pain1 ,the cup which my ,father hath given me shall ,i not drink it8 ,in loss or want1 ,the ,lord gave3 the ,lord hath taken away3 blessed be the name of the ,lord6 ,v4 #a4 ,i am to conclude with some inferences4 ,and1 first1 ,how wide is the difference between darkness of soul and heaviness8 ,which nevertheless are so generally confounded with each other1 even by experienced ,christians6 ,darkness1 or the wilderness-state implies a total loss of joy in the ,holy ,ghost3 heaviness does not2 in the midst of this we may rejoice with joy unspeakable4 ,they that are in darkness have lost the peace of ,god2 they that are in heaviness have not3 so far from it1 that at the very time peace as well as grace may be multiplied unto them4 ,in the former1 the love of ,god is waxed cold1 if it be not utterly extinguished3 in the latter it retains its full force1 or rather increases daily4 ,in these1 faith itself1 if not totally lost1 is however grievously decayed4 ,their evidence and conviction of things not seen1 particularly of the pardoning love of ,god1 is not so clear or strong as in time past3 and their trust in him is proportionally weakened4 ,those1 tho' they see him not1 yet have a clear1 unshaken confidence in ,god1 and an abiding evidence of that love1 whereby all their sins are blotted out4 ,so that as long as we can distinguish faith from unbelief1 hope from despair1 peace from war1 the love of ,god from the love of the world1 we may infallibly distinguish heaviness from darkness4 #b4 ,we may learn from hence1 secondly1 ,that there may be need of heaviness1 but there can be no need of darkness4 ,there may be need of our being in heaviness for a season1 in order to the ends above recited3 at least1 in this sense1 as it is a natural result of those manifold temptations1 which are needful to try and increase our faith1 to confirm and inlarge our hope1 to purify our heart from all unholy tempers1 and to perfect us in love4 ,and by consequence they are needful1 in order to brighten our crown1 and add to our eternal weight of glory4 ,but we cannot say1 that darkness is needful1 in order to any of these ends4 ,it is no way conducive to them3 the loss of faith1 hope1 love1 is surely neither conducive to holiness1 nor to the increase of that reward in heaven1 which will be in proportion to our holiness on earth4 #c4 ,from the apostle's manner of speaking we may gather1 thirdly1 ,that even heaviness is not always needful4 ,now1 for a season1 if need be3 so it is not needful for all persons2 nor for any person1 at all times4 ,god is able1 he hath both power and wisdom1 to work when he pleases1 the same work of grace1 in any soul1 by other means4 ,and in some instances he does so3 he causes those whom it pleaseth him to go on from strength to strength1 even till they perfect holiness in his fear1 with scarce any heaviness at all3 as having an absolute power over the heart of man1 and moving all the springs of it at his pleasure4 ,but these cases are rare3 ,god generally sees good to try acceptable men in the furnace of affliction4 ,so that manifold temptations and heaviness1 more or less1 are usually the portion of his dearest children4 #d4 ,we ought therefore1 lastly1 to watch and pray and use our utmost endeavours to avoid falling into darkness4 ,but we need not be sollicitous how to avoid1 so much as how to improve by heaviness4 ,our great care should be1 so to behave ourselves under it1 so to wait upon the ,lord therein1 that it may fully answer all the design of his love1 in permitting it to come upon us3 that it may be a means of increasing our faith1 of confirming our hope1 of perfecting us in all holiness4 ,whenever it comes1 let us have an eye to these gracious ends1 for which it is permitted1 and use all diligence1 that we may not make void the counsel of ,god against ourselves4 ,let us earnestly work together with him1 by the grace which he is continually giving us1 in purifying ourselves from all pollution both of flesh and spirit1 and daily growing in the grace of our ,lord ,jesus ,christ1 till we are received into his everlasting kingdom6 ,the ,end of the ,third ,,volume4 ,footnotes4 #a ,de mortalitate4 #b ,carnis corporis multa ac3 gravia tormenta4 #c ,gen4 i4 #bf1 #bg4 #d ,eph4 iv4 #bd4 #e ,gen4 i4 #ca4 #f ,gen4 iii4 #h4 #g ,q4 #afc1 #afe4 ,transcriber's ,notes4 ,the following corrections have been made in the text3 ,page #e3 ,sentence starting3 #c4 ,to consider this a little more4444 - numeral #8#b' was skipped 7#c4 ,to consider this a little more7 ,page #ad3 ,sentence starting3 ,or 7as the same exhortation4444 - #8' replaced with #8' 7 7 ,sentence starting3 ,for after he had said1444 - #8 ' replaced with #8 ' 7 7 ,page #gd3 ,sentence starting3 #i4 ,and if thou art throughly4444 - #8#b' replaced with #8#i' 7#i4 ,and if thou art throughly7 ,page #he3 ,sentence starting3 #aj4 ,consider this well3444 - duplicated paragraph number #8#aj4' 7#aj4 ,consider this well37 ,page #afj3 ,sentence starting3 #c4 ',tis very possible1444 - #8,jehonabab' replaced with #8,jehonadab' 7as even ,jehonadab was7 ,page #afa3 ,sentence starting3 ,for we may well believe4444 - #8,jehonabab' replaced with #8,jehonadab' 7,jehonadab as well as all his posterity7 ,page #ahi3 ,sentence starting3 ,and those in the fifth1444 - #8it' replaced with #8is' 7whosoever is born of ,god7 ,page #aic3 ,sentence starting3 ,after he had there related4444 - #8' replaced with #8' 7 7 ,page #bbh3 ,sentence starting3 #b4 ,with regard to the4444 - duplicated paragraph number #8#b4' 7#b4 ,with regard to the7 ,page #bdf3 ,sentence starting3 ,only make thy request4444 - #8withold' replaced with #8withhold' 7he cannot withhold from thee7 ,page #bej3 ,sentence starting3 #f4 99,in order to this1444 - duplicated paragraph number #8#f4' 7#f4 99,in order to this17 ,page #beg3 ,sentence starting3 #a4 ,faith in general is4444 - #8 ' replaced with #8 ' 7 7 ,page #bfb3 ,sentence starting3 ,every one that believes4444 - #8as' replaced with #8or' 7or has not7 ,page #bge3 ,sentence starting3 #c4 ,now ,god saw that all4444 - duplicated word removed #8to' 7saw them all to be very good37 ,page #cjc3 ,sentence starting3 ,q4 ,what is baptism8 - ,omitted word added #8,a4' 7,a4 ,baptism is a sacrament7